If Jews Can Revive Hebrew, Can Christians Revive Aramaic?

Pick
Nov. 4 2014
About Philologos

Philologos, the renowned Jewish-language columnist, appears twice a month in Mosaic. Questions for him may be sent to his email address by clicking here.

Israel recently decided, at the behest of Christian religious leaders, to recognize those Arabic-speaking Christians who wish to identify themselves as “Arameans.” This has raised the prospect of their also reviving Aramaic, the language of Jesus, the Talmud, Judaism’s most well-known prayers (kaddish and kol nidre), and the long-ago Christian communities of the Middle East. Such an outcome is unlikely but not impossible, writes Philologos:

Many Christian denominations in Israel, such as the Maronite and Eastern Orthodox churches, still use Aramaic as a language of prayer, just as Jews used Hebrew liturgically long after they had ceased to speak it. (The survival of ancient languages that are no longer spoken in prayer and sacred texts is common all over the world, such as Latin in Catholicism, Sanskrit in Hinduism, Pali in Buddhism, Ge’ez in Ethiopian Christianity, and so on.) There is no reason that Israeli Christian Arabs should not learn to understand the language in which they pray and have a large religious literature, which is something that very few of them are able to do now. Just as many Jews in America study Hebrew, say, not in order to be spoken but in order to be comprehended as the language of the synagogue and Jewish tradition, so Aramaic could become a focus of study in Israel.

Read more at Forward

More about: Aramaic, Aramean Christians, Israeli Arabs, Language

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society