Tiffany Notes Letter Round Pendant

Aramaic Kaddish

page of an ancient manuscript of the Treaty Sanhedrin
written for a share in Hebrew and Aramaic for another

The Judeo-Aramaic of Babylon is a form of Middle Aramaic used by Jewish authors in Babylonia between the fourth century and the eleventh century, when it disappeared in favor of Arabic. It is most often identified as the language of the Babylonian Talmud, written in the seventh century, and literature gaonique, which are the most important cultural products of Babylonian Jewry. The most important epigraphic sources for the dialect are the hundreds of amulets Aramaic written in Hebrew characters.

The Aramaic of the Talmud proves its characteristics being a specialist language designed for the study and the legal arguments, such as French in Jersey, rather than a language Kindergarten used daily. He continued to be used for this purpose, while Arabic was already long established itself as an everyday language. It comprises a series of technical terms of logic, as tiyouvta (conclusive refutation) or teykou (point of controversy that can not be decided) and these terms are still used in Jewish legal writings, even when they are drafted in to other languages, and influenced the modern Hebrew.

Being the language of the Talmud, the Babylonian-Aramaic Judeo is still practiced by those who study it, just as Latin in the humanities. The instruction is rarely routine, and students are supposed to learn by themselves, with the help of some markers indicating similarities and differences with the Hebrew. The novels of Chaim Potok (The Chosen and the Promised) also relate the bad reception given to interpretations based on grammar or philology. fr.academic

Rabbi Yohanan, most prominent Palestinian scholarch amoraïque era, recalls that Aramaic is found in all three sections of the Bible, quoting Genesis 31:47 , and Daniel Jeremiah 10:11 ch. 2 in support. This is probably the same idea that underlies the teaching of Rav, when he says that Adam, the first man spoke Aramaic and that language is not inferior to a Hebrew chronological point of view. But it is the same
Rabbi Yohanan who opposes the exclusive adoption of the Aramaic for prayer, saying that "He who recites his prayers in Aramaic, not receive any help from angels pending ;; because they do not understand the Aramaic . "
This has not prevented read the Kaddish

of Hebrew to Aramaic

JEWS RETURN

At the time of the Judean kingdom faded before the power of Babylon (-586) The Hebrew language She also had to yield to the influence of Chaldean and Persian. Not only the people unaccustomed to it gradually as he spoke the indigenous language, but the scholars themselves, who nevertheless continued to use it, even if only for reading the Torah, intruded barbarisms in the vocabulary, phrases and even in the grammatical syntax. These are Aramaic, which were introduced in the books written after the return.

As often in the history of Jewish communities in exile, there were forms of cultural assimilation that affected the language, which gave in our case a Judeo-Persian language.

It still seems that we should mitigate the assertion that the Judeans would have totally forgotten their ancestral language. Indeed Nehemiah (xiii. 24) tells us that these were the children of Jewish fathers and non-Jewish mothers who could not speak Hebrew well, and nearly half were expressed in the mother tongue.

In those days, I saw the Jews who had married women from Achdod, Ammon and Moab. And half of their children spoke the language of Achdod and they knew not speak Judean .

This does not mean that Judah's return completely lost the use of Hebrew.

Latest prophets Haggai, Zechariah and Malachi continued to speak in Hebrew to the people as reflected in their texts. Malachi himself at the end of his oracle: Remember the Torah of Moses, "which also means do not forget the ancient Hebrew.

the time of Nehemiah, the sages recited in the presence of the community a long supplication (Nehemiah IX, 5 to 37) to urge people to sign loyalty to divine law, yet we do not see any need to reinterpretation of this prayer. Certainly we learn from another passage (Nehemiah VIII 8) that the Levites commented on and developed the word of God, but does not translate develop.

JEWS IN EXILE

By cons against Jews remained in Babylonia, who formed the largest number they had to get used gradually to the language of their country and unlearn. Later in successive groups emigrating to Judea, they probably contributed to increasingly expand the use of Aramaic at the expense of Hebrew. Let us not forget also to take into account the economic and political situation in which the small state was placed under the control of the Persian kings, and submitted a few centuries later, the dominance of the Syrians, who spoke as we know today , an Aramaic dialect.

However, we can not say that the Hebrew language, lasted until the Second Temple was absolutely dead. While weakening of a century after century, it kept alive until the fall of Jerusalem, in a more or less of the nation.

The famous Rabbi Meir, who lived in the second century AD promised eternal happiness to all those who remained domiciled in Judea and who spoke the language of the prophets. This underscores that truth if the language was in danger, it was not yet obsolete. alliancefr.