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Food for thought: Learning culture, cooking, and verb conjugations …

Posted By on July 11, 2023

Two platters of triangle-shaped baklava and tongs for serving.

Amid hectic schedules, the obligation to fulfill course requirements, and the need to actually get some sleep, it is difficult to find time (and space) to cook in college. I try to cook for myself most meals, as I have the facilities to do so. Nonetheless, I didnt expect a language class to give me an excuse to make more dessert, or that trying these recipes would help me connect to the cultural side of said language. This past winter quarter, I signed up for JEW ST 215: Ladino Language and Culture, which I had wanted to take since learning about Ladino in a previous course. Ladino is the traditional language of Sephardic Jews, who were expelled from the Iberian Peninsula in 1492. As a linguistics major and ASL minor, languages are kind of my thing, and adding another understudied one to my repertoire was enticing. I quickly fell in love with the multicultural history and development of Ladino, primarily stemming from fifteenth-century Castilian, with influences of Hebrew, French, Greek, Italian, Arabic and other languages.

El Tiempo newspaper article from September 14, 1983. National Library of Israel.

At the beginning of the quarter, we learned the Hebrew block letters and cursive, followed by the Rashi script used in Ladino-language printing, such as newspapers from the Ottoman Empire. Like most language classes, we practiced greetings and family terms, introductory questions, and verb conjugations. Each week, we also listened to and translated a Ladino song and were introduced to refranes, or proverbs. Along with idiomatic expressions, these gave us insight into Sephardic culture and values as we worked on the language. One of my favorite idioms is alegria kon biskochos de raki, which can be translated as fake happiness. This is because biskochos, a shortbread-like cookie often eaten with tea and raki (an anise drink) are what you bring to someone whos in mourning. Thus, any alegra (joy or happiness) in that situation is likely fake. Among other foods, biskochos came up in class repeatedly, which both made me hungry and interested in making some myself.

Cinnamon-sugar biskochos made by Stephanie Dossett.

Then, when we started to learn imperatives (the command form of verbs), professor Canan Bolel brought in Sephardic recipes to translate, as recipes use the imperative frequently. As we worked through translating recipes for borekas (a kind of cheesy scone) and halwa semolina (a semolina version of a sesame treat), I remembered my desire to make biskochos. I asked the professor if she had a recipe to recommend, and she shared one with the class. I made the recipe at home that weekend. Yum! The cinnamon-sugar circles pair perfectly with an afternoon tea, without being overwhelmingly sweet. I was hooked, so when arroz kon leche (a kind of rice pudding flavored with cinnamon, vanilla bean, mastic, or other spices depending on region and personal taste) came up in class, I found a recipe from the same website as the first and set to work. Another weekend gone and another delicious Sephardic dessert made. Arroz kon leche also known as stla takes some time to make but is very much worth the wait. Making these recipes helped me connect to Ladino outside of class and gain a better understanding of Sephardic Jewish culture beyond the language.

A piece of baklava made by Stephanie Dossett.

As the end of the quarter approached, Id finally collected all the ingredients needed to make baklava, a more daunting undertaking. It turns out, with store-bought frozen phyllo dough, baklava isnt so scary to make so long as you follow the recipe instructions fully (whoops!). Despite being soupier than intended, a successful pan of baklava made for a sweet end to the quarter. I havent done much baking since then, what with the chaos of a new quarter starting and preparing to graduate in June, but those two recipes wetranslated in class for halwa semolina and borekas are definitely on my short list to try.

So why am I telling you this? Well first off, Sephardic food is delicious! In addition, recipes are a great way to practice your imperative verbs while providing a gateway into a new or different culture from your own. If you make more food than intended, share it with friends and possibly meet some new ones! I couldnt take the next Ladino course this quarter, but I hope to keep practicing my Ladino and expand my cooking comfort zone to new cuisines. In the meantime, try these recipes yourself or consider learning an endangered language.

Mersi muncho por meldar mi artikolo. Al vermos!

Stephanie Dossett graduated from UW in 2023 with a degree in Linguistics and a minor in American Sign Language. She will start at the University of Hawaii at Manoa this fall to work on her MA in Linguistics, focusing on the documentation and conservation of endangered languages. In her time as an undergraduate, Stephanie had the opportunity to learn some Ladino, as well as Southern Lushootseed and ASL, and contribute to work on Yakama Sahaptin. These experiences furthered her passion for learning and studying languages, and emphasized their importance to the cultures of their respective communities.

Featured photo courtesy Meryl Schenker Photography.

Note: The opinions expressed by faculty and students in our publications reflect the views of the individual writer only and not those of the Stroum Center for Jewish Studies.

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Mass protests as Israel advances judicial overhaul + The Jewish angle to those Jonah Hill texts – Forward

Posted By on July 11, 2023

Mass protests as Israel advances judicial overhaul + The Jewish angle to those Jonah Hill texts  Forward

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Mass protests as Israel advances judicial overhaul + The Jewish angle to those Jonah Hill texts - Forward

Samuel L. Frieder, retired business owner, former copresident and trustee of Jewish Family and Childrens Service, and community advocate, has died at…

Posted By on July 11, 2023

Samuel L. Frieder, retired business owner, former copresident and trustee of Jewish Family and Childrens Service, and community advocate, has died at 86  The Philadelphia Inquirer

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Samuel L. Frieder, retired business owner, former copresident and trustee of Jewish Family and Childrens Service, and community advocate, has died at...

Temple Beth El – Danbury, CT

Posted By on July 11, 2023

We are a congregation that supports a wide range of programs and activities for members of all ages.

We want to build a community based on inclusives, where everyone is welcome, regardless of age, marital status, sexual orientation, a Jew by birth or by choice.

Temple Beth El, House of God, is a Reform synagogue. While Reform in orientation, the Temple practices liberal Judaism within an atmosphere that is warm and traditional. The Temple, which is affiliated with the Union for Reform Judaism, strives to be a center for religious observance, for Hebrew and cultural education, and for family and social life.

Temple Beth El is open year round to its congregants and many visitors. Celebration of each of the holidays on the Jewish calendar enables the congregation to experience and become part of the history and traditions of Judaism, to share these with friends and neighbors, and to strengthen Jewish identity. For members drawn to activity and service there are ample opportunities for doing mitzvot for the Temple and our community through our Sisterhood and Mens Club.

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Temple Beth El - Danbury, CT

Key prosecution witness says synagogue shooter proud of his killing, not delusional – Cleveland Jewish News

Posted By on July 11, 2023

Key prosecution witness says synagogue shooter proud of his killing, not delusional  Cleveland Jewish News

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Key prosecution witness says synagogue shooter proud of his killing, not delusional - Cleveland Jewish News

Israeli protesters begin ‘day of disruption’ against controversial judicial overhaul – CNN

Posted By on July 11, 2023

  1. Israeli protesters begin 'day of disruption' against controversial judicial overhaul  CNN
  2. Protests Erupt in Israel at Move to Rein In Supreme Court  The New York Times
  3. Up First briefing: Sweden's NATO approval; Israel protests; Emmy predictions  NPR

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Israeli protesters begin 'day of disruption' against controversial judicial overhaul - CNN

Good to help: East Palestine getting state-of-the-art fire truck in wake of train derailment – WJW FOX 8 News Cleveland

Posted By on July 11, 2023

Good to help: East Palestine getting state-of-the-art fire truck in wake of train derailment  WJW FOX 8 News Cleveland

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Good to help: East Palestine getting state-of-the-art fire truck in wake of train derailment - WJW FOX 8 News Cleveland

USC Shoah Foundation Testimonies – United States Holocaust Memorial Museum

Posted By on July 9, 2023

About the Archive

Between 1994 and 2002, the Survivors of the Shoah Visual History Foundation (now called the USC Shoah Foundation) conducted and recorded nearly 52,000 interviews with Holocaust survivors and other witnesses from 56 countries. In addition to survivors of Nazi persecution, the Foundation interviewed liberators and liberation witnesses, rescuers and aid providers, political prisoners, and participants in war crimes trials. Interviews were conducted in the survivors preferred language, and over 32 languages are represented in the collection. Those providing testimony were asked to describe their lives before, during, and after the Holocaust, and in many cases shared pictures and artifacts related to their experiences. Additional information about the interview process can be found on the USC Shoah Foundations website.

Prior to visiting the Museum, researchers can search the VHA Onlinecatalog to identify testimonies of interest in the Archive, while onsite users at the Museum can access the collection by following this link. Onsite researchers may search for the interview of a specific individual, browse the catalog by experience group, or use certain keywords or geographic place names to find testimonies on a specific subject. A User Guide (PDF) with detailed information about the search process is available on the Foundations website.

The United States Holocaust Memorial Museum provides access to the interviews from computers in the Library (on the fifth floor) and in the Holocaust Survivors and Victims Resource Center (on the second floor). Museum staff may also access the collection from their office computers by following this link.

See a list of other institutions that provide access to the Visual History Archive.

Transcripts are not provided for testimonies in the VHA collection. However, the interviews have been indexed and keywords assigned to each one-minute segment, allowing viewers to find testimonies on certain topics.

All interviews were conducted in the preferred language of the interviewee. The testimonies have not been translated, and no subtitles are provided. However, all index keywords are in English.

Interviewees and/or their family members may purchase copies of their own testimonies by contacting the USC Shoah Foundation directly. For more information about this service see https://sfiaccess.usc.edu/. Testimonies and educational materials for use in classroom settings can also be obtained from the Foundation.

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USC Shoah Foundation Testimonies - United States Holocaust Memorial Museum

Hebrew language – Simple English Wikipedia, the free encyclopedia

Posted By on July 9, 2023

From Simple English Wikipedia, the free encyclopedia

Hebrew is a Semitic language. It was first spoken in Israel. Many Jewish people also speak Hebrew, as Hebrew is part of Judaism.

It was spoken by Israelites a long time ago, during the time of the Bible. After Judah was conquered by Babylonia, the Jews were taken captive (prisoner) to Babylon and started speaking Aramaic. Hebrew was no longer used much in daily life, but it was still known by Jews who studied halakha.

In the 20th century, many Jews decided to make Hebrew into a spoken language again. It became the language of the new country of Israel in 1948. People in Israel came from many places and decided to learn Hebrew, the language of their common ancestors, so that they could all speak one language. However, Modern Hebrew is quite different from Biblical Hebrew, with a simpler grammar and many loanwords from other languages, especially English.

As of 2021, Hebrew has been the only dead language that had been made into a living language again.[3]

The Hebrew Bible was originally written in Biblical Hebrew.

Hebrew is a Semitic language, like Arabic, a similar language. Hebrew words are made by combining a root with a pattern. In Israeli Hebrew, some words are translated from European languages like English, French, German, and Russian. Many words from the Old Testament were given new meanings in Israeli Hebrew.[4] People learning Hebrew need to study the grammar first so that they can read correctly without vowels.

In Israeli Hebrew, there is no verb "to be" in the present tense only in the future and the past tenses. In Biblical Hebrew, there are no tenses but only two aspects: imperfect and perfect. The imperfect is something like the future and the present tenses. The perfect is something like the past tense.

Mishnaic Hebrew was spoken as well as Judeo-Aramaic at the time of Jesus and at the time of the Bar-Kokhba revolt (2nd century AD) until the Byzantine Empire of Justinian (6th century AD).

The Hebrew alphabet has been adapted to write Yiddish, another Jewish language. However, Yiddish is different from Hebrew because Yiddish comes from a mix of German, Hebrew, and other languages.

The Hebrew alphabet has 22 letters.[5] Five of them change when they are at the end of a word. Hebrew is read and written from right to left.[6] The first three letters, aleph, beth and gimel, are also used in mathematics in the context of transfinite numbers.[7]

The Hebrew alphabet is an abjad and so only the consonants are written, and readers must supply the vowels. Since that can be difficult, the vowels can be marked as dots called nikkud or tnuah (plural nikkud signs and tnuot respectively.) In Modern Hebrew, some letters can denote vowels, which are called matres lectionis (mothers of the reading) since they greatly help reading. Vav (or Waw) can make the 'oo' sound (/u/ in IPA) like in food. Yodh (or Yud) can make the 'ee' sound (/i/ in IPA) like in feed.

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Hebrew language - Simple English Wikipedia, the free encyclopedia

Origins of Judaism – Wikipedia

Posted By on July 9, 2023

The origins of Judaism lie in the Bronze Age amidst polytheistic ancient Semitic religions, specifically evolving out of the polytheistic ancient Canaanite religion, then co-existing with Babylonian religion, and syncretizing elements of Babylonian belief into the worship of Yahweh as reflected in the early prophetic books of the Hebrew Bible.

During the Iron Age I, the Israelite religion became distinct from the Canaanite polytheism out of which it evolved. This process began with the development of Yahwism, the monolatristic worship of Yahweh, one of the Canaanite gods, that gave acknowledgment to the existence of the other Canaanite gods, but suppressed their worship. Later, this monolatristic belief cemented into a strict monotheistic belief and worship of Yahweh alone, with the rejection of the existence of all other gods, whether Canaanite or foreign.

During the Babylonian captivity of the 6th and 5th centuries BCE (Iron Age II), certain circles within the exiled Judahites in Babylon refined pre-existing ideas about their Yahweh-centric monolatrism, election, divine law, and Covenant into a strict monotheistic theology which came to dominate the former Kingdom of Judah in the following centuries.[6]

From the 5th century BCE until 70 CE, Israelite religion developed into the various theological schools of Second Temple Judaism, besides Hellenistic Judaism in the diaspora. Second Temple eschatology has similarities with Zoroastrianism.[7] The text of the Hebrew Bible was redacted into its extant form in this period and possibly also canonized as well. Archaeological and textual evidence pointing to widespread observance of the laws of the Torah among rank-and-file Jews first appears around the middle of the 2nd century BCE, during the Hasmonean period.

Rabbinic Judaism developed during Late Antiquity, during the 3rd to 6th centuries CE; the Masoretic Text of the Hebrew Bible and the Talmud were compiled in this period. The oldest manuscripts of the Masoretic tradition come from the 10th and 11th centuries CE, in the form of the Aleppo Codex of the later portions of the 10th century CE and the Leningrad Codex dated to 10081009 CE. Due largely to censoring and the burning of manuscripts in medieval Europe, the oldest existing manuscripts of various rabbinical works are quite late. The oldest surviving complete manuscript copy of the Babylonian Talmud is dated to 1342 CE.[9]

Judaism has three essential and related elements: study of the written Torah (the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy); the recognition of Israel (defined as the descendants of Abraham through his grandson Jacob) as a people elected by God as recipients of the law at Mount Sinai, his chosen people; and the requirement that Israel live in accordance with God's laws as given in the Torah. These have their origins in the Iron Age Kingdom of Judah and in Second Temple Judaism.

The Iron Age kingdoms of Israel (or Samaria) and Judah first appear in the 9th century BCE. The two kingdoms shared Yahweh as the national god of their respective kingdom, for which reason their religion is commonly called Yahwism.

Other neighbouring Canaanite kingdoms of the time each also had their own national god from the Canaanite pantheon of gods: Chemosh was the god of Moab, Milcom the god of the Ammonites, Qaus the god of the Edomites, and so on. In each kingdom, the king was his national god's viceroy on Earth.

The various national gods were more or less equal, reflecting the fact that kingdoms themselves were more or less equal, and within each kingdom a divine couple, made up of the national god and his consort Yahweh and the goddess Asherah in Israel and Judah headed a pantheon of lesser gods.[16]

By the late 8th century, both Judah and Israel had become vassals of Assyria, bound by treaties of loyalty on one side and protection on the other. Israel rebelled and was destroyed c. 722BCE, and refugees from the former kingdom fled to Judah, bringing with them the tradition that Yahweh, already known in Judah, was not merely the most important of the gods, but the only god who should be served. This outlook was taken up by the Judahite landowning elite, who became extremely powerful in court circles in the next century when they placed the eight-year-old Josiah (reigned 641609 BC) on the throne. During Josiah's reign, Assyrian power suddenly collapsed, and a pro-independence movement took power promoting both the independence of Judah from foreign overlords and loyalty to Yahweh as the sole god of Israel. With Josiah's support, the "Yahweh-alone" movement launched a full-scale reform of worship, including a covenant (i.e., treaty) between Judah and Yahweh, replacing that between Judah and Assyria.

By the time this occurred, Yahweh had already been absorbing or superseding the positive characteristics of the other gods and goddesses of the pantheon, a process of appropriation that was an essential step in the subsequent emergence of one of Judaism's most notable features: its uncompromising monotheism.[16] The people of ancient Israel and Judah, however, were not followers of Judaism; they were practitioners of a polytheistic culture worshiping multiple gods, concerned with fertility and local shrines and legends, and not with a written Torah, elaborate laws governing ritual purity, or an exclusive covenant and national god.

In 586 BCE, Jerusalem was destroyed by the Babylonians, and the Judean elite the royal family, the priests, the scribes, and other members of the elite were taken to Babylon in captivity. They represented only a minority of the population, and Judah, after recovering from the immediate impact of war, continued to have a life not much different from what had gone before. In 539 BCE, Babylon fell to the Persians; the Babylonian exile ended and a number of the exiles, but by no means all and probably a minority, returned to Jerusalem. They were the descendants of the original exiles, and had never lived in Judah; nevertheless, in the view of the authors of the Biblical literature, they, and not those who had remained in the land, were "Israel". Judah, now called Yehud, was a Persian province, and the returnees, with their Persian connections in Babylon, were in control of it. They represented also the descendants of the old "Yahweh-alone" movement, but the religion they instituted was significantly different from both monarchic Yahwism and modern Judaism. These differences include new concepts of priesthood, a new focus on written law and thus on scripture, and a concern with preserving purity by prohibiting intermarriage outside the community of this new "Israel".

The Yahweh-alone party returned to Jerusalem after the Persian conquest of Babylon and became the ruling elite of Yehud. Much of the Hebrew Bible was assembled, revised and edited by them in the 5th century BCE, including the Torah (the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), the historical works, and much of the prophetic and Wisdom literature. The Bible narrates the discovery of a legal book in the Temple in the seventh century BCE, which the majority of scholars see as some form of Deuteronomy and regard as pivotal to the development of the scripture.[24] The growing collection of scriptures was translated into Greek in the Hellenistic period by the Jews of the Egyptian diaspora, while the Babylonian Jews produced the court tales of the Book of Daniel (chapters 16 of Daniel chapters 712 were a later addition), and the books of Tobit and Esther.

In his seminal Prolegomena zur Geschichte Israels, Julius Wellhausen argued that Judaism as a religion based on widespread observance Torah law first emerged in the year 444 BCE when, according to the biblical account provided in the Book of Nehemiah (chapter 8), a priestly scribe named Ezra read a copy of the Mosaic Torah before the populace of Judea assembled in a central Jerusalem square. Wellhausen believed that this narrative should be accepted as historical because it sounds plausible, noting: "The credibility of the narrative appears on the face of it." Following Wellhausen, most scholars throughout the 20th and early 21st centuries have accepted that widespread Torah observance began sometime around the middle of the 5th century BCE.

More recently, Yonatan Adler has argued that in fact there is no surviving evidence to support the notion that the Torah was widely known, regarded as authoritative, and put into practice, any time prior to the middle of the 2nd century BCE. Adler explored the likelihhood that Judaism, as the widespread practice of Torah law by Jewish society at large, first emerged in Judea during the reign of the Hasmonean dynasty, centuries after the putative time of Ezra.

For centuries, the traditional understanding has been that Judaism came before Christianity and that Christianity separated from Judaism some time after the destruction of the Second Temple in 70 CE. Starting in the latter half of the 20th century, some scholars have begun to argue that the historical picture is quite a bit more complicated than that.[30]

By the 1st century, Second Temple Judaism was divided into competing theological factions, notably the Pharisees and the Sadducees, besides numerous smaller sects such as the Essenes, messianic movements such as Early Christianity, and closely related traditions such as Samaritanism (which gives us the Samaritan Pentateuch, an important witness of the text of the Torah independent of the Masoretic Text). The sect of Israelite worship that eventually became Rabbinic Judaism and the sect which developed into Early Christianity were but two of these separate Israelite religious traditions. Thus, some scholars have begun to propose a model which envisions a twin birth of Christianity and Rabbinic Judaism, rather than an evolution and separation of Christianity from Rabbinic Judaism. It is increasingly accepted among scholars that "at the end of the 1st century CE there were not yet two separate religions called 'Judaism' and 'Christianity'".[31] Daniel Boyarin (2002) proposes a revised understanding of the interactions between nascent Christianity and nascent Rabbinic Judaism in Late Antiquity which views the two religions as intensely and complexly intertwined throughout this period.

The Amoraim were the Jewish scholars of Late Antiquity who codified and commented upon the law and the biblical texts. The final phase of redaction of the Talmud into its final form took place during the 6th century CE, by the scholars known as the Savoraim. This phase concludes the Chazal era foundational to Rabbinical Judaism.

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