Hebrew's evolution: More anxiety for Israel Modern language drifts from biblical

JERUSALEM -- Some Israelis have described being moved almost to tears by a rare viewing of the Great Isaiah Scroll - the best-preserved and most complete Dead Sea biblical scroll - on special exhibit this summer at the Israel Museum's Shrine of the Book for the first time in 40 years.

The familiar, unfulfilled prophecy of the 2,100-year-old scroll - ''and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more'' - undoubtedly arouses emotion here. But there is also a thrill born of ordinary people being able to read, and at least partially understand, such an ancient Hebrew text.

Two centuries after the scroll was written, Jewish history became one of dispersal and exile, and Hebrew ceased to be spoken anywhere for the next 1,700 years.

Its revival is often hailed as one of the greatest feats of the Zionist enterprise. Today modern Hebrew is the first language of millions of Israelis, a loquacious and literary nation that is said to publish an average of 5,500 books a year.

But in a country where self-doubt and insecurity run deep, even a linguistic triumph can be a cause for concern. After such a meteoric comeback, some worry that the common language may already be in decline, popularized to the point where many Israelis can no longer cope with the rich complexities of traditional Hebrew prose.

''There is a feeling of anxiety,'' said Ruvik Rosenthal, a popular Israeli language guru and author of a best-selling dictionary of Hebrew slang.

There is the creeping foreign influence, as urban sophisticates pepper their Hebrew speech with accented English affectations like ''please,'' ''sorry'' and ''whatever,'' along with a noticeable loss of nuance and relative paucity of vocabulary in regular use.

Israelis can obsess about language. ''We speak with mistakes,'' Rosenthal said. ''Everyone does, and everyone corrects everyone else.''

But he and other Hebrew watchers point to a potentially more disturbing trend: Living Hebrew has moved at a fast pace, and in the process it has become increasingly estranged from its ancient form.

''We used to understand the biblical language better, and our language was closer to it,'' said Ronit Gadish, academic secretary of Israel's Academy of the Hebrew Language, the supreme guardian of the national tongue. ''Now, what can we do to keep up the continuity?''

In a country laden with religious and historical symbolism, the linguistic link to the past has evoked feelings of national identity, vindication and pride. Any erosion is bound to stir unease.

''The Bible,'' Rosenthal said, ''is first of all our connection to the land.''

Hebrew was never actually dead. It was more like an unborn child, according to Ariel Hirschfeld, a Hebrew literature lecturer at the Hebrew University of Jerusalem, slowly developing over the centuries as the language of Jewish letters and prayer.

Educated Jews would read the weekly Torah portion in Hebrew, while sages from Prague to Baghdad corresponded on religious questions in their only common tongue.

But the linguistic reincarnation came with the birth of modern Zionism and was largely driven by one man, Eliezer Ben-Yehuda, who was born in a Lithuanian village 150 years ago and immigrated to Palestine in 1881.

The classical scriptures provided words for concepts like justice, mercy, love and hate, but not for more mundane things like ''office'' or ''socks.'' So Ben-Yehuda started inventing new words, mostly drawn from ancient biblical patterns and roots.

Authors and poets like the Nobel laureate S.Y. Agnon, Chaim Nahman Bialik and Uri Tzvi Greenberg, Hebrew revivalists from Eastern Europe, also drew on the ancient sources to create texts rich in biblical allusions yet conceptually avant-garde.

''They managed to tie the ancient language with the modern world in all its depth,'' said Hirschfeld, who has compared them in importance to James Joyce.

The Hebrew-speaking project took off rapidly in what was then Palestine, adopted zealously by the Zionist pioneers. By 1914, there was a decision to teach only in Hebrew in Jewish schools, and by the time the Israeli state was founded in 1948, there was already a generation of Israelis who spoke Hebrew as their native tongue.

Now the academy continues in its quest for new words, trying, with partial success, to introduce authentic Hebrew equivalents for foreign terms before they stick. In the country that commercialized instant messaging with ICQ, that can often mean a race against time. So an SMS is now officially called a ''misron,'' from ''meser,'' the word for message. The proper Hebrew for talk-back (commonly pronounced ''tokbek'') is ''tguvit,'' a diminutive of ''tguva,'' response.

''When there was no word for tickle, nobody wrote about tickling,'' said Gabriel Birnbaum, a language expert at the Academy. ''Today, we have everything.''

Birnbaum is now helping preserve the link with the past as one of a team writing entries for a historical dictionary of Hebrew. The Academy has been compiling material for it since 1959. Asked about a particular example of Hebrew shorthand often used in laconic online chat, Birnbaum was able with a click of his mouse to locate the earliest use of it - in a Dead Sea scroll.

Birnbaum, like most of the experts, views the apparent deterioration of Hebrew as a natural process, if it can be considered degeneration at all. The reality, they say, is not as bad as it sounds. Rather, the anxiety may stem less from the state of Hebrew and more from the Israeli state of mind.

''It comes from a lack of security,'' said Rosenthal, who was born in 1948, the year that Israel was founded, and explained the linguistic qualms as part of the collective summing-up of the past 60 years. ''The state of Israel has no confidence in its continued existence.''

The language may have moved on since the days of the prophets, but perhaps the sense of doom has not.