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2 Samuel 5:7–9 joy OCLC 1140887617
frail friend منازل
Ruys, Tom; Corten, Olivier; Hofer, Alexandra, eds. (2018). The Use of Force in International Law: A Case-based Approach. Oxford: Oxford University Press. p. 836. ISBN 978-0-19-878435-7.
"In line with existing international law, only the United Nations Security Council could sanction the use of force against a sovereign state. Any other pretext or method to justify the use of force against an independent sovereign state is inadmissible and can only be interpreted as an aggression." - Vladimir Putin on going to war against Syria
Karm ( كرم) эᑊ૮ᐣᑎ।।।।।।।<|> simple drugs
Original: במערת העמוד של שני הפתחין צופא מזרח בפתח הצפוני חפור אמות שלוש שם קלל בו ספר אחד תחתו ככ ॥ᑎᑎ]
Robinson's Biblical Researches, vol. 1 (1841)
"Jerusalem" by Charles Warren and Claude R. Conder, Survey of Western Palestine London: Palestine Exploration Fund (1884), pp. 187–193
Edward Robinson's Index of Arabic names
slate>בית ישראל</translate>
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בג״ד כפ״ת
(Arabic:لِسانُ الثَّور)
Japanese mordant used on safflower dye pigment [1]
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Struthia - Der sperlingsteich, gegenüber der Burg Antonia (im N.) Birket Israël oder Birket el Hejjeh" - Translation: "Struthia - The sparrow pool, opposite the Antonia Castle (in the north), [also called] Birket Israël or Birket el Hejjeh.
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link)[Notes that, according to S.D. Goitein, there are recorded some 1050 villages in Yemen where Jews formerly lived.]
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Livorno 1652; reprinted in Israel, n.d.) (
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link)The Amarna Letters. Translated by William L. Moran. Baltimore, London: The John Hopkins University Press. 1992. p. 334. ISBN 0-8018-4251-4.
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link)Mugmar: They were accustomed to bring after the meal fragrant wood in a firepan for effusing a pleasant smell</ref>
ܒܘܩܠܛܢ buccallatum, soldiers' bread
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link) (10 volumes)Their ovens were made like unto large pots and they are placed on the ground, connecting them with clay" / "The oven is initially made like a pot and is portable, but when he comes to fix it, he places it on the ground, applying thereto clay
Sūfgenīn, such as dough whose batter is thin, and afterwards they fry it in oil, or cook it in water; such [pastry] is not called bread, and is exempt from the dough-offering, nor does one bless over it 'He who brings forth bread from the earth,' but rather "[Blessed are you] who creates different kinds of foods,' [etc.]
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link)The names of the settlements were mostly determined at different times by the 'Names Committee for the Settlements,' under the auspices of the Jewish National Fund (est. 1925), while [other] names were added by the Government Naming Committee.
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help)In the description of the war of destruction, Josephus the son of Matityahu adds details about the Acra [fortress], as it was known in Jerusalem during those days. These excerpts, which we shall discuss more about later, identify the Acra at the end of the [Second] Temple period with the Lower City, that is to say, the southeastern hill of Jerusalem.
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link)Throughout this translation 'Sanctuary' represents Greek naos and denotes the central shrine, while 'Temple' represents hieron and includes the courts, colonnades, etc. surrounding the shrine.( OCLC 1170073907) (reprint)
It came to pass in the thirtieth year, etc. (Ezek. 1:1). It had been thirty years since a scroll of the house of the Lord was found in the fourth [month], on the fifth [day] of the month, etc. the word of the Lord came, etc. (ibid.). And I came to the exiles at Tel-abib, etc., and remained there astonished among them seven days (Ezek. 3:15)
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http://www.jewishencyclopedia.com/articles/8199-isaac-ben-melchizedek-of-siponto
The Jewish Encyclopedia cites the following bibliography: B. Zuckermann, Ueber Talmudische Gewichte und Münzen, Breslau, 1862; idem, Das Jüdische Maassystem und Seine Beziehungen zum Griechischen und Römischen, in Breslauer Jahresbericht, ib. 1867; Scheftel, 'Erek Millin, Berdychev, 1905. [2] [3]
Add to the article Jaba', Haifa Subdistrict. The natural place for this edit seems to me to be in the sub-section "Classic era," simply continuing where the last editor left off:
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Year | Event |
---|---|
150 Seleucid era = 162 BCE–161 BCE | Sabbatical year. Second year of Antiochus Eupator's reign. Judas Maccabeus lays siege to the garrison in the citadel at Jerusalem, with the Jewish runagates. [7] |
178 Seleucid era = 134 BCE–133 BCE | Sabbatical year. Ptolemy slays the brethren of John Hyrcanus. [8] |
271 Seleucid era = 41 BCE–40 BCE | Sabbatical year. Jerusalem captured by Herod and Sosius. [9] |
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We esteem him of good birth who hath learnt some wit by nature, or who at the very least learneth from other men's observations. But he is both kith and kin to the rustic, nay, to the boorish man, if he scorns wisdom from those who have it.
Jewish etiquette (in Yemen)
Peace. [Note 1]
“ | The eye and the heart are two abettors to the crime. | ” |
— Yitzhak ben Eleazar, Jerusalem Talmud ( Berakhot 1:5) [12] |
Ethical maxims contained in the Jerusalem Talmud are scattered and interspersed in the legal discussions throughout the several treatises, many of which differing from those in the Babylonian Talmud. [13]
A sense of higher purpose and of morals, translated in good etiquette and cultural upbringing.
“ | Just as wisdom has made a crown for one's head, so, too, humility has made a sole for one's foot. | ” |
— Yitzhak ben Eleazar, Jerusalem Talmud ( Shabbat 8b) [14] |
Testing [15]{{refn|group=Note|"In spite of the complicated legal, political, and human rights situation in the West Bank, it remains home to some important archaeological and spiritual sites – holy to Muslims, Jews, and Christians. The West Bank also encompasses significant, ancient biblical cities such as Jericho, Bethlehem, Hebron, and Nablus, alongside more modern cities like Ramallah and Ariel." [16]
The
Zenon Papyri (mid 3rd-century BCE) mentions 'a certain estate belonging to Apollonius in Βαιτανατα (= Beth-anath), a way-stop along the route traveled by the Zenon party as it passed through ancient Palestine.
[17]
[18] In the 2nd-century CE, Beth-Anath was considered a borderline village, inhabited by both Jews and Gentiles.Cite error: A <ref>
tag is missing the closing </ref>
(see the
help page).
[19]
Simon bar Giora originally built himself a stronghold in the village of Nain, encompassing it with a wall for defense. See. [20] He also made use of caves in the valley of Pharan (now the upper Wadi Qelt) to store grain and other provisions taken as spoils. [21]
ספר שבחי ירושלים : בו מבואר כל ערי הקודש והמחוזות ... והקברות אשר שם ספונים האבות ... ושאר קדושים ... דברי ... ר' חיים וויטאל ממה שקיבל מרבו האר"י ... ונוסף לזה מסעות רב גדול [רבי משה בסולה] ... בשנת א'ר'פ'א' בכל סביבות
"כמו שנדפס בליוורנו".
p. 385 in The Targum to Canticles according to Six Yemen MSS., by Raphael Hai Melamed: "The Babylonian supralinear punctuation first became known to the Western world in 1839, which had only known the sublinear Tiberian system."
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(in Hebrew) – via
Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, and the archaeological record testifies to little Jewish presence until the Byzantine era, in En Gedi. This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destructionISBN 978-0-19-955448-5
Judea (Roman province)
According to Jewish historian, Josephus, Judea was settled by several ethnic groups, often which led to conflicts between them. While Jerusalem was principally inhabited by Jews, until they were expelled from the city by Hadrian, [1] Caesarea Maritima had a mixed population of Grecians, Syrians, and Jews. The Tyrians had supplanted the local Jewish population of Gaba, near Mount Carmel, and as early as the 2nd-century BCE had also settled in Kedesh of Naphtali. Since [...] BCE, the Idumeans had been made proselytes to the Jewish religion, and chiefly inhabited the region south and southwest of Jerusalem.[ citation needed] Nabateans (Arabs) are believed to have settled in regions [...], as well as Phoenicians along the coastal regions of Judea. Syrians inhabited the cities of Hippos, Gadara and Beit Shean.
Theophrastus' Enquiry into Plants (Historia Plantarum) mentions the smooth wood of the Arbutus being used in his day for making spindles.
As the inscription was unreadable at first due to the deposits, Professor Archibald Sayce was the first to make a tentative reading, and later the text was cleaned with an acid solution making the reading more legible. The inscription contains 6 lines, of which the first is damaged. The words are separated by dots. Only the word zada on the third line is of doubtful translation—perhaps a crack or a weak part.
The letter reads: [2]
The inscription hence records the construction of the tunnel; according to the text the work began at both ends simultaneously and proceeded until the stonecutters met in the middle. However, this idealised account does not quite reflect the reality of the tunnel; where the two sides meet is an abrupt right angled join, and the centres do not line up. It has been theorized that Hezekiah’s engineers depended on acoustic sounding to guide the tunnelers and this is supported by the explicit use of this technique as described in the Siloam Inscription. The frequently ignored final sentence of this inscription provides further evidence: "And the height of the rock above the heads of the laborers was 100 cubits." This indicates that the engineers were well aware of the distance to the surface above the tunnel at various points in its progression. [3]
Ab Isda of Tyre
Ab Ḥisda [Isda] of Tyre (Abū'l-Ḥasan aṣ-Ṣūrī) (end of 11th-century), also known by his kunya ابو الحسن (Abu'l Ḥasan), to whom the authorship of the first (original) Samaritan Arabic translation is attributed, is the author of the كتاب الطباخ (Kitāb aṭ-Ṭabbāḫ) [see: JRUL Sam. codex 9A], the famous polemic treatise against Judaism, Christianity, Islam and Karaism. A certain number of prayers are also ascribed unto him. A Companion to Samaritan Studies, edited by Alan David Crown, Reinhard Pummer, Abraham Tal
If a man was served a hot drink or cold drink, it is considered gluttonous and rude to guzzle down one's drink in one swooping manner. Rather, for hot drinks he drinks it intermittently, at least in three intermittent gulps; in cold drinks, in at least four. [15]
Ethnographer Shelomo Dov Goitein has noted how the Yemenite Jewish modes of speech are a common heritage of all of Israel, the Jewish nation of old. [16]
In Jewish law, persons were permitted to venture beyond their city no further than a Sabbath day's limit (2,000 cubits).
[17] The Talmud defines a day's journey for a man of medium gait as ten
parasangs, or 80,000 ells.
[18]
Year 1800
since the creation of the world,
according to the traditional count. |
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According to the Machzor Katan, the 19-year
(Metonic) cycle used to keep the Hebrew calendar
aligned with the solar year:
|
According to the Machzor Gadol, a 28-year
solar cycle used to calculate the date to recite
Birkat Hachama, a blessing on the sun:
|
The radian is the angle subtended by an arc of a circle that has the same length as the circle's radius.
4 grams ( convert: unit mismatch)
120 litres (130 US qt)
2 ounces ( convert: unit mismatch)
58 dunums (14 acres)
1,000 feet (300 m)
100 kilograms (220 lb)
34.96 grams (0.0771 lb)
160 feet (49 m)
133 feet (41 m)
54 yards (49 m)
280 °F (138 °C)
2.6 miles (4.2 km)
500 cubic metres (500,000 L)
296.75 kilograms (654.2 lb)
11.2 kilometres (7.0 mi)
60 centimetres (24 in)
54 centimetres (21 in)
533 metres (1,749 ft)
955 metres (3,133 ft)
3.09 metres (10.1 ft)
552 metres (1,811 ft)
3.1 metres (10 ft)
751 metres (2,464 ft)
422 metres (1,385 ft)
Biblical Hebrew | Mishnaic Hebrew | English Translation | Modern Hebrew |
---|---|---|---|
לביבות | סופגנין | fritters | סופגניות; זלאביא |
קיץ | דבילה | fig cakes | תאנים |
כף | כף לוקטי קוצים [19] | glove | כפפה |
חוג | פרגל [20] | compass; caliper | מחוגה |
אצילי ידי [21] | מרפק [22] | elbow | מרפק |
בדולח [23] | מרגליתא | pearl | פנינה |
חציר | קפלוט | leeks | כרשינין; כרתי |
![]() | This user has uploaded 42 images (at last check) to Wikimedia Commons. |
As of October 1948 [update] inhabitants of Bayt Nattif had engaged in at least two clashes against British forces; one in Wadi ‘Amr and the other in Wadi al-Miṣr (Wadi al-ḥimār). [24] According to a different eye-witness, when the villagers were expelled from the village on the night of Monday, 15 October, 1948, the Jordanian army and the Egyptian and Sudanese militias who were sent to defend the village also went out with them. The villagers at first went to nearby Khirbet Um al-Rus, where they stayed for three consecutive days, before venturing elsewhere. [25]
According to Diego de Landa Calderon (1524 - 1579), the city was abandoned following the country's conquest and enslavement by the Mexica Indians, when a certain chieftain of the Yucatecan nation, who coveted the wealth and riches of the Mexica, betrayed his people to a Mexican garrison in circa 1441, sent by the kings of Tabasco and Xicalango. [26] This triggered a civil war which saw most of the chieftain's family killed.
Literary sources bearing on the history of the village, from the Byzantines to the Arab conquest in 636 under Caliph Omar to the Egyptian conquest in 969 [27] and the Seljuk Turk conquest in 1087, are virtually non-existent. Likewise, no records exist of the village from the long period of foreign conquests (1099 – 1516), until the rise of the Ottoman Empire. [28] In 1596, Bayt Nattif was listed among villages belonging to the Jerusalem (Quds) administrative district (Liwā`) in a tax ledger of the "countries of Syria" (wilāyat aš-Šām) and which lands were then under Ottoman rule. During that year, Bayt Nattif was inhabited by one-hundred and four Muslim households. The Turkish authority levied a 13.3% taxation on agricultural products produced by the villagers (primarily on wheat, barley, olives, sesame seeds and grapes, among other fruits), besides a marriage tax and supplement tax on goats and beehives. Total revenues accruing from the village of Bayt Nattif for that year amounted to 12000 akçe. [29]
“They count by fives up to twenty, by twenties to a hundred and by hundreds to four-hundred; then by 400's up to 8000. This count is much used in merchandising the cacao. They have other very long counts, extended to infinity, counting twenty times 8000, or 160,000; then they multiply this 160,000 again by twenty, and so on until they reach an uncountable figure. They do all their counting on the ground or a flat surface.” [30] [a]
—Diego de Landa, 16th century
1.62 centimetres (0.64 in)
In a Judeo-historic context, the land whereon lies Bayt Nattif and the adjacent cities of Adullam, Socho, Yarmuth, Azekah (now ruins) and Zenoah fell to the tribe of Judah in circa 1258 BCE, when the country's borders were delineated and divided by lot to the 12 tribes of Israel, excluding the tribe of Levi. [32] Subsequently, during the post- Canaanite era, the region was settled by families of the Tribe of Judah, who then took possession of the cities and rebuilt them. [33] [34] Such was the condition until the Israelite tribes were expelled from the land under the Nebuchadnezzar's army in the 5th century BCE.
This user is interested in Exoplanetology. |
The Hebrew noun "lion" ( Hebrew: אֲרִי), when written with the definite article "the" (Heb. = ה), is written as: [the lion ⇒ הָאֲרִי] Error: {{Lang-xx}}: text has italic markup ( help). So, too, the word "man" ( Hebrew: אָדָם), when written with the definite article "the" (Heb. = ה), is written as: [the man ⇒ הָאָדָם] Error: {{Lang-xx}}: text has italic markup ( help). Since neither of these Hebrew nouns begin with a regular consonant, but rather with an aleph, the vowel qametz is used in the definite article "the" (Heb. = ה).
However, if in either case one wanted to say, "like the lion," or "like the man," they do not write in Hebrew three separate cases: the preposition, "like" + the definite article, "the" + the noun, "lion" – as in: כהארי or like in כהאדם. Rather, the definite article "the" (Heb. = ה) falls off and its vowel is carried over and inserted within the preposition, "like" (כָּ), so that the word is written as: כָּאֲרִי (Ps. 22:16; Isa. 38:13) or כָּאָדָם. [35] If one intended to say either of these nouns without the definite article "the", as in "like a lion" ⇒ כַּאֲרִי (Num. 24:9) or "like a man" ⇒ כְּאָדָם (Ps. 82:7), the vowel shewa is the regular vowel that is used in the preposition, excepting when the first letter of any noun begins with a shewa or ḥataf-pataḥ or ḥataf-segol, in which cases the vowel used in the preposition is different. If the first letter of the noun begins with a ḥataf-pataḥ or a ḥataf-segol, the vowel pataḥ is used in the preposition, as in: כַּאֲרִי. If the the first letter of the noun begins with a shewa, the vowel ḥirik is used in the preposition, as in לִשְׁלֹמֹה. The reason being for this anomaly is that two shewas at the beginning of a word are never written one after the other.
Miriam Makeba - Mas Que Nada
Miriam Makeba - Mama Afrika
The above rules are also true of the prepositions, "to" (ל) and "in" (ב), namely, the definite article "the" (heb. = ה) falls off while its vowel designation is inserted in the preposition used before the noun.
In normal cases where a noun begins with a consonant (not an "aleph" or an "ayin"), if the first letter (consonant) of that noun had the vowel symbol "shewa" assigned to it, as in: שְׁלֹמֹה (Solomon), the preposition "like" (as in "like Solomon"), would be written with the vowel ḥirik, as in: כִּשְׁלֹמֹה. That is, the preposition (כ) takes on a vowel known as a ḥirik. This is only true whenever a given noun has assigned to its first letter a shewa. Compare, for example, the word, "unto Solomon" (Heb. לִשְׁלֹמֹה) in Song of Songs 1:1.
If the noun had as its first letter a consonant that was written with any other vowel symbol other than a "shewa" (e.g. פּוֹעֵל ⇒ labourer, or פֶּרֶד ⇒ mule), the preposition "like" (כ) is written with a "patach," as in כַּפּועֵל or כַּפֶּרֶד, whenever the intent is to say, "like the labourer" or "like the mule." If, on the other hand, a person simply wanted to say, "like a labourer," or "like a mule," he would say: כְּפוֹעֵל or כְּפֶרֶד (cf. Ps. 32:9).
Now the only reason in the case of this word "lion" (ארי) we write a qamatz (כָּ) in the preposition which precedes the word, as in: כָּאֲרִי, and not a pataḥ (כַּ), as in: כַּאֲרִי, is because of the letter aleph in the noun, which is an exception to the rule. Had the letter been a consonant, the preposition (כ) would have also carried a pataḥ. But since the noun begins with the letter aleph, and has rather the same function as a vowel itself, the preposition (כ) must always be written with a qamatz.
In the construction of verbal and nominal sentences (nominal suffixes), the Yemenites still follow the conventions of biblical grammar when reading rabbinic literature of similar constructs. For example, in biblical grammar, the past-tense of the verb (feminine gender), “chastise,” is יסרה. However, when the need is to say, “she chastised him” – verb + object = יסרה אותו, the two words are joined together in Hebrew as יסרתו, as in the biblical verse, “whom his mother had chastised” ( Hebrew: אשר יסרתו אמו, asher yissaratū immo). [36] The feminine suffix ה is dropped, and is replaced by תו after the stem of the word. Similarly, … [37]
1.67 kilograms (3.7 lb)
12 miles (20 km)
8.8 miles (14.1 km)
14.1 kilometres (14,100 m)
48–60 centimetres (19–24 in)
1.62 metres (5.3 ft)
46,200 feet (14,100 m)
Sa'id (Saadia) ben David al-Adani ( Hebrew: סעיד בן דוד אלעדני) was a 15th- century Yemenite Jewish rabbi, eminent scholar and exegete of the Bible who travelled outside of Yemen, visiting places such as Damascus as early as 1473 and Safed about ten years before the Spanish expulsion from Spain. While in Syria, he journeyed as far as Aleppo where he wrote of his impressions of the Aleppo Codex. He compiled one of the earliest commentaries on Maimonides' code of Jewish law, of which only the treatises known as Hil. Kiryat Shema, Berakhot, Tefillah and Birkath Cohanim have survived. [38] A prolific writer, he is said to have composed some 25 books, and is considered one of the greatest Yemenite Jewish scholars and philosophers of the fifteenth century.
Schürer was born in Augsburg. After studying at Erlangen, Berlin and Heidelberg from 1862 to 1866, he became in 1873 professor extraordinarius at Leipzig and eventually (1895) professor ordinarius at Göttingen. In 1876 he founded and edited the Theologische Literaturzeitung, which he edited with Adolf Harnack from 1881 to 1910. He died after a long illness in 1910 in Göttingen. In 1483 Sa'id departed Damascus for Safed. 1486, he copied in Safed a commentary written by Rabbi Moshe ben Yehoshua of Narbonne on Maimonides' Guide for the Perplexed, a manuscript now held at the Biblioteque Nationale of Paris.
His other works include:
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Robert Lanza and Consciousness
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Dr. Robert Lanza, in his book Biocentrism, alludes to Intelligent Design without mentioning it. He undertook the tremendous task of explaining consciousness in all that pertains to those things in our cosmos, or what is another way of saying a Rational Being and, by extension, Intelligent Design: “In the last few decades, there has been considerable discussion of a basic paradox in the construction of the universe as we know it. Why are the laws of physics exactly balanced for animal life to exist? For example, if the Big Bang had been one-part-in-a-million more powerful, it would have rushed out too fast for the galaxies and life to develop. If the strong nuclear force were decreased 2 percent, atomic nuclei wouldn’t hold together, and plain-vanilla hydrogen would be the only kind of atom in the universe. If the gravitational force were decreased by a hair, stars (including the Sun) would not ignite. These are just three of just more than two hundred physical parameters within the solar system and universe so exact that it strains credulity to propose that they are random – even if that is exactly what standard contemporary physics boldly suggests.” |
One more thing: I wish to call your attention to the fact that when our co-editor, my disputant in this case, first started editing Bayt Nattif, she complained that the article was "unbalanced," in that it initially portrayed only the Jewish history of the village. See complaint. I then made every effort to give the article more balance by researching its Arab history. Most of the Arab history entries in that article were made by me, as the history will prove. I have taken every effort to meet the demands of balance, just as she called-out for. Now, it seems that the tide has changed. She does not seem to be comfortable when mentioning Israelite history. I have noticed that this seems to be the case in other articles as well. See edit (delete), where she claimed that the particular sentence mentioning Israelite history for the town was "unsourced." After I had put the source in, she decided to let it stand.
If I might ask your indulgence for just this once, please, if you can interject here, God bless you. As you can see by the source, in chapter 6 ("Blocking a Return") of the book, "The Birth of the Palestinian Refugee Problem Revisited", p. 341, where Benny Morris writes: "These processes were the gradual destruction of the abandoned Arab villages, the cultivation or destruction of Arab fields and the share-out of Arab lands to Jewish settlements, the establishment of new settlements, on abandoned lands and sites and the settlement of Jewish immigrants in empty Arab housing in the countryside and in urban neighborhoods. Taken together, they assured that the refugees would have nowhere, and nothing to return to" (end quote), it is clear by these presents that he is referring to abandoned Arab villages that were destroyed. So, it is important to use the words "abandoned Arab villages" in the article Bayt Nattif, instead of "conquered Arab villages" as used by our co-editor, for the simple reason that the words, "conquered Arab villages," leave the reader with the impression that the towns' inhabitants were still present in the towns when their houses were destroyed. Can you make the desired change in the edit for the sake of accuracy?
Yihya Bashiri Yihya Bashiri (15[...] - 1661), Jewish Rabbi and scribe, was one of the greatest Yemenite scholars who ever lived and unto whom is ascribed one of the greatest miracles ever worked in Yemen. By profession, he was a scrivener of documents and books, by which he procured a livelihood. He is also said to have possessed a field ...
Yihya Bashiri was a prolific copyist of Hebrew manuscripts, although he himself is known to have written only a few books. One of his works, "Havatzeleth Hasharon," treats on biblical orthography.
William Paley's watch analogy
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![]() William Paley’s watch analogy uses a basic argument which would have us consider the intricacies of a pocket-watch; all the fine components working together to produce movement. Most would agree that our universe and planet, or, for that matter, the human body itself, is far more intricate and complex in their design. Now if the earth’s existence was random, or man’s existence was random, meaning, the universe was fine-tuned to promote life on earth after many years of evolution, is it conceivable that in 4.6 billion years a pocket-watch could have ever evolve? Its probability is finitely remote. Yet, the human body is far more complex and intricate than our common pocket-watch! This kind of analogy is called an A Fortiori (an inference from minor to major premise) showing how it strains credulity to think that our own complex human form can evolve of itself in 4.6 billion years or more. If a pocket-watch cannot evolve, which is far less complex than our bodies, how much more then is it impossible for our planet and universe and our bodies to have evolved without a Designer! According to the book, Evidence and Evolution, by Elliott Sober (Cambridge University Press 2008), p. 120, Paley writes in Chapter 15 of his book Natural Theology, that "the eyes are so placed as to look in the direction in which the legs move and the hands work." The obvious explanation, Paley says, is intelligent design. This is because the alternative explanation is chance; if the direction in which our eyes point were "left to chance [...] there were at least three-quarters of the compass out of four to have erred in" (Paley 1809:269). |
Sir Isaac Newton
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![]() Sir Isaac Newton asked: “How came the bodies of animals to be contrived with so much art, and for what ends were their several parts? Was the eye contrived without skill in Opticks, and the ear without knowledge of sounds?...and these things being rightly dispatch’d, does it not appear from phænomena that there is a Being incorporeal, living, intelligent...?”
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demonstrate the two patterns:
strong | weak | |||
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singular | plural | singular | plural | |
nom/acc | engel | engles | name | namen |
gen | engles | engle | namen | namen(e) |
dat | engle | engle(n) | namen | namen |
Notes:
|
The Yemenite Manuscript of Maimonides' Mishneh Torah |
---|
(Seder Ahavah, H. Sefer Torah, ch. 8, Sefer Vayiqra)
"...וידבר דזה קרבן, וידבר דדבר אל אהרן, וזאת תורת האשם, וזאת תורת זבח, וידבר דדבר אל בני ישראל, וידבר דקח את אהרן, כולן פתוחות, והן שש." |
[Translation]:
" 'And the Lord spake, [etc.]' which belongs to [the verse], 'This is the offering, [etc.]' (Lev. 6:12); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto Aaron, [etc.]' (Lev. 6:17); 'And this is the law of the guilt-offering, [etc.]' (Lev. 7:1); 'And this is the law of the sacrifice, [etc.]' (Lev. 7:11); `And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto the children of Israel, [etc.] [all suet, etc.]' (Lev. 7:22); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Take Aaron, [etc.]' (Lev. 8:1) – all of them are Open sections, and they are [altogether] six." |
Seder Ahavah, Hil. Sefer Torah, ch. 8, Sefer Vayiqra)
"...וידבר דזה קרבן. וידבר דדבר אל אהרן. וזאת תורת האשם. וזאת תורת זבח. וידבר דדבר אל בני ישראל המקריב. וידבר דקח את אהרן – כולן פתוחות והן שש." |
[Translation]:
" 'And the Lord spake, [etc.]' which belongs to [the verse], 'This is the offering, [etc.]' (Lev. 6:12)'And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto Aaron, [etc.]' (Lev. 6:17); 'And this is the law of the guilt-offering, [etc.]' (Lev. 7:1); 'And this is the law of the sacrifice, [etc.]' (Lev. 7:11); 'And the Lord spake, [etc.]' which belongs to [the verse], `Speak unto the children of Israel, [etc.] He that offers, [etc.]' (Lev. 7:28); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Take Aaron, [etc.]' (Lev. 8:1) – all of them are Open sections, and they are [altogether] six." |
(Seder Zemanim, Hil. Hanukka, ch.3 vs.14)
|
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
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2 Samuel 5:7–9 joy OCLC 1140887617
frail friend منازل
Ruys, Tom; Corten, Olivier; Hofer, Alexandra, eds. (2018). The Use of Force in International Law: A Case-based Approach. Oxford: Oxford University Press. p. 836. ISBN 978-0-19-878435-7.
"In line with existing international law, only the United Nations Security Council could sanction the use of force against a sovereign state. Any other pretext or method to justify the use of force against an independent sovereign state is inadmissible and can only be interpreted as an aggression." - Vladimir Putin on going to war against Syria
Karm ( كرم) эᑊ૮ᐣᑎ।।।।।।।<|> simple drugs
Original: במערת העמוד של שני הפתחין צופא מזרח בפתח הצפוני חפור אמות שלוש שם קלל בו ספר אחד תחתו ככ ॥ᑎᑎ]
Robinson's Biblical Researches, vol. 1 (1841)
"Jerusalem" by Charles Warren and Claude R. Conder, Survey of Western Palestine London: Palestine Exploration Fund (1884), pp. 187–193
Edward Robinson's Index of Arabic names
slate>בית ישראל</translate>
This is a test
בג״ד כפ״ת
(Arabic:لِسانُ الثَّور)
Japanese mordant used on safflower dye pigment [1]
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link)...When Robert North discounts Josephus by saying that the historical year 'exhibits internal inconsistencies which invalidate their use for chronology', we do not agree. In fact, North goes on to even stronger language: 'It should be abundantly clear that the sabbath year dates of Josephus are either palpably incommensurate, or else insolubly obscure'.
Struthia - Der sperlingsteich, gegenüber der Burg Antonia (im N.) Birket Israël oder Birket el Hejjeh" - Translation: "Struthia - The sparrow pool, opposite the Antonia Castle (in the north), [also called] Birket Israël or Birket el Hejjeh.
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link)[Notes that, according to S.D. Goitein, there are recorded some 1050 villages in Yemen where Jews formerly lived.]
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link)The Amarna Letters. Translated by William L. Moran. Baltimore, London: The John Hopkins University Press. 1992. p. 334. ISBN 0-8018-4251-4.
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link)Mugmar: They were accustomed to bring after the meal fragrant wood in a firepan for effusing a pleasant smell</ref>
ܒܘܩܠܛܢ buccallatum, soldiers' bread
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Sūfgenīn, such as dough whose batter is thin, and afterwards they fry it in oil, or cook it in water; such [pastry] is not called bread, and is exempt from the dough-offering, nor does one bless over it 'He who brings forth bread from the earth,' but rather "[Blessed are you] who creates different kinds of foods,' [etc.]
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link)The names of the settlements were mostly determined at different times by the 'Names Committee for the Settlements,' under the auspices of the Jewish National Fund (est. 1925), while [other] names were added by the Government Naming Committee.
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help)In the description of the war of destruction, Josephus the son of Matityahu adds details about the Acra [fortress], as it was known in Jerusalem during those days. These excerpts, which we shall discuss more about later, identify the Acra at the end of the [Second] Temple period with the Lower City, that is to say, the southeastern hill of Jerusalem.
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link)Throughout this translation 'Sanctuary' represents Greek naos and denotes the central shrine, while 'Temple' represents hieron and includes the courts, colonnades, etc. surrounding the shrine.( OCLC 1170073907) (reprint)
It came to pass in the thirtieth year, etc. (Ezek. 1:1). It had been thirty years since a scroll of the house of the Lord was found in the fourth [month], on the fifth [day] of the month, etc. the word of the Lord came, etc. (ibid.). And I came to the exiles at Tel-abib, etc., and remained there astonished among them seven days (Ezek. 3:15)
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http://www.jewishencyclopedia.com/articles/8199-isaac-ben-melchizedek-of-siponto
The Jewish Encyclopedia cites the following bibliography: B. Zuckermann, Ueber Talmudische Gewichte und Münzen, Breslau, 1862; idem, Das Jüdische Maassystem und Seine Beziehungen zum Griechischen und Römischen, in Breslauer Jahresbericht, ib. 1867; Scheftel, 'Erek Millin, Berdychev, 1905. [2] [3]
Add to the article Jaba', Haifa Subdistrict. The natural place for this edit seems to me to be in the sub-section "Classic era," simply continuing where the last editor left off:
Part of a series on |
Jewish culture |
---|
![]() |
test
Year | Event |
---|---|
150 Seleucid era = 162 BCE–161 BCE | Sabbatical year. Second year of Antiochus Eupator's reign. Judas Maccabeus lays siege to the garrison in the citadel at Jerusalem, with the Jewish runagates. [7] |
178 Seleucid era = 134 BCE–133 BCE | Sabbatical year. Ptolemy slays the brethren of John Hyrcanus. [8] |
271 Seleucid era = 41 BCE–40 BCE | Sabbatical year. Jerusalem captured by Herod and Sosius. [9] |
both places
only you
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who?]
this is a test
We esteem him of good birth who hath learnt some wit by nature, or who at the very least learneth from other men's observations. But he is both kith and kin to the rustic, nay, to the boorish man, if he scorns wisdom from those who have it.
Jewish etiquette (in Yemen)
Peace. [Note 1]
“ | The eye and the heart are two abettors to the crime. | ” |
— Yitzhak ben Eleazar, Jerusalem Talmud ( Berakhot 1:5) [12] |
Ethical maxims contained in the Jerusalem Talmud are scattered and interspersed in the legal discussions throughout the several treatises, many of which differing from those in the Babylonian Talmud. [13]
A sense of higher purpose and of morals, translated in good etiquette and cultural upbringing.
“ | Just as wisdom has made a crown for one's head, so, too, humility has made a sole for one's foot. | ” |
— Yitzhak ben Eleazar, Jerusalem Talmud ( Shabbat 8b) [14] |
Testing [15]{{refn|group=Note|"In spite of the complicated legal, political, and human rights situation in the West Bank, it remains home to some important archaeological and spiritual sites – holy to Muslims, Jews, and Christians. The West Bank also encompasses significant, ancient biblical cities such as Jericho, Bethlehem, Hebron, and Nablus, alongside more modern cities like Ramallah and Ariel." [16]
The
Zenon Papyri (mid 3rd-century BCE) mentions 'a certain estate belonging to Apollonius in Βαιτανατα (= Beth-anath), a way-stop along the route traveled by the Zenon party as it passed through ancient Palestine.
[17]
[18] In the 2nd-century CE, Beth-Anath was considered a borderline village, inhabited by both Jews and Gentiles.Cite error: A <ref>
tag is missing the closing </ref>
(see the
help page).
[19]
Simon bar Giora originally built himself a stronghold in the village of Nain, encompassing it with a wall for defense. See. [20] He also made use of caves in the valley of Pharan (now the upper Wadi Qelt) to store grain and other provisions taken as spoils. [21]
ספר שבחי ירושלים : בו מבואר כל ערי הקודש והמחוזות ... והקברות אשר שם ספונים האבות ... ושאר קדושים ... דברי ... ר' חיים וויטאל ממה שקיבל מרבו האר"י ... ונוסף לזה מסעות רב גדול [רבי משה בסולה] ... בשנת א'ר'פ'א' בכל סביבות
"כמו שנדפס בליוורנו".
p. 385 in The Targum to Canticles according to Six Yemen MSS., by Raphael Hai Melamed: "The Babylonian supralinear punctuation first became known to the Western world in 1839, which had only known the sublinear Tiberian system."
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(in Hebrew) – via
Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, and the archaeological record testifies to little Jewish presence until the Byzantine era, in En Gedi. This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destructionISBN 978-0-19-955448-5
Judea (Roman province)
According to Jewish historian, Josephus, Judea was settled by several ethnic groups, often which led to conflicts between them. While Jerusalem was principally inhabited by Jews, until they were expelled from the city by Hadrian, [1] Caesarea Maritima had a mixed population of Grecians, Syrians, and Jews. The Tyrians had supplanted the local Jewish population of Gaba, near Mount Carmel, and as early as the 2nd-century BCE had also settled in Kedesh of Naphtali. Since [...] BCE, the Idumeans had been made proselytes to the Jewish religion, and chiefly inhabited the region south and southwest of Jerusalem.[ citation needed] Nabateans (Arabs) are believed to have settled in regions [...], as well as Phoenicians along the coastal regions of Judea. Syrians inhabited the cities of Hippos, Gadara and Beit Shean.
Theophrastus' Enquiry into Plants (Historia Plantarum) mentions the smooth wood of the Arbutus being used in his day for making spindles.
As the inscription was unreadable at first due to the deposits, Professor Archibald Sayce was the first to make a tentative reading, and later the text was cleaned with an acid solution making the reading more legible. The inscription contains 6 lines, of which the first is damaged. The words are separated by dots. Only the word zada on the third line is of doubtful translation—perhaps a crack or a weak part.
The letter reads: [2]
The inscription hence records the construction of the tunnel; according to the text the work began at both ends simultaneously and proceeded until the stonecutters met in the middle. However, this idealised account does not quite reflect the reality of the tunnel; where the two sides meet is an abrupt right angled join, and the centres do not line up. It has been theorized that Hezekiah’s engineers depended on acoustic sounding to guide the tunnelers and this is supported by the explicit use of this technique as described in the Siloam Inscription. The frequently ignored final sentence of this inscription provides further evidence: "And the height of the rock above the heads of the laborers was 100 cubits." This indicates that the engineers were well aware of the distance to the surface above the tunnel at various points in its progression. [3]
Ab Isda of Tyre
Ab Ḥisda [Isda] of Tyre (Abū'l-Ḥasan aṣ-Ṣūrī) (end of 11th-century), also known by his kunya ابو الحسن (Abu'l Ḥasan), to whom the authorship of the first (original) Samaritan Arabic translation is attributed, is the author of the كتاب الطباخ (Kitāb aṭ-Ṭabbāḫ) [see: JRUL Sam. codex 9A], the famous polemic treatise against Judaism, Christianity, Islam and Karaism. A certain number of prayers are also ascribed unto him. A Companion to Samaritan Studies, edited by Alan David Crown, Reinhard Pummer, Abraham Tal
If a man was served a hot drink or cold drink, it is considered gluttonous and rude to guzzle down one's drink in one swooping manner. Rather, for hot drinks he drinks it intermittently, at least in three intermittent gulps; in cold drinks, in at least four. [15]
Ethnographer Shelomo Dov Goitein has noted how the Yemenite Jewish modes of speech are a common heritage of all of Israel, the Jewish nation of old. [16]
In Jewish law, persons were permitted to venture beyond their city no further than a Sabbath day's limit (2,000 cubits).
[17] The Talmud defines a day's journey for a man of medium gait as ten
parasangs, or 80,000 ells.
[18]
Year 1800
since the creation of the world,
according to the traditional count. |
---|
|
According to the Machzor Katan, the 19-year
(Metonic) cycle used to keep the Hebrew calendar
aligned with the solar year:
|
According to the Machzor Gadol, a 28-year
solar cycle used to calculate the date to recite
Birkat Hachama, a blessing on the sun:
|
The radian is the angle subtended by an arc of a circle that has the same length as the circle's radius.
4 grams ( convert: unit mismatch)
120 litres (130 US qt)
2 ounces ( convert: unit mismatch)
58 dunums (14 acres)
1,000 feet (300 m)
100 kilograms (220 lb)
34.96 grams (0.0771 lb)
160 feet (49 m)
133 feet (41 m)
54 yards (49 m)
280 °F (138 °C)
2.6 miles (4.2 km)
500 cubic metres (500,000 L)
296.75 kilograms (654.2 lb)
11.2 kilometres (7.0 mi)
60 centimetres (24 in)
54 centimetres (21 in)
533 metres (1,749 ft)
955 metres (3,133 ft)
3.09 metres (10.1 ft)
552 metres (1,811 ft)
3.1 metres (10 ft)
751 metres (2,464 ft)
422 metres (1,385 ft)
Biblical Hebrew | Mishnaic Hebrew | English Translation | Modern Hebrew |
---|---|---|---|
לביבות | סופגנין | fritters | סופגניות; זלאביא |
קיץ | דבילה | fig cakes | תאנים |
כף | כף לוקטי קוצים [19] | glove | כפפה |
חוג | פרגל [20] | compass; caliper | מחוגה |
אצילי ידי [21] | מרפק [22] | elbow | מרפק |
בדולח [23] | מרגליתא | pearl | פנינה |
חציר | קפלוט | leeks | כרשינין; כרתי |
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As of October 1948 [update] inhabitants of Bayt Nattif had engaged in at least two clashes against British forces; one in Wadi ‘Amr and the other in Wadi al-Miṣr (Wadi al-ḥimār). [24] According to a different eye-witness, when the villagers were expelled from the village on the night of Monday, 15 October, 1948, the Jordanian army and the Egyptian and Sudanese militias who were sent to defend the village also went out with them. The villagers at first went to nearby Khirbet Um al-Rus, where they stayed for three consecutive days, before venturing elsewhere. [25]
According to Diego de Landa Calderon (1524 - 1579), the city was abandoned following the country's conquest and enslavement by the Mexica Indians, when a certain chieftain of the Yucatecan nation, who coveted the wealth and riches of the Mexica, betrayed his people to a Mexican garrison in circa 1441, sent by the kings of Tabasco and Xicalango. [26] This triggered a civil war which saw most of the chieftain's family killed.
Literary sources bearing on the history of the village, from the Byzantines to the Arab conquest in 636 under Caliph Omar to the Egyptian conquest in 969 [27] and the Seljuk Turk conquest in 1087, are virtually non-existent. Likewise, no records exist of the village from the long period of foreign conquests (1099 – 1516), until the rise of the Ottoman Empire. [28] In 1596, Bayt Nattif was listed among villages belonging to the Jerusalem (Quds) administrative district (Liwā`) in a tax ledger of the "countries of Syria" (wilāyat aš-Šām) and which lands were then under Ottoman rule. During that year, Bayt Nattif was inhabited by one-hundred and four Muslim households. The Turkish authority levied a 13.3% taxation on agricultural products produced by the villagers (primarily on wheat, barley, olives, sesame seeds and grapes, among other fruits), besides a marriage tax and supplement tax on goats and beehives. Total revenues accruing from the village of Bayt Nattif for that year amounted to 12000 akçe. [29]
“They count by fives up to twenty, by twenties to a hundred and by hundreds to four-hundred; then by 400's up to 8000. This count is much used in merchandising the cacao. They have other very long counts, extended to infinity, counting twenty times 8000, or 160,000; then they multiply this 160,000 again by twenty, and so on until they reach an uncountable figure. They do all their counting on the ground or a flat surface.” [30] [a]
—Diego de Landa, 16th century
1.62 centimetres (0.64 in)
In a Judeo-historic context, the land whereon lies Bayt Nattif and the adjacent cities of Adullam, Socho, Yarmuth, Azekah (now ruins) and Zenoah fell to the tribe of Judah in circa 1258 BCE, when the country's borders were delineated and divided by lot to the 12 tribes of Israel, excluding the tribe of Levi. [32] Subsequently, during the post- Canaanite era, the region was settled by families of the Tribe of Judah, who then took possession of the cities and rebuilt them. [33] [34] Such was the condition until the Israelite tribes were expelled from the land under the Nebuchadnezzar's army in the 5th century BCE.
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The Hebrew noun "lion" ( Hebrew: אֲרִי), when written with the definite article "the" (Heb. = ה), is written as: [the lion ⇒ הָאֲרִי] Error: {{Lang-xx}}: text has italic markup ( help). So, too, the word "man" ( Hebrew: אָדָם), when written with the definite article "the" (Heb. = ה), is written as: [the man ⇒ הָאָדָם] Error: {{Lang-xx}}: text has italic markup ( help). Since neither of these Hebrew nouns begin with a regular consonant, but rather with an aleph, the vowel qametz is used in the definite article "the" (Heb. = ה).
However, if in either case one wanted to say, "like the lion," or "like the man," they do not write in Hebrew three separate cases: the preposition, "like" + the definite article, "the" + the noun, "lion" – as in: כהארי or like in כהאדם. Rather, the definite article "the" (Heb. = ה) falls off and its vowel is carried over and inserted within the preposition, "like" (כָּ), so that the word is written as: כָּאֲרִי (Ps. 22:16; Isa. 38:13) or כָּאָדָם. [35] If one intended to say either of these nouns without the definite article "the", as in "like a lion" ⇒ כַּאֲרִי (Num. 24:9) or "like a man" ⇒ כְּאָדָם (Ps. 82:7), the vowel shewa is the regular vowel that is used in the preposition, excepting when the first letter of any noun begins with a shewa or ḥataf-pataḥ or ḥataf-segol, in which cases the vowel used in the preposition is different. If the first letter of the noun begins with a ḥataf-pataḥ or a ḥataf-segol, the vowel pataḥ is used in the preposition, as in: כַּאֲרִי. If the the first letter of the noun begins with a shewa, the vowel ḥirik is used in the preposition, as in לִשְׁלֹמֹה. The reason being for this anomaly is that two shewas at the beginning of a word are never written one after the other.
Miriam Makeba - Mas Que Nada
Miriam Makeba - Mama Afrika
The above rules are also true of the prepositions, "to" (ל) and "in" (ב), namely, the definite article "the" (heb. = ה) falls off while its vowel designation is inserted in the preposition used before the noun.
In normal cases where a noun begins with a consonant (not an "aleph" or an "ayin"), if the first letter (consonant) of that noun had the vowel symbol "shewa" assigned to it, as in: שְׁלֹמֹה (Solomon), the preposition "like" (as in "like Solomon"), would be written with the vowel ḥirik, as in: כִּשְׁלֹמֹה. That is, the preposition (כ) takes on a vowel known as a ḥirik. This is only true whenever a given noun has assigned to its first letter a shewa. Compare, for example, the word, "unto Solomon" (Heb. לִשְׁלֹמֹה) in Song of Songs 1:1.
If the noun had as its first letter a consonant that was written with any other vowel symbol other than a "shewa" (e.g. פּוֹעֵל ⇒ labourer, or פֶּרֶד ⇒ mule), the preposition "like" (כ) is written with a "patach," as in כַּפּועֵל or כַּפֶּרֶד, whenever the intent is to say, "like the labourer" or "like the mule." If, on the other hand, a person simply wanted to say, "like a labourer," or "like a mule," he would say: כְּפוֹעֵל or כְּפֶרֶד (cf. Ps. 32:9).
Now the only reason in the case of this word "lion" (ארי) we write a qamatz (כָּ) in the preposition which precedes the word, as in: כָּאֲרִי, and not a pataḥ (כַּ), as in: כַּאֲרִי, is because of the letter aleph in the noun, which is an exception to the rule. Had the letter been a consonant, the preposition (כ) would have also carried a pataḥ. But since the noun begins with the letter aleph, and has rather the same function as a vowel itself, the preposition (כ) must always be written with a qamatz.
In the construction of verbal and nominal sentences (nominal suffixes), the Yemenites still follow the conventions of biblical grammar when reading rabbinic literature of similar constructs. For example, in biblical grammar, the past-tense of the verb (feminine gender), “chastise,” is יסרה. However, when the need is to say, “she chastised him” – verb + object = יסרה אותו, the two words are joined together in Hebrew as יסרתו, as in the biblical verse, “whom his mother had chastised” ( Hebrew: אשר יסרתו אמו, asher yissaratū immo). [36] The feminine suffix ה is dropped, and is replaced by תו after the stem of the word. Similarly, … [37]
1.67 kilograms (3.7 lb)
12 miles (20 km)
8.8 miles (14.1 km)
14.1 kilometres (14,100 m)
48–60 centimetres (19–24 in)
1.62 metres (5.3 ft)
46,200 feet (14,100 m)
Sa'id (Saadia) ben David al-Adani ( Hebrew: סעיד בן דוד אלעדני) was a 15th- century Yemenite Jewish rabbi, eminent scholar and exegete of the Bible who travelled outside of Yemen, visiting places such as Damascus as early as 1473 and Safed about ten years before the Spanish expulsion from Spain. While in Syria, he journeyed as far as Aleppo where he wrote of his impressions of the Aleppo Codex. He compiled one of the earliest commentaries on Maimonides' code of Jewish law, of which only the treatises known as Hil. Kiryat Shema, Berakhot, Tefillah and Birkath Cohanim have survived. [38] A prolific writer, he is said to have composed some 25 books, and is considered one of the greatest Yemenite Jewish scholars and philosophers of the fifteenth century.
Schürer was born in Augsburg. After studying at Erlangen, Berlin and Heidelberg from 1862 to 1866, he became in 1873 professor extraordinarius at Leipzig and eventually (1895) professor ordinarius at Göttingen. In 1876 he founded and edited the Theologische Literaturzeitung, which he edited with Adolf Harnack from 1881 to 1910. He died after a long illness in 1910 in Göttingen. In 1483 Sa'id departed Damascus for Safed. 1486, he copied in Safed a commentary written by Rabbi Moshe ben Yehoshua of Narbonne on Maimonides' Guide for the Perplexed, a manuscript now held at the Biblioteque Nationale of Paris.
His other works include:
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Robert Lanza and Consciousness
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Dr. Robert Lanza, in his book Biocentrism, alludes to Intelligent Design without mentioning it. He undertook the tremendous task of explaining consciousness in all that pertains to those things in our cosmos, or what is another way of saying a Rational Being and, by extension, Intelligent Design: “In the last few decades, there has been considerable discussion of a basic paradox in the construction of the universe as we know it. Why are the laws of physics exactly balanced for animal life to exist? For example, if the Big Bang had been one-part-in-a-million more powerful, it would have rushed out too fast for the galaxies and life to develop. If the strong nuclear force were decreased 2 percent, atomic nuclei wouldn’t hold together, and plain-vanilla hydrogen would be the only kind of atom in the universe. If the gravitational force were decreased by a hair, stars (including the Sun) would not ignite. These are just three of just more than two hundred physical parameters within the solar system and universe so exact that it strains credulity to propose that they are random – even if that is exactly what standard contemporary physics boldly suggests.” |
One more thing: I wish to call your attention to the fact that when our co-editor, my disputant in this case, first started editing Bayt Nattif, she complained that the article was "unbalanced," in that it initially portrayed only the Jewish history of the village. See complaint. I then made every effort to give the article more balance by researching its Arab history. Most of the Arab history entries in that article were made by me, as the history will prove. I have taken every effort to meet the demands of balance, just as she called-out for. Now, it seems that the tide has changed. She does not seem to be comfortable when mentioning Israelite history. I have noticed that this seems to be the case in other articles as well. See edit (delete), where she claimed that the particular sentence mentioning Israelite history for the town was "unsourced." After I had put the source in, she decided to let it stand.
If I might ask your indulgence for just this once, please, if you can interject here, God bless you. As you can see by the source, in chapter 6 ("Blocking a Return") of the book, "The Birth of the Palestinian Refugee Problem Revisited", p. 341, where Benny Morris writes: "These processes were the gradual destruction of the abandoned Arab villages, the cultivation or destruction of Arab fields and the share-out of Arab lands to Jewish settlements, the establishment of new settlements, on abandoned lands and sites and the settlement of Jewish immigrants in empty Arab housing in the countryside and in urban neighborhoods. Taken together, they assured that the refugees would have nowhere, and nothing to return to" (end quote), it is clear by these presents that he is referring to abandoned Arab villages that were destroyed. So, it is important to use the words "abandoned Arab villages" in the article Bayt Nattif, instead of "conquered Arab villages" as used by our co-editor, for the simple reason that the words, "conquered Arab villages," leave the reader with the impression that the towns' inhabitants were still present in the towns when their houses were destroyed. Can you make the desired change in the edit for the sake of accuracy?
Yihya Bashiri Yihya Bashiri (15[...] - 1661), Jewish Rabbi and scribe, was one of the greatest Yemenite scholars who ever lived and unto whom is ascribed one of the greatest miracles ever worked in Yemen. By profession, he was a scrivener of documents and books, by which he procured a livelihood. He is also said to have possessed a field ...
Yihya Bashiri was a prolific copyist of Hebrew manuscripts, although he himself is known to have written only a few books. One of his works, "Havatzeleth Hasharon," treats on biblical orthography.
William Paley's watch analogy
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![]() William Paley’s watch analogy uses a basic argument which would have us consider the intricacies of a pocket-watch; all the fine components working together to produce movement. Most would agree that our universe and planet, or, for that matter, the human body itself, is far more intricate and complex in their design. Now if the earth’s existence was random, or man’s existence was random, meaning, the universe was fine-tuned to promote life on earth after many years of evolution, is it conceivable that in 4.6 billion years a pocket-watch could have ever evolve? Its probability is finitely remote. Yet, the human body is far more complex and intricate than our common pocket-watch! This kind of analogy is called an A Fortiori (an inference from minor to major premise) showing how it strains credulity to think that our own complex human form can evolve of itself in 4.6 billion years or more. If a pocket-watch cannot evolve, which is far less complex than our bodies, how much more then is it impossible for our planet and universe and our bodies to have evolved without a Designer! According to the book, Evidence and Evolution, by Elliott Sober (Cambridge University Press 2008), p. 120, Paley writes in Chapter 15 of his book Natural Theology, that "the eyes are so placed as to look in the direction in which the legs move and the hands work." The obvious explanation, Paley says, is intelligent design. This is because the alternative explanation is chance; if the direction in which our eyes point were "left to chance [...] there were at least three-quarters of the compass out of four to have erred in" (Paley 1809:269). |
Sir Isaac Newton
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![]() Sir Isaac Newton asked: “How came the bodies of animals to be contrived with so much art, and for what ends were their several parts? Was the eye contrived without skill in Opticks, and the ear without knowledge of sounds?...and these things being rightly dispatch’d, does it not appear from phænomena that there is a Being incorporeal, living, intelligent...?”
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demonstrate the two patterns:
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singular | plural | singular | plural | |
nom/acc | engel | engles | name | namen |
gen | engles | engle | namen | namen(e) |
dat | engle | engle(n) | namen | namen |
Notes:
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The Yemenite Manuscript of Maimonides' Mishneh Torah |
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(Seder Ahavah, H. Sefer Torah, ch. 8, Sefer Vayiqra)
"...וידבר דזה קרבן, וידבר דדבר אל אהרן, וזאת תורת האשם, וזאת תורת זבח, וידבר דדבר אל בני ישראל, וידבר דקח את אהרן, כולן פתוחות, והן שש." |
[Translation]:
" 'And the Lord spake, [etc.]' which belongs to [the verse], 'This is the offering, [etc.]' (Lev. 6:12); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto Aaron, [etc.]' (Lev. 6:17); 'And this is the law of the guilt-offering, [etc.]' (Lev. 7:1); 'And this is the law of the sacrifice, [etc.]' (Lev. 7:11); `And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto the children of Israel, [etc.] [all suet, etc.]' (Lev. 7:22); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Take Aaron, [etc.]' (Lev. 8:1) – all of them are Open sections, and they are [altogether] six." |
Seder Ahavah, Hil. Sefer Torah, ch. 8, Sefer Vayiqra)
"...וידבר דזה קרבן. וידבר דדבר אל אהרן. וזאת תורת האשם. וזאת תורת זבח. וידבר דדבר אל בני ישראל המקריב. וידבר דקח את אהרן – כולן פתוחות והן שש." |
[Translation]:
" 'And the Lord spake, [etc.]' which belongs to [the verse], 'This is the offering, [etc.]' (Lev. 6:12)'And the Lord spake, [etc.]' which belongs to [the verse], 'Speak unto Aaron, [etc.]' (Lev. 6:17); 'And this is the law of the guilt-offering, [etc.]' (Lev. 7:1); 'And this is the law of the sacrifice, [etc.]' (Lev. 7:11); 'And the Lord spake, [etc.]' which belongs to [the verse], `Speak unto the children of Israel, [etc.] He that offers, [etc.]' (Lev. 7:28); 'And the Lord spake, [etc.]' which belongs to [the verse], 'Take Aaron, [etc.]' (Lev. 8:1) – all of them are Open sections, and they are [altogether] six." |
(Seder Zemanim, Hil. Hanukka, ch.3 vs.14)
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יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |
יְרוּשַׁלְמִי | ולא | יְרוּשְׁלְמִי |