Translating Ticho House

photo: Debra Martens
Beit Ticho

Ticho House gets a full page in the beginner’s Hebrew textbook, a text dense with such vocabulary as paintings, books, gardens, and mountains. The first time I “read” the text, I understood that Mark Twain and Claude Monet had both lived in this amazing 19th century house, and that it was at one point owned by a man called Avraham Ticho and his daughter Anna. When I am trying to understand something in another language, I bring to the text the knowledge that I have, much as I imagine archeologists do when faced with a handprint on an ancient clay wall. In my case, Canadian heritage houses are occupied by writers — think of Pierre Berton House and Al Purdy House. So why not Mark Twain shacking up with Claude Monet? Six months later, in a rereading of the text, I learned that a comparison was being made — other houses owned by famous people (Twain, Monet) are museums, too, just like Ticho House. But how did I draw from “Dr and Anna Ticho” that this was his daughter rather than his wife? No idea.

Ticho House is now a museum and cultural centre because artist Anna Ticho (1894-1980) bequeathed it to the state, or the Israel Museum, on her death. In addition to the exhibition on the Ticho collections, it holds temporary exhibitions.

photo: Debra Martens
Ticho House,
museum collection

Ophthamologist Avraham Ticho (1883-1960) bought the house in 1924, opening his clinic on the ground floor. Dr Ticho worked as an eye specialist before and after the First World War (during which he served in the Austrian army), curing patients both rich and poor. In 1913, through schools, he focused on preventing trachoma.

photo: Debra Martens
Anna Ticho gallery

Anna studied art in Vienna before coming to Jerusalem in 1912. Only after WWI, however, did she start drawing and painting her surroundings.

Dr Ticho collected Hanukkah lamps, the oldest of which dates from the 1400s. According to the text in the museum in Ticho House, the lamps came from all over, from Europe to Russia and Afghanistan. It goes on to say that he hung the lamps on the walls around his desk; today a few lamps from the collection are on display behind glass. Some are in the Israel museum. A Hebrew teacher said that some of the collection was stolen in the 1990s and never recovered — but how do I know I understood her correctly? The museum exhibition makes no mention of any theft or loss of lamps.

Ticho House no longer looks like an early 20th Century home. It was renovated; a slideshow reveals how the rooms were gutted. The renovation exposed the ceiling upstairs, in what is now a restaurant: Anna’s Italian Cafe. A sunny busy room. And it is thanks to this restaurant that a friend met me and led me to Ticho House, a friend who not only has a better sense of direction than I do but who didn’t seem to mind that I licked my fingers while exclaiming that the food was delicious. Which it was.


The Polis Institute

For the month of July, I hit my head against the hard wall of the Hebrew alphabet and language, in an intensive course at the Polis Institute. This is the first time that I’ve learned an alphabet to learn a language, but not the first time I tried to learn Hebrew. I should say two alphabets, since handwritten letters are shaped differently from printed ones.
Shock one: it is harder to learn a language that uses an alphabet different from the Roman or Latin alphabet because suddenly you are illiterate.
My first attempts at reading in Hebrew went something like this: the fish-hook is a “t”, the crown is also a “t”, the snout is a “b”, the thing that looks like a chair is “l” and the snail-shell is “p” or “f.” By the end of July, I could silently spell out each word (grade one level?). Now there are at least three words that I recognize on sight: what, wine and chocolate.

Schools for learning Hebrew are called Ulpan; they are designed to quickly immerse new arrivals in the language and culture of Israel. Until its 19th century revival, Hebrew was restricted to a sacred use, and then it was modernized for use by Israelis in the mid-20th century.
Shock two: religion comes to class.
Some of the students in my class are literate in the Hebrew alphabet because they have learned biblical Hebrew. Many of the students are Christians, here to learn the language of the Old Testament. In class, the language is inseparable from religion: for the days of the week, we learn about the Sabbath, and discuss what we do on this day. We sing a Sabbath song. Reading a text about a museum, we learn the difference between Menorahs and Chanukahs. I begin a list in my notebook titled Religious Vocabulary, with holy days and relevant nouns.
In one month and ten chapters, we learn to count in feminine and masculine, to tell the time, to buy dates and figs. We learn to ask where the wine is from, to respond to apartment rental ads, to discuss whether we’d want to live on a kibbutz and where we’d like to go in Israel. At no time in the course do we learn about mandatory military service for Israelis.

text book

Hebrew is taught without explanation in any other language, through the use of pictures, songs, and mime. The teacher holds up a black and white line drawing, cartoon style, of a group of people of all ages and sizes looking very happy, waving, some open mouthed, some smiling. Everyone else has nodded at this illustration of the word we are learning. To save time, for once the teacher allows me to guess. I hazard: choir? Band? No, no. Into my ear comes the whisper: family.
Shock three: culture shock. I’d heard about families large enough to make their own sports team, but because I was stuck in my Canadian perspective of family = 2.5 (unhappy) persons, I could not see what I was looking at.

There were other situations that I misunderstood. For example, I thought that this situation: (teacher picks up cell phone, blahblahblahSMS, teacher clicks on it, SMSblahblahblahblah) meant there was a word for SMS messages; the word the teacher was demonstrating turned out to be get.

Shock four: the decline in my language acquisition faculties. The youthful in the class hear a word once, maybe twice, and remember it. I hear it and five minutes later ask, Mah zé (what that?). Or, reading right to left, and bearing in mind that vowels are not marked and the curvy last letter is silent — the hut with chimney and crooked walking stick: מה זה. There should be a special word for the humiliation of a bookish person becoming illiterate and an articulate person becoming inarticulate. As for being unable to memorize long lists of words daily, there is already a word for that: aging.

Inside the Polis

Then there is the question of relevance. Often the teacher asks each student the same question in turn. Such as: Do you go to the disco on Friday night? What do you want to be? I answer that I don’t dance, and I want to be who I am. What is your favourite song to sing? “100 Bottles of Beer on the Wall” is the only song that comes to mind – not exactly appropriate given the religious component above. I say I don’t sing.
After 20 hours of classes (one week), and a persistent headache (is there a physiological reason to develop headache while learning a new language?), I wondered why I was doing this. In Kenya I studied Swahili, in Austria German. In both cases my belief that learning the language would give me insight into the culture was proven true. This time, the difficulty of my task made me doubt the necessity of memorizing long lists of vocabulary

For this month of humiliation and headache, there was a reward. It came not from the teacher but through the hours of homework. The word for salt is melach: מלח. This refers to both table salt and to bodies-of-water salt — the Dead Sea is actually called Sea the Salt: ימ המלח. In one of the homework exercises we are asked to choose from two words (sugar, salt) to fill in two blanks in a sentence that reads something like: In good family life, blank is better than blank. My mind strayed to the bins of candy in the markets here. Sugar is better than salt?
The week that I filled in these blanks, three Palestinians were shot during demonstrations over the installation of metal detectors at the entrances to the mosque complex in the old city, where two Israeli soldiers were killed the week before. During the escalating tensions in Jerusalem, I read a homework text that forced me to look up a word that looks like salt-what, or melach-mah: מלחמה. It means: war. Sugar is indeed better than salt.

Shokolad. Chocolate. שוקולד  My favourite is bittersweet.





To It

Dead Sea

When I was clearing off my father’s desk after his death this summer, I found a round cardboard disk with the words “to it” printed on it. I recognized immediately this gift from his second wife some 30 years ago, a joke gift. At his puzzled look on opening it, she said, “Now you’ve got a round to it, you can do all those things you’ve been putting off.” She was playing with his usual reply of “I’ll get around to it.” He was not amused. They divorced about five years later.

I didn’t take the disk away with me, but I feel I’ve inherited my father’s tendency to procrastinate. Since his death in June and since our move to Jerusalem in August, I have neglected family, friends, my work, social media, and Canadian Writers Abroad.

Procrastination is easy when you move to a new country. Unless you are efficient and organized, which I was not this time, no one knows your telephone number, and anyhow who can figure out how to retrieve messages, and sometimes the internet doesn’t work, and who can be bothered? And when you walk out your door, no one knows you. No one is going to ask how your work is going. By December I knew I’d let things slide long enough and resolved to do better in the new year.

Around Christmas, I got red eyes. The pain in one eye was so intense that it felt like a biblical punishment. I couldn’t read and I couldn’t look at a computer screen. At St John’s Eye Hospital, a mere block away, they told me I had a virus. That I would be better soon. But I didn’t get better, I got worse.

Moving abroad and setting up house in a new country isn’t always easy. But you get on with things, do what you have to do, and when you stumble, you say to yourself that things will get better. Sometimes, though, they get worse. The new year came and went and I couldn’t read. Everything was blurry. I recoiled from sunlight like a vampire.

And then — bless “and then,” the redeeming turn of the story. I went to another eye doctor, who found the hard seedy source of the problem stuck to my eyelid, which in turn caused an abrasion that delayed victory over the virus. I still can’t read, and am touch-typing this while squinting. But now I am assured that my eye will recover, and this makes everything bearable. Even the necessity of apologizing for my months of procrastination is bearable. I am looking forward.

My question to you is: if you couldn’t read for a few weeks, what book would you select for your first read of 2017?



Yes, there’s dust, but hey, the dust is old. When I try to read about exactly how old this place is, it’s as if I ate an ice cream bar too fast: brain freeze. During our five years in England we explored its history backwards, starting with Victorian, then heading out to medieval cathedral towns, and on our last trip, searching for signs of the Romans at Hadrian’s wall. People don’t come to Jerusalem for any of that comparatively modern history. Here history is religious — it’s where BC and AD began. image1

What do I mean by old dust, anyhow? Do I want geological information? Or human habitation? My Baedeker’s Israel tells me that people have been living in the Jerusalem area since the Early Stone Age. And that people were moving around and conquering Israel well before the Egyptians temporarily took charge. What makes me double check that I am indeed reading the chapter called “History,” pages of which are tabbed with “Facts” is the discussion of biblical figures. Such as Moses leading the Israelites out of Egypt (which took 40 years and suggests he had a worse sense of direction than I do): “…ended their migration on Mount Nebo in present-day Jordan, where Moses died and his successor Johsua organized the land seizure. Neither the story recounted in Exodus, nor the character of Moses, can be taken literally from a historical perspective. Nevertheless they are a valuable source that describes different migration groups at that time…” p. 54. 

I like that bit about “organized the land seizure” even if it can’t be taken literally.

It just gets better. Remember David and Goliath? That stone slinging incident was part of a larger engagement against the Philistines, and David became king, and captured Jerusalem and made it his capital around 998 BC. There is more about David in the chapter “Famous People,” where he has an entry (p. 97). Who did he capture Jerusalem from? From whom? The Jebusites. He let them stay.

As I said, old dust. I’ll have to give that sandy dust that I sweep off the balcony everyday a little more respect.