The Story of Hebrew, by Lewis Glinert. Princeton University Press. 296 pages. Hardcover $27.95.
Lewis Glinert, Professor of Hebrew Studies at Dartmouth College, has made a complicated and challenging story line as accessible as possible without oversimplifying the facts and the issues. His goal is well-served by choosing the word “story” rather than “history” for his title. This decision creates a mild and friendly kind of personification – “Hebrew” becomes a character in a lively narrative. This character is multidimensional, like any protagonist work reading about. He (let’s say “he” for convenience) has his ups and downs.
Though he’s been around and long time, and hasn’t always aged well, he has had spectacular periods of rejuvenation. There are times, however, when his friends can hardly recognize him.
Prof. Glinert, after a concise introduction, traces his character’s life in eight meaty chapters, usually offering subsections in each to help focus issues and underscore turning points. These subsections provide necessary breaks for that even the most ardent followers will welcome.
Early on, the author reminds us of the unique situation of Hebrew: for much of Jewish history, “Hebrew was not a mother tongue to be spoken naturally. Rather, Jews kept it alive by raising their young men to study and ponder Hebrew texts.” How could it survive without being part of an everyday exchange among members of a civilization?
Among the many partial answers to that question is the recognition that the Jewish Bible had literary flexibility and richness. It contained law, stories, poetry, and wisdom: tools for life and for living together. While its status as a divine gift urged attention and dependence, the text was rewarding for simply providing stimulation and pleasure. And it wasn’t all in Hebrew!
Prof. Gilbert traces the ways in which Hebrew worked, or sometimes didn’t work, to maintain and sustain a population scattered and scorned. He regularly provides insights into key characteristics of the language, both its unique and shared features. These examples enliven the story, but they are subordinate to the grand discovery and appreciation of Hebrew’s journey through time.
Each reader will make a personal decision about which parts of the story are most intriguing. On of these is certain to be “Jerusalem, Athens, and Rome,” notable for its vivid presentation of a long developing clash of civilizations that birthed unending consequences. Within this chapter is a sketch of Ezra, perhaps the most indispensable figure in the story of the Jewish people. It was he who “led a new wave of Jewish returnees from Babylonia” and helped to re-establish a vibrant Jewish life in Hebrew’s home territory. This “charismatic scholar-priest . . . orchestrated a religious revival and strove to bring the Torah to the masses.”
This same chapter stresses the centrality of the Mishnah in organizing Jewish life and the planting of seeds that would, over time, grow into the standard Hebrew prayer book.
The dazzling middle chapters of The Story of Hebrew balance an exploration of “The Sephardic Classical Age” against “Medieval Ashkenaz and Italy.” The first epoch, beginning around 900 and continuing for 600 years (until the Spanish Inquisition), was a period of the highest cultural achievement. This process included “a renewal of a biblical Hebrew aesthetic and a reigning in the rabbinic mode.” The region of Andalusia fostered a “golden age of Hebrew poetry and linguistics.” Great minds were at work contesting the question of Hebrew language purity. What was required for the conveyance knowledge, whether new or old? For Jonah ibn Janah, the mastery of grammatical understanding was indispensable.
What version or refinement of Hebrew will best serve the Jewish imagination?
The chapter on “Hebrew in the Christian Imagination” opens a world that most Jewish individuals, even the most culturally and linguistically sophisticated, rarely if even enter. Prof. Glinert traces the fate of Hebrew in the early stages of the Christian theological revolution and in later periods as well. He examines Christian churchmen’s need to engage Hebrew as the best way to find authority for Christian dogma. Such a mastery could also be a powerful conversion tool. The Renaissance and Enlightenment periods in Christian Europe featured a dynamic interest in Hebrew among Christians, an interest that had waned by the early nineteenth century.
By the later nineteenth century, the Zionist enterprise was in full swing, and Prof. Glinert gives the movement’s effect on Hebrew detailed, engaging attention. Similar is given to the Hasidic enterprise
The author’s treatment of the more recent periods, most importantly the connection between the founding of the modern state of Israel and the state’s commitment to Hebrew as a (essentially “the”) national language, is likely to be the chapter that will attract reading, re-reading, and discussion in contemporary Jewish circles. This discussion is full of excite and wonder about the melding of a people, a language, and a homeland.
Prof. Glinert provides generous chapter notes, suggestions for further reading, and a highly useful index.
This book is a masterpiece that is likely to hold sway over the important and fascinating issues it discusses for many years to come. Jewish readers who enter this challenging space will find their understanding of Jewish identity mightily expanded.
The essay appears in the January 2018 issues of the Federation Star (Jewish Federation of Greater Naples), L’Chayim (Jewish Federation of Lee and Charlotte Counties), and The Jewish News (Jewish Federation of Sarasota / Manatee).