Language is one of the most important ways of human relationship, and it is divided into different groups on the basis of linguistic, grammatical and phonetic similarities. The divisions were in the past in terms of politics and geography, so they are wrong. The Arabic and Hebrew languages are among the Semitic languages that surround West Asia and North Africa. And the first to give this name to these languages was the German Schweisser, who noticed many similarities between the languages of this region, so he called them the Semitic languages, and the most appropriate of the Semites to Shem ibn al-Nuh (pbuh). Among the branches of the sublime tree are many languages such as Arabic, Hebrew, Ugaritic, Syriac, Ethiopic, Aramaic, Babylonian, Assyrian, etc. Among them are what is alive and what is dead or replaced by another language. There are common words in their origin between Arabic and Hebrew, and we see phonetic contrasts between them . This article follows a descriptive-analytical approach and will address an important issue of comparative linguistic study, which is "phonetic contrast" in the light of the Semitic languages {Arabic and Hebrew}, by searching for the concept of sound change and its mechanisms, and observing its forms between the Arabic and Hebrew languages and It turns out, Arabic and Hebrew are the two sister languages, and there is a close connection between them in terms of grammar and phonetics. However, in the field of phonology, we see many differences between them, some of which are common and some of which are rare, as indicated in the examples. These differences are not confined to Hebrew, but are found in most Semitic languages. The other and also in most languages of the world. The two languages have the same geographical root and linguistic origin, and there is a great overlap in the pronunciation of words, the manufacture of sentences and paragraphs between Arabic and Hebrew, and a difference in the way letters are written.

Proverbs are considered a literary and artistic work. This is the reason major books were written about the process of collecting and explaining the origin of proverbs. Proverbs have eloquent designs and narrate highly applicable human experience. They sometimes teach manners and rules of behavior. It seems the originators of proverbs were wise men who knew about the secrets of life and appreciated the general understanding of people and could extract the gist of that understanding and reflect on it. Although poetry is a better outlet for imagination, proverbs can as a type of literary language which yield itself to analysis of the same images we can find in poems. In this study, we examine a number of Hebrew proverbs based on a comparative tradition which includes irony, simile, and metaphor. It is hoped that this study will usher in larger and more applied investigations. The result of this study indicate that the proverbs attributed to Solomon (PBUH) are closer to philosophy while the proverbs attributed to the Jews are more application-oriented and reflect their lifestyle. Moreover, Hebrew proverbs, particularly those which intends to counsel, characteristically include more accessible imagery.

Arabic and Hebrew belong to the family of Semitic languages that have common grammatical and structural roots. A study of grammar and vocabulary structure helps get more comprehensive understanding about these two languages. One of the disputed issues in Arabic grammar is the definition of word «al-ال» which is equal to «فخ-the» in English. The grammarians have disagreement about letters which form the article «ال». Some suggest that it consists of two letters & ال»»; but a majority of others say the letter «ل» is the main and «ا», is an addition. On the other hand, article in Hebrew is הַל» » (/hal/), much similar to the Arabic form. The paper intends to select a correct viewpoint about «ال» through a comparative study of Arabic and Hebrew.

Menorah, one of the most prominent symbols of Jewish religion, has its origin in the Bible, and is believed by Jews that it is made by Moses for the Ark of Covenant, according to the God's command. Menorah was the most popular symbol of Judaism till middle Ages and it is evident in graffiti and mosaics of synagogues, container engravings, stone carvings, graves of the dead, stone sarcophaguses, glassworks and etc. Focusing on consideration of the symbol’ s origins and roots leads us to a wide range of meanings like the roots of Bible itself and the impressions this religion has got from the oldest ancient civilizations. In most religions and also in Judaism the presence of God is accompanied by lite or fire which are the symbols of awareness and wisdom. Such that one of its main meanings is considered to be the symbol of God’ s presence and the lite of his recognition. Menorah also is considered to be the symbol of tree of life, tree of knowledge, the seven planets, seven heavens, seven days of creation, seven archangels and etc. Some experts relate its design to fertility goddesses and the sacred trees which are the symbols of those goddesses.

Hebrew-Persian texts are texts which are Persian in language but have written in Hebrew characters. These texts belong to the third century AD and have been written before the Arabic-Persian texts. This is why many of the phonetic, morphological and syntactical features of the middle period have been kept in Hebrew-Persian texts. One of the major grammatical features that have been preserved in Hebrew-Persian literature is the specific application of prepositions such asoandpa(d) in middle Persian manner. Some prepositions such as 'b'z find new meaning in Hebrew-Persian texts. Some prepositions like' zmr are found only in Hebrew-Persian literature. Since there are no prepositions informal modern Persian, this study can reveal thee volution of the prepositions from the middle period to modern period. In this article, it is shown how the prepositions which had remained from the middle Persian period are affected by the formal modern Persian prepositions and gradually middle Persian and Persian prepositions are replaced by modern Persian prepositions.

Human is perfectionist in nature. Exerting excessive care in choosing lexical items and their targeted usage in the texts as well as moral and instructional emphasis on employing proper discourse are manifestations of human perfectionism and integration of aestheticism and perfectionism in language. A perfectionist man not only selects best and most proper lexical units for use but also naturally craves for hearing them. Respecting human dignity and observing etiquettes of respect and morality are logic behind language euphemism, language aestheticism and language excellence. Hebrew as the language of a divine book which enjoys historical and linguistic value is full of proper and good lexical items. Too, both Persian prose and verse (that is affected by holy Quran) have same feature and adopt rhetorical and technical techniques to beautify Persian worth and suit the audiences’ taste.