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We apply generative techniques to Modern Hebrew peripheral categories - a term more accurate, to our mind, than the traditional "adverbial". We focus on three aspects that we consider particularly- suited to three descriptive devices forming part of a uniform theory of syntax; base rules, transformations and rules of semantic interpretation. First we attempt to state the expansions of peripheral categories in the base, within an interpretive framework as in Jackendoff (1972), testing and modifying the Lexicalist Hypothesis of Chomsky (1970a) so as to assess the similarities of the major nodes. We then examine the deep structure of the traditional "adverbial clause". Using the interpretive transformationalist technique of, e.g., Hasegawa (1972), we derive certain such clauses from relative structure; and in seeking semantic motivation, we reanalyse derivations proposed for English "adverbial clauses" by Ross (1967a), Huddleston (1968) and Geis (1970), arguing for the existence of 'false ambiguities' of the kind criticised by Stockwell et al.(1973). Finally, we evaluate rival transformational and pure semantic accounts of some elliptical peripheral structures in Hebrew, tentatively formulating a rule of semantic interpretation for 'before' and 'after' expressions and relating this to interpretive rules for Comparative and Coordinative structures.

Most Jewish day schools in the United Kingdom underperform in the teaching and learning of Hebrew. Indeed, prominent figures in the UK Jewish establishment have singled out the teaching of Ivrit (Modern Hebrew) in Jewish day schools as in need of improvement. Former Chief Rabbi Lord Sacks argues that whilst children are undoubtedly better educated Jewishly now than in the past, many challenges remain. I contend that the physical separation between the Jewish Studies and the Hebrew departments in Jewish day schools does a disservice to both by shutting the door to crucial teaching and learning opportunities of Hebrew. I recommend that Jewish day schools should be working towards breaking down these ‘barriers’. In the present research, I address this issue from the perspective of my own interest, namely Hebrew pedagogy. My research investigates the extent to which creating connections between Biblical Hebrew and Modern Hebrew can enhance the teaching and learning of Hebrew in Jewish day schools. I employ an Action Research methodology within the context of a case study using elements of Appreciative Inquiry and written through the lens of Autoethnography. From a theoretical perspective, I draw on research regarding second and foreign language acquisition and suggest that Ivrit cannot be separated from its religious, cultural and historic framework. That is, while Hebrew is taught in the United Kingdom as a Modern Foreign Language, I propose that we are in fact teaching a cultural language. This term more aptly describes a modern living language bound up in a particular religion, culture and time, as is Ivrit. Using the Hebrew root letters as the route to link Biblical and Modern Hebrew, my research demonstrates that this integration can enhance the teaching and learning of both. My case study shows that schools and teachers who choose to integrate Biblical and Modern Hebrew can successfully embrace educational change, a process which will require them to confront their belief systems as well as accepting new teaching approaches and materials. The Hebrew language has evolved, survived and thrived over the millennia and for me it is the essence of Jewish survival.

Over recent years cultural geography has refrained the parameters within which landscape and human agency are examined. Textual sources, social conditions, and ideological programmes are all seen as having a bearing on the shape of the environment and the human reaction to it. This thesis considers landscape change on the periphery of Tokyo known before 1868 as Edo) within the general framework of this new cultural geography and the specific context of the history of Japan's largest city. Situated in the northeastern outskirts of the city on the banks of its main river, Miukvjima was before about 1900 a place of recreation and diversion. Its temples, shrines, and ornamental gardens were a favoured site for blossom viewing and, in general terms, for dad, trips from the city centre. Around the turn of the century, however, factories were built, and the area was transformed within a few decades into an industrial periphery specializing in the manufacture of textiles, leather, matches, and other light industrial goods. The thesis contains two principal arguments, The first relates to the process of landscape creation and appreciation It is argued that the Japanese sensibility to space is informed by an innate appreciation of its symbolic content and by an exceptionally close assdciation between place itself and its textual and pictoral representation, The second relates to the process of urban change in the context of a modernising city. it is argued that alternative views of the urban environment arose but that, despite these differing interpretations, open space did not become an arena for contention. By examining the nature and process of urban change as well as perceptions of a chosen environment, the thesis sets out the structural context of rapid social transformation.

Mishkan ha-‘Edut, la Résidence du Témoignage, est le dernier ouvrage important écrit par le kabbaliste castillan R. Moshe de Leon (1240-1305). On peut considérer cet ouvrage comme une œuvre de couronnement et de maturation de la pensée de l’auteur. Connu à travers plusieurs ouvrages écrits en hébreu, R. Moshe de Leon est, d’après les jugements des historiens, l’un des auteurs principaux du prestigieux Sefer ha-Zohar, rédigé en araméen, et que la tradition rabbinique et populaire attribue à R. Shim’one bar Yohaï, rabbin galiléen ayant vécu entre le premier et le deuxième siècle de l’ère chrétienne. Le Mishkan ha-‘Edut traite de plusieurs questions fondamentales : la raison de l’existence du monde et son fondement dans la divinité ; la place de l’homme dans ce monde, la signification théologique profonde et la raison de son parcours terrestre; la nature de la transgression du commandement divin et la possibilité de repentir pour l’homme en tant qu’être psycho-physique doté d’une âme d’origine divine ; l’eschatologie de l’âme : le sort de chacune de ses composantes après la mort, sa purification dans la géhenne et la nature de son séjour dans le jardin de l’Eden. R. Moshe de Leon reprend, de manière plus structurée, plusieurs sujets abordés dans ses précédents écrits, en particulier, une théorie de l’âme et de ses « revêtements » (malbushim) après la mort. L’auteur insiste sur le caractère ésotérique des sujets développés en se considérant détenteur d’un savoir reçu. A plusieurs reprises, l’auteur insiste sur son hésitation à dévoiler « les secrets de la sagesse redoutable et intérieure ». Il ne cessera de préciser qu’il s’adresse à une élite, à ceux qui sont à la recherche de cette intériorité indispensable pour entendre le message de la transmission fondée sur l’enseignement ésotérique. Nous retrouvons dans cet ouvrage quelques-unes des idées les plus fascinantes de la Kabbale : que l’existence de Dieu n’est une que dans l’union des différents monde, le divin, le céleste et le terrestre ; que la relation entre Dieu et le monde est assimilable à la respiration. Ceci renvoie à la tâche de l’homme pendant son court parcours terrestre, qui n’est pas le caprice d’un créateur cruel mais correspond au projet d’unification des mondes. Naturellement, R. Moshe de Leon s’inspire du texte biblique pour confirmer ses idées, et bien d’autres. Le Mishkan ha-‘Edut est émaillé de citations bibliques, ses arguments sont construits comme un commentaire de la Bible, dont on exclut comme superficiel et fourvoyant le sens obvie. Les affirmations des rabbins du Talmud sont également très présentes, ainsi que celles des « anciens » (qadmonim), qui sont en réalité les kabbalistes de son époque ou des générations précédentes. / Mishkan ha-‘Edut, is the last important work written by Castilian cabalist R.Moshe de Leon (1240-1305). One can consider this work as an oeuvre of maturation of the author’s thought. Known by several works written in Hebrew, R.Moshe de Leon is, according to historians, one of the main authors of the prestigious Sefer ha-Zohar, written in Aramean, that the popular and rabbinic tradition attributes to R. Shim’one bar Yohaï, Galilean rabbi living in the first and second century of the Christian era. The Mishkan ha-‘Edut addresses several fundamental questions: the reason of the existence of the world and its foundation in divinity; the place of man in this world, the profound theological signification and the reason of its path on earth; the nature of transgression of divine commandment and the possibility of repentance for men as psychological beings carrying a divine derived soul; eschatology of the soul, the fate of each of its components after death, its purification in the géhenne and the nature of its stay in the garden of Eden. R.Moshe de Leon goes over, in a more structured way, several topics addressed in his previous writings. In particular, a theory of the soul and its “protections” (malbushim) after death. He insists on the esoteric aspect of the developed topics considering himself as owning a given knowledge. On several occasions, he also insists on his hesitation to disclose “the secrets of formidable and interior wisdom”. He stresses he addresses an elite, those who are seeking this necessary interiority to listen to the message of transmission based on esoteric teaching. One can find in this work some of the Kabbalah’s most fascinating ideas: that god existence is only one in the context of the merging of different worlds, the divine, the celestial and terrestrial; that the relationship between god and the world mimics breathing. This reflects to the task of man during his path on earth, not being directed by a cruel creator but that corresponds to the project of unification of these worlds. Naturally, R. Moshe de Leon takes inspiration in the bible text to confirm his ideas and many others. Mishkan ha-‘Edut is dotted with biblical citations, its arguments are built as a biblical commentary, from which is excluded, as if superficial, the spontaneous interpretation. Talmudic rabbi’s affirmations are equally present, as well as the “old”( qadmonim), who are in reality the kabbalists of his time or previous generations.