The Ashkenazi Revolution

51language, a linguistic tool that is limited to what is necessary for primitivefarmers and shepherds. Cultural and economic development, noteworthy inthe later era of the First Temple, formed linguistic necessities that theHebrew language could not fill. Therefore, a certain degree of borrowingfrom Aramaic, which increased over time, became necessary. In theEnglish introduction M. S. Segal, to the “Complete Hebrew-EnglishDictionary”, we find:From the era of Jeremiah and onward, we encounter, with increasingfrequency, Aramaic words, expressions and grammatical formsincorporated into Hebrew.This Aramaicization of Hebrew became even stronger with the return toZion. The speech of the Jews rapidly became Aramaic. The Jewsdiscovered that a great international language is a wonderful tool in order toattach themselves to many widespread spaces, and that it even enables themto conquer those spaces culturally and commercially. Thus the linguisticfunctionality of the Jews became diversified. Hebrew allowed them toattach themselves to time while Aramaic allowed them to attach themselvesto space. By continuing this path, the Jews adopted many internationallanguages over the generations, Aramaic, Greek, Arabic, German, Russianand English, and through them they strengthened their hold on wide spaces.Over time, the Jews even created a Jewish language of outstandinginternational quality that conquered space – Yiddish.2The Samaritans are not non-Jews nor are they “a withered limb of theJewish People”; rather they are a Jewish People that was separated from theJews of the Second Temple by continuous war and bitter controversy. Theintensity of this battle was caused, among other things, by the fact that theSamaritan state came into being in a totally different manner than theJewish state of the Second Temple. The latter came about not by thestrength of those Jews who had remained on the land, but by the power ofthe immigrants who streamed in, who had come from the lands of the