Esta dissertação é um estudo sobre o emprego dos empréstimos de origem inglesa coletados nos dicionários de hebraico Even Shoshan de duas épocas diferentes: 1.969 e 2.003, tendo como base para a coleta deste léxico no contexto histórico de N.S Eisenstadt. O objetivo é observar quais as palavras que podem ser utilizadas para exemplificar a entrada de vocábulos de origem inglesa no léxico da língua hebraica, na edição mais antiga do dicionário. Outro propósito é verificar alguns acréscimos importantes do dicionário de 2.003 e ainda, a permanência ou não dos vocábulos mais antigo na reedição. / This dissertation is a study on the use of loans from English origin collected in the Even Shoshan dictionary of two different periods: 1.969 and 2.003, and as a basis for the collection of the historical context of lexicon NS Eisenstadt. The objective is to observe which words can be used to illustrate the entry of words of English origin in the lexicon of Hebrew, in the oldest edition of the dictionary. Another purpose is to check some important additions to the dictionary in 2.003 and also the presence or not of oldest words in the reprint.

Thesis (Ph.D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 1981. / MICROFICHE COPY AVAILABLE IN ARCHIVES AND HUMANITIES. / Vita. / Bibliography: leaves 357-362. / by Hagit Borer. / Ph.D.

Este trabalho propõe-se a investigar e refletir, de uma perspectiva discursiva, a função da língua hebraica/segunda língua no processo de ensino-aprendizagem e os principais fatores que incidem neste processo de identificação/identidade, no atual contexto social-histórico da coletividade judaica de São Paulo, representada em sua heterogeneidade pelas escolas judaicas comunitárias: secular/laica e religiosa. A partir do discurso didático-pedagógico que permeia as escolas judaicas comunitárias sobre a língua hebraica, instituída como matéria regular obrigatória na grade escolar na atualidade, visamos a analisar, através dos recortes de falas de exalunos, professores e diretores, filiações simbólicas imaginárias que constituem seus processos de identificação com a língua hebraica em sua estreita relação com a história, a memória e a linguagem. Para tanto, em nosso gesto de análise recortamos as sequências discursivas obtidas no nosso questionário sobre identificação/identidade linguístico-cultural, a partir de posições-sujeito e da representação imaginária dos ex-alunos, professores e diretores da escola religiosa e secular/laica desdobradas em suas relações contraditórias em torno de saberes sobre língua hebraica no processo de ensino-aprendizagem. Neste recorte específico de saberes buscamos analisar a relação do sujeito com a língua do outro na sociedade e na história. Colocamos em causa nessas análises a concepção de sujeito, de identificação/identidade e o ensino-aprendizagem de segundas línguas/língua estrangeira. Por fim, propomos um olhar sobre o ensino-aprendizagem da língua hebraica, evidenciando a complexidade da relação do sujeito consigo mesmo, com a língua do outro enquanto ser/estar entre línguas. Trata-se do sujeito compreendido em sua heterogeneidade e na sua contradição inerente, como também em determinações histórico-sociais e culturais permeadas pelo inconsciente e pela ideologia que lhe são próprios. Nessa perspectiva a subjetividade contemporânea se produz como um movimento na história com seus deslocamentos e determinações entre o dentro e o fora, o mesmo e o diferente, entre o outro das línguas, espaço de necessárias (re) acomodações na impossibilidade de tudo dizer. / This study aims to investigate and reflect, from a discursive perspective, upon the role of the Hebrew language as a second language on the teaching-learning process and the main factors that influence this process of identification / identity in the current socialhistorical context of the Jewish community of Sao Paulo represented in its heterogeneity by both secular and religious Jewish Community schools. We aim, from the didactic-pedagogical discourse that permeates the Jewish community schools Hebrew language teaching, which is mandatory as a regular subject in grade school today, to analyse from interviews of former students, teachers and principals, imaginary symbolic affiliations which constitute their identification processes with the Hebrew language in its close relationship to history, memory and language. To do so, in our analysis, we study the discursive sequences obtained in our questionnaire about the linguistic - cultural identity / identification, from subjectpositions and the imaginary representation of former students, teachers and principals from secular and religious schools developed in their contradictory relations around knowledge of the Hebrew language in the teaching learning process. In this specific study of this knowledge we seek to analyze the subject\'s relationship to the language of the \"other\" in society and history. We question in these analyses the conception of subject, identification / identity and the teaching - learning of second / foreign languages. Finally, we propose to look at the teaching-learning of a second language, highlighting the complexity of the subject\'s relationship with themselves and with the other\'s language, as the act of being between languages. We view the subjects in their heterogeneity and in their inherent contradiction, as well as historical/social and cultural determinations permeated by their unconsciousness and their ideology. From this perspective, the contemporary subjectivity is produced as a movement in history with its dislocations, and determinations between the in and out, the same and the different, between the other in the languages, a space of necessary re- accommodations in the impossibility to say everything.

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The poetry of Dahlia Ravikovitch presents as self-writing nestled in the wide embrace of non-linear écriture féminine. Each poem offers a glimpse of the persona: body and soul, the music of her voice and the perspective of her spirit. Together the poems comprise verbal self-portraits of a lovelorn soul, torn between impulses to fully remember and deliberately forget. Through years of love, life, disappointment, bouts of depression and renewed promise, Dahlia Ravikovitch continued to compose. Through the crystals of poetry the speaker examines, from varying angles and in multiple refractions of light, those figures of alterity who are her self. For Ravikovitch poetry was the only neutral space in which her self could comfortably exist and, even so, not always. The poet-persona experiences love in unsuitable proportions. She receives too little; she goes ‘overboard’ and ‘out of bounds’ in giving too much. She experiences love, even when accessible, as an affliction. She suffers love. She laments love. The persona performs her malaise through contrasting physical sensations, idiosyncrasies and profound cravings. Her personal thermostat is erratic. She exhibits pronounced wardrobe-predilections. Her throat reacts to a flow of eros and creative vitality or lack thereof. She yearns for pure memory and thirsts for pure essence. The speaker’s gallery displays an elaborate montage of a golden apple endowed with gifts of wisdom, eros, poetry and passion, alongside portraits of a royal chanteuse and a skilled scribe. Crucial brushstrokes illuminate lovers and sinners, souls in flames, shipwrecks, lyric-expressive throats in various states of constriction and release, as well as voices of collective responsibility. Ravikovitch encrypts her poetry with rich resources of biblical, rabbinic, medieval and early modern Hebrew literature. She forwards the linguistic and literary resonance of these layers. She innovates upon their motifs through feats in the dimensions of feminine writing, intertextual engagements and postmodern poetics.

The poetry of Dahlia Ravikovitch presents as self-writing nestled in the wide embrace of non-linear écriture féminine. Each poem offers a glimpse of the persona: body and soul, the music of her voice and the perspective of her spirit. Together the poems comprise verbal self-portraits of a lovelorn soul, torn between impulses to fully remember and deliberately forget. Through years of love, life, disappointment, bouts of depression and renewed promise, Dahlia Ravikovitch continued to compose. Through the crystals of poetry the speaker examines, from varying angles and in multiple refractions of light, those figures of alterity who are her self. For Ravikovitch poetry was the only neutral space in which her self could comfortably exist and, even so, not always. The poet-persona experiences love in unsuitable proportions. She receives too little; she goes ‘overboard’ and ‘out of bounds’ in giving too much. She experiences love, even when accessible, as an affliction. She suffers love. She laments love. The persona performs her malaise through contrasting physical sensations, idiosyncrasies and profound cravings. Her personal thermostat is erratic. She exhibits pronounced wardrobe-predilections. Her throat reacts to a flow of eros and creative vitality or lack thereof. She yearns for pure memory and thirsts for pure essence. The speaker’s gallery displays an elaborate montage of a golden apple endowed with gifts of wisdom, eros, poetry and passion, alongside portraits of a royal chanteuse and a skilled scribe. Crucial brushstrokes illuminate lovers and sinners, souls in flames, shipwrecks, lyric-expressive throats in various states of constriction and release, as well as voices of collective responsibility. Ravikovitch encrypts her poetry with rich resources of biblical, rabbinic, medieval and early modern Hebrew literature. She forwards the linguistic and literary resonance of these layers. She innovates upon their motifs through feats in the dimensions of feminine writing, intertextual engagements and postmodern poetics.

In Hebrew, as in English, the masculine form takes precedence over the feminine, and consequently many masculine terms can serve both generic and sex-specific functions. Almost all biblical laws, whether formulated in the imperative or in the third person, appear in singular or plural masculine form, and therefore present a major difficulty in terms of gender interpretation. The position of women in the legal covenant is thus rendered highly ambiguous. / The tannaitic sages, Jewish biblical exegetes of the first post-Christian centuries, were acutely aware of the problem and wrote numerous midrashim which interpreted ambiguous terms of gender in the biblical legal corpus. They determined the extent to which the various gender references referred to women. / These interpretations have been almost totally neglected in modern biblical and rabbinic scholarship, and are here collated and carefully analyzed for the first time. It is shown that though the sages operated within an ideological framework, their exegetical procedures played a major role in their legislation.

Thesis (Ph. D.)--Dropsie College for Hebrew and Cognate Learning, 1913. / Published also in the Jewish Quarterly Review, new series, vol. 4, no. 3, 1914, p. 321-356; vol. 4, no. 4, 1914, p. 577-620; vol. 7, no. 3, 1917, p. 287-366.

Thesis (DLitt)--University of Stellenbosch, 2006. / On title page: Doctor of Literature in Biblical Languages. Bibliography. Also available via the Internet.

A partir dos problemas de tradução, este trabalho se propõe a demonstrar a relevância do uso das línguas originais na exegese. Este trabalho está dividido em três capítulos. No primeiro capítulo procurou-se trabalhar o conhecimento da língua hebraica, apresentando sua história, características e peculiaridades. Estas primeiras informações leva o leitor a perceber as várias diferenças que esta língua tem em relação às línguas ocidentais, levando-o, assim, a entender um pouco do trabalho que há para traduzir o Antigo Testamento. Ainda é apresentada uma explicação sobre a exegese, e como as línguas originais são importantes nesse processo. O pastor ou teólogo que usa os originais como instrumento para seus estudos exegéticos, passa a ter em seus sermões, estudos e aconselhamentos um teor mais profundo, teológico e menos superficial. Os mesmos podem pisar em terreno mais seguro com as línguas bíblicas. O segundo capítulo, traz uma compreensão sobre a tradução e suas dificuldades. Apresenta ainda uma explicação sobre signos linguísticos. Pois, não há como realizar uma boa tradução sem que o tradutor tenha em mente este assunto. O signo linguístico irá mostrar que os conceitos que temos hoje de determinadas palavras não são os mesmos que os ouvintes originais das Sagradas Escrituras tinham mais de dois mil anos atrás, no Oriente. O mesmo capítulo se propõe a apresentar e explicar os quatro tipos de traduções existentes. O trabalho é finalizado com o terceiro capítulo, que traz como estudo de caso nove textos bíblicos, contendo alguns problemas de tradução, como, paronomásia, onomatopéia, eufemismo, ambiguidade de sentidos, possíveis falhas na tradução e palavras em que os vocábulos não têm correspondentes satisfatórios em português. Este trabalho, não pretende mostrar que quem conhece e usa as línguas originais terá todas as respostas na exegese. O ponto aqui é apresentar à comunidade acadêmica, a exegetas, pregadores, entre outros, alguns pontos que dão às línguas originais, uma grande importância na exegese, convidando-os a sair da superfície do texto sagrado e, assim, começar a escavá-los1, pois, o tesouro, que pode representar a real intenção do escritor sagrado, nem sempre está na superfície, mas dentro do texto. O leitor deste trabalho terá a percepção de que o hebraico é uma língua fascinante, instigadora e desafiadora, pois o mesmo traz outras propostas de significado e de intenção do texto, desconstruindo pensamentos de até mesmo doutrinas bíblicas. Diante de toda uma responsabilidade que o teólogo, exegeta, biblista e pastor têm frente à comunidade acadêmica, eclesiástica e de toda a sociedade, de trazer respostas às várias questões referentes às Sagradas Escrituras, que surgem a cada momento, não há como negar a importância deste trabalho e sua proposta. / Based on translation problems, this paper proposes to demonstrate the relevance of using the original languages in exegesis. This paper is divided into three chapters. In the first chapter we sought to deal with the knowledge of the Hebrew language, presenting its history, characteristics and peculiarities. This first information will lead the reader to perceive the various differences which this language has with regard to the Western languages, thus leading the reader to understand a little of the work demanded to translate the Old Testament. Besides this, there is an explanation about exegesis and how the original languages are important in this process. The pastor or theologian who uses the original languages as instruments in his/her exegetical studies will have a deeper theological content, being less superficial in their sermons. These people will be able to step on surer ground with biblical languages. The second chapter presents a comprehension about translation and its difficulties. It also presents an explanation about the linguistic signals. For one cannot carry out a good translation without having this subject in mind. The linguistic signal will show us that the concepts which we have today about certain words are not the same which the original hearers of the sacred scriptures had more than two thousand years ago in the East. The same chapter intends to present and explain the four types of existing translations. The paper ends with the third chapter, which brings as case studies, nine biblical texts containing some translation problems, such as paronomasia, onomatopoeia, euphemism, meaning ambiguities, possible mistakes in the translation and words which have no satisfactory equivalents in Portuguese. This paper does not intend to show that those who know the original languages and use them will have all the answers in exegesis. The point here is to present to the academic community, exegetes, preachers, among others, some points which give the original languages a great importance in exegesis, inviting them to leave the surface of the sacred text and thus, begin to dig into them2, since the treasure, which can represent the real intention of the sacred writer, is not always on the surface, but within the text. The reader of this paper will have the perception that Hebrew is a fascinating, instigating and challenging language, because it brings other proposals of meaning and of intention of the text, deconstructing thoughts and even biblical doctrines. Faced with all the responsibility which the theologian, exegete, biblicist and pastor have with regard to the academic, ecclesiastical community and with all of society, to bring answers to the various issues referring to the Sacred Scriptures which arise every moment, there is no denying the importance of this work and its proposal.