The Arabic spoken by Jewish communities in the Arab world differed slightly from the Arabic of their non-Jewish neighbours. These differences were partly due to the incorporation of some words from Hebrew and other languages and partly geographical, in a way that may reflect a history of migration. For example, the Judeo-Arabic of Egypt, including in the Cairo
community, resembled the dialect of Alexandria
rather than that of Cairo (Blau). Similarly, Baghdad Jewish Arabic
is reminiscent of the dialect of Mosul
Many Jews in Arab countries were bilingual in Judeo-Arabic and the local dialect of the Muslim majority.
Like other Jewish languages and dialects, Judeo-Arabic languages contain borrowings from Hebrew and Aramaic. This feature is less marked in translations of the Bible
, as the authors clearly took the view that the business of a translator is to translate.
Jews in Arabic, Muslim majority countries wrote—sometimes in their dialects, sometimes in a more classical style—in a mildly adapted Hebrew alphabet
rather than using the Arabic script
, often including consonant
dots from the Arabic alphabet to accommodate phonemes that did not exist in the Hebrew alphabet.
Some of the most important books of medieval Jewish thought were originally written in medieval Judeo-Arabic, as well as certain halakhic
works and biblical commentaries. Later they were translated into medieval Hebrew
so that they could be read by contemporaries elsewhere in the Jewish world, and by others who were literate in Hebrew. These include:
In the years following the 1948 Arab–Israeli War
, the end of the Algerian War
, and Moroccan
and Tunisian independence
, most Mizrahi
and Sephardi Jews
in Arab countries left, mainly for mainland France
and for Israel
. Their distinct Arabic dialects in turn did not thrive in either country, and most of their descendants now speak French
or Modern Hebrew
almost exclusively; thus resulting in the entire continuum of Judeo-Arabic dialects being considered endangered languages
This stands in stark contrast with the historical status of Judeo-Arabic: in the early Middle Ages, speakers of Judeo-Arabic far outnumbered the speakers of Yiddish
There remain small populations of speakers in Algeria, Morocco, Tunisia, Lebanon, Yemen, Israel and the United States.
- ^ Judeo-Arabic at Ethnologue (18th ed., 2015)
Judeo-Iraqi Arabic at Ethnologue (18th ed., 2015)
Judeo-Moroccan Arabic at Ethnologue (18th ed., 2015)
Judeo-Tripolitanian Arabic at Ethnologue (18th ed., 2015)
Judeo-Tunisian Arabic at Ethnologue (18th ed., 2015)
Judeo-Yemeni Arabic at Ethnologue (18th ed., 2015)
- ^ For example, "I said" is qeltu in the speech of Baghdadi Jews and Christians, as well as in Mosul and Syria, as against Muslim Baghdadi gilit (Haim Blanc, Communal Dialects in Baghdad). This however may reflect not southward migration from Mosul on the part of the Jews, but rather the influence of Gulf Arabic on the dialect of the Muslims.
- ^ Avishur, Studies in Judaeo-Arabic Translations of the Bible.
- Blanc, Haim, Communal Dialects in Baghdad: Harvard 1964
- Blau, Joshua, The Emergence and Linguistic Background of Judaeo-Arabic: OUP, last edition 1999
- Blau, Joshua, A Grammar of Mediaeval Judaeo-Arabic: Jerusalem 1980 (in Hebrew)
- Blau, Joshua, Studies in Middle Arabic and its Judaeo-Arabic variety: Jerusalem 1988 (in English)
- Blau, Joshua, Dictionary of Mediaeval Judaeo-Arabic Texts: Jerusalem 2006
- Mansour, Jacob, The Jewish Baghdadi Dialect: Studies and Texts in the Judaeo-Arabic Dialect of Baghdad: Or Yehuda 1991
- Heath, Jeffrey, Jewish and Muslim dialects of Moroccan Arabic (Routledge Curzon Arabic linguistics series): London, New York, 2002.
Last edited on 3 April 2021, at 22:34
Content is available under CC BY-SA 3.0
unless otherwise noted.