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A Florida bill attacking ‘critical theory’ in higher education has the state’s Jewish academics worried
(JTA) — The University of Florida has more Jewish students than any other public college in the United States — and last week, one of them reached out to a professor, fearing that it would no longer be possible to study Jewish topics there.
Citing a graphic that had been making the rounds on social media, the student asked if it was true that a new bill working its way through the state legislature would remove all “Jewish Studies courses, majors and minors” in the state. The graphic was shared by several people with large online followings, including comedian D.L. Hughley, who has more than 750,000 followers on Twitter.
“I love my major and I can’t imagine switching to anything else,” the student wrote, according to Norman Goda, director of the university’s Center for Jewish Studies.
Goda wasn’t able to console the student. Like other Jewish academics in Florida who spoke to the Jewish Telegraphic Agency, he doesn’t know whether H.B. 999 would affect Jewish studies on the state’s college campuses. Though the bill’s author — a Republican state representative — says that won’t be the case, the bill’s language is much less clear.
That’s because the bill’s current wording would forbid the state’s public higher education institutions from teaching or offering any major or minor based in “methodology associated with Critical Theory.” That prohibition, say academics and other critics of the bill, would make teaching courses in Jewish studies impossible — and would also outlaw many other fields in higher education.
Exactly what the bill means by “critical theory” is unclear. To academics, the term refers to a tool for analyzing society and culture, created in the 1930s by German Jewish academics, that encourages people to view the world through power structures, and to consider why they fall short. To political conservatives, it’s a relative of “critical race theory,” a watchword for those who want to inhibit classroom instruction about racism. An earlier version of H.B. 999 mentioned only critical race theory, not the umbrella theory.
“These people don’t know what they’re talking about,” said a Jewish faculty member at a Florida university, who requested anonymity due to fear of retaliation from the state government, regarding the lawmakers behind H.B. 999. “You’re putting people who don’t know what critical theory is, but have heard the words — and now you’re putting them in charge of universities.”
A university that completely purged such ideas from its classrooms, the anonymous faculty member said, “would be non-existent.”
The bill in question is the latest example of conservative-led state efforts to snuff out culture-war modes of thought like critical race theory and gender studies, often referred to euphemistically by lawmakers as “divisive concepts” in education. Such efforts have occasionally ensnared efforts to teach Jewish history and the Holocaust.
Attempts to legislate the classroom are particularly potent in Florida, where Republican governor Ron DeSantis, a likely presidential candidate, has frequently stated his desire to ban “woke” concepts from being taught in the state. (DeSantis has stated he will wait to see H.B. 999’s final form before he decides whether to sign it, but in a discussion with college administrators last week he continued to rail against what he called the “ideological agenda” of campus diversity, equity and inclusion programs.)
The state recently rejected the curriculum for a new Advanced Placement African-American Studies course in high schools, forcing the College Board to rework the class. Florida is also home to several active conservative “parents’ rights” groups that have lobbied to remove objectionable books and clubs from public schools.
While most legislation in this realm to date has targeted what’s taught in K-12 public schools, this bill and other efforts in Florida have gone a step further by seeking to regulate the world of state-funded higher education — creating what critics say are new and dangerous threats to academic freedom, with broad and vague wording that leaves efforts to research and teach a variety of disciplines in doubt.
“This bill would cripple the long-standing freedom universities have to design and teach a curriculum based on the development of academic disciplines,” Cary Nelson, an emeritus professor at the University of Illinois and past president of the American Association of University Professors ,who has taught multiple courses on Jewish issues, told JTA.
In a recent subcommittee hearing on the bill, Republican state Rep. Alex Andrade, who co-authored the legislation, said, “I believe that state universities should be focused on teaching students how to think, not what to think.” He said the bill’s banning of “radical” ideologies referred to “a system meant to direct and promote certain activism to achieve a specific viewpoint.”
Efforts to limit the material taught to children and college students are underway in several states. But Florida has an especially large population of Jewish students. The University of Florida stands atop Hillel International’s ranking of public colleges with the highest proportion of Jewish students, and the University of Central Florida has the third-largest. Florida State University, Florida International University, Florida Atlantic University and the University of South Florida also rank in the top 60.
H.B. 999 would affect education at those schools in other ways, too. The bill, which recently advanced to committee, would overhaul the state’s post-tenure review process, so that instead of checking on a faculty member’s research productivity every five years, as is currently the case in the state, tenured professors could face reviews “at any time for cause” including “violation of any applicable law or rule.”
The result, one academic in the state said, would be “open season on faculty,” who could be out of a job if their university’s board — which, in public schools, is beholden to the governor — disagrees with their syllabus.
Andrade rejected the idea that H.B. 999 would undercut Jewish studies in Florida.
“Outsiders are wrong. Ethnic studies are not affected by the bill either by the bill’s intent or the bill’s language,” Andrade wrote in an email to JTA, accusing the bill’s critics of “lying and claiming that Florida’s leaders have tried to ban teaching black history in schools.”
The state’s only Jewish Republican legislator, state Rep. Randy Fine, did not return a JTA request for comment on whether he supports the bill. Fine has promoted similar culture-war legislation in the past, including a bill he co-authored in February that would prohibit all K-12 schools in the state from referring to either students or employees by pronouns that do not correspond to the sex they were assigned at birth.
With a Republican-dominated House and Senate, some form of H.B. 999 seems likely to reach DeSantis’ desk. (A parallel bill in the state Senate does not contain wording on critical theory.) But there is strong opposition from the academic community. Groups including the American Historical Association, the American Association of University Professors and Florida’s statewide faculty union have harshly condemned the bill and urged lawmakers to oppose it.
The American Historical Association’s statement on the bill this month calls it a “blatant and frontal attack on principles of academic freedom and shared governance central to higher education in the United States.” More than 70 academic, historical and activist organizations co-signed the statement.
The executive committee of the Association for Jewish Studies signed a different statement authored by the American Council of Learned Societies, decrying the bill as an “effort to undermine academic freedom in Florida.”
“If it passes, it ends academic freedom in the state’s public colleges and universities, with dire consequences for their teaching, research, and financial well-being,” the statement said of the bill. “Academic freedom means freedom of thought, not the state-mandated production of histories edited to suit one party’s agenda in the current culture wars.”
Asked for comment on the bill, Warren Hoffman, the executive director of the Association for Jewish Studies, pointed to the statement.
Rachel Harris, director and endowed chair at Florida Atlantic University’s Jewish Studies program, is in her first semester at the university, having just arrived from the University of Illinois. “I’m now wondering if that was a terrible mistake,” she joked. (Harris is spending this term in Israel, researching on a Fulbright fellowship.)
Still, Harris said she was “confident” that legislators would “continue to support educational commitments in the state,” noting that Florida has a Holocaust education mandate for K-12 public schools. Her Boca Raton university is currently building an expanded center for Jewish and Holocaust studies, funded by private donors. H.B. 999 in its current form would prohibit universities from teaching critical theory concepts even when such programs are privately funded.
Despite what he described as a few students at the Jewish Studies center who are concerned about the new bill, Goda said he did not think the legislation would change the experience of Jewish students on his campus.
“Jewish kids these days are really choosing universities based on whether or not Jewish kids feel comfortable there,” he said. “And I would argue that [the University of Florida] is a very welcoming campus for Jewish kids overall. There are strong Jewish institutions associated with the campus.”
Instead, he feels the bill’s real effects would be felt in the state’s ability to recruit faculty and staff while its legislators jeopardize academic freedom, tenure and other lodestars of the humanities. He said, “The real question to me is how and in what way it’s going to be enforced.”
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The post A Florida bill attacking ‘critical theory’ in higher education has the state’s Jewish academics worried appeared first on Jewish Telegraphic Agency.
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Jewish authors object to scheduling of a Chicago literary festival on Rosh Hashanah
Jewish writers say they are dismayed to learn that one of the nation’s largest free outdoor literary festivals is scheduled to take place during the two days of Rosh Hashanah, September 12 and 13.
Printers Row Lit Fest, an outdoor book festival that draws thousands of authors and book lovers to the streets of Chicago’s South Loop, announced the festival’s dates in April. But only recently, amid rising concerns about antisemitism in the publishing world, did some Jewish authors realize the schedule conflict. This year’s Rosh Hashanah begins at sundown on Friday, Sept. 11 and ends at sundown on Sunday, Sept. 13.
Brian Berg, a spokesman for Printers Row, said that scheduling difficulties caused the overlap with Rosh Hashanah.
“As someone who is Jewish and involved with the festival, I wish there had been an option that avoided a conflict with the High Holy Days,” Berg told the Forward. “After weighing alternatives, the weekend that was picked was really the most practical balance of financial, operational and scheduling realities.”
Chicago-based Jewish novelist Lisa Barr, who participated in a Printers Row panel last year about “Holocaust Literature in the 21st Century,” said she likely will miss at least one day of the festival this year to attend worship services and host family for the Jewish New Year.
Barr said the scheduling forces an unnecessary choice between honoring an important religious and cultural tradition and participating in one of Chicago’s signature literary events.
“Scheduling a major literary festival on such a sacred holiday sends a deeply painful message—whether intentional or not—that Jewish authors, readers, booksellers, and members of the literary community were not fully considered,” Barr told the Forward. “I can’t help but wonder: Given the climate of hate and antisemitism — was this an accident or purposeful?”
S.L. Wisenberg, another Jewish author in Chicago, explained that upon learning of the conflict, she assumed it was a scheduling mistake. “I don’t think it’s an anti-Jewish action,” she said. Still, she says, “it’s unfortunate.”
According to Berg, the other weekends in September also had conflicts: the first was Labor Day, the third had Yom Kippur, and the fourth might have been too cold. Yim Kippur begins at sundown on Sunday, Sept. 20.
Turi Ryder, a podcaster and novelist from Chicago, was unsatisfied by this explanation, after communicating with conference staff. She told her social media followers, “FILE UNDER, “WE KNOW BUT WE DON’T GIVE A RAT’S PATOOTIE ABOUT YOUR JEWISH HOLIDAY.”
Ryder pointed out that if they had held the festival the following week, there would not have been significant overlap with Yom Kippur, which begins at sundown on Sunday, Sept. 20. Berg explained that Sunday may still have been difficult for those observing the holiday, since they may have needed to spend the day spending time with family and preparing to go to synagogue.
The festival had been held every June for almost 40 years, but in 2021 organizers postponed the events until September to adjust for the COVID-19 pandemic. What was intended to be a temporary schedule change became permanent. Until then, the High Holidays had never been an issue.
The post Jewish authors object to scheduling of a Chicago literary festival on Rosh Hashanah appeared first on The Forward.
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Loved ones remember two Jewish women killed in Midtown Manhattan mass shooting one year ago
One year after Blackstone executive and Jewish community leader Wesley LePatner was killed in a mass shooting in the lobby of her Midtown Manhattan office, her family is marking the yahrtzeit by launching a foundation in her name.
“What we are officially launching today is not just the start of a love letter to my amazing wife,” her husband, Evan LePatner, said in a statement. “We are building programs and a community that she would have led, nurtured, and inspired many others to join.”
The Wesley Mittman LePatner Foundation aims to cultivate 1,000 leaders in the coming decades through a mentorship program. The two-year leadership accelerator will connect fellows with mentors to hone their skills supporting nonprofit organizations and civic institutions, according to a press release. Sheryl Sandberg, the former COO of Facebook, is among the foundation’s supporters.
LePatner was shot and killed at age 43, along with Julia Hyman, a 27-year-old associate at the real estate company Rudin Management, who was also Jewish.
The gunman, identified as 27-year-old Shane Tamura, opened fire at a Park Avenue office building, killing four people before turning the gun on himself. Investigators said Tamura — who claimed in a note to suffer from CTE, the brain disease associated with repeated head trauma — had intended to target the office of the National Football League, but took the wrong elevator.
The foundation is one of several initiatives to honor the victims of the shooting. Earlier this year, UJA-Federation of New York — where LePatner was on the board — created the Wesley M. LePatner Emerging Leadership Award, which will honor a rising star on Wall Street who strives to make a positive difference.
Hyman’s friends organized a fundraiser for March Fourth, a nonprofit that aims to end mass shootings.
“Her smile lit up every room and her hugs could brighten even the worst days,” Megan Arden, a friend of Hyman’s who ran the New York City marathon in her honor, wrote in a statement. “There will be a hole in my heart forever.”
On Tuesday, Mayor Zohran Mamdani and Police Commissioner Jessica Tisch led a memorial service for NYPD Detective Didarul Islam, who was off-duty working as a security guard when he was shot and killed.
A new law, raising the minimum wage for private security officers to $22.20 an hour, also took effect on Tuesday in honor of security officer Aland Etienne, who was killed while trying to shut down the building’s elevators during the attack.
Jewish legacies
Both Hyman and LePatner were active members of the Jewish community.
LePatner was a board member of UJA-Federation of New York and the Abraham Joshua Heschel School. She won a Youth Enrichment Center Award from Park East Synagogue, and was involved in the founding of the Orthodox Altneu congregation on the Upper East Side.
She also received the Alan C. Greenberg Young Leadership Award at UJA’s annual Wall Street Dinner in 2023. In her acceptance speech, LePatner shared how, growing up, her parents always reminded her that she “was an American, but first and foremost Jewish.”
At LePatner’s funeral, her father, Lawrence Mittman, recalled how her passion for Judaism began early, studying Talmud the summer before starting college at Yale University.
Others recalled her love for the state of Israel, including a “solidarity mission” she led to the country in the wake of the Hamas-led Oct. 7 attacks on Israel.
“Israel is Wesley, and Wesley was Israel,” her husband, Evan LePatner, said at the funeral. “Small in size, insanely productive, wrangling with being religious and pragmatic all at once, inclusive of all who want to be inside the tent, fierce in the defense of its people.”
Hyman grew up in Manhattan and attended the Riverdale Country School in the Bronx. She went on to study hotel and restaurant administration at the Cornell Nolan School of Hotel Administration, where she graduated summa cum laude in 2020.
At Hyman’s funeral, former classmates of Hyman from Riverdale sang “Shalom Rav,” a song that a friend recalled the two had sung together at her bat mitzvah.
Rabbi Maurice Salth of Central spoke at the funeral about how Hyman “took a stand for Israel, and continued to do so during what has been a deeply challenging and demanding time.”
“Let us be careful about trying to make this tragedy feel better by saying such things as, ‘At least she went quickly,’ or, ‘At least we had her for 27 years,’” Salth added. “There is nothing that can make this tragedy better or logical.”
The post Loved ones remember two Jewish women killed in Midtown Manhattan mass shooting one year ago appeared first on The Forward.
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Shmuel Plavnik: A classic example of Jewish-Belarusian identity
מיט צוויי חדשים צוריק האָב איך געשריבן אינעם פֿאָרווערטס, אַז איך האָב צופֿעליק אַנטדעקט מאַגישע כּתבֿ־ידן אויף ווײַסרוסיש, אָנגעשריבן מיט ייִדישע אותיות. דאָס געפֿינס איז ממש אויף אַ מיסטישן אופֿן צונויפֿגעפֿאַלן מיטן 160־יאָריקן געבורט־יוביליי פֿונעם ייִדישן שרײַבער שמואל־נחום פּלאַווניק, באַקאַנט אויף רײַסיש ווי זמיטראָק ביאַדוליאַ.
פֿאַר וואָס איז דאָס אַ חידוש? אין 1921 האָט פּלאַווניק פֿאַרעפֿנטלעכט אַ קורצן אַרטיקל וועגן אַ ייִדישן כּתבֿ־יד, וווּ צווישן עטלעכע סגולות אויף לשון־קודש און ייִדיש טרעפֿט זיך אויך רײַסיש. ביז איצט האָבן די פֿאָרשער געמיינט, אַז יענער אַרטיקל איז פֿאַרלוירן געגאַנגען, און נאַט אײַך – אָט האָט ער זיך אָפּגעפֿונען, פּונקט צו פּלאַווניקס יוביליי!
סיאַרהיי שופּאַ, אַ ווײַסרוסישער שפּראַך־אַקטיוויסט, וועלכער קען גוט ייִדיש און האָט איבערגעזעצט אַ סך ווערק פֿון משה קולבאַקן אויף רײַסיש, האָט געלייענט וועגן מײַנע געפֿינסן, און האָט פֿאַרגליכן איינס פֿון זיי מיט יענעם, וואָס ס׳האָט אָנגעהויבן פֿאָרשן ביאַדוליאַ. ער האָט באַמערקט, אַז ער שטימט אין אַלע פּרטים מיט איינעם פֿון מײַנע. כ׳האָב צוערשט געמיינט, אַז דער כּתבֿ־יד איז טאַקע פֿאַרלוירן געגאַנגען; נישט געוווּסט, אַז ער געפֿינט זיך שוין לאַנג דיגיטאַליזירט, אָפֿענערהייט אין דער אינטערנעץ. באַקומט זיך, אַז איך בין פּלוצעם געוואָרן זמיטראָק ביאַדוליאַס אַ ממשיך־דרך.
אַ געבוירענער דעם 23סטן אַפּריל אינעם דערפֿל פּאַסאַדזעץ אויף צפֿון פֿון מינסק (הײַנט וווינען דאָרט אַרום 150 תּושבֿים), האָט זיך שמואל פּלאַווניק פֿון קינדווײַז אָן געפֿילט היימיש סײַ אין דער ייִדישער קולטור פֿון זײַן היים, סײַ אין דער אַרומיקער קולטור פֿון די רײַסישע פּויערים. אין זײַנע ווערק באַטאָנט ער, אַז אַזוי איז געווען דער דורות־לאַנגער שטייגער פֿון אַ סך ייִדן אין רײַסן.
ס׳איז כּדאַי דאָ צו באַמערקן, אַז ווי באַלד דער אַלטער ייִדישער נאָמען פֿון בעלאַרוס איז רײַסן, להיפּוך צום פֿאַרעלטערטן דײַטשישן וואָרט „ווײַסרוסלאַנד‟, איז בעסער הײַנט אויף ייִדיש צו רופֿן די שפּראַך רײַסיש, הגם אין דער סאָוועטישער נאָמענקלאַטור איז אָנגענומען „ווײַסרוסיש‟. „בעלאַרוסיש‟ קלינגט, דאַכט זיך מיר, איבעריק, ווײַל בײַ ייִדן איז שוין במשך פֿון דורות פֿאַראַן אַן אייגן וואָרט פֿאַרן דאָזיקן סלאַווישן לשון.
פּלאַווניק האָט געלערנט אין אַ חדר און אַ ישיבֿה; בײַ זײַן זיידן, דעם אָרטיקן אײַזן־ און קופּער־שמיד, איז געווען די איינציקע ביבליאָטעק אינעם דאָרף, וווּ לעבן דער גמרא זענען אויף דער פּאָליצע געשטאַנען ביכער וועגן מאַטעמאַטיק און מעטאַלורגיע.
מיט זײַן טאַטן האָט ער זיך אָפֿט פֿאַרנומען מיט געהילץ־אַרבעט אין וועלדער. דערפֿאַר איז פֿאַר אים די וואַלדישע נאַטור פֿון רײַסן אויך געווען פֿון קינדווײַז אָן היימיש. זײַנע ערשטע דערציילונגען אויף ייִדיש און העברעיִש זענען געווען געווידמעט דער שווערער מי פֿון געהילץ־אַרבעטער. דערנאָך האָט ער זיך באַקענט מיט דער רײַסיש־שפּראַכיקער פּרעסע, וועלכער האָט דעמאָלט ערשט אָנגעהויבן זיך אַנטוויקלען. פֿון 1910 אָן האָט ער זיך כּמעט אין גאַנצן אָפּגעגעבן מיט רײַסיש אונטערן פּסעוודאָנים זמיטראָק ביאַדוליאַ. אַ ייִד און אַ ווײַסרוס מיט אַ טאָפּלטער עטנישער אידענטיטעט, האָט ער איבערגעזעצט פֿון ייִדיש אויף רײַסיש שלום־עליכמס ראָמאַן „מאָטל פּייסי דעם חזנס‟ און שמואל גאָדינערס ראָמאַן „דער מענטש מיט דער ביקס‟. גאָדינער איז געווען זײַנער אַ לאַנדסמאַן, אַ ווײַסרוסישער ייִד.
ווען די נאַציס זענען אָנגעפֿאַלן אויפֿן ראַטן־פֿאַרבאַנד, האָט דער שרײַבער זיך עוואַקויִרט פֿון מינסק. דעם 3טן נאָוועמבער 1941, איז ער געשטאָרבן פֿון אַ האַרץ־אַטאַק צו 55 יאָר.
ביאַדוליאַ האָט איבערגעלאָזט אַ גרויסע ליטעראַרישע ירושה: לידער, דערציילונגען, בתוכם גאַנץ לאַנגע און דעם ראָמאַן „יאַזעפּ קרושינסקי‟. אין 1932 האָט ער בשותּפֿות מיט נחום רובינשטיינען אַרויסגעגעבן אונטער זײַן אמתן נאָמען, שמואל־נחום פּלאַווניק, דאָס ערשטע ווײַסרוסיש־ייִדישע ווערטערבוך, וואָס מע קען הײַנט געפֿינען אין דער אינטערנעץ.
זײַן מיינונג וועגן די באַציִונגען צווישן ייִדן און ווײַסרוסן אין רײַסן האָט ער אויסגעדריקט אין זײַן אַרטיקל וועגן דעם מאַגישן כּתבֿ־יד, ווי אויך אין אַ צאָל שפּעטערדיקע עסייען. ער האָט געהאַלטן, אַז אין פֿאַרגלײַך מיט די אַנדערע פֿעלקער פֿון מיזרח־אייראָפּע, האָבן די רײַסישע ייִדן געלעבט באַזונדערס נאָענט צו זייערע סלאַווישע שכנים, אָנגעהאַלטן מיט זיי פֿרײַנדלעכע באַציִונגען, גערעדט אויף זייער שפּראַך, געזונגען אייגענע לידער אויף רײַסיש. ממילא, האָבן זיי אויך אָפּגעלערנט אַזעלכע ענינים, ווי שפּרוכן קעגן וועלף און שלאַנגען.
ס׳זענען פֿאַראַן אַ סך אַנדערע סימנים, אַז אַזוי איז טאַקע געווען. בײַ די ליובאַוויטשער חסידים זענען פֿאַראַן עטלעכע ניגונים אויף רײַסיש, און אין די זכרונות פֿונעם זעקסטן ליובאַוויטשער רבין, יוסף־יצחק שניאורסאָן, ווערן דערמאָנט סלאַוויש־שפּראַכיקע דאָרפֿישע ייִדן, וואָס האָבן קוים געקענט ייִדיש. אין דער אמתן, שטעלן זײַנע „זכרונות‟ מיט זיך פֿאָר חסידישע מעשׂיות, ליטעראַריש באַאַרבעטע דורכן שרײַבער און זשורנאַליסט דוד־לייב מעקלער. פֿון דעסט וועגן, איז דאָס גאָר אַן אוצר. נאָך פֿריִער האָט דער פֿילאָסאָף שלמה מײַמון דערמאָנט אַזעלכע טיפּן ייִדן אין זײַנע טיף פּערזענלעכע, מײַסטעריש אָנגעשריבענע דײַטשיש־שפּראַכיקע מעמואַרן.
בײַ רײַסישע ייִדן איז פֿאַראַן אַן אויסדרוק: „האַלב טײַטש, פּאָלאָווינאַ רײַסיש‟. פּאָלאָווינאַ מיינט אויף רײַסיש און רוסיש אַ האַלב. ער טרעפֿט זיך בײַם דיכטער יהודה־לייב גאָרדאָן, בײַ מענדעלע, אין שלום־עליכמס אַ קריטישן עסיי וועגן ייִדן אין אַמעריקע, אין נחום סטוטשקאָפֿס „אוצר‟ און אַנדערע קוואַלן. אַזוי רופֿט מען דאָס שפּראַך־געמישעכץ, וואָס איז געווען פֿאַרשפּרייט בײַ שטעלטדיקע און בפֿרט בײַ דאָרפֿישע ייִדן און רײַסן.
עס קאָן זײַן, אַז דווקא צוליב אַזאַ פֿאַרשפּרייטער צוויי־שפּראַכיקייט האָבן געוויסע ייִדן געפֿירט גאַנצע זשורנאַלן פֿון סלאַווישע שפּרוכן, פֿאַרשרײַבנדיק זיי מיטן ייִדישן אַלף־בית. פֿון אַנ־סקיס עקספּעדיציעס ווייסן מיר, אַז אין אוקראַיִנע פֿלעגן ייִדישע פֿאָלקס־רופֿאים, געוויינטלעך פֿרויען, אָפּשפּרעכן אויף אוקראַיִניש, נאָר קיין אַלטע שריפֿטלעכע באַווײַזן דערפֿון האָב איך דערווײַל נישט געפֿונען. שאַפֿט זיך דער אײַנדרוק, אַז בײַ אַ סך ווײַסרוסישע ייִדן איז די שפּראַך פֿון זייערע שכנים טאַקע געווען זייער צווייט מאַמע־לשון.
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