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2 Samuel 5:7–9 joy OCLC 1140887617

frail friend منازل‎

Collection of potsherds and loom weight taken from different ruins.
Pot handle and broken shard

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 https://www.youtube.com/watch?v=EYexgvZTj2w

Karm (كرم) эᑊ૮ᐣᑎ।।।।।।।<|> simple drugs

Wild emmer wheat (Triticum dicoccoides)

[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)

"The keepers of the mosque wished to persuade me that the water from the spring of the Hammam es-Shefa flowed into the cistern beneath the Sakharah."


Courses of stone seen on Temple Mount enclosure

scorpioid

slate>בית ישראל</translate>

Signpost of Givati Parking Lot

This is a test

Wikiquote has quotations related to Davidbena/sandbox.

בג״ד כפ״ת

2 Kings 25:27

OCLC 949045253

(Arabic:لِسانُ الثَّور)

Vladimir A. Shneyderova

Japanese mordant used on safflower dye pigment[1]

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(In this edition the Greek and Latin texts do not appear in parallel but in succession: first Latin, then Greek. The editor provides the material with references to biblical and other sources, without introductory notes and commentary)
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[Notes that, according to S.D. Goitein, there are recorded some 1050 villages in Yemen where Jews formerly lived.]

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  • Tsadoḳ, ʻAzriʼel, ed. (1992). ha-Tag' be-kheter Yiśraʼel (in Hebrew). Vol. 1. Bene-Beraḳ: Makhon No'am Yehudit. p. 188. OCLC 1086136740.
  • Tsafrir, Y. (1975). "The Location of the Seleucid Akra in Jerusalem". Revue Biblique. 82 (4). Peeters Publishers: 501–521. JSTOR 44089765.
  • Tsafrir, Y. (1980). "The Site of the Seleucid Akra in Jerusalem". Cathedra: For the History of Eretz Israel and Its Yishuv (in Hebrew). 14. Yad Izhak Ben Zvi: 18. JSTOR 23397343. 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.
  • Tsafrir, Y. (1986). "The Maps Used by Theodosius: On the Pilgrim Maps of the Holy Land and Jerusalem in the Sixth Century C. E.". Dumbarton Oaks Papers. 40. Dumbarton Oaks, Trustees for Harvard University: 129–145. doi:10.2307/1291534. JSTOR 1291534.
  • Ulrich, Eugene, ed. (2010). The Biblical Qumran Scrolls (Transcriptions and Textual Variants) (in Hebrew). Leiden: Brill. pp. 112–137. ISBN 978-90-04-18038-3. (Transcriptions for the Paleo-Hebrew Leviticus scroll)
  • Urbach, E.E. (1973). "Mishmarot and Ma'amadot". Tarbiẕ (A Quarterly for Jewish Studies) (in Hebrew). 42 (3–4). Jerusalem: Mandel Institute for Jewish Studies: 304–327. JSTOR 23593540.
  • van Praag, Esther (2007). "Jewish Silversmiths in Yemen". TEMA – Journal of Judeo-Yemenite Studies. Netanya: Association for Society and Culture.
  • Vilnai, Z. (1978). Ariel: Encyclopedia le-Yedi'at Ha-Aretz (in Hebrew). Vol. 8–10. Tel-Aviv: 'Am 'Oved. p. 2690. OCLC 14912218.
  • Vincent, H. (1898). "Une église à Oumm er Rous". Revue Biblique (in French). 7 (4). Leuven: Peeters Publishers: 611–615. JSTOR 44100398.
  • Wacholder, Ben Zion (1968). "Biblical Chronology in the Hellenistic World Chronicles". The Harvard Theological Review. 61 (3). Cambridge University Press, on behalf of the Harvard Divinity School: 451–481. JSTOR 1509158.
  • Wallerstein, Josue (1861). Scherirae Quae Dicitur Epistola (Interpretatione Lativa Advolationibus et Criticis et Exegeticis Instructa) (in Latin). Krotochini: B.L. Monasch. OCLC 876614004.
  • Wechsler, Michael G. (2021), "Tanḥum ben Joseph ha-Yerushalmi", in Norman A. Stillman (ed.), Encyclopedia of Jews in the Islamic World, Leiden: Brill, doi:10.1163/1878-9781_ejiw_SIM_0020940
  • Weinstock, Moshe Ya'ir, ed. (1990). Seder Olam Rabbah Ha-Shalem: Divrei ha-yamim miyamot adam harishon 'ad habayit hasheni (with commentary Yemot Olam) (in Hebrew). Vol. 1. Bene-Berak: Mishor. p. 429. OCLC 24066916. (reprinted in Jerusalem, 1962)
  • Wertheimer, Abraham Joseph, ed. (1988). Yalkut Midreshey Teiman - A Collection of Yemenite Midrashim on the Pentateuch (in Hebrew). Vol. 2. Jerusalem: Ktav-Yad Vesefer. p. 99. OCLC 924293889., s.v. Numbers 31:5
  • Widengen, G. (1963). "The Status of the Jews in the Sassanian Empire". Iranica Antiqua I: 142–143.
  • Williamson, G.A., ed. (1980). Josephus - The Jewish War. Middlesex, U.K.: The Penguin Classics. pp. 290 (note 2). OCLC 633813720. 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)
  • Wright, Quincy (1917). "Conflicts of International Law with National Laws and Ordinances". The American Journal of International Law. 11 (1). Cambridge University Press: 1–21. JSTOR 2187270.
  • Yaari, Abraham (1976). Masa'ot Eretz Yisrael (Travels of the Land of Israel: Jewish immigrants from the Middle Ages to the beginning of the days of the return to Zion) (in Hebrew). Tel-Aviv: Masadah. OCLC 123239422.
  • Yardeni, ʻAda (2000). Textbook of Aramaic, Hebrew and Nabataean Documentary Texts from the Judaean Desert and related material (in Hebrew). Jerusalem: Hebrew University of Jerusalem on behalf of the Ben-Ṣiyyon Dinur Center for the Study of Jewish History. pp. 155–159. OCLC 610669723.
  • Yavne'eli, Shemuel (1952). Journey to Yemen: On Mission by the Palestine Office of the Zionist Organisation in the years 1911-1912 (מסע לתימן : בשליחות המשרד הארץ ישראלי של ההסתדרות הציונית בשנות תרע"א-תרע"ב 1911-1912) (in Hebrew). Tel-Aviv: The Workers' Party of Israel. pp. 187–199. OCLC 233241891.
  • Yehudai Gaon (1999). A. Israel (ed.). Sefer Halachot Pesuḳot (in Hebrew). Jerusalem: Ahavat Shalom. p. 429. OCLC 42433185.
  • Yisrael Meir ha-Kohen (1971). "Maʼamar ṭohorat ha-mishpaḥah". Sefer Geder ʻOlam (in Hebrew). Israel: Sifrei Chofetz Chaim. (reprinted in 1974 by Eshkol publishers, Jerusalem OCLC 816512380)
  • Yitzhaki, Arieh [in Hebrew] (1980). "City of David (עיר דוד)". In Chaim Rubenstein (ed.). Israel Guide - Jerusalem (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 10. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. pp. 164–172. OCLC 745203905.
  • Yitzhaki, Arieh [in Hebrew] (1980). "Horbat Parwah – Synagogue of 'Rehob' (חורבת פרוה - בית-הכנסת של רחוב)". Israel Guide - Jerusalem (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 8. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. pp. 34–36. OCLC 745203905.
  • Yosef Hayyim (1986). Sefer Ben Ish Hai (Halachot) (in Hebrew). Jerusalem: Mercaz Ha-sefer. p. 218 (First Year). OCLC 64088621.
  • Yosef, O. (1986–1995). Responsa Yabia' Omer (Sefer Sheʼelot u-teshuvot Yabiʻa omer) (in Hebrew). Vol. 5. Jerusalem: Meʼor Yiśraʼel. OCLC 503662216.{{cite book}}: CS1 maint: date format (link)
  • Yosef, O. (2018). Sefer Ṭohorat ha-bayit (in Hebrew). Vol. 1–3. Jerusalem: Meʼor Yiśraʼel. OCLC 20658501.
  • Yosef Hayyim (1986). Sefer Ben Ish Ḥai (Halakhot) (in Hebrew). Jerusalem: Merkaz ha-sefer. p. 218 (1st year). OCLC 492903129. (reprinted in 1994)
  • Yu Huan (2004), "The Peoples of the West", Weilue 魏略, translated by John E. Hill (note 13) (This work, published in 429 CE, is a recension of Yu Huan's Weilue ("Brief Account of the Wei Dynasty"), the original having now been lost)
  • Zaharoni, M. [in Hebrew] (1978). Israel Guide - Lower Galilee and Kinneret Region (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 3. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. OCLC 745203905.
  • Zer, Rafael Isaac (2009). Rofé, A.; Segal, M.; Talmon, S.; Talshir, Z. (eds.). "Was the Masorete of the Aleppo Codex of Rabbanite or of Karaite Origin?". Textus - Studies of the Hebrew University Bible Project. 24. The Hebrew University, Magnes Press: 239–262. OCLC 761216587.
  • Zohary, M.; Davis, P.H. (1947). "New Plants from the Nearer East". Kew Bulletin. 2 (1). Springer on behalf of Royal Botanic Gardens, Kew: 89. JSTOR 4109508.
  • Zoldan, Yehuda [in Hebrew] (2019). "The king breaks through [a private fence] to pave a road – By the man, who is the son of Perez (מלך פורץ לו דרך : על יד איש בן פרצי)". Asif - Talmud and Halacha (Yearbook of the Hesder Yeshivas Association) (in Hebrew). 6. Yeshivat Hesder: 147–173.




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]


cubit

  • 517)
    Vineyards in the Elah valley
  • 518)
    Vineyard in the Elah Valley

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:

Archaeologist Benjamin Mazar, disputing this opinion, thought that Gaba of the Horsemen (Geba) (mentioned by Josephus in The Jewish War 3.3.1) ought to be identified with the ruin Ḫirbet el-Ḥârithîye (now Sha'ar HaAmakim), since in relation to Simonias, it better fits Josephus' description of Gaba / Gibea (Greek: Γάβα) in Vita § 24 being distant from Simonias 60 stadia (about 11 km.), in addition to the fact that in relation to Besara (Beit Shearim), Gaba / Gibea (Ḫirbet el-Ḥârithîye) stood at a distance of only 20 stadia (about 4 km.) from Besara, also in agreement with Josephus.[4][5][6] Victor Guérin thought that Sheikh Abreik was to be identified with Gaba of the Horsemen. In 1923, the German scholar Dalman proposed to identify the ancient town of Beit She‘arim at Jeida, today Ramat Yishay.


Part of a series on
Jewish culture

Hebrew

Judeo-Aramaic

Judeo-Arabic

Other Jewish diaspora languages

Jewish folklore

Jewish poetry

  • Other aspects

test

Sabbatical years of Second Temple period
(randomly mentioned by Josephus)
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 [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.

(Kiddushin 29a[10])

Jewish etiquette (in Yemen)

Peace.[Note 1]

Solomon's throne

Aphorisms in the Jerusalem Talmud

[edit]

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.


Early history

[edit]

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."

References

[edit]
  1. ^ "Traditional knowledge of rural Japan: "ubai", carbonized plum for color fixing mordant". Satoyama Library. 28 May 2018. Retrieved 28 June 2021.
  2. ^ Amar, Z. 2015, p. 5.
  3. ^ Prof. Shoucheng Zhang, Shoucheng Zhang: "Quantum Computing, AI and Blockchain: The Future of IT" on YouTube, Lecture at Google Corp. / June 2018, minutes 7:42 - ff.
  4. ^ Mazar (Maisler), B. (1957). Beth She'arim - Report on the Excavations during 1936–40 (in Hebrew). Vol. 1 (The Catacombs I–IV). Jerusalem: Israel Exploration Society. p. 19.; HUCA xxiv (1952/3), pp. 75–81; Avi-Yonah, M. (1940). Map of Roman Palestine. London: Oxford University Press. p. 38.
  5. ^ Cf. Josephus, Vita § 24
  6. ^ Dvorjetski, Esti (2009), "Between the Valley of Zebulun and the Valley of Jezreel: the Historical Geography of Geva-Geba-Gaba-Jaba'", Excavations of the Hellenistic site in Kibbutz Sha'ar-Ha'Amakim (Gaba) 1984-1998, Haifa: Zinman Institute of Archaeology: University of Haifa
  7. ^ Josephus, Antiquities 12.9.3 (12.362); I Maccabees VI. 49, 53
  8. ^ Josephus, Antiquities 13.8.1–2
  9. ^ Josephus, Antiquities 14.16.2.
  10. ^ Kiddushin 29a. קידושין כט א  (in Hebrew) – via Wikisource.{{citation}}: CS1 maint: numeric names: authors list (link)
  11. ^ Field (1875) s.v. Exodus 28:17, based on Jerome's testimony in Epist. LXIV ad Fabiolam, 16.
  12. ^ Pierre Hadot, Philosophy as a Way of Life, trans. Michael Chase. Blackwell Publishing, 1995.
    The Figure of Socrates, p. 147
  13. ^ Mielziner, M. (Moses), Introduction to the Talmud (3rd edition), New York 1925, p. xx
  14. ^ Pierre Hadot, Philosophy as a Way of Life, trans. Michael Chase. Blackwell Publishing, 1995.
    The Figure of Socrates, p. 147
  15. ^ Genevieve Belmaker, Israel & the West Bank: Including Petra, Avalon Publishing: Hachette UK, 2016
  16. ^ Belmaker, G. Israel & the West Bank: Including Petra
  17. ^ Jack Pastor, Land and Economy in Ancient Palestine, London 2013, note 47.
  18. ^ Stephen G. Wilson & Michel Desjardins, Text and Artifact in the Religions of Mediterranean Antiquity: Essays in honour of Peter Richardson, Canadian Corporation for Studies in Religion: Wilfrid Laurier University Press, Waterloo Ontario 2000, p. 121, ISBN 0-88920-356-3.
  19. ^ Taylor, Joan E. The Essenes, the Scrolls, and the Dead Sea. Oxford University Press. 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 destruction ISBN 978-0-19-955448-5
  20. ^ https://books.google.co.il/books?id=1MpJAQAAMAAJ&pg=PA360&lpg=PA360&dq=Nain,+valley+of+Pharan&source=bl&ots=CH1rVHMcRe&sig=6vh8j1tGP3bVYoEWjXszPJbZ_EY&hl=en&sa=X&ved=0ahUKEwj7moioneXbAhUqNOwKHdQiCN0Q6AEISDAE#v=onepage&q&f=false
  21. ^ For Wadi Faran, see Jerusalem Mission

Judea (Roman province)

1st-century CE demographics

[edit]

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.

Ma'abarat Beit Lid, near Pardesiyya, in 1950
Beit Shemesh as seen from Tzora (Zorah) mountain

Theophrastus' Enquiry into Plants (Historia Plantarum) mentions the smooth wood of the Arbutus being used in his day for making spindles.

Translation

[edit]

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]

From Shimon ben Cosiba unto Yeshaʿ ben Galgala and to the men of the Gader (or "fortress"), shalom. I call heaven to
my witness that I am fed-up with the Galileans that be with you, every man! [And] that I am resolved to put fetters
on your feet, just as I did to Ben ʿAflul.

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

Buhairet Tabariyyaⓘ

Ketubah from 1794, now at the Bezalel Academy of Arts and Design
  • If a person had bitten off a piece of bread from the sop he held in his hand, without eating it all, the same sop is never returned to the common dish (since, in doing so, he may cause others to be squeamish about eating from that common dish, where the bread which his mouth has bitten into is returned to the common dish).[4]
  • If a person happens to enter the house of another while he and his family are eating, it is customary for the householder to invite the guest to eat with them, even if he were not hungry. Normally, the guest politely refuses to dine with them, but if the homeowner insists, and after a show of deep sincerity, the guest is free to acquiesce and to dine with them.[5]
  • Whenever a man enters another's house, he never asks to be served food, but waits until he is invited by the householder.[6]
  • If a person happens to enter a house and sees its owner dining at a table, but there is only enough food to satisfy the owner himself, even though the owner should invite him to join in his meal, the guest customarily refuses to do so, since the meal is not sufficient for the two of them.[7]
  • Charity is always given to a needy person in secret, so as not to embarrass him publicly.[8]
  • The use of vulgar language is strongly looked down upon, and censored.[9]
  • Displays of public affection between a man and his wife are never shown openly, such as kissing, cuddling or walking hand-in-hand. All such affection is done strictly in private.[10]
  • If a Jewish man was ever asked about whether he had cohabited with his wife at night, or whether his wife would immerse in a ritual bath that night (so as to be permitted unto her husband), out of modesty it was customary for him to defer the question to a different topic, without answering the question.[11]
  • No one would enter the house of another without due announcement.[12] Typically, one knocks at the door before he enters, even if it were his own house – since by entering suddenly he might find the members of his household improperly dressed, etc.
  • If the guest was being escorted by the master of the house, it is customary that when entering the master's house, the master of the house enters first and the guest after him, and when leaving the house the guest leaves first and the master after him.[13]
  • Whenever a man is the guest of another man, it is common courtesy to yield to the wish of his host (e.g. when asked to dine with him, or whatever else that is virtuous).[14]

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]

Halacha

[edit]
Temple mount south wall2
Tel Aviv is located in Israel
Tel Aviv
Tel Aviv
Tel Aviv (Israel)


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.
  • This year has 384 days,
    making it a regular (כסדרה) year.
  • In 1800, Rosh Hashanah is on Tuesday,
    while Passover is on Saturday
According to the Machzor Katan, the 19-year (Metonic) cycle used to keep the Hebrew calendar aligned with the solar year:
  • This year is the 14th year of the 95th cycle.
    It is a leap 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:
  • This year is the 8th year of the 65th cycle.


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.
Elah Valley
Acre (Akko)
Sea of Galilee
Ashdod

As of October 1948 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)

Early history

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Purpose of Wikipedia

Tel Gezer - Archaeological site in Israel

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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This user is interested in Exoplanetology.

Certain rules of grammar

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On prepositions, the definite article ‘the’ and nouns

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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: {{Langx}}: 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: {{Langx}}: 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.

Crystal Lake, near Ouray, Colorado

Case endings (inflections)

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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 ben David Adeni

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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.

Ketuba from Yemen

Biography

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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.

Works

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His other works include:

  • Schleiermachers Religionsbegriff (1868)
  • Die Gemeindeverfassung der Juden in Rom (1879)

References

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  1. ^ Eusebius IV.6, citing Ariston of Pella
  2. ^ Papyrus from Murabba'at 43
  3. ^ Sound Proof
  4. ^ Tractate Derech Ereẓ Rabbah, chapter nine.
  5. ^ Peninei Halakha (Jewels of Halacha) (Hebrew)
  6. ^ Tractate Derech Ereẓ Rabbah, chapter eight.
  7. ^ Maimonides, Mishne Torah (Hil. Teshuvah 4:4)
  8. ^ Babylonian Talmud, Hagigah 5a
  9. ^ Babylonian Talmud, Shabbat 33a
  10. ^ Jerusalem Talmud, Hagigah 2:2 (end) (11b).
  11. ^ Babylonian Talmud, Baba Metzia 23b, Sanhedrin 97a (s.v. the story about R. Tabyomei whose wife was washing her hair prior to her immersion in the ritual bath); Shulhan Arukh (Hošen Mišpaṭ § 262:21)
  12. ^ "Never enter your house on a sudden! How much more, your neighbour's house!" – Babylonian Talmud, Pesahim 112a
  13. ^ Tractate Derech Ereẓ Rabbah, chapter four.
  14. ^ Tractate Derech Ereẓ Rabbah, chapter six (beginning).
  15. ^ Tractate Derech Ereẓ Rabbah, chapter eight.
  16. ^ Shelomo Dov Goitein, The Yemenites - History, Communal Organization, Spiritual Life, Jerusalem 1983, p. 269 (ISBN 965-235-011-7), citing Hanoch Yelon, in Lĕšonénu: A Journal for the Study of the Hebrew Language and Cognate Subjects (issue 3) (1931)
  17. ^ Aharon Halevi, Sefer ha-Chinukh, Eshkol publishers: Jerusalem, s.v. §24
  18. ^ Jewish Encyclopedia (1906), s.v. Weights and Measures
  19. ^ Mishnah Kelim 26:3
  20. ^ Mishnah Kelim 29:5
  21. ^ Ezekiel 12:18
  22. ^ Rabbi Hai Gaon, on Mishnah Ohelot 1:8
  23. ^ RSG's Judeo-Arabic translation of Gen.[...]
  24. ^ Based on the testimony of one of its citizens. See Bayt Nattif during the British Mandate (بيت نتيف في عهد الانتداب البريطاني).
  25. ^ Based on testimony in written account, entitled "Bayt Nattif - the destruction of the village and depopulation" (بيت نتيف - تدمير القرية وتهجير سكانها).
  26. ^ Yucatán Before and After the Conquest, by Diego de Landa.
  27. ^ Al-Muqaddasi the Arab geographer wrote in 985 CE about the hostelries, or wayfarers' inns, in the Province of Palestine, a country at that time listed under the topography of Syria, saying: “Taxes are not heavy in Syria, with the exception of those levied on the Caravanserais (Fanduk); Here, however, the duties are oppressive...” (See: Mukaddasi, Description of Syria, Including Palestine, ed. Guy Le Strange, London 1886, pp. 91, 37). The reference here being to the imposts and duties charged by government officials on the importation of goods and merchandise, the importers of which and their beasts of burden usually stopping to take rest in these places. Guards were stationed at every gate to ensure that taxes for these goods be paid in full, while the revenue therefrom accruing to the Fatimid kingdom of Egypt.
  28. ^ The sense here is to the occupation of the country under the Crusaders in 1099, and by Saladin in 1187, the Khwarizmian Turks in 1244, and the Mameluk rulers of Egypt in 1269. See: Supplement to Survey of Palestine (Notes compiled for the information of the United Nations Special Committee on Palestine - June 1947), Government Printer: Jerusalem 1947, p. 125
  29. ^ Hütteroth, Wolf-Dieter; Abdulfattah, Kamal (1977). Historical Geography of Palestine, Transjordan and Southern Syria in the Late 16th Century, Erlanger Geographische Arbeiten, Sonderband 5. Erlangen, Germany: Vorstand der Fränkischen Geographischen Gesellschaft, 1977, p. 114
  30. ^ [[#CITEREFDiego_de_Landa,_Spain16th_century|Diego de Landa, Spain & 16th century]].
  31. ^ Yucatan Before and After the Conquest, et al.
  32. ^ Jewish Encyclopedia: Joshua: Book of; Joshua 15: 33–36; year of conquest based on Seder Olam Rabbah (ed. M.D. Yerushalmi), chapter 11, Jerusalem 1971, pp. 39–40
  33. ^ Younger, p. 183
  34. ^ Josephus. The Jewish War. 02 – via PACE: Project on Ancient Cultural Engagement. Error: chunkid parameter is deprecated. Replace with sec. when using {{PACEJ}} Error: Wchapter parameter is deprecated. Replace with chap. when using {{PACEJ}}
  35. ^ Six Orders of the Mishnah (s.v. Mishnah Kila'im 8:5), vol. 1, Eshkol: Jerusalem 1978, p. 75 in Seder Zera'im.
  36. ^ Proverbs 31:1)
  37. ^ Whiston, William (1737): Josephus' The War of the Jews, translated by William Whiston
  38. ^ Commentary on the Mishneh Torah (Sefer Ahavah) Adani, Saadiah ben Daṿid [author]. Shelfmark: MS. Huntington 372.


[edit]
heמשתמש זה דובר עברית כשפת אם.


Robert Lanza and Consciousness
Robert Lanza in laboratory

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.

As you can see, the edits that were made by me this evening were undone by her. deletion of edits. See our continued discussion on this subject at the very bottom of the Talk Page.
I will most-likely refer the dispute to WP:Dispute resolution, as you suggested. In response to your last comment about the Book of Joshua not being a reliable source about history, here, in Israel, it is generally agreed by the academic circles that it is, indeed, a reliable source of early Israelite history. Although the author referred to in the WP article Book of Joshua does indeed cast doubt on the "single exodus" theory (from Egypt), Ann E. Killebrew (footnote # 4 in reference), she does, however, agree that there was an "Egyptian occupation of Canaan" in the thirteenth and twelfth centuries BCE, which dates - mind you - I have also mentioned corresponding with the Israelite settlement in the region. See: Biblical Peoples and Ethnicity, p. 152. She also mentions in her own footnote no. 15, in that same chapter (Early Israel: A "Mixed Multitude" - p. 187), that Kitchen 1998 supports the historicity of the account in Joshua. It is therefore my view that, as a source, the Book of Joshua can be used as a reliable source to the extent that all authors agree that there was a massive new settlement of immigrants to the land of Canaan during the late Bronze Age Canaan.
Question: Will you be able to participate in the resolution of this dispute?

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
Intelligent Design

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
Painting of Sir Isaac Newton

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...?”


“Gravity explains the motions of the planets, but it cannot explain who sets the planets in motion.”


“This most beautiful system of the sun, planets and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.”


demonstrate the two patterns:

strong weak
singular plural singular plural
nom/acc engel engles name namen
gen engles engle namen namen(e)
dat engle engle(n) namen namen
The SONGS of SHABAZI -- A collection of abstracts


זוהר פני רעיה. לבי בסוד החיה. יום הנדוֹד
אוזל חמד קריה. אוהל לתושיה. נבחר לדוֹד
ואני בתוך שביה. חשקי רְאוֹת צביה. לה אחמוֹד

“A radiant light is the face of my companion.
My heart by [the words of] the Law he has quickened,
On [this sullen] day of wandering.

Uzal[b] is a delightful city!
A tent of sound-wisdom.
'Twas chosen for my beloved!

But I am in the midst of captivity.
My desire is to see the gazelle,[c]
[Nay], I shall ever covet her!”[d]

_______________________________________________________________________

זאת הישיבה. המה באוזל מטיבה. שוהם וספיר ואחלמה

“This seat [of Jewish learning]; They are in Uzal,[b] working good; The onyx,[e] sapphire and garnet.”[f]

_____________________________________________________________________

שמעתי חכמת בני אוזל
ואני בין אויבי נגזל
יקר כספי חשך ונתפרזל

“I have heard the wisdom of the sons of Uzal.[b]
Yet, I am taken away by force amongst mine enemies.
My precious silver has turned dim, [nay], has become like unto iron!”[g]
   
___________________________________________________________________________________

יא משתּאק לאלעלם ואלחכּמה
זור צנעא. חית פאצ'ת אלנעמה
פיהא אֲחבאר. תּפתּיךּ בכֻּל כּלמה

“O, he who would long for knowledge and wisdom, go visit San'a, for there [you will find] an endowment of happiness. Therein are wise men capable of answering your every question.”[h]

Notes:

  1. ^ Yucatan Before and After the Conquest.[31]
  2. ^ a b c The old appellation given for the city Sana'a, and used frequently in the poetry of the Jews of Yemen.
  3. ^ A metaphor for the land of Israel; compare Ezekiel 20:15, which says: "…She is the gazelle of all lands," but which has been improperly translated in some English editions as, "glory of all lands.
  4. ^ Written by Mori Shalom Shabazi in the 17th century. These stanzas were taken from the song, אהבת צבי ברח.
  5. ^ The Hebrew word used here is שוהם, which Rabbeinu Saadia Gaon translates as בלור, meaning the precious stone, "chrysoberyl," which is also called "cat's eye." It was the stone traditionally associated with Joseph. These precious and semi-precious stones allude to the tribes of Israel, namely, the tribe of Joseph, of Issachar and of Naphtali, respectively. Cf. Numbers Rabba 2:7.
  6. ^ From the song, יא טאיר אלבאן.
  7. ^ Taken from the song, אהבת דוד עזי.
  8. ^ Mori Shalom Shabazi. Taken from the song, אהבת דוד חפצי.
[edit]
Wikisource has original works by or about:
[[:s:|]]

Notes

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  1. ^ "Symmachus dissented and called the emerald by the name of onyx."[11]


יְרוּשַׁלְמִי ולא יְרוּשְׁלְמִי
יְרוּשַׁלְמִי ולא יְרוּשְׁלְמִי
יְרוּשַׁלְמִי ולא יְרוּשְׁלְמִי
יְרוּשַׁלְמִי ולא יְרוּשְׁלְמִי
יְרוּשַׁלְמִי ולא יְרוּשְׁלְמִי
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