Ben-Yehuda, yana ganin cewa Larabci da Aramaic sun adana tsohon yanayin harshen Proto-Semitic, ya fi son dogaro sosai ga Larabci da Aramaic wajen samar da Ibrananci na zamani a Falasdinu. Duk da haka, a zahiri, Ibrananci na zamani ya zama sabon harshe mai gauraye na Semitic da Turai, wanda ya aro kalmomi da yawa daga Yiddish, Larabci, Aramaic, Ladino, Latin, Girka, Polish, Rashanci, Turanci da sauran harsunan Turai. Duk da haka, tsarin da Ben-Yehuda ya bi, na aro daga Larabci da yin koyi da shi, ya ginu ne a kan aro mai yawa da Ibrananci ya yi a baya da kuma yin koyi da tsarin kalmomin Larabci da ya faru a zamanin zinariya na wayewar Larabawa da Musulunci. Ko da yake ba za a danganta tasirin Larabci a kan Ibrananci na zamani gaba ɗaya ga Ben-Yehuda ko Kwamitin Harshen Ibrananci nasa ba, yawancin sababbin kalmomin da Ben-Yehuda ya ƙirƙira karkashin tasirin Larabci sun zama ɓangare na daidaitaccen harshen Ibrananci na yau. Misalan kalmomin Ibrananci da Ben-Yehuda ya ƙirƙira bisa kalmomin Larabci sun haɗa da qattar ('locomotive'), wanda ya aro daga Larabci qitar; taarikh ('date'), daga Larabci taarikh ('tarihi', 'ƙayyade lokaci'); da adiv ('mai ladabi'), wanda ya samo asali daga Larabci adib ('mai al'ada'). Tsarin kalmomi da aka yi koyi da Larabci ana iya samunsu a cikin gaisuwar Ibrananci ta zamani boqer tov ('barka da safiya') da maimaicinta boqer or ('safiya mai haske'), waɗanda aka yi koyi da su bisa sabah al-khair ('barka da safiya') da sabaḥ an-nur ('safiya mai haske') na Larabci (Shehadeh 1998: 60).

Believing that Arabic and Aramaic have preserved the ancient character of proto-Semitic language, Ben-Yehuda favoured a strong reliance upon Arabic and Aramaic in the creation of modern Hebrew in Palestine, although in reality modern Hebrew became a new Semito-European hybrid language borrowing many words from Yiddish, Arabic, Aramaic, Ladino, Latin, Greek, Polish, Russian, English and other European languages. However, the patterns pursued by Ben-Yehuda, of borrowing from and modelling on Arabic, built upon previous extensive Hebrew borrowings and morphological modelling on Arabic that took place during the golden age of Arab Islamic civilisation. Although the influence of Arabic on modern Hebrew cannot be attributed entirely to Ben-Yehuda or his Hebrew Language Committee,22 many of the new words coined by Ben-Yehuda under the influence of Arabic became part of the standard Hebrew language of today.23 Examples of the Hebrew words coined by Ben- Yehuda on the basis of Arabic words included qattar (‘locomotive’), which he borrowed from the Arabic qitar; taarikh (‘date’), from the Arabic taarikh (‘history’, ‘dating’); and adiv (‘polite’), which comes from the Arabic adib (‘cultured’).24 Morphological patterns modelled on Arabic are found in the modern Hebrew greeting boqer tov (‘good morning’) and its refrain boqer or (‘morning of light’), modelled after the Arabic sabah al-khair (‘good morning’) and sabaḥ an-nur (‘morning of light’) (Shehadeh 1998: 60).

Ya kamata a tuna cewa abin da ake nufi a nan ba kawai game da tsarin kalmomin da aka aro kai tsaye daga Larabci ba ne, har ma da fassarar aro (loan translation).

It should be borne in mind that the reference here is not only to patterns of direct borrowings from Arabic, but also to loan translation:

kalmomi da aka tsara su sosai bisa tsarin Larabci, waɗanda suka ƙunshi kayan magana na Larabci. Kamar yadda za mu gani a ƙasa, wannan tsari da fassarar kwatance daga Larabci za su yi tasiri sosai kan canjin sunayen wurare na Larabawan Falasɗinawa zuwa sunayen wurare na Ibraniyanci na Isra'ila da Kwamitin Sunaye na Isra'ila ya yi.

words modelled closely after Arabic, consisting of the speech material of Arabic. As we will see below, this modelling on and loan translation from Arabic would subsequently have a major impact on the transformation of Palestinian Arab toponyms into Israeli Hebrew toponyms by the Israeli Names Committee.

An haifi Ben-Yehuda da sunan Lazar Perelman, a ƙauyen Luzhky da ke Lithuania, kuma ya halarci makarantar Talmud a Belarus a lokacin Daular Rasha.

Ben-Yehuda was born Lazar Perelman, in the Lithuanian village of Luzhky, and attended a Talmudic school in Belarus in the Russian Empire.

Wani mai ra'ayin ilimin harshe na utopia kuma mai kishin Zionism na harshe na duniya, ɗan kishin Zionism mafi tasiri a fagen ƙamus na yaren Zionist, wanda kuma ya aro kalmomi da yawa daga Larabci na adabi da na yau da kullum, da Girkanci, da Aramaic da sauran harsuna. Ben-Yehuda, editan jarida, ya yi ƙaura zuwa Falasdinu a shekara ta 1881, kuma ya zama ruhin da ke tuƙa wannan juyin-juya-halin yaren Zionist. A lokacin, Yahudawan Urushalima suna magana da Larabci, da Yiddish, da Faransanci. Ben-Yehuda ya sa gaba farfaɗo da haɓaka sabon harshe da zai iya maye gurbin Yiddish musamman, da sauran harsunan da mazauna Zionist na Turai a Falasdinu ke magana. Ya yi nazarin tarihi da siyasar Gabas ta Tsakiya a Jami'ar Sorbonne da ke Paris, kuma ya koyi Larabcin Falasɗinawa na yau da kullum. A shekaru huɗu da ya yi a Sorbonne, ya halarci darussan Ibrananci. Wannan gogewar a Paris, da kuma kallon yadda kishin ƙasa na harshen Faransanci ya tashi a ƙarshen karni na 19, su ne suka zaburar da Ben-Yehuda (Perelman) ya yi yunƙurin "farfaɗo" da Ibrananci a matsayin aikin al'adu na Zionist mai amfani kuma na kishin ƙasa.

A linguistic utopian and a secular linguistic Zionist, the most influential lexicographer of the Zionist vernacular also borrowed many words from literary and colloquial Arabic, Greek, Aramaic and other languages. A newspaper editor, Ben-Yehuda immigrated to Palestine in 1881 and became the driving spirit behind this Zionist vernacular revolution (Stavans 2008; Rabkin, 2006: 54–57; 2010: 132). At that time the Jews in Jerusalem spoke Arabic, Yiddish and French. Ben-Yehuda set out to resurrect and develop a new language that could replace Yiddish, in particular, and other languages spoken by the European Zionist colonists in Palestine. He had studied history and politics of the Middle East at the Sorbonne University in Paris and learned Palestinian colloquial Arabic. In the four years he spent at the Sorbonne he took Hebrew classes. It was this experience in Paris, and his exposure to the rise of French linguistic nationalism at the end of the 19th century, that inspired Ben-Yehuda (Perelman) to attempt the ‘resurrection’ of Hebrew as a practical and Zionist nationalist cultural project.

Bayan isowa Falasdinu a shekarar 1881, Lazar Perelman ya canza sunansa zuwa Eliezer Ben-Yehuda ('Dan Yahuda'), kuma ya zama na farko da ya yi amfani da 'Ibraniyanci na zamani' a matsayin harshen magana, ya mayar da shi daga harshen Littafi Mai Tsarki da harshen ibada (lashon hakodesh) zuwa harshen zamani na 'sakulare-kishin kasa'. Matar Ben-Yehuda ta biyu, Paula Beila, ta karbi sunan Ibrananci Hemda, kuma ya renon dansa, Ben-Tzion ('dan Zion'), yana magana da Ibraniyanci na zamani kawai, ta hanyar keɓe shi gaba ɗaya da hana shi fuskantar wasu harsuna a lokacin yarinta.

After arriving in Palestine in 1881, Lazar Perelman changed his name to Eliezer Ben-Yehuda (‘Son of Judah’) and became the first to use ‘modern Hebrew’ as a vernacular and transform it from a biblical language and a language of liturgy (lashon hakodesh) into a ‘secular-nationalist’ modern language. Ben-Yehuda’s second wife Paula Beila took the Hebrew name Hemda, and he raised his son, Ben-Tzion (‘son of Zion’), speaking only modern Hebrew by totally isolating him and refusing to let him be exposed to other languages during childhood.

Ben-Yehuda ya yi aiki a matsayin edita na jaridu da dama masu yaren Ibrananci, ciki har da Ha-Tzvi (Barewa). Daga bisani, hukumomin Daular Usmaniyya sun rufe jaridar na tsawon shekara guda, bayan tsananin adawa daga al'ummar Yahudawa masu tsattsauran ra'ayi na Kudus, waɗanda suka ɗauki aikinsa a matsayin abin da ya saɓa wa tsarkakakkun abubuwa.

Ben-Yehuda served as editor of a number of Hebrew-language newspapers, including Ha-Tzvi (the Deer). The latter was closed down for a year by the Ottoman authorities following fierce opposition from the Orthodox Jewish community of Jerusalem, which viewed his work as sacrilegious.

Birnin Kudus birni ne da yawancin mazauna suke magana da harshen Larabci, kuma Yahudawan birnin suna magana da Larabci da Yiddish, suna kuma adawa da amfani da "harshe mai tsarki" (lashon hakodesh), wato Ibrananci, a tattaunawar yau da kullum. Wasu Yahudawan yankin kuma suna yi wa sabon Ibrananci ba'a, suna kiransa harshe "da aka ƙirƙira", wanda aka haɗa shi daga wasu harsuna.

Jerusalem was a predominantly Arabic-speaking city, whose Jewish residents spoke both Arabic and Yiddish and objected to the use of the ‘holy tongue’ (lashon hakodesh), Hebrew, for everyday conversation. Other local Jews ridiculed the new Hebrew as a ‘fabricated’, hybrid language.

A cikin Urushalima Ben-Yehuda ya zama babban mutum a kafa Kwamitin Harshen Ibrananci (Va’ad Ha-lashon ha-ʿIvrit). An fara kafa shi a shekarar 1890, ya yi aiki na shekara guda, aka rushe shi, sannan aka sake farfado da shi a shekarar 1904; Ben-Yehuda ne shugabansa na farko. Ƙoƙarin Ben-Yehuda na harshe ya samu nasara sosai lokacin da hukumomin mulkin mallaka na Birtaniya a Falasdinu suka yanke shawara a shekarar 1922, a ƙarƙashin Babban Kwamishina Bayahude mai goyon bayan Sahyoniyanci, Herbert Samuel, na amincewa da Ibrananci na zamani a matsayin ɗaya daga cikin harsuna uku na hukuma na Falasdinu ƙarƙashin Mandate na Birtaniya, tare da Larabci da Turanci.

In Jerusalem Ben-Yehuda became a central figure in the establishment of the Hebrew Language Committee (Va’ad Ha-lashon ha-ʿIvrit). It was initially set up in 1890, operated for one year, disbanded and then revived in 1904; Ben-Yehuda was its first president. Ben-Yeduda’s linguistic efforts were crowned with success when the British colonial authorities in Palestine decided in 1922, under a Zionist Jewish High Commissioner, Herbert Samuels, to recognise modern Hebrew as one of the three official languages of British Mandatory Palestine, alongside Arabic and English.

Kwamitin Ben-Yehuda ya maye gurbinsa da Cibiyar Harshen Ibrananci ta Isra'ila, wacce aka kafa bayan wata doka da Majalisar Dokokin Isra'ila (Knesset) ta zartar a ranar 27 ga Agusta, 1953, mai suna 'Babbar Cibiyar Harshen Ibrananci', kuma aka sanya ta a Jami'ar Ibrananci ta Urushalima. Yayin da Ibrananci na zamani ya kara yaduwa a tsakanin 'yan mazauna Zionist daga Gabashin Turai a Falasdinu, Kwamitin Harshen Ibrananci ya fara buga takardun bayani da kamus, kuma ya samar da dubban kalmomi da ake amfani da su a yau a kullum a Isra'ila. Shugaban Kwamitin, Ben-Yehuda, shi ne kuma ya tsara kamus na farko na Ibrananci na zamani. Ben-Yehuda ya bayar da hujjar cewa Larabci, wani harshen Semitic mai rai makwabci, ba harsunan Turai ba, ya kamata ya cike gibin Ibrananci na zamani, yana ganin Larabci a matsayin babbar majiya ta tushen kalmomi da sababbin kalmomin da Ibrananci ke bukata (Shehadeh 1998: 61‒62). Maganganun Ben-Yehuda, wadanda ya yi a wata kasida ta 1914 mai taken 'Majiyoyin Cike Gibi a Harshenmu', sun yi kama da irin wadannan maganganu da masana ilimin kayan tarihi na Littafi Mai Tsarki da masana yankunan Littafi na Yamma suka gabatar a karni na 19, kamar Edward Robinson da Victor Guérin. Ya rubuta: 'yawancin tushen kalmomin da ake samu a kamus din Larabci sun taba zama wani bangare na kamus din Ibrananci, kuma wadannan tushen duka ba na waje ba ne, haka kuma ba Larabawa ba ne, amma namu ne, wanda muka rasa kuma yanzu muka sake samu' (Ben-Yehuda 1914: 9; duba kuma Blau 1981: 32).

Ben-Yehuda’s committee was replaced by the Israeli Academy of the Hebrew Language, which was established following an Act of the Israeli Knesset, passed on 27 August 1953, as ‘The Supreme Institute of the Hebrew Language’ and located in the Hebrew University of Jerusalem. As modern Hebrew became more widely spoken among East European Zionist settlers in Palestine, the Hebrew Language Committee began to publish bulletins and dictionaries and coined thousands of words that are in everyday use today in Israel. The Committee’s President, Ben-Yehuda, also compiled the first modern Hebrew dictionary. Ben-Yehuda argued that Arabic, a living fellow Semitic language, rather than European languages, should fill modern Hebrew lacunae, seeing Arabic as a major source for missing roots and new words in Hebrew (Shehadeh 1998: 61‒62). Ben-Yehuda’s claims, made in a 1914 article entitled ‘Sources to Fill the Lacunae in our Language’, echoed similar claims put forward by Western biblical archaeologists and scriptural geographers in the 19th century such as Edward Robinson and Victor Guérin. He wrote: ‘the majority of the roots found in the Arabic vocabulary were once part of the Hebrew lexicon, and all of these roots are not foreign, nor are Arabic, but are ours, which we lost and have now found again’ (Ben-Yehuda 1914: 9; see also Blau 1981: 32).

Ben-Yehuda, wanda a lokacin shi ne shugaban Kwamitin Harshen Ibrananci da ke Urushalima, ya nace kan muhimmancin harshen Larabci wajen farfado da harshen Ibrananci da ya mutu, da kuma sake ƙirƙirar Ibrananci na zamani (na Ashkenazi).

Ben-Yehuda, then head of the Jerusalem-based Committee of the Hebrew Language, insisted on the relevance of Arabic for reviving the dead language of Hebrew and reinventing modern (Ashkenazi) Hebrew.

Joshua Blau, Farfesa Mai Daraja Mai Girma a Fannin Harsunan Larabci da Adabinsu a Jami'ar Ibrananci ta Urushalima, kuma Shugaban Kwalejin Harshen Ibrananci ta Isra'ila (1981‒1993), ya rubuta cewa Ben-Yehuda ya nace kan amfanin Larabci mai rai: "Domin a cike gibin harshen Ibrananci, Kwamitin yana ƙirƙirar kalmomi bisa ƙa'idojin nahawu da kwatankwacin harshe daga tushen Semitic: na Aramaic da musamman na tushen Larabci" (Blau 1981: 33).

Joshua Blau, Professor Emeritus of Arabic Languages and Literature at the Hebrew University of Jerusalem and President of the Israeli Academy of the Hebrew Language (1981‒1993), writes that Ben-Yehuda insisted on the usefulness of living Arabic: ‘In order to supplement the deficiencies of the Hebrew language, the Committee coins words according to the rules of grammar and linguistic analogy from Semitic roots: Aramaic and especially from Arabic roots’ (Blau 1981: 33).