The following two samples lead me to ask: Is it necessary to communicate like this in Yeshivish? Are these people getting their point across?
Sample 1: A Torah Discussion from Shema Yisrael Discussion Forums
1) If a drop of milk falls onto a kli, it is a sofek how far it will spread. 2) A sofek Rabim is a sofek to the whole generation, a sofek yachid is where there are some people who are knolagable about the sofek. 3) We are meikil in a sofek rabim in that it can be combined with a second sofek to make a sofek s'feka thereby permitting something which may have otherwise been forbidden. 4) We are machmir in a sofek yachid because the facts are knowable; we simply haven't ascertained them. 5) We need 60 times 61 minus a bit to mevatel the drop (and not just 60 times 60) because 1. The drop spreads in the wall to osser (a little less than) 60 times itself. That plus the drop make a little less than 61. 2. This 61 ossurs 60 times itself. 3. Thus we need 60 times (a little less than) 61 to mevatel the drop. 6) Because of the sofek yachid, we have to be choshesh for the worst-case scenario when a drop of milk falls onto a meat pot. Thus when the drop falls on the raikan we assume the drop spreads up to 60 times itself in the raikan area -- thereby making the largest issur of ChaNaN in the kli.
Sample 2: The Gettysburg Address in YESHIVISH TRANSLATION:
Be'erech a yoivel and a half ago, the meyasdim shtelled avek on this makom a naiya malchus with thekavana that no one should have bailus over their chaver, and on this yesoid that everyone has the zelba zchusim. We're holding by a geferliche machloikes being machria if this medina, or an andere medina made in the same oifen and with the same machshovos, can have a kiyum. We are all mitztaref on the daled amos where a chalois of that machloikes happened in order to be mechabed the soldiers who dinged zich with each other. We are here to be koiveia chotsh a chelek of that karka as a kever for the bekavodike soldiers who were moiser nefesh and were niftar to give a chiyus to our nation. Yashrus is mechayev us to do this... Lemaise, hagam the velt won't be goires or machshiv what we speak out here, it's zicher not shayach for them to forget what they tued uf here. We are mechuyav to be meshabed ourselves to the melocha in which these soldiers made a haschala--that vibalt they were moiser nefesh for this eisek, we must be mamash torud in it--that we are all mekabel on ourselves to be moisif on their peula so that their maisim should not be a bracha levatulla-- that Hashem should give the gantze oilam a naiya bren for cheirus-- that a nation that shtams by the oilam, by the oilam, by the oilam, will blaib fest ahd oilam.
Weiser, Chaim M. 1995. The First Dictionary of Yeshivish. Northvale, NJ: Jason Aronson, P. xxxiii.
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3 comments:
They are getting their point across. Their readers know exactly what they are communicating, and the speech is very natural. That's all one can ask of language.
I am a female in the jewish community. i have had some exposure to yeshivish because of my brother, and the community, although i have never went to a boys yeshiva(obviously). With such insignificant exposure i wouldn't expect to understand either passage. To my surprise i did. It's useful, bc when learning we have to learn many languages to fully interpret everything we read. when discussing important scriptures and debates, it is crucial to quote from the original text. this is why jews don't mis-translate everything.
That is an interesting approach. Namely, that Yeshivish uses the original languages in order to avoid mistranslation. Even though, as result, you get a mixture of languages. My issue is with the use of foreign Yeshivish words in place of English words unnecessarily.
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