This book offers sociological and structural descriptions of language varieties used in over 2 dozen Jewish communities around the world, along with synthesizing and theoretical chapters. Language descriptions focus on historical development, contemporary use, regional and social variation, structural features, and Hebrew/Aramaic loanwords. The book covers commonly researched language varieties, like Yiddish, Judeo-Spanish, and Judeo-Arabic, as well as less commonly researched ones, like Judeo-Tat, Jewish Swedish, and Hebraized Amharic in Israel today.

Historical sociolinguistics is a comparatively new area of research, investigating difficult questions about language varieties and choices in speech and writing. Jewish historical sociolinguistics is rich in unanswered questions: when does a language become 'Jewish'? What was the origin of Yiddish? How much Hebrew did the average Jew know over the centuries? How was Hebrew re-established as a vernacular and a dominant language? This book explores these and other questions, and shows the extent of scholarly disagreement over the answers. It shows the value of adding a sociolinguistic perspective to issues commonly ignored in standard histories. A vivid commentary on Jewish survival and Jewish speech communities that will be enjoyed by the general reader, and is essential reading for students and researchers interested in the study of Middle Eastern languages, Jewish studies, and sociolinguistics.

This Handbook of Jewish Languages is an introduction to the many languages used by Jews throughout history, including Yiddish, Judezmo (Ladino) , and Jewish varieties of Amharic, Arabic, Aramaic, Berber, English, French, Georgian, Greek, Hungarian, Iranian, Italian, Latin American Spanish, Malayalam, Occitan (Provençal), Portuguese, Russian, Swedish, Syriac, Turkic (Karaim and Krymchak), Turkish, and more. Chapters include historical and linguistic descriptions of each language, an overview of primary and secondary literature, and comprehensive bibliographies to aid further research. Many chapters also contain sample texts and images. This book is an unparalleled resource for anyone interested in Jewish languages, and will also be very useful for historical linguists, dialectologists, and scholars and students of minority or endangered languages. This paperback edition has been updated to include dozens of additional bibliographic references.

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This volume contains a detailed grammatical description of the spoken Aramaic dialect of the Jewish communities in the towns of Sulemaniyya and Ḥalabja in North Eastern Iraq. It also includes a transcription of oral texts recorded in the dialect. The grammar is based on extensive fieldwork carried out among native speakers. It consists of sections on phonology, morphology and syntax. There is also a study of semantic fields in the lexicon of the dialect and full glossaries of lexical items. This Aramaic dialect, which belongs to the North Eastern Neo-Aramaic group, has never been described before. The Jewish communities left Sulemaniyya and Ḥalabja in the 1950s and the dialect is now on the verge of extinction.

Translations of Hebrew and Aramaic sacred texts into Jewish languages, religiolects, and varieties have been widespread throughout the Jewish world. This volume is a study of the genre of these translations, known as the šarḥ, into Judeo-Arabic in Egypt in the eighteenth and nineteenth centuries. The study places Judeo-Arabic along the Jewish linguistic spectrum, traces its history and offers insights to the spoken variety of Egyptian Judeo-Arabic, which set it apart from other Arabic dialects. The book also provides a linguistic model of the translation of the sacred texts. Rather than viewing the translation as only verbatim, the study traces in great detail the literal/interpretive linguistic tension with which the translators struggled in their work.

Following World War II, members of the sizable Jewish community in what had been Kurdistan, now part of Iraq, left their homeland and resettled in Palestine where they were quickly assimilated with the dominant Israeli-Jewish culture. Anthropologist Erich Brauer interviewed a large number of these Kurdish Jews and wrote The Jews of Kurdistan prior to his death in 1942. Raphael Patai completed the manuscript left by Brauer, translated it into Hebrew, and had it published in 1947. This new English-language volume, completed and edited by Patai, makes a unique ethnological monograph available to the wider scholarly community, and, at the same time, serves as a monument to a scholar whose work has to this day remained largely unknown outside the narrow circle of Hebrew-reading anthropologists. The Jews of Kurdistan is a unique historical document in that it presents a picture of Kurdish Jewish life and culture prior to World War II. It is the only ethnological study of the Kurdish Jews ever written and provides a comprehensive look at their material culture, life cycles, religious practices, occupations, and relations with the Muslims. In 1950-51, with the mass immigration of Kurdish Jews to Israel, their world as it had been before the war suddenly ceased to exist. This book reflects the life and culture of a Jewish community that has disappeared from the country it had inhabited from antiquity. In his preface, Raphael Patai offers data he considers important for supplementing Brauer's book, and comments on the book's values and limitations fifty years after Brauer wrote it. Patai has included additional information elicited from Kurdish Jews in Jerusalem, verified quotations, correctedsome passages that were inaccurately translated from Hebrew authors, completed the bibliography, and added occasional references to parallel traits found in other Oriental Jewish communities.