OK, I couldn’t resist the title. Tsuris (TSOO-ris) is Yiddish for “trouble.” And it is a lot of trouble to make Hebrew or Yiddish available for non-Hebrew readers, because Hebrew has a funny alphabet (actually, aleph-bet) and runs right to left, backwards for English readers.
Solution: We transliterate the words, that is, put them into a familiar alphabet, running in the “right” direction.
For instance, consider these words:
If you don’t read Hebrew, it’s squiggles. Not helpful.
If I transliterate:
Now, that is still a problem, because many Americans will pronounce that “Yahm KIP-per” which isn’t quite right. But that’s the accepted transliteration, so it’s what you will see in print and online.
That’s why I sometimes go a further step and give a sorta-kinda American pronunciation guide, avoiding specialized symbols:
Sometimes I get questions about spelling: Chanuka? Hanukkah? For that, all I can say is, pick your poison. There’s no “correct” spelling unless you are writing for a publication with a stylebook. Basically, they’re ALL wrong. If I were going to try to approximate the correct Hebrew spelling (חנוכה) I’d probably go for something like Khanookkah. If I were trying to tell you how to pronounce it, I’d write CHAH-noo-kah. Neither is a spelling that anyone is likely to recognize as “the holiday that falls on 15 Kislev, in the darkest part of winter.”
If you really want to know how to say Hebrew words, take a little Hebrew. You don’t have to study for years and years to learn how to pronounce words.
That said, for those of us who learned to read English phonetically, transliterations can be a big help in learning prayers, especially if we begin late in life. There’s no shame in using a transliteration if you need it. Just know that (1) it is an approximation and (2) spelling is anyone’s guess.
If you grew up in a Christian context, you may have learned that the Jewish Bible is “the same as the Old Testament.” That’s not quite accurate.
I want to be clear about one thing: when you are working with a scripture, anyone’s scripture, the safest thing is to use the version recognized for the community. So I recommend that Christians doing Christian study use the appropriate version of their Bible, and I recommend that someone doing Jewish study use a Jewish Bible.
The Jewish Bible differs from the Christian bibles in several important ways. To wit:
ARRANGEMENT: The Jewish Bible is arranged into three parts: TORAH, NEVI’IM, and KETUVIM, meaning “Torah,” “Prophets” and “Writings.” Torah is the five familiar books of Moses. Nevi’im is the books of the Prophets, starting with Joshua and ending with the post-exilic prophets. Some of the books are named after prophets, some have names like “Kings.” “Writings” is everything else, including Psalms, Wisdom Literature, the 5 Scrolls, and Chronicles. This is to some extent a ranking according to the honor the tradition gives to the books. Christian Bibles are arranged quite differently.
Because of this arrangement, one name for the Jewish Bible is Tanakh, a Hebrew acronym for Torah/Prophets/Writings.
CONTENT: Some Christian Bibles, notably the “Catholic” Bible, include some books that are not in the Jewish Bible. Those books are not in Protestant bibles like the King James Version, but may appear in a separate section labeled Apocrypha. These books didn’t make it into the Jewish canon: Judith, Baruch, Maccabees, Tobit, and others. However, since they were part of an earlier Jewish collection of sacred books, the Septuagint, they were included in some versions of the Christian canon. (“Canon” means those books accepted as scripture by a community.)
SOURCES: Jewish Bibles are based on the Masoretic Text of the Bible. Early Biblical texts lacked vowels and punctuation, just as the Torah scroll in a synagogue does today. The Masoretes were a group of Jewish scholars who added versification and vowels to the text between 500 and 900 CE. They examined the multiple versions of texts floating around in their time and put together a standard version of the text for the community. This is still the standard Jewish text, which is mostly in Hebrew; a few of the Writings contain a bit of Aramaic.
Christian Bibles draw on a variety of sources: the Vulgate translation in Latin (405) by the Christian scholar Jerome, the Septuagint in Greek (200 BCE), as well as others. Notice that while these texts are older than the Masoretic text, they “pass through” a third language on their way to English. In the case of the Vulgate, that translation includes Jerome’s Christian interpretive filter.
TRANSLATION: Rabbi Leo Baeck wrote in his essay, “The Pharisees,” “All translation is commentary.” When a translator chooses one possible translation of a phrase over another, it limits the text in a way it was not limited in the original language. For instance, a famous example, Isaiah 7:14:
Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel. (Jewish Publication Society, 1917)
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (King James Version, 1611)
I’ve highlighted the biggest difference between the two: “HaAlmah” in the KJV is “a virgin” and in the JPS it is translated “the young woman.” Now, when I translate it, I go a little further, still a legitimate translation:
Therefore the Lord (God) will give to you a sign: Behold, the young woman will conceive and she will give birth to a son, and she will name him, “God is With Us.” (Adar, 2014)
Granted, these are not huge differences, but you can see that it might color one’s interpretation of the book. Consider the considerable difference between Jewish and Christian notions of prophecy. Add to that Christianity’s doctrine of the virgin birth, alongside Judaism’s belief that the baby mentioned here is King Hezekiah. Notice, too, that “Emanu-El” or “God is With Us” was not a name given to either Jesus of Nazareth or to little Hezekiah by their respective youthful mothers! And this is just a single example – the translations are full of them.
There are number of different Jewish Bibles on the market. The Jewish Publication Society’s 1985 translation is used in most American liberal congregations.
Now, having said all that, if you are serious about Jewish study, I recommend you learn a little Hebrew, because then you will no longer be at the mercy of translators. For more about that, check out “Why Study Hebrew.”
A few days ago I mentioned that friends who were getting married “had an aufruf.” I gave a link to definition, but thought this was a nice opportunity to say more about Jewish wedding customs.
Aufruf is Yiddish for “calling up.” Ashkenazic synagogues often call the groom up for an aliyah to the Torah on the Shabbat before the wedding. In liberal congregations, the couple is usually called up together. They have an aliyah, which means that they chant the blessings before and after a section of the Torah reading.
After the reading, the rabbi may offer a mishebeyrach (literally “May the One who blessed,” a prayer) for the couple. Usually then there’s singing and clapping. The YouTube video above is the usual song “Siman Tov uMazal Tov,” often sung at simchas (happy occasions).
A reader asked: What’s the difference between a “drash” and a “d’var Torah?”
First of all, let’s talk definitions:
DRASH is an interpretation of something in scripture.
e.g. Rabbi Akiva gave a drash that explained the crowns on the letters of the Torah scroll. OR
e.g.: “That’s an interesting drash,” the teacher said, after Abe speculated that perhaps the burning bush was a door into another dimension.
D’VAR TORAH (duh-VAHR toh-RAH) (literally, a “word of Torah”) is a short teaching linked to a passage of Torah. (Please do not refer to it as a “d’var.” That means “a word of,” which is annoying; a word of what?)
e.g. Will you give a d’var Torah to open next week’s meeting?
While we’re at it, let’s look at some related D (for Dalet) words:
DRASHAH (drah-SHAH) is the same as drash, but usually refers to something more formal, like a sermon or lesson.
e.g. On the High Holy Days, Rabbi Cohen’s drashah might be as long as 45 minutes.
A DARSHAN (dar-SHAHN) is a man who gives a drash. When a woman does it, we call her a DARSHANIT.
e.g. I asked Rivka to be the darshanit for next week’s service, but if she can’t do it, ask Robert to be the darshan.
God has a lot of different names and titles in Judaism. Here is a short guide to just a few of them:
For teaching purposes, I am writing most of these names out as they would be pronounced. Some Jews do not pronounce certain names of God out of reverence except it prayer, or at all.
YUD-HEY-VAV-HEY (never pronounced aloud) – This is the personal name of God, four letters that appear to be related to the verb “to be.” It has not been pronounced aloud since the destruction of the Temple in 70 AD. For a long time before that, it was pronounced only by the High Priest, and only on Yom Kippur. When an observant Jew sees this name, he or she substitutes other names for it in Hebrew, usually “Adonai” or “HaShem” (more about them below.) Some English translations transmit it as “LORD,” often in caps. Some modern Jewish translators prefer “The Eternal” as a substitute for translation. This name is also referred to as “The Tetragrammaton” (Greek for Four Letter Word).
EHYEH-ASHER-EHYEH – (pronounced as written) – This Hebrew phrase is one of the answers given when Moses asks the name of God in Exodus 3:14. It translates in English to “I will be what I will be” or “I am what I am” or “I am what I will be.” In the same verse, God also gives Moses the shortened form of the same name “Ehyeh”. The next verse, Expdus 3:15, gives the Tetragrammaton as the name.
ADONAI (ah-doh-NIGH) – This is the word most often substituted for the name that isn’t pronounced. It is usually translated as “Lord” or “My Lord” in English. Many observant Jews do not even speak this word aloud except in prayer.
HASHEM (hah-SHEM) – “The Name” – This is not a name per se, but it is used as a substitution for the four letter name of God. In English, it’s usually rendered as “God” or simply as “Hashem.”
Attempts at Pronunciation
JEHOVAH (not used by Jews) – This is a vocalization of the four letter name for God, an estimation made by Christian scholars using the four consonants of the Tetragrammaton combined with the vowels in Adonai. It appears in William Tyndale’s English (Christian) Bible as the translation of the Tetragrammaton. This pronunciation is now thought by most scholars to be in error.
YAHWEH (not used by Jews) – This is the vocalization of the Tetragrammaton used by most academic Biblical scholars today, although there are still questions about whether it is the pronunciation used by the ancient Jewish priesthood. However, observant Jews will seldom if ever pronounce this word – they will instead use one of the substitutions above.
Often, God is not referred to by name but by title, just as one might refer to Elizabeth of Windsor as “The Queen of the UK.”
ELOHIM (el-loh-HEEM) – This is the first title of God that appears in the Torah, in Genesis 1:1. It is a curious word, since it is technically in the plural, although it is understood as a singular title. Generally English translations render it as “God.”
EL (EHL) – This is both the Hebrew word for “god” and the name of a Canaanite deity.
GOD – God is an English title, not a name of the Eternal. The word has Germanic roots.
LORD – This title is from the Old English Hlaford, meaning “master.” It was also used to translate the Latin word Dominus.
Bottom line: Modern Jews avoid pronouncing the four letter name of God. First, we don’t know how to say it correctly. Secondly, tradition forbids saying it. To some it may seem silly; we know that lightning will not strike if we say it. It is a matter of respect, and a way of reminding ourselves that the Eternal is, above all, a great mystery beyond any words we can say or any image we might make.
In the middle of Passover and Sukkot, you may hear the term “Chol HaMoed” or “Hol HaMoed,” and you might wonder, “A Whole What???”
That’s what Jews call the middle days of Passover and Sukkot. Both festivals run for a week. The first day (or two) of the holiday is called a “Chag” and is extra special, almost like Shabbat. Same for the last day: ideally, one is home from work and attends synagogue. The middle days of the week are still special but do not have so many restrictions: some businesses in Israel might be open, and Jews in Diaspora go to work. “Chol” means “Ordinary” and “HaMoed” in this context means “of the festival” – these are more ordinary days of the holiday.
Now, just to confuse things, you may also encounter this term: Shabbat Chol HaMoed Pesach. That’s the Shabbat in the middle of Passover, when it doesn’t fall on one of the “Chag” days. It has its own special Torah and Haftorah readings. There’s also one of those for Sukkot in some years. For information on this particular year, consult a Jewish calendar.
There’s a special greeting for these not-so-ordinary days in mid-festival: if someone says to you, “Moadim l’simchah!” it means “Festival of Joy.” You can reply with the same words, or you can just say, “Same to you!”
Note: There’s a trick for saying that “ch” sound in Hebrew. What noise does an angry cat make? The “ch” sound is a little bitty short version of that. If you truly can’t do it, use an “h” sound instead.