Feiwel (name)

from Wikipedia, the free encyclopedia

Feiwel is a male Jewish first name and family name that was widespread among Central and Eastern European Yiddish- speaking Jews until the Holocaust .

variants

The name Feiwel has been handed down in a wide variety of spellings: z. B. as Fabisch, Fabian, Faibis, Faibish, Faivel, Faivil, Faivl, Faivus, Fajwel, Fajvish, Fajwisz, Favel, Favil, Favis, Faivish, Favl, Faybish, Fayvel, Fayvish, Fayvus, Fayvush, Fayvysh, Feibel, Fyvush , Feibisch, Feibish, Feibusch, Feibush, Feivish or Fejwl.

Feiwel also comes as a family name z. B. in the forms Fabers, Fabian, Fabisch, Faißt, Fauwers, Febelmann, Feibel, Feibelmann, Feibisch, Feibusch, Feischel, Feiß, Feist, Feiwel, Feubel, Feubes, Feubus, Feud, Feudel, Feudeler, Feust, Pfeisch, Pheibian , Pheubel, Pheubers, Pheubus or Pheubusch. Among the 12,000 killed Jewish soldiers at the front of the First World War, there are, for example: Ernst Feibel, Oskar Feibelmann, Bruno Feibelsohn and Arthur Feibusch. Further examples were made famous in the project “From Arthur Aal to Rosa Zwirn”, which includes 14,000 real names: Sally Feibel, Julian Feibelman, Hulda Feibelsohn, Hedwig Feibes, Georg Feibusch and Chaskiel Feiweles.

Origin and meaning of the name

The name Feiwel is etymologically derived from the Greek Phoibos . Phoibos was and is also in use as the Hebrew name Uri .

The Latin knows this name as Phöbus . It means "the shining one" or "the shining one" and is an epithet of Apollo, the sun god, the sun; Phöbe, fem. (Greek Phoibe) meaning clear, shiny, an epithet of the moon goddess " Artemis " ( Greek mythology ) and " Diana " ( Roman mythology ).

The following remarks on Apollon can be found in Pauly's lexicon of antiquity : “Apollon (Απόλλων). Greek god of mantic and music, whose extensive competence, however, extends to almost all areas of divine power. Just as Apollo walks around in the Homeric epic 'like the night', his original nature and thus the meaning of his name is still shrouded in dense darkness. The horror of his gloomy power gave the Greeks themselves the derivation of 'the destroyer'. Apollon is also seen as a 'disaster repeller'. Other Indo-European etymologies emphasize the light side of God: the 'shiny', the 'ugly' (= the sun), still others the nurturing, gathering and proclaiming function or his character as the 'strong, helping'. All of these attempts at interpretation want to find an important characteristic of the god's being in his name and thus prove to be the primary one. This is unlikely from the outset for the solar reference or a light or fire nature of Apollo. Because the equation with Helios occurs relatively late and the alleged similarity with the Indo-European Agni is not sufficient for the proof of an original relationship. In addition, the Apollon epiclesis Phoibos Φοιβος is no longer translated as 'radiant', but either as 'pure, cleansing' or 'terrible'. On the other hand, the apotropaic, protective and healing properties should belong to the older layer of Apollo. It remains to be seen that the complex figure of the god apparently includes Greek, prehellenic-Indo-European and Anatolian-Mediterranean components. "

The claim that the name Feiwel comes from a fictional ancestor called “Vivus”, derived from the Latin adjective vivus (living, alive) - which in turn would represent the equivalent of the Hebrew name Chaim (or Chaim) - can neither be maintained nor historically evidenced by sources. In research and tradition there is no evidence of a person named "Vivus", neither as a first name nor as a family name, nor in this or a similar spelling. Further explanations that contradict each other - as with Guggenheimer - or remain without verifiable evidence, are etymologically and linguistically of little value.

In fact, in religious and traditional usage, the name Feiwel is mostly associated with the originally Aramaic name Schraga , Aramaic for the candle. They are very often given and carried together, almost synonymously. A parallel connection also occurs with the Hebrew name Uri (= my light).

The argument that Jews would in principle not bear the name of a pagan deity would only be valid if such a name use were an expression of a strictly forbidden idolatry. In fact, names of Greek origin were already widespread among Jews in ancient times, e.g. B. Agrippa, Alexander, Philipp, Philo etc. The name Mordechai (Hebrew מרדכי, also Mordochai) known from the Book of Esther is most likely derived from the Babylonian god name Marduk , the original city god of Babylon. In Yiddish, Mordechai becomes the colloquial Mottel or Mottl. Phoibos represents just one of several manifestations or hypostases of the god Apollo.

Naming

The assignment of names in Judaism is not arbitrary, but a religious act that takes place as part of a ritual or worship act, for boys during circumcision on the eighth day of life, for girls in the synagogue on the first Shabbat after birth.

Walter Benjamin comments on this: “The deepest image of this divine word and the point at which human language attains its most intimate share in the divine infinity of the mere word, the point at which it cannot become finite word and knowledge: that is human names. By giving their names, parents consecrate their children to God; the name they give here corresponds - metaphysically, not etymologically understood - to no knowledge, as they also call the newborn children. In the strict spirit, no person should correspond to the name (according to its etymological meaning), because the proper name is the word of God in human sounds. The proper name is the fellowship of man with the creative word of God. "

Jewish names are written and pronounced using letters from the Hebrew alphabet, e.g. B. when calling ( Alija ) to the Torah , on engagement or wedding certificates ( Ketuba ) or gravestones. In the Jewish world it is an age-old custom and tradition to give preference to two first names when giving names - wherever possible or necessary the names of deceased family members. Following the example of the Jacobean blessing , names are linked with one another: Jehuda Löw, Benjamin Wolf, Issachar Bär, Zwi Hirsch etc. So are the names Uri, Schraga and Feiwel, which together mean “light, bright, shining, shining, shining” wear.

The Hebrew-Yiddish spelling of the name Feiwel is פייבל (Peh / Feh Jud Jud Bet / Wet Lamed). The Hebrew transcription of the name Phoibos or Phöbus can only begin with the letter Peh / Feh and not with the letter Bet / Wet. Thus the etymological derivation of the name Feiwel of Phoibos, which has certainly been assigned since the biblical and Talmudic times, would be proven beyond doubt.

Language history

The name Feiwel came into Yiddish usage from Latin ( Phoebus ). Yiddish belongs to the Germanic group of languages ​​and essentially represents Middle High German , which has otherwise been in use for centuries . In addition to the well-researched shifts from Indo-European via Germanic to German, it should be noted in this special case that the Greek aspirated Φ in Old and Middle High German (Phi) when "f" was spoken. In addition, parallel to the change from the Indo-European [o] to the Germanic [a], the Greek foibos became the Germanic faibos.

Name research

The largest accessible corpus of Jewish names today can be found in the database of Yad Vashem, Jerusalem. The website Yad-Vashem.org.il contains a database with the names and details of the persecution of more than 4.2 million Holocaust victims. The archive comprises a collection of over 58 million pages of documentation and over 138,000 photographs.

When asked about the most common Jewish male first names, the following ranking can be found in the Yad Vashem database (as of October 1, 2016):

Moses (171.556), Jacob (159.956), Joseph (158.803), Abraham (147.886), Isaac (140.820), Samuel (101.430), David (100.651), Solomon (98.936), Chaim (92.296), Israel (83.615), Levi (83.001), Leib (77.682), Hersch (69.754), Mordechai (65.216), Aron (55.330), Meyer (54.918), Michael (50.499), Simon (49.368), Menachem (48.740), Lazar (46.580), Elieser (46,580), Jehuda (45,274), Elias (42,141), Wolf (35,321), Benjamin (31,027), Nathan (28,616), Schaja (20,187), Ephraim (15,320), Feiwel (14,286), Fischel (9,565), Jona (9,548), Rafael (9,087), Daniel (8,957), Saul (8,612), Schraga (4,502), Menasche (4,191), Uri (2,439), Jonathan (671)

Yad Vashem names 14,286 people with the first name Feiwel in various spellings, e.g. B. Faivel, Faivil, Fajwel, Fajwisz, Favel, Favil, Favis, Favl, Fayvel, Fayvish, Fayvus, Fayvush, Fayvysh, Feibel, Feibisch, Feibish, Feibusch, Feibush, Feiwel or Fejwl. Furthermore, there are 4,502 people at Yad Vashem whose first names Feiwel are listed together with the first name Schraga (Shraga, Szraga etc.). Feiwel / Phoebus and Schraga were also called by the name Uri (Hebrew, my light) well into the 19th century. Yad Vashem names 2,439 people with this first name.

As far as the German-speaking area is concerned, the 'Memorial Book for the Victims of the Persecution of Jews under National Socialist Tyranny in Germany 1933–1945' shows that there are only 42 people with the first name Feiwel and only 3 people with the family name Feiwel . If the different spellings of these names are included in the search, there are 356 people. In almost all cases, they were born in Central and Eastern Europe (Germany, Poland, Austria-Hungary, Russia, Ukraine or Bukovina), i.e. in the area where Yiddish was spoken. All 154 German Shoah victims with the first name Uri, however, were born in Germany. 13 people with the family name Ury are listed in the memorial book.

Well-known namesake

The best-known name bearer today and worldwide is Feivel Mousekewitz, hero of the cartoon " Feivel the Mouse Wanderer " (original title: An American Tail ), which Don Bluth made in 1986. It is the story of a little mouse boy who emigrates with his family to the United States on the run from the Russian cats ( Cossacks ) .

The spiritual dimension of the name Feiwel

The religious scholar, philosopher and writer Mircea Eliade postulates in his fundamental work “The religions and the sacred. Elements of the history of religion "the indwelling of the sacred in the profane - he coined the term hierophany for this - as a central category of human cultural and religious history from the earliest times: " The sacred is primarily real. The more religious a person is, the more real they are, the more they tear themselves away from an unreal becoming that is deprived of meaning. From here we understand the tendency of man to 'consecrate' his whole life, to consecrate. The Hierophania sanctify the cosmos; the rites sanctify life. This sanctification can also take place indirectly, that is, by transforming life into a ritual ” .

Recognizing the general validity of this theorem, it is consistent to see its sacred content appear in the surface of the everyday and profane process of naming. It is not difficult to make this claim in Judaism, in its holy scriptures and in its lifeworlds, e.g. B. the naming to prove. In the prophet Isaiah we read: “And now saith the LORD, who created you, Jacob, and made you, Israel: Fear not, for I have redeemed you; I have called you by name; You are mine! When you walk through water, I want to be with you, that the rivers should not drown you; and if you go into the fire, you shall not burn, and the flame shall not scorch you. For I am the LORD your God, the Holy One of Israel, your Savior. I gave Egypt for you as a ransom, with Cush and Seba in your place, because in my eyes you are so valued and also glorious and because I love you. I give people in your place and peoples for your life. So do not fear now, for I am with you. I want to bring your children from the east and gather you from the west, I want to say to the north: Give me! And to the south: do not hold back! Bring here my sons from afar and my daughters from the end of the earth, all called by my name, whom I have created and prepared and made for my glory. "

As has already been shown, giving names to people is a religious act that is closely linked to the personality of the individual. If the name, as in our case Feiwel / Schraga / Uri, has an outstanding religious meaning due to its light metaphor, represents an almost central religious category, the deep spiritual structure of these names becomes apparent in a clearly recognizable way. Light as an appearance and mode of communication of the creator is omnipresent.

For believing Jews, reflecting, studying and meditating on the Holy Scriptures is both a mandate and a way of life. It is important to pay attention to and research every sentence, every word, and indeed every letter of the script. It is easy for the Jew living in his tradition to associate the names Feiwel, Schraga and Uri with divine revelation. The creation, the Shabbat, the Menorah, the daily prayers, yes the entire annual cycle, repeatedly refer to the light, the Brightness, the shine, the flame, the energy that radiate from God without ceasing into his creation and the people, giving them life and spirit.

According to the Jewish understanding, the light of divine creation is to be understood as a metaphor : it is the subject of physics and cosmogony , at the same time the transport medium of all forms of energy in space. One layer deeper, the divine light of the original source is also the medium in which God addresses his word to man. And it is precisely on this level that man can approach his Creator through meditation, study and lifestyle, and enter into a never-ending conversation with him. Light is always more than just what is visible, language is always more than just what is audible.

With his word God creates light, with light he creates the world and all life. Talking about the light is a way of approaching God. The mystery of creation and being, however, remains unaffected. Names are part of this mystery. The name Feiwel denotes a light bearer. As a multiple veiled metaphor, it shows the way to the essence of Judaism: God speaks to people.

literature

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  • Walter Benjamin : About language in general and about human language in the Gutenberg-DE project In: Walter Benjamin. A reader. Edited by Michael Opitz. Frankfurt am Main: Suhrkamp 1996, 731 pp. (Edition Suhrkamp; 1838) (EA 1916) ISBN 3-518-11838-2
  • Dietz Bering : The name as a stigma. Anti-Semitism in everyday German life 1812–1933. Based on the 1988 edition. Stuttgart: Klett-Cotta 1992, 567 pp. ISBN 3-608-95782-0 .
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  • Mircea Eliade : The religions and the sacred. Elements of the history of religion. 3rd edition, Frankfurt am Main: Insel Verlag 1986, 573 p. (First edition: Paris 1949. The present edition is an unchanged reprint of the translation by M. Rassem and I. Köck published in 1954 by Otto Müller Verlag, Salzburg)
  • Encyclopaedia Judaica . Judaism in the past and present. Published by Jakob Klatzkin. 10 vols., From AACH to LYRA (no longer published), Berlin: Eschkol Verlag 1928–1934
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Individual evidence

  1. ^ Yad Vashem Database; also in Kessler, p. 26.
  2. ↑ Kessler, p. 11.
  3. ^ Commemorative book of the Reich Association of Jewish Front Soldiers, p. 31.
  4. ↑ From the art and poetry project “From Arthur Aal to Rosa Zwirn. The Most Beautiful Jewish Names in the German Language ” by Renate Rosenberg and Leibl Rosenberg, Nuremberg 2010–2012, unprinted.
  5. ↑ Heyse , p. 700.
  6. ↑ Pauly I, 441-448.
  7. ↑ Beider, Vol. 1, 351, cited e.g. B. in: Mi yodeah
  8. ↑ from the verb vivere (vivo, vixi, victurus) to live, to be still alive, to continue to live.
  9. ↑ Guggenheimer, p. 231, without further explanation, for example. B. on the work of Sefer Dameseq Eliezer (1865)
  10. ↑ Everyday and colloquial language in ancient Israel before and after the turn of the century was Aramaic. Hebrew, the holy language, was used almost exclusively in the rites of worship and in the study of the scriptures. The most important Aramaic text and language source of post-Biblical Judaism is the Targum Onkelos
  11. ↑ Babylonian Talmud, Tract Aboda zara (On idolatry, literally “foreign service”), Section 8 in the Mishnah order Neziqin , Volume IX, p. 433 ff.
  12. ^ Supreme god in the Babylonian pantheon, Pauly 3, 1018.
  13. ↑ Name of a character in the novel " Tevye, the milkman" by Scholem Alejchem
  14. ↑ Benjamin, Language, chap. 2.
  15. ↑ On the concept of ' lifeworld ' cf. the writings of Edmund Husserl.
  16. ↑ The term Jacob's blessing describes the blessings of the dying ancestor Jacob for the future twelve tribes of Israel in Genesis 49, 3. 27.
  17. ↑ For example the Prague rabbi and mystic Judah Löw or Jehuda ben Bezalel Löw , also known as Rabbi Löw.
  18. ↑ On the influence of the Romans and the Latin language they brought to Germania on the Germanic or German languages ​​and their phonology, semantics and grammar, cf. German language history , Latin , Latin grammar .
  19. ↑ Personal information from the linguist Prof. Dr. Wolfgang Huber
  20. ^ Yad Vashem - The World Holocaust Remembrance Center, Jerusalem, was founded in Jerusalem in 1953. The Central Database of Shoah Victims' Names.
  21. ↑ For comparison: In the Austrian genealogical database GenTeam  , the family names Feiwel, Feiweles and Feiwelsohn are mentioned 92 times.
  22. ↑ The most famous name bearer in the German-speaking area was the artist Lesser Ury (1861–1939)
  23. ↑ Jewish Lexicon, IV / 2, p. 1138.
  24. ↑ Jewish Lexicon, IV / 2, p. 1138.
  25. ↑ http://www.yivoencyclopedia.org/article.aspx/Uri_ben_Pinhas_of_Strelisk .
  26. ↑ Uri Schrage Feiwel HaLevi Schreier
  27. ↑ This name has also found its place in world literature: Phoebus de Châteaupers - figure in Victor Hugo's novel The Hunchback of Notre-Dame (1831) - is captain of the Archers du Roy, the royal bodyguard.
  28. ↑ Eliade 532.
  29. ↑ Isaiah, chap. 43, verses 1-7.
  30. ↑ “You should always talk about this code of law and ponder it day and night, so that you are careful to act exactly as it is written. Then you will have luck and success on your way. ” ( Joshua 1 = 8)
  31. ↑ Aviezer 7.
  32. ↑ Albert Einstein lifted the inseparable unity of energy and matter into the consciousness of all of us: E = mc²