Benjamin Hary
Benjamin Hary received his B.A. in Arabic and Hebrew from the Hebrew University in Jerusalem (1976), and M.A. (1979) and Ph.D. (1987) in Near Eastern Studies from the University of California at Berkeley. He taught at Emory from 1987 to 2014. Since 2014 he has been a professor at New York University and the Director of NYU Tel Aviv. Professor Hary’s teaching and research interests include Judeo-Arabic language and linguistics, the Jewish linguistic spectrum, Arabic linguistics and dialectology, corpus linguistics, sociolinguistics, language and religion, practice and ideology in the teaching of Arabic in Israel, and Hebrew and Arabic second language acquisition. He has received a number of teaching awards, including the Emory Williams Distinguished Teaching Award in 1998 and Emory Institute of International and Comparative Studies International Teaching Award in 2004. In 2010 Hary was appointed the Winship Distinguished Research Professor in the Humanities at Emory University. In 2014 Hary was appointed as a Professor of Hebrew and Judaic Studies at NYU and the Director of NYU Tel Aviv.
His major publications include Multiglossia in Judeo-Arabic (Brill, 1992) and Translating Religion: Linguistic Analysis of Judeo-Arabic Sacred Texts from Egypt (Brill, 2009). His Sacred Texts in Judeo-Arabic: The Tradition of Šarḥ in Egyptian Judeo-Arabic will appear in 2015. He also co-edited with J. Hayes and F. Astren Judaism and Islam—Boundaries, Communication, and Interaction (Brill, 2000), Corpus Linguistics and Modern Hebrew (Tel Aviv, 2003) and (with H. Ben-Shammai) Esoteric and Exoteric Aspects in Judeo- Arabic Culture (Brill, 2006). In addition, he published over thirty articles on Judeo-Arabic, Arabic linguistics, corpus linguistics, and more. Furthermore, his Daily Life in Israel: Listening and Viewing Comprehension (with R. Adler Ben-Yehuda) was published in 2011. Current projects include a wide-ranging examination of Jewish languages as well as the connections between language, nationalism and religion.
Phone: +1 (212) 998-8980
Address: Skirball Department of Hebrew and Judaic Studies
53 Washington Square South, Room 101
New York University
New York, NY 10012
NYU Tel Aviv
36 Bnei Dan
Tel Aviv IL-6226016
Israel
USA
His major publications include Multiglossia in Judeo-Arabic (Brill, 1992) and Translating Religion: Linguistic Analysis of Judeo-Arabic Sacred Texts from Egypt (Brill, 2009). His Sacred Texts in Judeo-Arabic: The Tradition of Šarḥ in Egyptian Judeo-Arabic will appear in 2015. He also co-edited with J. Hayes and F. Astren Judaism and Islam—Boundaries, Communication, and Interaction (Brill, 2000), Corpus Linguistics and Modern Hebrew (Tel Aviv, 2003) and (with H. Ben-Shammai) Esoteric and Exoteric Aspects in Judeo- Arabic Culture (Brill, 2006). In addition, he published over thirty articles on Judeo-Arabic, Arabic linguistics, corpus linguistics, and more. Furthermore, his Daily Life in Israel: Listening and Viewing Comprehension (with R. Adler Ben-Yehuda) was published in 2011. Current projects include a wide-ranging examination of Jewish languages as well as the connections between language, nationalism and religion.
Phone: +1 (212) 998-8980
Address: Skirball Department of Hebrew and Judaic Studies
53 Washington Square South, Room 101
New York University
New York, NY 10012
NYU Tel Aviv
36 Bnei Dan
Tel Aviv IL-6226016
Israel
USA
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pūrīm il-miṣriyyīn) was probably composed by the spiritual leader
of the Jewish community in Cairo, Rabbi Samuel (or Solomon)
Sidilio. The Scroll records events following the deliverance of the
Jews from the tyrannical rule of Ahmad Pasha, self-appointed
governor in Ottoman Egypt in 1524. The community established
the 27th of Adar as a day of fasting and the 28th of Adar as a
festive holiday to be celebrated after the manner of Purim. On
that day the Scroll was read in the local synagogues. There are
two versions of the Scroll among the Cairene Jewish community.
One is more detailed, mentions names of people and places, and
exists in both Hebrew and Egyptian Judaeo-Arabic. The other is
shorter, more general, and has survived only in Hebrew. Both
versions are critically edited using several manuscripts, translated,
and linguistically analyzed in Hary (1992). This chapter exhibits a small paragraph from the scroll in Judeo-Arabic; Arabic transcription; translation into English and a short linguistic analysis.
Editors: Benjamin Hary and Sarah Bunin Benor
In the series: Contributions to the Sociology of Language, De Gruyter Mouton (Berlin), November 2018
Since Joshua Fishman’s seminal work in the 1980s (e.g., Fishman, Joshua A., ed. 1985. Readings in the Sociology of Jewish Languages. Leiden: Brill), there has been a good deal of research on languages in Jewish communities. This research has mostly been either structural or sociological but not both. Our volume brings together these two research traditions, offering sociological and structural descriptions of languages used in about 20 Diaspora Jewish communities, along with synthesizing descriptive and theoretical articles about the structure and sociology of languages in these and other communities. Using the construct of the continuum of Jewish linguistic distinctiveness, we posit “Jewish languages” as a historical and contemporary phenomenon. With a few exceptions, including Yiddish in Slavic lands and Ladino/Judeo-Spanish/Judezmo in Ottoman lands, Jews have tended to speak variants of the local non-Jewish languages. The distinctiveness of these variants has ranged from minor to major, depending on the degree of Jews’ integration into the surrounding populations, their orientation toward rabbinic texts, and other factors. While much previous research on Jewish languages assumes that the phenomenon essentially ended with modernity, this volume highlights its 21st-century manifestation.
The Teacher Guide and DVD offer activities to help the student develop the skill of listening and viewing comprehension. The varied activities include all the language skills and can be a model for teaching reading comprehension as well.
The authors understand the lack of time teachers have in their (heterogeneous) classes and therefore they include the DVD in the Student Workbook to allow the student to work independently outside of the class. The way activities were designed also helps the student to work independently. Students will use this book for at least 2 semesters.
The authors, Ruth Ben-Yehuda Adler (Brown University) and Benjamin Hary (Emory University) are long time Hebrew teachers and experts of the Hebrew language and language acquisition.
The project is sponsored by the National Middle East Language Resource Center.
To purchase in Israel, contact Hebrew University Magnes Press 052-2679623 (שלומי) or 02-6586659 (אפרת); to purchase abroad, contact Israel Connection at www.myhebrewbooks.com, 310-274-6657 (Steve Berger) or 201-906-8016 (Tamar Black).
The book is divided into nine parts: introduction, overview, Jewish-Muslim interaction in medieval times, Jewish-Muslim interaction in modern times, Bible and Qur'ān, law, philosophy and ethics, sectarian communities, and language, linguistics and literature.
As a resolution the Arab-Israeli conflict slowly edges forward, we believe that this publication will serve the purposes of both serious scholarship and better cultural understanding.
'Multiglossia' is a linguistic state in which different varieties of a language exist side by side in a language community and are used under different circumstances or with various functions. 'Judeo-Arabic' has been written and spoken in various forms by Jews throughout the Arabic-speaking world.
Part One places the language of the Judeo-Arabic text of the Scroll within the multiglossic history of Judeo-Arabic. Part Two introduces the two critical editions of the Scroll, both in Hebrew and Judeo-Arabic, with the variant readings followed by an annotated translation. Part Three presents a detailed grammar of the Scroll using the framework of Judeo-Arabic multiglossia.
pūrīm il-miṣriyyīn) was probably composed by the spiritual leader
of the Jewish community in Cairo, Rabbi Samuel (or Solomon)
Sidilio. The Scroll records events following the deliverance of the
Jews from the tyrannical rule of Ahmad Pasha, self-appointed
governor in Ottoman Egypt in 1524. The community established
the 27th of Adar as a day of fasting and the 28th of Adar as a
festive holiday to be celebrated after the manner of Purim. On
that day the Scroll was read in the local synagogues. There are
two versions of the Scroll among the Cairene Jewish community.
One is more detailed, mentions names of people and places, and
exists in both Hebrew and Egyptian Judaeo-Arabic. The other is
shorter, more general, and has survived only in Hebrew. Both
versions are critically edited using several manuscripts, translated,
and linguistically analyzed in Hary (1992). This chapter exhibits a small paragraph from the scroll in Judeo-Arabic; Arabic transcription; translation into English and a short linguistic analysis.
Editors: Benjamin Hary and Sarah Bunin Benor
In the series: Contributions to the Sociology of Language, De Gruyter Mouton (Berlin), November 2018
Since Joshua Fishman’s seminal work in the 1980s (e.g., Fishman, Joshua A., ed. 1985. Readings in the Sociology of Jewish Languages. Leiden: Brill), there has been a good deal of research on languages in Jewish communities. This research has mostly been either structural or sociological but not both. Our volume brings together these two research traditions, offering sociological and structural descriptions of languages used in about 20 Diaspora Jewish communities, along with synthesizing descriptive and theoretical articles about the structure and sociology of languages in these and other communities. Using the construct of the continuum of Jewish linguistic distinctiveness, we posit “Jewish languages” as a historical and contemporary phenomenon. With a few exceptions, including Yiddish in Slavic lands and Ladino/Judeo-Spanish/Judezmo in Ottoman lands, Jews have tended to speak variants of the local non-Jewish languages. The distinctiveness of these variants has ranged from minor to major, depending on the degree of Jews’ integration into the surrounding populations, their orientation toward rabbinic texts, and other factors. While much previous research on Jewish languages assumes that the phenomenon essentially ended with modernity, this volume highlights its 21st-century manifestation.
The Teacher Guide and DVD offer activities to help the student develop the skill of listening and viewing comprehension. The varied activities include all the language skills and can be a model for teaching reading comprehension as well.
The authors understand the lack of time teachers have in their (heterogeneous) classes and therefore they include the DVD in the Student Workbook to allow the student to work independently outside of the class. The way activities were designed also helps the student to work independently. Students will use this book for at least 2 semesters.
The authors, Ruth Ben-Yehuda Adler (Brown University) and Benjamin Hary (Emory University) are long time Hebrew teachers and experts of the Hebrew language and language acquisition.
The project is sponsored by the National Middle East Language Resource Center.
To purchase in Israel, contact Hebrew University Magnes Press 052-2679623 (שלומי) or 02-6586659 (אפרת); to purchase abroad, contact Israel Connection at www.myhebrewbooks.com, 310-274-6657 (Steve Berger) or 201-906-8016 (Tamar Black).
The book is divided into nine parts: introduction, overview, Jewish-Muslim interaction in medieval times, Jewish-Muslim interaction in modern times, Bible and Qur'ān, law, philosophy and ethics, sectarian communities, and language, linguistics and literature.
As a resolution the Arab-Israeli conflict slowly edges forward, we believe that this publication will serve the purposes of both serious scholarship and better cultural understanding.
'Multiglossia' is a linguistic state in which different varieties of a language exist side by side in a language community and are used under different circumstances or with various functions. 'Judeo-Arabic' has been written and spoken in various forms by Jews throughout the Arabic-speaking world.
Part One places the language of the Judeo-Arabic text of the Scroll within the multiglossic history of Judeo-Arabic. Part Two introduces the two critical editions of the Scroll, both in Hebrew and Judeo-Arabic, with the variant readings followed by an annotated translation. Part Three presents a detailed grammar of the Scroll using the framework of Judeo-Arabic multiglossia.