Friday, July 28, 2017

A Taste of Yiddish 7.43

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this week's proverb
אַ גוטער פרײַנד קומט צו אַ שמחה אומגעבּעטענערהייט

transliterated
a guter fraynd kumt tsu a simkhe umgebetenerheyt

the proverb actually means
a close friend comes to a party uninvited

translated to Hebrew
ידיד נאמן מגיע לשמחה בלי הזמנה



 In Proverbs (27:10)
בּעסער אַ נאָענטער שכן איידער אַ װײַטער בּרודער

transliterated
beser a nonter shokhn eyder a vayter bruder

in English
better is a neighbour that is near than a brother far off

(משלי כ''ז, י)
טוב שכן קרוב מאח רחוק


or this
חבר'שאַפט איז שטאַרקער ווי בּרודערשאַפט

transliterated
khavershaft iz shtarker vi brudershaft

in English
friendship is stronger than kinship

in Hebrew
חברוּת חזק מקרבת משפחה




lastly
היטן זאָל מען זיך פאַר די פרײַנד, נישט פאַר די פײַנט

transliterated
hitn zol men zikh far di fraynd, nit far di faynt

in English
beware of your friends, not from your enemies

in Hebrew
היזהרו מהחברים לא מהאויבים





אקמצא ובר קמצא חרוב ירושלים
צוליבּ קמצא און בּר קמצא איז ירושלים חרוב געוואָרן – קמצא איז דאָך דאָ אינגאַנצן אומשולדיג געװען, פאַרװאָס דערמאַנען די חז''ל זײַן נאָמען אין אײנעם מיט בּר-קמצא?
אַלץ אוהב נאמן פון דעם װאָס האָט געמאַכט די סעודה, האָט קמצא נישט געדאַרפט װאַרטן בּיז מ'װעט אים אײַנלאַדענען, ער האָט געדאַרפט אַלײן קומען און װיבּאַלד ער האָט דאָס נישט געטאָן, איז דורכדעם אַרויסגעקומען דעם אומגליקלעכן טעות װאָס האָט גורם געװען דעם חורבּן בּית-המקדש, איז דערפאַר קמצא פּונקט אַזוי שולדיג אין די חורבּנות װי בּר-קמצא (ר' יצחק'ל װאָרקער)

transliterated
tsulib Kamtse un Bar-Kamtse iz Yerushalayim khorev gevorn. Kamtse iz dokh do ingantsn umshuldig geven, farvos dermonen di khazal zayn nomen in eynem mit Bar-Kamtse?
Alts ohev ne'emon fun dem vos hot gemakht di su'de, hot Kantse not gedarft varten biz m'vet en aybladenen, er hot gedarft aleyn kumen un vibald er hot dos nit geton, iz durkhdem aroysgekumen dem umgliklechn to'us, vos hot goyrem geven den khorbn beys-hamikdosh, iz derfar Kamtse punkt azoy shuldig in di khorboynes vi Bar-Kamtse. (Reb Yitskhok'l Vorker)

אקמצא ובר קמצא חרוב ירושלים
קמצא בכלל לא היה אשם פה, למה חז''ל הזכירו את שמו יחד עם בר-קמצא?
כי בתור אוהב נאמן של בעל הסעודה, קמצא לא היה צריך לחכות להזמנה. הוא היה צריך לבוא לבד ובגלל שלא עשה כן, יצאה הטעות הנוראה הזאת שזה גרם לחורבן בית המקדש. משום כך קמצא היה אשם בדיוק כמו בר קמצא. (ר' יצחק מוורקא)

Kamtsa and Bar-Kamtsa
Jerusalem was destroyed because of Kamtsa and Bar-Kamtsa. But Kamtsa was entirely innocent. Why do our Rabbis mention his name together with Bar-Kamtsa?
Being a close confidant of the one that was making the party, Kamtsa should not have waited for an invitation. He should have come on his own and since he did not do that, it brought about that terrible mixup which caused the destruction of the temple. Therefore, Kamtsa was just as at fault as Bar-Kamtsa.



Here's another
דער מינהג בּײַ חסידים צו מאַכן אַ סיום אין די נײַן טעג – האָט דער חידושי הרי''ם דערקלערט – איז מתקן צו זײַן דעם חטא פון שנאת חינם צוליב װעלכן דאָס בּית-המקדש איז חרוב געװאָרן.
די חז''ל זאָגן, ,,צורבא מרבנן דשלים מסכת עבידנא יומא טבא לרבנן'' ענדיגט װער אַ מסכת, זאָל ער מאַכן אַ סעודת מריעים, פאַרבּרענגן בּחברותא און אָט דאָס איז דער היפוך פון שנאת חינם, צוליבּ װעלכן דאָס בּית-המקדש און אונדזער לאַנד זענען פאַרװיסט געװאָרן.

transliterated
der minhag ba khasidem tsu makhn a siyem in di nayn teg – hot der khidushei harim derklert – iz mesakn tsu zayn dem khet fun sinas khinem, tsulib velkhn dos beys-hamikdosh is khorev gevorn. di khazal zogn, “tsorve merabonon d'shalim mesekhet, avidne yo'me tovo lerabonon,” endigt ver a mesekhet, zol er makhn a su'des mereyim, farbrengn bekhavru'se un ot dos iz der hepekh fun sinas khinem, tselib velkhn dos beys-hamikdosh un undzer land zenen korev gevorn.

In English
It is customary by Chassidim to finish a tractate of the Talmud during the nine days in order to eat a meal including meat – the Chidushei Harim explained. - to remedy the sin of baseless hatred that caused the destruction of the Holy Temple.
Our Rabbis tell us, “a disciple that has completed his tractate, a feast would be made for the scholars” to celebrate with one another and that is the opposite of baseless hatred that caused the Holy Temple and our land to be destroyed.

In Hebrew
המנהג אצל חסידים לעשות סיום בתשעת הימים – אמר החידושי הרי''ם – זה בא לתקן השנאת חינם שגרם לחורבן בית-המקדש.
חז''ל אמרו, ,צורבא מרבנן דשלים מסכת עבידנא יומא טבא לרבנן,''מלומד שמסיים מסכת, שיעשה סעודה לידידים ולשמוח איתם שזה ההיפך משנאת חינם שהיה גורם לחורבן בית המקדש.


*The story of Kamtza and Bar Kamtza is the most famous midrash (Jewish legend) regarding the Destruction of the Second Temple in Jerusalem in the 1st century CE.[1] The story appears in the Babylonian Talmud, Tractate Gittin, folio 55b, and in the Midrash, Lamentations Rabbah 4:3.
The story tells of a wealthy man who lived in the 1st century CE. For an upcoming party he sent his servant to deliver an invitation to his friend, a man named Kamsa. However, the servant mistakes the recipient as Bar Kamsa, an enemy of the wealthy man. Upon seeing the hated Bar Kamsa at his party, the host orders him to leave. Bar Kamsa, attempting to save face, thrice offers to make peace with the host, first offering to pay for the food he eats, then for half of the expenses of the party, and then for the entire party, each time rebuffed by the angry host.
Humiliated, Bar Kamsa vows revenge against the rabbis present who did not defend him allowing him to be publicly embarrassed. He visits the Roman Caesar who controls the region and tells him the Jews are inciting to revolt against the Roman Empire. The Caesar, unsure of whether to believe Bar Kamsa, sends an animal to be sacrificed as a peace offering in the Temple in Jerusalem along with Bar Kamsa. On the way, Bar Kamsa purposefully slightly wounds the animal in a way that would disqualify it as a Jewish sacrifice but not as a Roman offering.
Upon seeing the disfigured animal, the rabbis of the Sanhedrin present at the Temple have to make a decision as to how to respond to the delicate situation presented. Some advocate dispensing with the law and offering the animal anyway to avoid war. This plan is vetoed by Rabbi Zecharia ben Avkolos who fears that people will begin to bring blemished animals to the Temple to be sacrificed. They then suggest putting Bar Kamsa to death to prove that he is at fault, but Rabbi Zecharia ben Avkolos again refuses, because this is not the mandated penalty for intentionally bringing a disqualified offering to the Temple.
Rabbi Yochanan says because of the actions of Rabbi Zecharia ben Avkolos the Temple was destroyed and the Jews were exiled from the land.
The Caesar, incensed, sent an army to lay siege to Jerusalem, eventually leading to its downfall in the year 70 C.E. Josephus (Wars II, 17:2) also ascribes the beginning of the war to the refusal to accept the offering of the Emperor. The Talmudic record is meant to illustrate how internal tensions among the Jewish people exacerbated the external threat from the Roman conquerors

Tisha B'av



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אַ גוטע וואָך  

Chaim Werdyger
Bringing back the Yiddish language

A proverb is a short, generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorizable form and which is handed down from generation to generation


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