Introduction

The desire of Hebrew creators to innovate in the field of lexicology is well known. It is aimed at creating a lexicon while preserving linguistic identity (Zuckermann, 2003). This task was facilitated by a two-thousand-year gap in the history of the development of spoken Hebrew, which was not given, like other languages, to enrich itself with borrowings from ancient Greek and Latin (Druskinas, 2002: 89).

However, set expressions that have absorbed the folk wisdom of more than one generation of native speakers from the countries of origin should in this case represent an exception to the rules and enter the phraseological system of the updated biblical language. This does not mean biblicalisms present in many modern languages, and are not quoted from the Talmud or Tanakh, which were destined to become an invariable attribute of Hebrew, but precisely those juicy and apt expressions that are the spirit of the people and the adornment of their native, or rather, ethnic language. For the overwhelming majority of immigrants to their historical homeland this was Yiddish, not excluding, although not so significantly expressed, participation in this creative process of speakers of other Jewish languages.

In connection with this circumstance, the question arises regarding the possible interaction of the phraseological systems of the Yiddish language and the Hebrew that is being revived by the efforts of enthusiasts, as well as the degree of participation of Yiddish phraseological units (PU) in the formation of the phraseological corpus of Hebrew. This assumption is based on the well-known statement of W. von Humboldt regarding the impossibility of an individual to leave the limits of his native language when changing the language of communication (Humboldt, 1859: 56), as well as studies of domestic linguists E. Akhunzyanov (Akhunzyanov, 1978), E. Solodukho (Solodukho, 1982, 2008) V. Mokienko (Mokienko, 1989) and others and foreign scientists U. Weinreich (Weinreich, 1979), S. Thomason (Thomason, 2001), G. Zuckermann (Zuckermann, 2003) and others, devoted to the analysis of language contacts. However, there are no works that consider the problem of the possible influence of the Yiddish language on the formation of the phraseological system of Hebrew.

The purpose of this research is to examine the ways in which the Hebrew phraseological system was formed in the light of the possible influence of the Yiddish language on this process, which could ultimately reveal the continuity of the cultures assigned to the linguistic signs. In the studied works, the description of the phraseological units of Yiddish and Hebrew was carried out, as a rule, separately from each other (Derbaremdiker, 1999, Druskinas, 2002, Niran, 2011, Landsberger, 1912, Тrakhtman, 1996) or in parallel (Guri, 2012), but without an appropriate comparative analysis of phraseological systems and special attention to phraseological image[1], enclos7ed in phraseological elements, as an integral part of the national-linguistic picture of the world. The novelty of this research lies in the study of the interaction of individual segments of the phraseological systems of Hebrew and Yiddish in order to establish possible parallels and / or points of contact between the two systems.

The objectives of this study included the analysis of phraseological units from sources published in countries with a compact residence of the Jewish population speaking Yiddish: Israel (Guri, 2012), Russia (in the certain period of the USSR and post-Soviet countries) (Debaremdiker, 1999), Poland (Adalberg, 2014), Germany (Landsberger, 1912), followed by thematic systematization of the material;

– selective thematic setting of groups of Hebrew and Yiddish fixed expressions;

– comparative study of selected thematic groups of phraseological units of both languages in order to identify the alleged influence of the Yiddish language or its absence on the formation of the phraseological system of Hebrew.

The study covered five groups of phraseological units:

– Confessional affiliation and interfaith relations;

– Peculiarities of national character;

– Self-irony as a way of survival;

– Nation-fighter/Nation-patient;

– Working days;

– Flora and fauna.

1.1 Confessional affiliation and interfaith relations

The analysis of the collected material showed that the acquisition of statehood by the Jewish people made many proverbs unclaimed due to the change in the way of life. The search for representatives of one's own nation or attempts to keep one's origins private, as we see in the following Yiddish proverbs, have lost their significance in the nation-state. Cf.:

The emotiveness of these phraseological units is enhanced by the choice of attributes that are especially significant for the representatives of the biblical people: daily bread, as the most frequently consumed product, and pigs, which are considered in Judaism unclean animals.

In the reconstituted Jewish state, the issue of a Jew's change of faith was unclaimed:

We should pay attention to the frequent use of proverbs in Yiddish as a formation of the negative phraseological image of the forest dweller, the wolf, which has been safely replaced in Hebrew parables by animals characteristic of the new habitat.

In Yiddish proverbs, a whole section is dedicated to the desire of representatives of Judaism to live among fellow believers, as demonstrated in the following phraseological unit. The component that enhances emphatic perception is the grotesque image of a person bound hand and foot. Сf.:

Continuing the previous phraseological unit, set expressions are cited indicating that a Jew, even living in a non-Jewish environment, for example, due to business necessity, must die among his fellow tribesmen. Сf.:

For obvious reasons, this section disappeared from the collection of Hebrew proverbs after the people gained statehood. An exception is the phraseological unit, in which the modern interethnic confrontation between the Jewish population and the hostile environment is viewed through the prism of the misadventures of the Jews in ancient Persia, which almost ended tragically for the Jewish people. The vivid phraseological image is based on real historical characters, emphasizing the centuries-old confrontation between representatives of both great religions. Сf.:

Yiddish proverbs reflect the traditional national traits of native speakers of this language: efficiency, intelligence.

1.2 Self-irony as a way of survival

As we know, the peculiarity of Jewish humor lies in the ability to laugh at oneself, which greatly facilitated the difficulties of life in the Diaspora and could not fail to be reflected in the PU. For example, the following Yiddish proverbs are not devoid of sarcasm and self-criticism. Сf.:

Cf. also:

These phraseological units demonstrate a clear difference from the Hebrew phraseological units, which are alien to a person's view of himself from the outside, suggesting an involuntary comparison of himself with the people among whom Yiddish speakers once had to live in the diaspora.

It is not without humor that the proverb speaks of the unwillingness or inability of some co-religionists to work with their hands. The phraseological image is distinguished in this case by the completeness of the use of confessional marked realities. Сf.:

Attention is drawn to the absence in the Hebrew phraseological units of indications of the national-religious affiliation of the native speakers with certain individual qualities, as is observed in a number of Yiddish set expressions. Сf.:

1.3 People-fighter/people-sufferer

Yiddish proverbs of an anti-war and conciliatory nature turned out to be unacceptable for a new life, and, consequently, for a new language. Сf.:

And the next proverb “’N Patsch steck’ dir in de Tasch’ und hol’n raus, wenn er sich passt.“- “Put the slap in your pocket and take it out by opportunity” is accompanied by a commentary about the presence in this expression of the "morality of the oppressed". In this row proverbs of fatal content should be mentioned:

On the contrary, there is a Yiddish proverb imbued with optimism, which speaks of the hope of the Jewish people for the future struggle: Es wird kommen e Jüdche[4] un wird sich auskriegen mei Kriegche.“- “A Jew will come (in this case, a collective phraseological image) and continue my struggle”. It should be noted that the need to observe one's honor and dignity is noted in both Hebrew and Yiddish proverbs. The only difference is that Hebrew speaks of a willingness to die in defense of one's honor, while Yiddish sees a more benign option – an alternative between obvious shame and heartache. Сf.:

It is logical to consider the Yiddish proverb, in which the phraseological image contains a clear indication of firmness of character. Сf.:

Der Mensch ist stärker als Eisen. – A man is stronger than iron.

The idea of obedience and non-resistance to violence sounds most clearly in the well-known postulate of Judaism during the destruction of the Kingdom of Judah, rejected by the founders of the State of Israel. The phraseological image is made up of the names of the forefathers, being a collective designation of the Jewish tribe. Сf.:

In Hebrew, on the other hand, we meet a proverb indicating the need to resist violence. Сf.:

The call for open confrontation sounds even more frankly in the next PU, significant, among other things, also with a local flavor, reflecting the realities of a new life. Сf.:

Here it is appropriate to quote a proverb reflecting the historical fact of the fall of the fortress city of Gamla, thousands of whose inhabitants died trying to repel the onslaught of the Romans, as well as the events that preceded the exodus of the Jews from Egypt. Сf.:

In these phraseological units, the phraseological image is based on historical realities that mark the milestones in the formation of the Israeli nation.

This topic also includes a proverb, the content of which testifies to the participation of the people of Israel in hostilities. The English equivalent indicates rather the inappropriate behavior of the character.

And in conclusion of the military theme, two more phraseological units from Hebrew, in which the phraseological image contains a clear enumeration of the realities of a new life in an independent state of the people standing guard over their borders ("guns, recruit, veteran, trigger"). Сf.:

1.4 Working days

Many set expressions in Hebrew reflect elements of a new way of life, until now alien to the people who lived in urban ghettos or the Pale of Settlement: maritime business, winemaking, attributes of peasant labor. Сf.:

In the phraseological unit of Hebrew it is noted a conscientious attitude towards the work of people who set about improving the land of their ancestors. Сf.:

The following proverbs call on not to postpone what you have begun and to bring it to completion. Сf.:

In both Yiddish and Hebrew phraseological units, conditions are noted that allow a Jew to violate the strict rules of rest on Shabbat, in particular, in case of extreme need or when a person's life is threatened. Сf.:

There is also a set expression in Hebrew, which speaks of a useless occupation. Сf.:

שלח לחמו על פני המים  – To carry water in a sieve. Lit.: Raft bread on water.

Phraseological units are also found in Yiddish that support persistent and conscientious work and condemn laziness. Сf.:

Finally, the one who does nothing is not mistaken. This is precisely what states the following proverb. Сf.:

However, in a person who makes mistakes, is also noted the opposite effect – the ability to notice shortcomings. Сf.:

To an even greater extent, the right to error is allowed in the Hebrew phraseological units. An emotive amplifier in this statement is a phraseological image, which consists in a reference to the biblical authority, which received the stone tablets with the covenants from the hands of the Almighty. Сf.:

However, if in some cases indulgence is shown to mistakes, then in general ignorance is at best ridiculed, as evidenced by the following phraseological units. Сf.:

The expectation of precipitation, rare for the Israeli climate, gave rise to a proverb that is radically different in content from the Yiddish PU, which is equivalent to the proverb of many other languages. Сf.:

1.5 Flora and fauna

Former residents of urban ghettos, deprived of green spaces, in their historical homeland had the opportunity to find a home with a lawn (a kind of personification in a phraseological image of a symbol of a new life), as evidenced by the phraseological unit of Hebrew. Cf.:

However, in Hebrew we also note phraseological units, not without sarcasm, depicting the cases of banal incompetence of a person. The expressiveness of the following statement develops due to the creation of a phraseological image of a dense ignoramus, bypassed by elementary knowledge of biblical foundations. Сf.:

Many phraseological units arose under the influence of the unknown animal and plant world that opened up to the settlers. Сf.:

In some cases, an equivalent phraseological unit, possibly borrowed from German, is found in Yiddish using European realities, whereas in Hebrew the PU refers to a representative of the animal world of Asia.

Сf. also:

Conclusions

The study showed that withinthe analyzed thematic groupsof set expressions, the phraseological system of Yiddish, unfortunately, was not destined to pass the cultural and linguistic baton to Hebrew, thus enriching it with a centuries-old collection of a storehouse of wisdom, inescapable sadness, sparkling humor of the people who created masterpieces of folk art and world literature in this language. With the revival of Hebrew, the Yiddish phraseological system slowed down its forward movement, and Hebrew, as the study shows, continued its independent movement towards the formation of a unique system of phraseological units with its own phraseological images incompatible with the Yiddish phraseological units symbolism. This process is natural for many reasons:

- a substantial layer of set expressions accumulated by Yiddish speakers in the diaspora turned out to be unacceptable in the life of the people building their own independent state;

- some of the Yiddish phraseological units have outlived their days with a change in the social order;

- the transition to a new phraseological system was inevitable due to the change in realities that contributed to the formation of a new phraseological image.

- the own powers of the Hebrew language were able to give impetus to the formation of an independent phraseological system, independent of external linguistic influence.

Nevertheless, as some examples testify, it can be assumed that in the future the development of the phraseological system of Hebrew will occur, among other things, due to closer interaction with the system of the Yiddish language as this language becomes more popular.