Hearted Youtube comments on Sam Aronow (@SamAronow) channel.
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As a child, I could rarely make it to my synagogue and had to essentially skip Sunday school for various factors, as my mom was a working single mother who rarely had the time to take me halfway across town to there, my crippling social anxiety, and other reasons I won't ramble on.
These last few years I've tried to get more in touch with our people's history and culture that I felt deprived of. Your videos have been a great help as both a wealth of knowledge, but also motivation to not feel too overwhelmed, to keep going. And has contributed to me being, well, proud of who I am, not awkward about it.
So thank you very much, truely.
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Great video as always! As a Pole myself, I've been taught in school that the plague missed most of central Poland for the sparsity of bigger cities and measures taken by our king to reduce the plague's impact. I also have heard, albeit not in school, that this might have been one of the deciding factors which made Poland a relatively friendly place to live for the Jews, as the antisemitism in the rest of Europe caused by the plague was growing rampant. From what I've read in the article you linked, this theory might still hold some water, as it seems Poland was not hit by the plague as bad as the rest of Europe, although I wouldn't know.
I'm excited for future videos about the history of Jews in Poland, I've always been interested in the topic! It is really sad to see how our country devolved from multi-cultural, progressive, semi-tolerant state of the XVIII century to a homogenous one, still healing from the scars of communism. Only a few years ago have I begun hearing people talking not in Polish on the street, as a result of the Ukrainian situation, which came as quite a shock to a person who lived their whole life in a small town, even though I consider myself tolerant.
I think I've went off-track enough already, so thank you again for making those great videos and looking forward to the next one!
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Sam, I don't know if you hear this very often enough, so I'll say it here. You have become a truly amazing storyteller. 8 haven't been watching your channel from the beginning, the first video I watched is one you've since taken down, the one on Hebrew linguistics (I think the relationship between it and the other Semitic languages, but I can't recall exactly), which, despite your misgivings 8 enjoyed greatly. After that, I proceeded to watch your entire backlog up to that point, and have watched every new video nearly as soon as it comes out. It didn't take you long to hit your stride, but you've never stopped improving. Keep up the good work. Now, I'm going to rewatch this video, because you've reached the point where it's both very enjoyable to do so, and practically necessary to actually absorb everything.
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This was certainly one of the most fascinating episodes. The story of Shabtai Zvi gets crazier the more I learn about it. To be perfectly honest I kinda hoped we will hear more on this channel about the Jewish life in Poland-Lithuania before everything went downhill in 1648, for example about the forms of Jewish self-government: the kahals and the Council of Four Lands (and the separate Council of Lithuania since 1623), but maybe there will be an opportunity to mention this institutions latter, before or as they will be dissolved? Or maybe a mention of the Karaim (Karaites) community. BTW did you count the Karaites among the Jewish population of the Commonwealth?
I was really surprised by that part about inbreeding (and the soundtrack was a very funny touch).
Describing the Cossacks, specifically the Zaporozhian ones, as "Russian-speaking" at 4:27 might be very problematic to some, I think that Ruthenian or East Slavic would be safer terms (Ukrainian might be a bit anachronistic). Interestingly, I remember reading in Timothy Snyder's The Reconstruction of Nations: Poland, Ukraine, Lithuania, Belarus, 1569-1999 that during the Pereyaslav Council of 1654 Khmelnytsky's Cossacks and the representatives of the Russian Tsar discovered they need translators, despite both calling their language "Ruski/Rusky", because the forms that became modern Ukrainian and Russian were already becoming significantly different.
I assume that the ending was a foreshadowing of Hasidism, but was the foreboding "for the most part" at 27:22 a foreshadowing of Frankism?
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Great video as always! Glad to see Bulgaria mentioned in a possitive light, especially with admitting things like the WMORO and Dimitar Wlahow being Bulgarian (which weirdly very rare). Not many Bulgarians know about Beneroja but he is very influential to us aswell, since he was one of the founding members of the BRSDP which would later go on to play a major role in our history trough splitting and forming the BKP out of said split, but it itself largely copied Beneroja's work in Thessaloniki. (It's also refreshing to see it shown albeit not mentioned that Greek authorities deported the Bulgarian population from Thessaloniki since that's very often denied)
Sad to know that next time Bulgaria is mentioned (if it even is) it will be trough the willingness of the government to sacrifice the Jews from Macedonia and Thrace (with the collaboration of the locals, in contrast with the Old Bulgaria citizens, who demanded the end of all deportations and protested them actively, meanwhile Macedonians hapilly took the left over property of their former Jewish neighbours) in order to save the Jews in the core territory, although I am still proud to say that the Bulgarian Exarchate (which back then wasn't corrupted by Communist intervention in church affairs yet) helped defend the rights of the Jews, and although it's highly debatable, I like to believe that, for whatever reason, be it his Jewish friends or his religiosity or love of the people, Boris III helped too.
Keep up the good work and even though I already commented it on your other posts I hope and pray that you, your family and your friends are safe wherever they are and that NYC is hospitable to your arrival!
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The characterization of Lenin and Martov's positions is a bit off, they weren't really accelerationists or opposed to improving conditions for workers so much as opposed to what they saw as half measures - it wasn't "oh let's not do anything because that will delay revolution," it was more like "oh the people proposing these reforms aren't going far enough, we need to remain focused on the goal." Lenin also didn't think Russia could "establish Communism at any time," the divide between he and Martov was over who the primary allies of the Social Democrats would be in a "bourgeois-democratic revolution" against the monarchy, which both saw as a necessary precursor to the establishment of Socialism; Martov thought that the Bourgeoisie needed to be a central force in this Revolution, based on the precedence of the French Revolution, while Lenin thought that Russia lacked a Revolutionary Bourgeoisie due to the specifics of their economy, and that the workers and peasants (led by the Socialists) would thus need to overthrow the Tsar themselves. Lenin did not (at least at this stage) believe that Russia could transition to Communism by itself; as an orthodox Marxist, he held to the belief that the material conditions of Capitalism had to precede Communism. Instead, he believed that a "bourgeois-democratic" Revolution by the workers and peasants in Russia would provide motivation and support for Socialist revolutions in developed Capitalist countries like Germany and France.
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This is for the man, for the women I could understand little more than roughly what I said in the previous comment. My transcriptions aren't accurate, and I don't know enough Malayalam script to do much more than reading, so take the transcriptions with a grain of salt.
"Hello. ...
|namaskaram|
"Without knowing/just like that"
|ayirathi layerthi|
"fifty three years ago (or "in '53),"
|ampathi munu|
"we came to Israel. "
|Yisraele vannu|
[unintelligible, depends on what "Kuffara" means, though he mentions preparing for the move.]
"Another way by dream [we came for a dream]."|Vere... uhh, evride vareyete sohunum vareyte.|
"Once we learned of it,"|pariksya vanna,|
"we came to the church/synagogue."|saveye poi|
"From the synagogue we came here."|Saveye-enum ivrede vannu.|
"Fifty-five of us came."| Ivrede vannapa ampathi-anja vannu.|
"After those guys came, from then on I was retired." (either that or he means he retired just recently).|Ampathi vanna, annoora ivede njan vrithune.
[Pashaka venti- I assume this is Hebrew since it sounds like your friend in the background said it, but if it's Malayalam, it either means "But congratulations" or "like a bird". Both sound pretty similar He then repeats this to himself.]
Overall this is vaguely what he said: "Hello... Just like that, fifty three years ago/in '53, we came to Israel. [unintelligible] We came just for a dream. Once we learned of it [probably the foundation of Israel], we went to the temple, and from thence we came here. Fifty-five of us came, and after those guys came, I retired."
"Congratulations."
"Congratulations."
Sorry if this translation is not naturalistic, I haven't spoken Malayalam since I was a child, and so I'm a little rusty. Writing this up took a little longer than I thought because of the piece-by-piece translation, but I wanted to do it since that would give a more accurate idea of what he said, and to make it easier to put in subtitles later on. Now, what is this about an upcoming video? Are you thinking of making a follow-up?
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Barros Basto is a truly fascinating figure. He was always a somewhat eccentric man, including (IIRC) founding his own occult religion (a sort of weird Spiritist/Thelema hybrid) before arriving at a new identity as a Jew. His search for roots even led him to reconstruct an etymology for his surname, 'Barros', out of 'Bar-Rosh'.
Despite not being recognised as Jewish by several members of the community in Portugal even after his conversion, he threw himself into the project of bringing these cryptojewish communities back to Judaism. He was definitely what we would recognise today as a "seeker", constructing his identity as he went through life.
Given his lifelong search for meaning (again, spanning various religions and practices) and his tireless canvassing for funds to visit these communities, an essay in the 'History of Religion in Portugal' (alas, only available in Portuguese) describes him as a "unique example of a religious entrepreneur in the Portuguese context".
As a final aside, Salazar's official role in government was as Chief Minister / Prime Minister (Presidente do Conselho de Ministros), the head of the executive; the President of Portugal (then as now) has a largely ceremonial role.
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Central Asia? I can't wait!
I must share a story about my family's life in Uzbekistan for you, Sam.
My grandmother's family, as part of the Soviet evacuation of the eastern front during ww2, migrated from Leningrad to Tashkent.
My great-grandfather Mikhail Spivak (My namesake) worked at a plant that produced aeroplane parts for the Red army, initially in Leningrad, then Tashkent (where my great-aunt was raised) and then closer to the end of the war they would continue eastward to Tomsk (where my grandmother was born), and at the end of the war to Moscow (where my mother was born and raised), where they and stayed before immigrating to Haifa in 91-92. :)
Besides my family, who continued moving eastward according to the needs of the state, those Jews who evacuated from the eastern front and stayed after ww2 formed
the Ashkenasi community in Tashkent, that came to live alongside Bukharim Jews in the city.
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<raises hand for a family with an English stopover> My Great-Great- Grandparents got on a boat from the Russian Empire (now Lithuania) c. 1880 and landed in Northern England; family legend has it that they fully intended to immediately take passage on the next ship to New York, but were swindled out of their money and had to settle in Leeds for want of the price of tickets. My Great-Grandfather (who as the eldest son had been born in Lithuania, unlike his successively younger siblings) eventually emigrated to the US with his family (including my English-born Grandmother) in 1910 or so.
With respect to names, my Grandfather (b. 1902) was originally called Yankel, but went by James, until as a young teenager his sister started calling him "Chester", reportedly because it was fashionable (his siblings wound up as Janet, Mabel, Hazel and Theodore; their first language was Yiddish and no, those weren't their original given names, either). Chester appears on his 1918 draft card, in his handwriting, and as far as I can tell was his legal name from then on - it's what's on his military service record starting in 1920, and as far as I can tell he never used either Yankel or James since then.
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@SamAronow Turns out we're both wrong, but I'm slightly less wrong. It has nothing to do with "The Pale of Settlement" or "The Pale of Dublin" (which is what I'd heard), but it is an English invention
The phrase itself originated later than that. The first printed reference comes from 1657 in John Harington's lyric poem The History of Polindor and Flostella. In that work, the character Ortheris withdraws with his beloved to a country lodge for 'quiet, calm and ease', but they later venture further:
"Both Dove-like roved forth beyond the pale to planted Myrtle-walk".
Such recklessness rarely meets with a good end in 17th century verse and before long the lovers are attacked by armed men with 'many a dire killing thrust'. The message is clear - 'if there is a pale, decent people stay inside it', which conveys exactly the figurative meaning of the phrase as it is used today.
As a correspondent has helpfully pointed out, although Harington's poem was published in 1657, he died in 1612. That date, and most probably some years earlier, has to be the 'not later than' date for the origin of 'beyond the pale'.
https://www.phrases.org.uk/meanings/beyond-the-pale.html
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It's very good the error of Lenin and Martov's 'accelerationism' is corrected here. As to what is said about how their opposition to economism seems like it wasn't actually accurate, in so far as the people they targeted (like the Bund) did not hold to the views they criticize, that is indeed a fair point. Some scholars like John L. Keep have argued that the position Lenin was rhetorically arguing against was actually different from the one actually held by the people he was directing his polemics at, such as Martynov with WITBD?. Whether that means it was a strawman, or a misreading, or simply directing his criticism of economism at the wrong people, this is a separate matter from what Lenin's views and position were. As Lars T. Lih writes "For understanding Lenin's outlook, however, the accuracy of Lenin' s critique is not central".
It's similar to how Rosa Luxemburg's 1904 article about "Leninism" and the book 'One Step Forward, Two Steps Back' give deep insight into her own views, even as the specific arguments she makes about Lenin's book are completely unfounded, and give the strong impression she hadn't even read it.
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Sam, while many Jewish foods possess their origin in a host culture, such as amba (excluding liturgical fare of course), in all my travels I've only found one "secular" dish I think is uniquely Jewish. My mother's mother introduced me to a treat called "Nuant", which sounds like Yiddish, but I think is derived from the biblical Hebrew "Nopheth", or flowing honey. It is simply fried walnuts and honey formed into clusters. It is clearly a cousin of baklava (sans the filo), as well as Arabic sesame candies (which contain egg white). It's very easy to make and all about the consistence. Spices can be added - such as small amounts of ginger or cardamon. I've had a hard time researching its earliest mention, but it appears to have been known among rural Hungarian Jews prior to the 20th century, and I've never found a non-Jewish version of it. Anyway, love your channel, keep up the great work. Oh, and as far as Matzah Ball soup goes, I was always instructed to add seltzer to the mix, refrigerate it overnight, and to cook the balls in the soup rather than in boiling water. That way they actually take on the flavor of the chicken broth, parsnips, dill, etc.
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One tiny correction: At about 13:37 into the video, it is stated that all people in India, both in British India and in the princely states, were British subjects.
I believe that it is incorrect. All of them would have been eligible for a British Indian passport, which was not the same as a British passport.
But even within that category, there were differences. People from the princely states had the status of British Protected People, not British subjects. Mohandas Karamchand (later Mahatma) Gandhi traveled to London on a BPP passport, because he was born in a princely state.g
I believe (not sure) that people from British India were citizens of the Indian Empire and not full British subjects either.
Note that none of this detracts from Sam Aronow's points on how the unique Indian structure may have inspired parts of the inter-war Palestinian constitution. I'm just being pedantic about a detail.
Note that one detail of the inter-war Palestinian nationality was that, while the mandate was governed by the British, it was not legally a part of the British Empire and so, its people had British passports, but were not British subjects, similar to the status of subjects of Indian princely states.
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Phonologist with a focus on Semitic languages here, I want to nitpick your pronunciation section a bit, the source I'm using for Tiberian Hebrew is "The Tiberian Pronunciation Tradition of Biblical Hebrew" by Geoffrey Khan (2020):
@13:45 you say that Modern Israeli Hebrew has 6 vowel sounds but really it only has 5, Modern Hebrew shva (ə) is also never distinguished from segol and tsere (e), the only difference is that shva can be dropped while segol and tsere are usually not dropped. so it's technically not a separate sound. you also show in the chart that Hebrew /a/ is a merger of patah (a) and qamats (ɔ) but qamats (ɔ) sometimes merges with holam (o) the former (the one that becomes /a/) is called qamats gadol while the latter (the one that becomes /o/) is called qamats qatan. That happened because Modern Hebrew vowels are based the Sephardic tradition which is descendant from the Palestinian tradition of Hebrew not Tiberian Hebrew.
Similarly Tiberian doesn't have 8 vowels, it has 12 vowel signs (patah, segol, tsere, hiriq, qamats, holam, qubuts, shuruq, shva, hataf patah, hataf segol, hataf qamats) and 7 vowel sounds [a ɛ e i ɔ o u], shva and the hataf signs were distinguished by length from the other vowels not pronunciation, and qubuts and shuruq both stood for the same sound.
@13:50 you say that Modern Israeli Hebrew has 19 basic consonants, yet you list 21 on your screen (/b v g d h w z x t j k l m n ŋ s p f ts ʀ ʃ/) more confusingly you have /w/ and /ŋ/ listed as "basic sounds" when they aren't, /w/ is only found in loan words and sure [ŋ] is an allophone of /n/ before /k g/ but that sort of allophony wouldn't usually be counted, the actual phonemic inventory of Hebrew is: /m n p t k ʔ b d g ts f v s z ʃ χ ʁ̞ h l j/ which is 20 consonants, my guess you didn't count /ʔ/ the glottal stop, but while it is usually dropped it should still be counted as it is still pronounced in careful speech, rural speech, and sometimes preserved in stressed syllables, it's not just a silent vowel carrier as you claim they are. Also /θ/ and /ð/ appear in transliterations not loanwords, only people highly educated in English or Standard Arabic would pronounce those sounds.
As for Tiberian Hebrew, well /d͡ʒ/ has never a pronuncation of gimel in Tiberian Hebrew, gimel was pronounced hard as /g/ and soft as /ʁ/, mirroring /k/ and /χ/ for hard and soft kaph respectively. As for Vav there is disagreement, it was mostly pronounced [v] tho it does appear to have been pronounced [w] by some people or at least in certain words, for example <וּ־> a special form of "and" before was pronounced [wu-].
Shema Yisrael would be pronounced like this:
Modern: [ʃeˈma jis.ʁ̞aˈʔel ʔa.doˈnaj ʔe.loˈ(h)e(j).nu ʔa.doˈnai ʔeˈχad]
Tiberian: [ʃaˈmaː.aʕ jis.rˤɔːˈʔeː.el ʔa.ðoːˈnɔː.ɔj ʔɛ.loːˈheː.nuː ʔa.ðoːˈnɔː.ɔj ʔɛːˈħɔː.ɔð]
The 5 vowel system of Modern Israeli Hebrew is in fact pretty fine, it is a direct and faithful descendent of Sephardic vowels, but what is very innovative of Modern Israeli Hebrew phonology is the consonants, those consonant mergers are things that were initially proscribed by language authorities, but as the population of Israel shifted from majority ethnic Mizrahi and Sephardi (who mostly spoke Arabic natively) to majority ethnic Ashkenazi (who mostly spoke Yiddish or Polish natively) the jews of European descent had trouble distinguishing many of the sounds and so merged them and where just accepted over time by the language authorities, making the new norm.
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hello non Jewish Dane here wanted to learn a bit more on Jewish history in the Nordic countries, just wanted to give you a couple of examples on how Danish Jews have shined, the world famous Danish Jewish designer and Architect Arne Jacobsen (design is almost a religion in Denmark Arne is the no 1 God in that area) Arne have build many important building s in and outside Denmark public and private among them the National bank of Denmark, , City hall Århus Denmark, a beach area north of Copenhagen called Bellevue, the Danish Ambassy in London, Radisson blu hotel Copenhagen plus private housing, ST Cathrine's college Oxford, he is even more famous for his furniture like the Egg and Swan Chair and many more he ended up designing everything in Radisson Blu Hotel down to the cutlery , another famous Danis Jewish designer was his close friend Poul Henningsen famous for his many lamps like PH5, the "artichoke" lamp and many more, a few years ago it was estimated that about 50% of Danish households has 1 or more of Pouls lamps! , many homes also have Arne Jacobsen chairs especially model 3107 is very common in the average Danish home, Arne and Poul escaped to Sweden during WW2 and returned to Denmark after to continue their work their designs are exported all over the world. There may be other of the very famous Danish designers and architects who were Jews but I only know that Arne and Poul was, we don't talk much about religion in general in Denmark unless there is a reason, I only know that Arne and Poul was Jewish because Arne was once asked about escaping to Sweden with Poul and their wife's
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