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Mame loshn was the language of women and children, to be contrasted with loshn koydesh, the holy tongue of Hebrew that was studied only by men.

(And before the feminists start grinding their axes, let me point out that most gentile women and many gentile men in that time and place could not read or write at all, while most Jewish women could at least read and write Yiddish).

Yiddish was never a part of Sephardic Jewish culture (the culture of the Jews of Spain, Portugal, the Balkans, North Africa and the Middle East).

Written in the early 1600s, Tsenerena is a collection of traditional biblical commentary and folklore tied to the weekly Torah readings.E., but it is difficult to be certain because in its early days, Yiddish was primarily a spoken language rather than a written language.It is clear, however, that at this time even great biblical scholars like Rashi were using words from local languages written in Hebrew letters to fill in the gaps when the Hebrew language lacked a suitable term or when the reader might not be familiar with the Hebrew term. , when Rashi comes across the Hebrew word qiytor (a word that is not used anywhere else in the Bible), he explains the word by writing, in Hebrew letters, "torche b'la-az" (that is, "torche in French").Yiddish was viewed in much the same way that people today view Ebonics (in fact, I have heard Yiddish jokingly referred to as "Hebonics"), with one significant difference: Ebonics is criticized mostly by outsiders; Yiddish was criticized mostly by Jews who had spoken it as their native language.Thus the criticism of Yiddish was largely a manifestation of Jewish self-hatred rather than antisemitism.

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An old joke explains the distinction: a shlemiel spills his soup, it falls on the shlimazl, and the nebech cleans it up!

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