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JUDAICA - Wisdom In Torah

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She worked as an editor of the Encyclopedia Hebraica and as<br />

a spokeswoman in the Ministry of Labor.<br />

Ben Yehuda’s lifelong devotion to the cause of spoken Hebrew<br />

began a few years after independence. After study both<br />

at home and abroad (art, Hebrew language, linguistics, and<br />

philosophy), she became a freelance editor who mediated between<br />

the spoken Hebrew developed in the Palmaḥ, marked<br />

by humorous slang and linguistic inventiveness, and the elevated,<br />

highly stylized standards then required by Hebrew<br />

belles lettres. Her dedication to this issue resulted in the 1972<br />

publication of Millon Olami le-Ivrit Meduberet (“The World<br />

Dictionary of Hebrew Slang”; a second volume appeared in<br />

1982), a hilariously irreverent book which she co-authored<br />

with another Palmaḥ member, writer, and satirist Dahn *Ben<br />

Amotz (1924–1990).<br />

Traces of this early work can be found in her later<br />

Palmaḥ Trilogy, which consists of Between the Calendars<br />

(1981); Through the Binding Ropes (1985); and When the State<br />

of Israel Broke Out (1991). Unique both stylistically and generically,<br />

the trilogy, which preserves slang and idiomatic Hebrew<br />

of days gone by, is a subversive revision of a major chapter in<br />

the Israeli national narrative. By reducing the myth of a glorious<br />

past to human and at times petty proportions, the Palmaḥ<br />

Trilogy contributed to the “new historical” de-mythologization<br />

of the 1948 War of <strong>In</strong>dependence. At the same time, the trilogy<br />

also coincided with Israeli feminist research of the 1980s<br />

that exposed the gap between the Palmaḥ’s promise of “sexual<br />

equality” and the sexist reality in its ranks. A personal trauma<br />

caused by this fissure emerges as the hidden motivation behind<br />

Ben Yehuda’s narrative and explains the “writer’s block” underlying<br />

the author’s 30-year-long reticence. Ben Yehuda’s other<br />

books include Autobiography in Shir va-Zemer (1990).<br />

Bibliography: Y.S. Feldman, No Room of Their Own: Gender<br />

and Nation in Israeli Women’s Fiction (1989).<br />

[Yael S. Feldman (2nd ed.)]<br />

BEN-YEHUDAH, BARUKH (1894–1990), Israeli educator.<br />

Ben-Yehudah, who was born in Marijampole, Lithuania,<br />

settled in Ereẓ Israel in 1911. During World War I he joined<br />

kevuẓat Deganyah, teaching there and at Rosh Pinnah. He<br />

then studied at the University of Brussels and, after receiving<br />

a degree in mathematics and physics in 1924, returned to<br />

teaching. He became principal of the Herẓlia Gymnasium in<br />

Tel Aviv. <strong>In</strong> 1927 he helped found the pioneering high school<br />

youth movement Ḥugim (later known as Maḥanot Olim).<br />

He also founded the Teachers’ Council for the Jewish National<br />

Fund. He was director of the education department of<br />

the Va’ad Le’ummi in 1947, and the first director-general of<br />

the Ministry of Education and Culture of the State of Israel<br />

(until 1951). <strong>In</strong> 1979 he was awarded the Israel Prize for education.<br />

His books include Toledot ha-Ẓiyyonut (“The History<br />

of Zionism,” 1943); Ha-Keren ha-Meḥannekhet: Tenu’at<br />

Morim Lema’an Ẓiyyon u-Ge’ulatah (“The Educating Fund:<br />

The Teachers’ Movement for Zion and its Redemption” 1949,<br />

1952); Ta’amei ha-Mikra le-Vattei Sefer (“Biblical Cantillation<br />

ben yiẒḤak, avraham<br />

for Schools,” 1968); Kol ha-Ḥinnukh ha-Ẓiyyoni (“The Voice<br />

of Zionist Education,” 1955); and Yesodot u-Derakhim (“Fundamentals<br />

and Ways,” 1952). He also wrote on teaching mathematics:<br />

Hora’at ha-Matematikah be-Veit ha-Sefer ha-Tikhon<br />

(“The Teaching of Mathematics in High School,” 2 vols.,<br />

1959–60) and mathematics texts.<br />

[Abraham Aharoni]<br />

BEN YIẒḤAK, AVRAHAM (pen name of Avraham Sonne;<br />

1883–1950), Hebrew poet. Born in Galicia, Ben Yiẓḥak received<br />

a traditional Jewish and secular education, and then studied at<br />

the universities of Vienna and Berlin. From 1913 to the summer<br />

of 1914, he was visiting lecturer in Hebrew literature and<br />

psychology at the Jerusalem Teachers’ Seminary. After a brief<br />

career in the Zionist organization, he served as teacher and<br />

later principal at the Hebrew Pedagogium (Teachers’ Academy)<br />

in Vienna, founded by *H.P. Chajes. After the Nazi Anschluss<br />

of Austria in 1938, he emigrated to Ereẓ Israel and<br />

settled in Jerusalem. Although he published only 11 poems<br />

during his lifetime Ben Yiẓḥak is considered a distinguished<br />

figure in modern Hebrew poetry. Most of his poems appeared<br />

before World War I and immediately attracted attention. His<br />

first poem, “Ḥoref Bahir” (“Bright Winter”) was published in<br />

Ha-Shilo’aḥ in 1908. His last poem, “Ashrei ha-Zore’im ve-Lo<br />

Yikẓoru” (“Happy Are They That Sow But Shall Not Reap”) in<br />

1928, a farewell to his craft, concludes with the words, “And<br />

their everlasting lot shall be silence.” His refusal to publish further<br />

remains a mystery. Later poems were found among his<br />

effects, but others, which he had read to his friends, are lost.<br />

Some of his work has been translated into English and various<br />

European languages. Ben Yiẓḥak wrote according to the<br />

Sephardi pronunciation (the one adopted in Ereẓ Israel) long<br />

before it was adopted by other Hebrew poets, who wrote in the<br />

Ashkenazi accent used by Hebrew-speaking European Jews.<br />

Ben Yiẓḥak’s lyrics, with their terse style and biblical diction,<br />

focus on nature, meditation, and love. Though the form of Ben<br />

Yiẓḥak’s poems is occasionally reminiscent of the Psalms, their<br />

content expresses a modern outlook on life and poetry, and<br />

he is considered by many to be the first truly modern Hebrew<br />

poet. His prose works included anonymous articles in German-Jewish<br />

periodicals and an essay on *Mendele Mokher<br />

Seforim in Der Jude, 3 (1918–19). One of the most scholarly<br />

and sensitive thinkers of his generation, Ben Yiẓḥak’s personal<br />

influence on both Jewish and non-Jewish writers and philosophers<br />

was profound, yet he always declined to publish his obiter<br />

dicta. His collected poems appeared posthumously.<br />

Bibliography: A. Ben Yiẓḥak, Shirim (1957), original poems<br />

with English translation, biography and essay by Benzion Benshalom<br />

Katz; L. Goldberg, Pegishah im Meshorer (1952); S. Burnshaw<br />

et al. (eds.), Modern Hebrew Poem Itself (1965), 50–53. Add. Bibliography:<br />

L. Hakak, Im Arba’ah Meshorerim: Ben Yiẓḥak, Gilboa,<br />

Zach ve-Zamir (1979); L. Goldberg, Pegishot im Meshorer: Al Avraham<br />

Ben Yiẓḥak Sonne (1988); Ḥ. Ḥever, Periḥat ha-Dumiyah: Shirat<br />

Avraham Ben Yiẓḥak (1993); G. Ganiel, Haggut u-Poetikah be-Shirat<br />

Avraham Ben Yiẓḥak (1997).<br />

[Lea Goldberg]<br />

ENCYCLOPAEDIA <strong>JUDAICA</strong>, Second Edition, Volume 3 389

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