← Babylonian (Talmudic) Aramaic
The Babylonian Aramaic word אֲנַחְנָא (anaḥna) means "we" and serves as the first-person plural pronoun. This pronoun is essential for expressing collective actions, thoughts, and experiences in Babylonian Aramaic texts, appearing frequently in Talmudic discussions, liturgical texts, and everyday discourse.
אֲנַחְנָא (anaḥna) - first person plural pronoun meaning "we" or "us" (when used as subject)
Q: What does אֲנַחְנָא mean in Babylonian Aramaic? A: אֲנַחְנָא (anaḥna) means "we" in English. It is the first-person plural pronoun used when the speaker includes themselves with others as the subject of a sentence.
In this lesson, you will encounter אֲנַחְנָא in various sentence positions and contexts, including: -
As the subject of verbal sentences -
In nominal sentences -
With different verb tenses and moods -
In questions and statements -
Combined with various vocabulary from religious, legal, and everyday contexts
Course: Babylonian Aramaic for English Speakers Level: Intermediate Lesson Number: 29 Topic: First Person Plural Pronoun Learning Objectives: -
Master the use of אֲנַחְנָא in various contexts -
Understand its grammatical function -
Practice reading authentic Aramaic texts containing this pronoun
-
אֲנַחְנָא is the standard form for "we" in Babylonian Aramaic -
Unlike Biblical Aramaic, which uses אֲנַחְנָה, Babylonian Aramaic typically uses אֲנַחְנָא -
The pronoun can be explicit or implied in verbal forms -
Word order is more flexible than in English, allowing for emphasis through positioning
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29.1 אֲנַחְנָא we אָמְרִינַן say קַדִּישׁ Kaddish
29.2 מָה what אֲנַחְנָא we עָבְדִינַן do?
29.3 בְּכָל in-every יוֹמָא day אֲנַחְנָא we גָּרְסִינַן study
29.4 הֵיכִי how אֲנַחְנָא we יָדְעִינַן know הָדֵין this מִלְּתָא matter?
29.5 אֲנַחְנָא we לָא not אָזְלִינַן go לְתַמָּן to-there
29.6 כַּד when אֲנַחְנָא we זְעֵירִין small הֲוֵינַן were
29.7 בְּבֵית in-house-of רַבָּנָא our-master אֲנַחְנָא we יָתְבִינַן sit
29.8 מַאי what טַעְמָא reason אֲנַחְנָא we מְצַלִּינַן pray?
29.9 אֲנַחְנָא we חָזֵינַן see סִימָנָא sign טָבָא good
29.10 אִי if אֲנַחְנָא we בָּעֵינַן want לְמֵיזַל to-go
29.11 כֻּלְּהוֹן all-of-them יוֹמִין days אֲנַחְנָא we עָסְקִינַן engage בְּאוֹרַיְיתָא in-Torah
29.12 הָשְׁתָּא now אֲנַחְנָא we שָׁמְעִינַן hear מִלְּתָא matter חַדְתָּא new
29.13 אֲנַחְנָא we לָא not מַשְׁכְּחִינַן find תְּשׁוּבָתָא answer
29.14 בְּלֵילְיָא at-night אֲנַחְנָא we קָיְימִינַן stand וּמְצַלִּינַן and-pray
29.15 לְמָחָר tomorrow אֲנַחְנָא we אָתֵינַן come לְבֵי to-house-of כְּנִישְׁתָּא synagogue
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29.1 אֲנַחְנָא אָמְרִינַן קַדִּישׁ. We say Kaddish.
29.2 מָה אֲנַחְנָא עָבְדִינַן? What do we do?
29.3 בְּכָל יוֹמָא אֲנַחְנָא גָּרְסִינַן. Every day we study.
29.4 הֵיכִי אֲנַחְנָא יָדְעִינַן הָדֵין מִלְּתָא? How do we know this matter?
29.5 אֲנַחְנָא לָא אָזְלִינַן לְתַמָּן. We do not go there.
29.6 כַּד אֲנַחְנָא זְעֵירִין הֲוֵינַן. When we were small.
29.7 בְּבֵית רַבָּנָא אֲנַחְנָא יָתְבִינַן. In our master's house we sit.
29.8 מַאי טַעְמָא אֲנַחְנָא מְצַלִּינַן? What is the reason we pray?
29.9 אֲנַחְנָא חָזֵינַן סִימָנָא טָבָא. We see a good sign.
29.10 אִי אֲנַחְנָא בָּעֵינַן לְמֵיזַל. If we want to go.
29.11 כֻּלְּהוֹן יוֹמִין אֲנַחְנָא עָסְקִינַן בְּאוֹרַיְיתָא. All the days we engage in Torah.
29.12 הָשְׁתָּא אֲנַחְנָא שָׁמְעִינַן מִלְּתָא חַדְתָּא. Now we hear a new matter.
29.13 אֲנַחְנָא לָא מַשְׁכְּחִינַן תְּשׁוּבָתָא. We do not find an answer.
29.14 בְּלֵילְיָא אֲנַחְנָא קָיְימִינַן וּמְצַלִּינַן. At night we stand and pray.
29.15 לְמָחָר אֲנַחְנָא אָתֵינַן לְבֵי כְּנִישְׁתָּא. Tomorrow we come to the synagogue.
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29.1 אֲנַחְנָא אָמְרִינַן קַדִּישׁ.
29.2 מָה אֲנַחְנָא עָבְדִינַן?
29.3 בְּכָל יוֹמָא אֲנַחְנָא גָּרְסִינַן.
29.4 הֵיכִי אֲנַחְנָא יָדְעִינַן הָדֵין מִלְּתָא?
29.5 אֲנַחְנָא לָא אָזְלִינַן לְתַמָּן.
29.6 כַּד אֲנַחְנָא זְעֵירִין הֲוֵינַן.
29.7 בְּבֵית רַבָּנָא אֲנַחְנָא יָתְבִינַן.
29.8 מַאי טַעְמָא אֲנַחְנָא מְצַלִּינַן?
29.9 אֲנַחְנָא חָזֵינַן סִימָנָא טָבָא.
29.10 אִי אֲנַחְנָא בָּעֵינַן לְמֵיזַל.
29.11 כֻּלְּהוֹן יוֹמִין אֲנַחְנָא עָסְקִינַן בְּאוֹרַיְיתָא.
29.12 הָשְׁתָּא אֲנַחְנָא שָׁמְעִינַן מִלְּתָא חַדְתָּא.
29.13 אֲנַחְנָא לָא מַשְׁכְּחִינַן תְּשׁוּבָתָא.
29.14 בְּלֵילְיָא אֲנַחְנָא קָיְימִינַן וּמְצַלִּינַן.
29.15 לְמָחָר אֲנַחְנָא אָתֵינַן לְבֵי כְּנִישְׁתָּא.
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The first-person plural pronoun אֲנַחְנָא functions as the subject pronoun "we" in Babylonian Aramaic. Here are the key grammatical principles:
-
Spelling: אֲנַחְנָא (with patach under aleph and nun) -
Pronunciation: anaḥna (the ḥet has a guttural sound) -
Function: Subject pronoun only (not used for "us" as object)
When אֲנַחְנָא is the subject, verbs take the first-person plural form: -
Present/Participle: אֲנַחְנָא + participle plural (e.g., אָמְרִינַן "we say") -
Perfect: אֲנַחְנָא + 1st plural perfect (e.g., אֲמַרְנָא "we said") -
Imperfect: Often omitted as pronoun is implied in verb form
Unlike English, which typically requires Subject-Verb-Object order, Aramaic allows: -
SVO: אֲנַחְנָא אָמְרִינַן קַדִּישׁ (we say Kaddish) -
VSO: אָמְרִינַן אֲנַחְנָא קַדִּישׁ (say we Kaddish) - for emphasis -
In questions: מָה אֲנַחְנָא עָבְדִינַן? (what we do?)
-
Confusing with Hebrew: Hebrew uses אֲנַחְנוּ, not אֲנַחְנָא -
Wrong verb agreement: The verb must be 1st person plural -
Incorrect: אֲנַחְנָא אָמַר (we + 3rd person singular) -
Correct: אֲנַחְנָא אָמְרִינַן (we + 1st person plural) -
Using for object: אֲנַחְנָא is only for subject; use לָן/לָנָא for "us" -
Pronunciation: The ח is guttural (like 'ch' in Bach), not 'k' sound
English: -
Fixed word order: "We study Torah" -
Pronoun required with verb -
Same form for subject and object ("we/us")
Babylonian Aramaic: -
Flexible word order: אֲנַחְנָא גָּרְסִינַן or גָּרְסִינַן אֲנַחְנָא -
Pronoun optional when verb shows person -
Different forms for subject (אֲנַחְנָא) and object (לָן)
-
Identify the verb: What action is "we" performing? -
Conjugate correctly: Use 1st person plural form -
Position for emphasis: -
Normal statement: pronoun before verb -
Emphasis on "we": pronoun after verb -
Question: often after question word -
Check agreement: All related words must agree in number/gender
Form: אֲנַחְנָא (invariable - doesn't change) Function: First person plural subject pronoun Verb forms used with אֲנַחְנָא: -
Participle: root + ִינַן suffix (אָמְרִינַן, גָּרְסִינַן) -
Perfect: root + נָא suffix (אֲמַרְנָא, גְּרַסְנָא) -
With הֲוָה: אֲנַחְנָא הֲוֵינַן (we were)
Related forms: -
לָן (to us, for us) - indirect object -
דִּידָן (ours) - possessive -
רַבָּנָא (our master) - with possessive suffix
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For English speakers learning Babylonian Aramaic, understanding the cultural significance of "we" (אֲנַחְנָא) reveals important aspects of Talmudic society and thought.
The frequent use of אֲנַחְנָא in Talmudic literature reflects the communal nature of Jewish learning and practice. Unlike modern individualistic approaches, the Babylonian academies emphasized collective study, prayer, and decision-making. When sages say "אֲנַחְנָא," they often speak for their entire academy or generation.
In Talmudic discussions, אֲנַחְנָא can be: -
Inclusive: Including the listener ("we Jews," "we who study") -
Exclusive: Only the speakers ("we in Babylonia" vs. "they in Palestine") -
Academic: "We hold this opinion" (referring to a school of thought)
The pronoun appears frequently in prayers, emphasizing communal worship: -
Kaddish: The community together sanctifies God's name -
Confessions: Collective responsibility for sins -
Blessings: Shared gratitude and petition
In halakhic discussions, אֲנַחְנָא often introduces: -
Established practices: "We do thus in our city" -
Legal precedents: "We have seen the sages act" -
Community customs: "We have received this tradition"
English speakers should note that Aramaic "we" carries more weight than its English equivalent. It often implies: -
Authority (speaking for a group) -
Tradition (continuing ancestral practices) -
Responsibility (collective obligation) -
Humility (not singling oneself out)
The use of אֲנַחְנָא can indicate social relationships: -
Students speaking collectively to a teacher -
A court issuing decisions -
A community accepting obligations -
Scholars debating as equals
Understanding these cultural dimensions helps English speakers grasp why certain texts use explicit pronouns when the verb already indicates person, and why word order might shift to emphasize collective action or responsibility.
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Source: Babylonian Talmud, Berakhot 5b
אָמַר said רַבִּי Rabbi יוֹחָנָן Yochanan: כָּל every הָעוֹסֵק one-who-engages בַּתּוֹרָה in-the-Torah וּבִגְמִילוּת and-in-acts-of חֲסָדִים kindness וּמִתְפַּלֵּל and-prays עִם with הַצִּבּוּר the-congregation, מַעֲלֶה it-is-considered עָלָיו upon-him הַכָּתוּב the-Scripture כְּאִלּוּ as-if פָּדָה he-redeemed לִי Me וּלְבָנַי and-My-children מִבֵּין from-among אֻמּוֹת nations-of הָעוֹלָם the-world. אֲנַחְנָא we נַמִי also תָּנֵינָא have-learned: בִּזְמַן in-time שֶׁיִּשְׂרָאֵל that-Israel עוֹסְקִין engage בַּתּוֹרָה in-Torah וּבִגְמִילוּת and-in-acts-of חֲסָדִים kindness, יִצְרָם their-inclination מָסוּר is-delivered בְּיָדָם into-their-hand.
אָמַר רַבִּי יוֹחָנָן: כָּל הָעוֹסֵק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים וּמִתְפַּלֵּל עִם הַצִּבּוּר, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ פָּדָה לִי וּלְבָנַי מִבֵּין אֻמּוֹת הָעוֹלָם. אֲנַחְנָא נַמִי תָּנֵינָא: בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹסְקִין בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, יִצְרָם מָסוּר בְּיָדָם.
Rabbi Yochanan said: Anyone who engages in Torah study and acts of kindness and prays with the congregation, Scripture considers it as if he redeemed Me and My children from among the nations of the world. We also have learned: When Israel engages in Torah and acts of kindness, their evil inclination is delivered into their hand.
אָמַר רַבִּי יוֹחָנָן: כָּל הָעוֹסֵק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים וּמִתְפַּלֵּל עִם הַצִּבּוּר, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ פָּדָה לִי וּלְבָנַי מִבֵּין אֻמּוֹת הָעוֹלָם. אֲנַחְנָא נַמִי תָּנֵינָא: בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹסְקִין בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, יִצְרָם מָסוּר בְּיָדָם.
This passage demonstrates the Talmudic use of אֲנַחְנָא in academic discourse. The phrase "אֲנַחְנָא נַמִי תָּנֵינָא" (we also have learned) is a classic Talmudic formula introducing supporting evidence from oral tradition.
Key grammatical features: -
אֲנַחְנָא functions as emphatic subject ("we too") -
נַמִי (also) strengthens the connection to the previous statement -
תָּנֵינָא is 1st person plural perfect of תְּנָא (to learn/teach) -
The formula indicates collective academic tradition
Cultural significance: The use of "we have learned" rather than "I have learned" reflects the communal nature of Talmudic study. Knowledge is received and transmitted collectively, not individually. This passage also shows how Hebrew and Aramaic mix in Talmudic texts, with the citation itself in Hebrew but the introductory formula in Aramaic.
For English speakers: Note how "we" here doesn't mean the speaker and listener, but rather "we, the community of sages across generations." This academic "we" is similar to scholarly English "we find" or "we observe," but carries additional weight of tradition and authority.
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29.16 אֲנַחְנָא we סָהֲדֵי witnesses דְּהַאי that-this גַּבְרָא man זַבֵּין sold אַרְעָא land
29.17 הֵיכִי how אֲנַחְנָא we כָּתְבִינַן write שְׁטָרָא document דְּמַתְּנָתָא of-gift?
29.18 בְּדִינָא in-law דִּידַן our אֲנַחְנָא we לָא not מְקַבְּלִינַן accept סָהֲדוּתָא testimony דִּנְשֵׁי of-women
29.19 אִי if אֲנַחְנָא we חָזֵינַן see סִימָנִין signs בְּגוּפֵיהּ in-his-body, מַכְרְזִינַן we-announce עֲלֵיהּ about-him
29.20 אֲנַחְנָא we מְסַהֲדִינַן testify קָדָמָךְ before-you דַּחֲזֵינָא that-we-saw לְהָדֵין this עוּבְדָא incident
29.21 בְּמָתָא in-city דִּילָן our אֲנַחְנָא we נָהֲגִינַן are-accustomed לְמִכְתַּב to-write כֵּן thus
29.22 מַאן who יָהֵיב gives לָן to-us רְשׁוּתָא permission דַּאֲנַחְנָא that-we דָּיְינִינַן judge דִּינָא judgment הָדֵין this?
29.23 אֲנַחְנָא we בָּעֵינַן require תְּלָתָא three סָהֲדֵי witnesses לְקִיּוּמָא for-validation דִּשְׁטָרָא of-document
29.24 כַּד when אֲנַחְנָא we מְעַיְּינִינַן examine בְּמִלְּתָא in-matter, אַשְׁכַּחְנָא we-found טַעְמָא reason אַחֲרִינָא another
29.25 אֲנַחְנָא we לָא not פָּסְקִינַן rule הִלְכְתָא law אֶלָּא except כְּרַבָּנַן like-the-sages
29.26 מִן from יוֹמָא day דַּאֲנַחְנָא that-we קַבִּילְנָא accepted עֲלָן upon-us דִּינָא judgment הָדֵין this
29.27 הָא behold אֲנַחְנָא we כָּתְבִינַן write וְחָתְמִינַן and-sign לְרָאיָה for-proof
29.28 אֲנַחְנָא we יָדְעִינַן know דְּהַאי that-this מִנְהָגָא custom מִדְּאוֹרַיְיתָא from-Torah הוּא is
29.29 בְּבֵי in-house-of דִּינָא court אֲנַחְנָא we מוֹדְעִינַן inform לְכֹל to-all דְּאָתֵי who-comes לְקָדָמָנָא before-us
29.30 אֲנַחְנָא we מְקַיְּימִינַן validate שְׁטָרָא document הָדֵין this כְּהִלְכְתָא according-to-law
29.16 אֲנַחְנָא סָהֲדֵי דְּהַאי גַּבְרָא זַבֵּין אַרְעָא. We are witnesses that this man sold land.
29.17 הֵיכִי אֲנַחְנָא כָּתְבִינַן שְׁטָרָא דְּמַתְּנָתָא? How do we write a gift document?
29.18 בְּדִינָא דִּידַן אֲנַחְנָא לָא מְקַבְּלִינַן סָהֲדוּתָא דִּנְשֵׁי. In our law, we do not accept testimony of women.
29.19 אִי אֲנַחְנָא חָזֵינַן סִימָנִין בְּגוּפֵיהּ, מַכְרְזִינַן עֲלֵיהּ. If we see signs on his body, we make an announcement about him.
29.20 אֲנַחְנָא מְסַהֲדִינַן קָדָמָךְ דַּחֲזֵינָא לְהָדֵין עוּבְדָא. We testify before you that we saw this incident.
29.21 בְּמָתָא דִּילָן אֲנַחְנָא נָהֲגִינַן לְמִכְתַּב כֵּן. In our city, we are accustomed to write thus.
29.22 מַאן יָהֵיב לָן רְשׁוּתָא דַּאֲנַחְנָא דָּיְינִינַן דִּינָא הָדֵין? Who gave us permission that we should judge this case?
29.23 אֲנַחְנָא בָּעֵינַן תְּלָתָא סָהֲדֵי לְקִיּוּמָא דִּשְׁטָרָא. We require three witnesses for validation of a document.
29.24 כַּד אֲנַחְנָא מְעַיְּינִינַן בְּמִלְּתָא, אַשְׁכַּחְנָא טַעְמָא אַחֲרִינָא. When we examine the matter, we found another reason.
29.25 אֲנַחְנָא לָא פָּסְקִינַן הִלְכְתָא אֶלָּא כְּרַבָּנַן. We do not rule the law except according to the sages.
29.26 מִן יוֹמָא דַּאֲנַחְנָא קַבִּילְנָא עֲלָן דִּינָא הָדֵין. From the day that we accepted upon ourselves this judgment.
29.27 הָא אֲנַחְנָא כָּתְבִינַן וְחָתְמִינַן לְרָאיָה. Behold, we write and sign for proof.
29.28 אֲנַחְנָא יָדְעִינַן דְּהַאי מִנְהָגָא מִדְּאוֹרַיְיתָא הוּא. We know that this custom is from the Torah.
29.29 בְּבֵי דִּינָא אֲנַחְנָא מוֹדְעִינַן לְכֹל דְּאָתֵי לְקָדָמָנָא. In the court, we inform everyone who comes before us.
29.30 אֲנַחְנָא מְקַיְּימִינַן שְׁטָרָא הָדֵין כְּהִלְכְתָא. We validate this document according to law.
29.16 אֲנַחְנָא סָהֲדֵי דְּהַאי גַּבְרָא זַבֵּין אַרְעָא.
29.17 הֵיכִי אֲנַחְנָא כָּתְבִינַן שְׁטָרָא דְּמַתְּנָתָא?
29.18 בְּדִינָא דִּידַן אֲנַחְנָא לָא מְקַבְּלִינַן סָהֲדוּתָא דִּנְשֵׁי.
29.19 אִי אֲנַחְנָא חָזֵינַן סִימָנִין בְּגוּפֵיהּ, מַכְרְזִינַן עֲלֵיהּ.
29.20 אֲנַחְנָא מְסַהֲדִינַן קָדָמָךְ דַּחֲזֵינָא לְהָדֵין עוּבְדָא.
29.21 בְּמָתָא דִּילָן אֲנַחְנָא נָהֲגִינַן לְמִכְתַּב כֵּן.
29.22 מַאן יָהֵיב לָן רְשׁוּתָא דַּאֲנַחְנָא דָּיְינִינַן דִּינָא הָדֵין?
29.23 אֲנַחְנָא בָּעֵינַן תְּלָתָא סָהֲדֵי לְקִיּוּמָא דִּשְׁטָרָא.
29.24 כַּד אֲנַחְנָא מְעַיְּינִינַן בְּמִלְּתָא, אַשְׁכַּחְנָא טַעְמָא אַחֲרִינָא.
29.25 אֲנַחְנָא לָא פָּסְקִינַן הִלְכְתָא אֶלָּא כְּרַבָּנַן.
29.26 מִן יוֹמָא דַּאֲנַחְנָא קַבִּילְנָא עֲלָן דִּינָא הָדֵין.
29.27 הָא אֲנַחְנָא כָּתְבִינַן וְחָתְמִינַן לְרָאיָה.
29.28 אֲנַחְנָא יָדְעִינַן דְּהַאי מִנְהָגָא מִדְּאוֹרַיְיתָא הוּא.
29.29 בְּבֵי דִּינָא אֲנַחְנָא מוֹדְעִינַן לְכֹל דְּאָתֵי לְקָדָמָנָא.
29.30 אֲנַחְנָא מְקַיְּימִינַן שְׁטָרָא הָדֵין כְּהִלְכְתָא.
In legal discourse, אֲנַחְנָא carries special significance and follows specific patterns:
When witnesses or judges use אֲנַחְנָא, it establishes: -
Legal standing: "אֲנַחְנָא סָהֲדֵי" (we are witnesses) creates formal testimony -
Collective judgment: Courts speak as unified body -
Community practice: "אֲנַחְנָא נָהֲגִינַן" (we are accustomed) establishes precedent
Common patterns in legal texts: -
אֲנַחְנָא + participle of testimony (מְסַהֲדִינַן, חָזֵינַן) -
אֲנַחְנָא + participle of legal action (כָּתְבִינַן, פָּסְקִינַן) -
אֲנַחְנָא + בָּעֵינַן (we require) for legal requirements
Legal Aramaic often embeds אֲנַחְנָא in complex structures: -
דַּאֲנַחְנָא (that we) - introduces subordinate clause -
כַּד אֲנַחְנָא (when we) - temporal legal condition -
אִי אֲנַחְנָא (if we) - conditional legal statement
Key legal terms appearing with the pronoun: -
דִּינָא (judgment, law) -
שְׁטָרָא (document) -
סָהֲדוּתָא (testimony) -
הִלְכְתָא (legal ruling) -
מִנְהָגָא (custom)
In legal contexts, אֲנַחְנָא: -
Never omitted (unlike casual speech) -
Creates binding statements -
Represents institutional authority -
Must be precise about who "we" includes
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This lesson is part of the Latinum Institute's comprehensive language learning series, designed specifically for autodidactic learners. The course materials follow a systematic approach developed by Evan der Millner BA MA (Cantab. NZ, London), who has been creating online language learning materials since 2006.
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