This book traces the origins of modern varieties of Yiddish and presents evidence for the claim that, contrary to most accounts, Yiddish only developed into a separate language in the 15th century. Through a careful analysis of Yiddish phonology, morphology, orthography, and the Yiddish lexicon in all its varieties, Alexander Beider shows how what are commonly referred to as Eastern Yiddish and Western Yiddish have different ancestors. Specifically, he argues that the western branch is based on German dialects spoken in western Germany with some Old French influence, while the eastern branch has its origins in German dialects spoken in the modern-day Czech Republic with some Old Czech influence. The similarities between the two branches today are mainly a result of the close links between the underlying German dialects, and of the close contact between speakers. Following an introduction to the definition and classification of Yiddish and its dialects, chapters in the book investigate the German, Hebrew, Romance, and Slavic components of Yiddish, as well as the sound changes that have occurred in the various dialects. The book will be of interest to all those working in the areas of Yiddish and Jewish Studies in particular, and historical linguistics and history more generally.

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.

This landmark dictionary proves that English words can be traced back to the universal, original language, Biblical Hebrew. Genesis II supports a 'Mother Tongue' thesis, and the Bible also claims that Adam named the animals. This may seem difficult to accept, but then why do the translations of the following animals' names: Skunk, Gopher, Giraffe and Horse actually have corresponding meanings in Biblical Hebrew, such as: Stinker, Digger, Neck and Plower? The book features overwhelming data suggesting that the roots of all human words are universal, and that words have related synonyms and antonyms that must have been intelligently designed (perhaps by the designer of life himself!) The current hypothesis that language evolved from grunting ape-men may seem like the flat earth theory after reading this book. The 22,000 English-Hebrew links provide surprising evidence, and open new worlds of understanding, once we consider that all of these similar words could not be coincidences.

This history of post-Emancipation German Jewry and of the Holocaust aftermath has received considerable scholarly attention. The study of Jewish life in Germany in the 1930s and the migration impelled by the Nazi period has, on the other hand, been comparatively neglected. The work of Werner J. Cahnman (1902-1980) goes a long way toward filling this gap.Cahnman's examination of "the Jewish people that dwells among the nations" is focused on Germany because it was the country "where in modern times the symbiosis . . . has been most intimate and it also has been the country where the conflict degenerated into the monstrosity of the Holocaust." This representative anthology of his essays shares a common theme, although the examples differ in thought, method and style. Whether he explores the stratification of pre-Emancipation German Jewry, the rise of the Jewish national movement in Austria, or such an esoteric topic as the influence of the kabbalistic tradition on German idealist philosophy; whether he muses on the writing of Jewish history or reports on his firsthand experience in Dachau, Cahnman's work reflects central concerns of his personal and scholarly existence as a German Jew. Because he usually combined extensive empirical data with his own background and personal experience, he is able to craft a penetrating analysis of the recent history of Jewish life in Central Europe. Werner Cahnman believed that the "writing of history is vital for the continued cultural identity of the human kind."