Garchi Sharqiy Yevropa yahudiy ko‘chmanchilari 2000 yillik g‘oyib bo‘lishdan keyin o‘z vatanига qaytayotgan mahalliy xalq ekanliklarini da’vo qilgan bo‘lsalar-da, aslida Rossiya fuqarolari sionistik faollikning asosiy yadrosini tashkil etgan edi.

Although Eastern European Jewish settlers claimed to represent an indigenous people returning to its homeland after 2000 years of absence, in fact Russian nationals formed the hard core of Zionist activism.

Ushbu o‘z-o‘zini qayta mahalliylashtirish va arab tilidan hamda Falastin arab joy nomlaridan ko‘chirish afsonaviy yangi ivrit "Sabra" odamini yaratish va yangi yahudiy o‘zligini shakllantirish uchun ancha kuch talab qildi.

This self-re-indigenisation and copying from the Arabic language and Palestinian Arab toponyms required a great deal of effort to create the mythological New Hebrew Sabra Man and construct a new Jewish identity.

Shunga ajablanarli emas, chunki dastlabki sionistik ko‘chmanchilar nafaqat «yer yaratish va millat yaratish» (Rabkin 2010: 130), balki yangi til va yangi o‘zlikni yaratishga ham intilgan edilar. O‘zlarining yangi, ibroniycha tasavvur qilingan Injil o‘zligini qayta yaratgan holda, 1948 yildan keyingi davrda sionistlarning yetakchi rahbarlari, armiya qo‘mondonlari, Injil arxeologlari va yozuvchilari o‘z ismlarini rus, polyak va nemis tillaridan «haqiqiy», ibroniycha ohangdagi (Injilga oid) ismlarga almashtirdilar.

No wonder, for the early Zionist settlers were intent not only on ‘inventing a Land, and inventing a Nation’ (Rabkin 2010: 130), but also on inventing a new language and identity. Reinventing their own new, Hebrew-imagined biblical identity, the post-1948 period saw top Zionist leaders, army commanders, biblical archaeologists and authors changing their names from Russian, Polish and German to ‘authentic’ Hebrewsounding (biblical) names.

Garchi XIX asrning ikkinchi yarmida lingvistik va irqiy nazariyotchilar tomonidan Yevropa yahudiylarining semitlashtirilishiga qaramay, aslida zamonaviy ibroniy tilini XX asr boshlarida ashkenazi sionistlari yaratgan. U semit tili sifatida emas, balki gibrid til sifatida yaratilgan bo'lib, unda Yevropa leksikasi va kuchli Yevropa aloqalari bor edi. Bu madaniy makon bo'lib, Falastindagi sionistik koloniyaning (Yishuv) yangi ko'chmanchilari o'zlarini shu muhitda qulay his qilardilar. Falastindagi sionistik Yishuv ("sof koloniya": Kimmerling 2003: 22) yangi shakldagi surgun bo'lib qoldi, unga xos bo'lgan, kuchli Yevropacha yangi ibroniy tili esa eski Yevropa madaniy makoni bilan asosiy bog'lovchi halqalardan biriga aylandi.

Despite the Semitisation of European Jews by linguistic and racial theorists in the second half of the 19th century, in fact modern Hebrew was invented by Ashkenazi Zionists in the early 20th century not as a Semitic language, but rather as a hybrid language, with European vocabulary and strong European connections, a cultural space with which new settlers of the Zionist colony (Yishuv) in Palestine felt at home. The Zionist Yishuv (‘pure colony’: Kimmerling 2003: 22) in Palestine became a new form of exile for which a new, strongly European, new Hebrew provided one of the key links to the old European cultural space.

Однако для ранних европейских сионистских лидеров создание нового «национального очага» / государства в Палестине требовало изобретения нового языка, основания национальных мифов и чего-то совершенно иного — нового светского современного ашкеназского иврита. Многие ранние сионисты называли себя «новыми евреями», а не евреями, и, как мы увидим ниже, намеренно меняли свои европейские идишские, русские, польские или немецкие имена, чтобы звучать более по-ивритски, более библейски. Наглядный пример: Давид Грюн, сразу после иммиграции в Палестину ставший Давидом Грином, а впоследствии Давидом Бен-Гурионом. Однако ключевым изобретателем и «отцом» современного иврита был Элиэзер Бен-Йехуда (ранее Лазарь Перельман) (1858–1922), ставший легендарным героем сионизма наравне с основоположником политического сионизма Теодором Герцлем. Будучи культурным сионистом, Бен-Йехуда считал «современный иврит» и сионизм неразрывно связанными. Он оказал огромное влияние на формирование новой коллективной еврейской идентичности, укорененной в придуманном «древнем сознании». Она основывалась на превращении литургического иврита из спящего (почти мертвого) языка в новый язык, на котором сегодня говорят миллионы израильтян. Сегодня Бен-Йехуда почитается в Израиле как инициатор «воскрешения» и «возрождения» ивритского языка и создатель современного сионистского разговорного языка. Сегодня улица Рехов Бен-Йехуда (улица Бен-Йехуды) в центре Западного Иерусалима увековечивает память создателя израильского иврита.

However, for early European Zionist leaders, to build a new ‘homeland’/ state in Palestine required the invention of a new language and the founding national myths and something altogether different – a new secular modern Ashkenazi Hebrew language. Many early Zionists called themselves ‘New Hebrews’ and not Jews, and, as we shall see below, deliberately changed their European Yiddish, Russian. Polish or German names to sound more Hebraic, more biblical; for a well-known example, David Grün initially became David Green after immigrating to Palestine, and subsequently David Ben-Gurion. However, the key inventor and ‘father’ of modern Hebrew was Eliezer Ben-Yehuda (formerly Lazar Perelman) (1858–1922), who became a legendary hero of Zionism on a par with the founding father of political Zionism, Theodor Herzl. As a cultural Zionist, Ben-Yehuda regarded ‘modern Hebrew’ and Zionism as symbiotic. He was hugely influential in the fashioning of a new Hebrew collective identity rooted in an invented ‘ancient consciousness’. This was based on the transformation of liturgical Hebrew from a dormant (almost dead) language to a new language spoken today by millions of Israelis. Today Ben-Yehuda is revered in Israel as the instigator of the Hebrew language ‘resurrection’ and ‘revival’ and the creator of a modern Zionist vernacular. Today Rehov Ben-Yehuda (Ben-Yehuda Street), in central West Jerusalem, commemorates the creator of Israeli Hebrew.

Lekin Ben-Yehuda zamonaviy ivrit tilining asoschisi ham edi va u ikki afsonaning mas'ul shaxsi bo'lgan:

But Ben-Yehuda was also the founding father of modern Hebrew and he was responsible for its two myths:

• Ibroniy tilining tiklanishi haqidagi afsona.

• The myth of Hebrew restoration.

• Zamonaviy ibroniy tilining semit tili ekanligi haqidagi afsona.

• The myth that modern Hebrew is a Semitic language.

Quyida ko'rib chiqiladigan misollardan ma'lum bo'ladiki, zamonaviy ibroniy tili aslida yangi til edi: semit va yevropa tillari aralashmasi. Ben-Yehudaning o'zi nafaqat zamonaviy ibroniy tilining ixtirochisi, balki "yahudiy xalqi"ning ixtirochisi sifatida ham o'zini ko'rgan.21 U shunday yozgan:

As we shall see below: modern Hebrew was in reality a new language: a Semito- European hybrid. Ben-Yehuda himself saw himself not only as the inventor of modern Hebrew but also as an inventor of the ‘Jewish people’.21 He wrote:

"Yahudiylar xalq ('am) bo'la olmaydigan ikki narsa bor:"

‘There are two things without which the Jews will not become a people [‘am]:

"mamlakat [ha-aretz; ya'ni Falastin] va til [ha-lashon]."

the country [ha-aretz; i.e. Palestine] and the language [ha-lashon].’