Hebrew slang is predominantly Palestinian Arabic, or derivations thereof—e.g. mastulמסטול (stoned, zonked), ahabalאהבל (imbecile), dir balakדיר בּאלאכּ (God help you [if you do this]), saḥbakסחבק (close friend), fadiḥahפדיחה (embarrassing mistake, booboo), etc.
Hebrew idioms are predominantly literary and usually of biblical or Talmudic origin—e.g.:
People usually started by simply adopting the new surname informally, often followed by their original surname in parentheses, until their new surname becomes better known among the public—e.g. David Ben-Gurion (né Grin). Then after a year or two, they made it official by registering it at the Ministry of the Interior (or its equivalent during the British Mandate period). This was useful, as in some cases the user might decide to change the name to something else, or to tweak it (as happened in my own family).
It means “Done and dusted”, i.e. “there’s nothing more to do—move on.”
It’s taken from the last two verses of Psalms 128, which describes the cherished vision of a future where the people of Israel are blessed, and all is good in the world—a kind of utopia, where we needn’t strive any more:
ה יברכך יהוה מציון: וראה בטוב ירושלים–כל ימי חייך.
ו וראה-בנים לבניך: שלום על-ישראל.
5 The Lord shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.
6 Yea, thou shalt see thy children’s children, and peace upon Israel.
I was about to dismiss this seemingly silly question with a flippant answer along the lines of “Yes, and Shakespeare’s writings were much better in the original German,” when it struck me that OP might be confusing “the Hebrew Torah” with the New Testament.
This is a good question, as it highlights how Hebrew, in its love of concision by cramming prepositions and possessive indicators into the prefixes and suffixes of verbs and nouns, can sometimes overload itself.
Yes—quite a lot. The best illustration of this is the Hebrew of the first native speaker of modern Hebrew, Itamar Ben-Avi, son of Eliezer Ben-Yehuda, the ‘father’ of modern Hebrew and compiler of its first dictionary.
I recently read his autobiography (החצוף הארצישראלי ‘The Cheeky Hebrew Boy’), and although much of his Hebrew is not much different from high-register academic Hebrew today, some of it seems almost comically affected (although it wasn’t—that’s just the Hebrew he was brought up with). Typical example (not from his autobio, but from another project of his):
זה לי ארבעים שנה פחות ארבע, שאני הוגה בכתב העברי יומם ולילה ממש. מעודי לא יכולתי להבין מדוע לעברים אל״ף-בית כה קשה ומסובך, ולנוכרים – כה קל ונעים לשימוש? יום אחד – ואני אז בן-עשר – פניתי לאבי ואשאלנו: …״
Rough English equivalent:
’Tis four years shy of forty now that I have been contemplating the Hebrew script—yea, verily, day and night. Never have I been able to fathom why the Hebrews have such a difficult and convoluted alphabet, while the foreigners – [one] so easy and simple to use? One day – and I was but a lad of ten – I turned to my father and enquired of him:…
73.562. Seriously, who’s measuring, and does it matter? What’s to say what’s “native Semitic”? Does that mean original Akkadian (the antecedent to Hebrew), or Northwestern Semitic/Canaanite which it became (and which itself had many foreign influences, from the Hittites and Sea Peoples as well as Egyptian)?
Do words such as Sanhedrin (from the Greek for “Council”), avir (air), cartis (card), téatron (theatre), itztadion (stadium)—all from Greek at least a thousand years before any modern European language began to emerge—count as “native”?.