For the sake of illustration, in this answer I shall represent the shva as a colon in the middle of the word (:). There are four rules for determining whether a shva is na (‘moving’) or naḥ (‘resting’):
The verb d-b-r (דבר) is to speak—i.e. it is more formal and intentional. Hence words put in writing are also dbrim* (‘dvarim’); the Ten Commandments in Hebrew are Aseret Hadibrot (The Ten Proclamations); and religious prophets always warned civic leaders to honour at hdbrim awr H’ xivh* etc. (the things that the Lord commanded).Continue reading
Let’s see… Off the top of my head:Continue reading
Oh boy. Where to start?
The following examples are all drawn from my Hebrew-language guide to my Israeli clients on correct English usage, אל ףדיח (Al-Fadiḥ—stylised Arabic-Hebrew, meaning ‘Don’t Screw-Up’).
Like most non-native English speakers, Israelis will tend to make certain errors based on the use in their native language—such as:Continue reading
It’s not a proverb so much as an expression of disdain or indifference. In common usage, only the first two words are used—with a suitable expression of boredom or nonchalance, while pointedly not looking away from whatever you’re doing at that moment: שמחת זקנתי… (Simhat zqenti…)
Literally, it means, ‘My old woman’s happiness for all to see’, and is a translation of the Ladino (Judaeo-Spanish) expression, La gracia di tu mana (‘Your mother’s happiness’)—i.e., ‘[That might make my mother happy, but] I couldn’t care less’.
[A2A] One would use a calque (a.k.a. loan translation) when there is no equivalent word or expression in the target language, but it captures the meaning so well and concisely that one is moved to recreate it by emulating the same word combination using native words in the target language.
In Hebrew, noted examples are:Continue reading
Part I of the SimHebrew Bible project is complete.
What began last September with the conversion of one chapter a day, starting with Genesis 1 (based on the Masoretic version in ktiv malé), the SimHebrew Torah (Pentateuch) is now, with the conversion of Deut. 34, has been concluded:Continue reading
This is a frequent theme of mine in my Hebrew blog, in which I warn my clients (and other native Hebrew speakers) about the pitfalls of English expression.
One of the oldest—and certainly one of my favourite—examples, which go back decades, if not a century, is the word beq-eqs, which is a corruption of ‘back axle’—i.e. ‘rear axle’. You might think that doesn’t qualify as a loan word with a different meaning—until you discover that the word for ‘front axle’ is—wait for it—front-beq-eqs…
That’s how it’s normally taught at ulpanim (HSL—Hebrew-as a Second Language—schools)—but to my mind, that’s a bit like teaching car mechanics to someone who wants to learn to drive. There’s little point in learning the tools when you don’t know what function each of them serves.
In general, when teaching a new subject to someone, one should always teach the problem—then the solution. Not the other way round.
Which is why in my Hebrew teaching classes, we dive straight into whatever material the student really want to engage in in the end:
This is a very good question, as it relates to one of several unresolved problems in using traditional (‘Square’) Hebrew text in computer environments:
Mixing RTL (right-to-left) text such as Hebrew or Arabic with LTR text such as English usually wreaks havoc on the display order of the text. One reason is the conflict between two competing standards of encoding in Hebrew—Logical, and Visual:
The bi-directional way (logical method) and the visual method. In the logical method characters are stored in the electronic document in the order that a normal person would type, and in the visual method the characters are ordered assuming that the display device will order them left-to-right. In HTML, only the logical method is a real standard.