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Comment on the Yiddish Cultural Dictionary (YCD)



ווילנער ווערטערבוך


A FREE ONLINE ENGLISH-YIDDISH DICTIONARY (© 2026)

A WORK IN PROGRESS IN VILNIUS, LITHUANIA (± 50,000 MAIN ENTRIES)

CORRECTIONS & ADDITIONS WELCOME (info@yiddishculturaldictionary.org)

ORIGINAL VERSION 

EXPERIMENTAL NEW RAPID-SEARCH MOBILE-FRIENDLY VERSION

by

Dovid Katz

in memory of my father Menke Katz and to inspire this dictionary’s users to read his poetry in Yiddish, in English, and in translation

compiled with reference to the author’s earlier work in Yiddish stylisticsgrammarlinguistics & sociolinguisticshistorydialectologyin-situ expeditionsorthographyediting of journals & academic anthologiesoriginal fictionBible translation, and other fields of Yiddishcurrent and recent projects


 

Comment on YCD

At long last, a bilingual Yiddish dictionary with the explanations, historical notes, stylistic arguments and cultural depth data in Yiddish (and a beautiful Yiddish it is).❜

 ALEXANDER ASTRAUKH, author of Yiddish-Belarusian Dictionary (Minsk, 2008)

❛The Yiddish Cultural Dictionary (in Yiddish: Vilner Verterbukh) is much more than a dictionary. It provides a rich and varied range of definitions embedded in a commentary on their use and connotation. It is multidimensional, touching on dialects, levels of religious learning, older and newer usage, Yiddishist-secular preferences and more. No one version is selected as “correct”. The author’s viewpoint is inclusive and independent. It is an online dictionary that is user-friendly and free of charge. It invites you in, and once you are in it, you will happily browse and linger.

SOLON BEINFELD, Professor of History (emeritus), Washington University in St. Louis; Co-Editor-in-Chief, Comprehensive Yiddish-English Dictionary (CYED, Indiana University Press, 2013)

❛YCD lavishes on us a wealth of materials on the language, culture and history of Yiddish, as well as on many regional, social-level, historical and stylistic varieties of the language. It lets us participate in the development of this monumental online dictionary. A brief question I posed the other day concerning the Perushim (my own ancestors) in Jerusalem’s Old Yishuv led to a marvelous new entry.❜

DAVID M. BUNIS, Professor of Judezmo and Jewish Languages at the Hebrew University of Jerusalem; many works including A Lexicon of the Hebrew and Aramaic Elements in Modern Judezmo (Magnes Press: Jerusalem, 1993)

❛An encyclopedic lexicon that brings a language back to life. That is what is achieved by this stupendous, new and unfolding Yiddish Cultural Dictionary. Here, in every word and comment, is the real Yiddish with all its Jewish juices and its rich varieties — surviving all attempts to “purify” it from within and liquidate it from without, and here once again in youthful bloom.❜

LEWIS GLINERT, Professor of Hebrew and Linguistics, Dartmouth College, Hanover, New Hampshire; author of The Joys of Hebrew (Oxford University Press, 1992)

The Yiddish Cultural Dictionary is a magnificent addition to the arsenal of permanent resources for study and research of authentic Yiddish of our times. It is compiled with deep erudition, and an equal love for all the genuine dialects, styles and incarnations of the modern language, from literary and secular all the way to deeply traditional and religious.❜

MIRIAM HOFFMAN, major Yiddish writer and educator, author of Key to Yiddish (2011)

YCD is a majestic contribution to Yiddish language and culture. Here is Yiddish, traditional religious and modernist literary alike, as spoken and written in all its modern dialects, with standard Yiddish forms offered as point of departure. A special delight to read the vast numbers of Yiddish entries relating to Jewish tradition. They reflect YCD’s mastery of the fine nuances of the language, throughout the centuries and with emphasis on our times and the newly enhanced future of Yiddish.❜

SID LEIMAN, Distinguished Professor of Jewish History and Literature, Graduate School of Jewish Studies, Touro University

This dictionary is a magisterial reference guide to the dynamic tapestry of Yiddish as a living language. Its entries are like little windows into the rich multifaceted world of living Yiddish culture. Its author, a genuine connoisseur of the contemporary Yiddish idiom, has crafted dictionary entries with much attention to the dynamic character of modern Yiddish communication. This forward-thinking approach equips the user with a deeper understanding of modern Yiddish.❜

WOLF MOSKOVICH, Professor of Slavonic Studies, Hebrew University of Jerusalem, editor of Great Dictionary of the Yiddish Language project

Thank you dear Dovid, for this colossal contribution, with such generosity — the Yiddish Cultural Dictionary. Wishing you strength to continue work on this vitally important project.❜

YITSKHOK NIBORSKI, major Yiddish educator, co-author of Dictionnaire yiddish-français (Medem: Paris, 2002), founder of modern Yiddish studies in Paris


 

 

 

 

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The Yiddish Conundrum: A Cautionary Tale for Language Revivalism



YIDDISH PROJECTS   |  YIDDISH AFFAIRS

by Dovid Katz

This paper appeared this month as: Dovid Katz, “The Yiddish Conundrum: A Cautionary Tale for Language Revivalism” in: G. Hogan-Brun  and B. O’Rourke  (eds), The Palgrave Handbook of Minority Languages and Communities (Palgrave Macmillan: London 2019), pp.  553-587.

For those who cherish the goal of preserving small, endangered languages, some developments (and lessons) from the case of Yiddish might be illuminating, though not in the sense of some straightforward measure of ‘success’ or ‘failure’. There is no consensus on the interpretation of the current curious — and contentious — situation. If the issues raised might serve as a point of departure for debate on its implications for other languages, particularly the potential damage from exaggeratedly purist ‘corpus planning movements’ as well as potentially associated ‘linguistic disrespect’ toward the majority of the living speakers of the ‘language to be saved’, then this paper’s modest goal will have been realized. Moreover, the perils of a sociolinguistic theory overapplied by a coterie with access to funding, infrastructure and public relations need to be studied.[1]

Ultimately, the backdrop for study of the current situation is the pre-Holocaust status quo ante of a population of Yiddish speakers for which estimates have been in the range of ten to thirteen million native speakers.[2]

Nowadays, on the one hand, millions of dollars a year are spent on ‘saving Yiddish’ among ‘modern Jews’ (secular and ‘modern religious’), interested non-Jews. People may be academically, culturally, literarily, musically, sentimentally, ideologically, and otherwise attracted. The number of Yiddish speaking families these efforts have generated is in dispute, but it is under a dozen. A high proportion of those hail from a postwar movement of normativist language revision, on the Ausbau model of Heinz Kloss. This conscious process has taken their variety ever further from native Yiddish speech of any naturally occurring variety while retaining a steadfast, profound commitment to actually using the language in daily life. Lavish subsidies provide for a newspaper, magazines, myriad programs and a few large architectural edifices dedicated, one way or another, to ‘saving Yiddish’. In academia, endowments have provided a number of positions that are ironically known in the field as ‘poetry fellowships’ in so far as their incumbents may try to be ‘Yiddish writers’ while under no pressure to produce successful doctoral programs that would be generating new generations of scholar specialists who can themselves write and teach in the language (say for advanced courses). In the case of some Yiddish chairs, the elderly East European born donor ‘had the chutzpah to go ahead and die’, leaving his or her children amenable to a program’s ‘rapid enhancement’ via conversion from the low-student-number (‘failing’) Yiddish to the ‘higher student takeup’ (‘winning’) menu of ‘Judaic Studies’ or ‘comparative Jewish literature’ courses.[3] Much of the current ‘language movement’ is focused on ‘Yiddish products’ in English (and other national languages) about Yiddish that have engendered fundraising campaigns for buildings and centers, without seriously attempting to produce new speakers, let alone writers. This has been made possible by what I have called massive American-style PR driven ‘delinguification’ of Yiddish (Katz, 2015: 279-290). The satire, ‘A conference of Yiddish savers’ by Miriam Hoffman, the last major actual Yiddish author born in Eastern Europe before the war, now based in Coral Springs, Florida, continues to delight readers from all sides of the argument (Hoffman 1994). Note that none of this is to suggest that any of these efforts are ‘wasted’.

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