A Critique of L2/18-276
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Torah from JTS Worship, JTS
Exploring Prayer :(בלה תדובע) Service of the Heart This week’s column was written by Rabbi Samuel Barth, senior lecturer in Liturgy and Torah from JTS Worship, JTS. Simhat Torah: Which Way When the Circle Ends Bereishit 5774 The annual celebration of Simhat Torah brings great joy to so many of us of all generations, and it is a fitting and triumphant conclusion to the long and multifaceted season of intense Jewish observance and focus that began (a little before Rosh Hashanah) with Selichot. In Israel and in congregations observing a single day of festivals, Simhat Torah is blended with Shemini Atzeret, offering the intense experience in the morning of Hallel, Hakkafot (processions with dancing) and Geshem (the prayer for Rain). At the morning service of Simhat Torah there are four linked biblical readings (three from the Parashah Commentary Torah), and the relationship among them invites us to think about the flow of sacred text in a multidimensional context. The first reading is Vezot HaBrakha, the last chapters of Deuteronomy This week’s commentary was written by Dr. David Marcus, professor of Bible, containing the final blessings from Moses to the community—and the account of the death of Moses, alone with God on Mount Nebo. To receive the final aliyah after everyone else present JTS. has been called to the Torah is considered a great honor, and the person with this honor is called up with a special formula (a short version is presented in Siddur Sim Shalom for Shabbat Bereishit with a Capital Bet and Festivals, 215) that affirms, “May it be the will of the One Most Powerful to grant abundant blessings to [insert the name of the one called] who has been chosen to complete the Torah.” With this week’s parashah, we once again commence the cycle of reading the Torah from the first chapter of Genesis, which begins with the Hebrew word bereishit. -
Cosmic Ray Composition and Spectra : Progress Since Aspen 05
Cosmic Ray Composition and Spectra : Progress since Aspen 05 Gaurang B. Yodh UC Irvine In this talk I outline my take on the question of composition from about 1 TeV to the highest energies. Important point I emphasize is to separate what has been measured and what has been interpreted and how the two are intertwined. First I review direct measurments near the top of the atmosphere: What is definite and what is not resolved: Then I discuss the measurements in the energy range between about 10 TeV and 10 PeV : EAS and ACT measurements What is the status of current measurements on the composition ? What are some of the problems to be resolved. Finally I what are the problems in understanding the experimental results and model interpretations. I start by showing a compilation of results by Horandel (2006) to indicate that the present state is complex to say the least. Then I show recent results from the CREAM experiment and compare them to existing results from JACEE, RUNJOB and other balloon experiments. After that I summarize the situation at higher energies where all our experiments are indirect. The talk is meant to stimulate discussions and generate ideas as to how to improve the current unresolved state of affairs. Bird's eye view of Spectra of Cosmic Rays Composition of Cosmic Rays Detailed view of spectra: Large scatter in ' measured ' quantities due to: Systematics in energy determination and in shower simulations. Horandel: astro-ph/0702370v1 I. Measurements above the atmosphere: CREAM CREAM: COSMIC RAY ENERGETICS AND MASS CREAM III: Instrument assembly at Maryland Two LDB flights to date: Average depth 3.9 gm/cm^2 CREAM I: 2004-05 42 days CREAM II: 2005-06 28 days Acceptance: 2.2 m^2 sr Excellent charge resolution. -
SFS Brochure 2013-2014
MINI-MINYAN @ 10:45 am Saturday Mini Minyan is our ruach-filled interactive ShaBBat experience for families with children ages 3-7. Join us in the Youth Lounge GRADE LEVEL SHABBAT for songs, dance, games, stories, snacKs, and celeBration! After our very own Mini Minyan Kiddush, we join the RaBBi and the SERVICES, CEREMONIES & DINNER Cantor on the steps of the Bimah in the Main Sanctuary to help Be sure to mark your calendar for these annual lead Adon Olam for the entire congregation. grade level family events! Gan & Aleph—Friday, May 2nd at 6:00 pm 9,21, 9/28 Bet & Gimel—Friday, April 4 at 6:00 pm 10/5, 10/19, 10/26 Daled & Hay—Saturday , March 29 at 9:30 am 11/2, 11/16, 11/23 SHABBAT & HOLIDAY Vav—Thursday, May 28 at 6:00 pm 12/7, 12/14 Vav Torah Celebration 1/4, 1/11, 1/25 Children’s Services Zayin—Monday, May 5 at 6:00 pm 2/1, 2/8 Zayin Moving Up Ceremony 3/1. 3/8, 3/15, 3/29 & Family Study 4/5, 4/12, 4/26 2013-2014 5/3, 5/10, 5,17, 5/31 6/7 SHABBAT –A—LOT 4:45 to 5:45 pm on FRIDAYS for Early Childhood, Gan (Kindergarten) & Aleph (First Grade) Children and Families 10/18 11/22 12/6 4/25 Any questions, please contact 5/30 Sharon Solomon, 6/5 (Thursday) Religious School Director at 516 484 4980 or via email at [email protected] or [email protected]. -
Page 1 CHAPTER EIGHTEEN on INFIĀL and IFTIĀL These Two Verb
CHAPTER EIGHTEEN ON INFIʿĀL AND IFTIʿĀL These two verb types are intransitive. Conjugational patterns of .הִבָנֵה ,הִשָׁחֵט ,הִמָלֵט ,.the type of inʿāl do not contain a taw, e.g A conjugational pattern of the type of iftiʿāl has a taw that nev- -The taw of iftiʿāl does not oc .הִתְאַמֵץ ,הִתְמַכֵר er disappears, as in cur between radicals, unless the #rst radical is a samekh, a ṣadi or a shin. Other letters do not come before the taw, as do samekh, ,(Micah 6:16) וישתמר חקות עמרי ,(Eccl. 12:5) ויסתבל החגב ,.ṣadi and shin, e.g and similar cases. An exception to this is one word beginning in a -Jer. 49:3), in which the taw occurs be) והתשוטטנה בגדרות ,shin, namely fore the shin. As for ṣadi, they said that the people of the lan- guage substituted a ṭet for the taw after the ṣadi in order to ease ומה ,(Josh. 9:4) וילכו ויצטירו ,(Josh. 9:12) חם הצטידנו אותו ,.pronunciation, e.g .(Gen. 44:16) נצטדק Take note that the taw of iftiʿāl cannot be confused with the fu- ture pre#x taw, because the taw of iftiʿāl is stable in the entire paradigm, but the future pre#x taw is not. Moreover, the vocali- sation of the taw of iftiʿāl is a shewa in all cases when it does not occur between the #rst and the second radical. But the pre#xes can be vocalised with a shewa or other vowels. Moreover, a א֗ ֗ י ֗ נ ת֗ word can never begin in the taw of iftiʿāl, but another letter must come before it, be it a heh, a mem, or a future pre#x. -
Adaptations of Hebrew Script -Mala Enciklopedija Prosvetq I978 [Small Prosveta Encyclopedia]
726 PART X: USE AND ADAPTATION OF SCRIPTS Series Minor 8) The Hague: Mouton SECTION 6I Ly&in, V. I t952. Drevnepermskij jazyk [The Old Pemic language] Moscow: Izdalel'slvo Aka- demii Nauk SSSR ry6r. Komi-russkij sLovar' [Komi-Russian diclionary] Moscow: Gosudarstvennoe Izda- tel'slvo Inostrannyx i Nacional'nyx Slovuej. Adaptations of Hebrew Script -MaLa Enciklopedija Prosvetq I978 [Small Prosveta encycloPedia]. Belgrade. Moll, T. A,, & P. I InEnlikdj t951. Cukotsko-russkij sLovaf [Chukchee-Russian dicrionary] Len- BENJAMIN HARY ingrad: Gosudtrstvemoe udebno-pedagogideskoe izdatel'stvo Ministerstva Prosveldenija RSFSR Poppe, Nicholas. 1963 Tatqr Manual (Indima Universily Publications, Uralic atrd Altaic Series 25) Mouton Bloomington: Indiana University; The Hague: "lagguages" rgjo. Mongolian lnnguage Handbook.Washington, D C.: Center for Applied Linguistics Jewish or ethnolects HerbertH Papet(Intema- Rastorgueva,V.S. 1963.A ShortSketchofTajikGrammar, fans anded It is probably impossible to offer a purely linguistic definition of a Jewish "language," tional Joumal ofAmerican Linguisticr 29, no part 2) Bloominglon: Indiana University; The - 4, as it is difficult to find many cornmon linguistic criteria that can apply to Judeo- Hague: Moulon. (Russiu orig 'Kratkij oderk grammatiki lad;ikskogo jzyka," in M. V. Rax- Arabic, Judeo-Spanish, and Yiddish, for example. Consequently, a sociolinguistic imi & L V Uspenskaja, eds,Tadiikskurusstj slovar' lTajik-Russian dictionary], Moscow: Gosudustvennoe Izdatel'stvo Inostrmyx i Nacional'tryx SIovarej, r954 ) definition with a more suitable term, such as ethnolect, is in order. An ethnolect is an Sjoberg, Andr€e P. t963. Uzbek StructuraL Grammar (Indiana University Publications, Uralic and independent linguistic entity with its own history and development that refers to a lan- Altaic Series r8). -
The Christological Aspects of Hebrew Ideograms Kristološki Vidiki Hebrejskih Ideogramov
1027 Pregledni znanstveni članek/Article (1.02) Bogoslovni vestnik/Theological Quarterly 79 (2019) 4, 1027—1038 Besedilo prejeto/Received:09/2019; sprejeto/Accepted:10/2019 UDK/UDC: 811.411.16'02 DOI: https://doi.org/10.34291/BV2019/04/Petrovic Predrag Petrović The Christological Aspects of Hebrew Ideograms Kristološki vidiki hebrejskih ideogramov Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideo- gram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of the ideogram is reflected not only in the recognition of the Christological elements embedded in the very structure of the Old Testament narrative, but also in the ever-present working structure of the existence of the world initiated by the divine economy of salvation. In this way both the Old Testament and the New Testament Israelites testify to the historici- zing character of the divine will by which the world was created and by which God in an ecclesiological way is changing and re-creating the world. Keywords: Old Testament, old Hebrew language, ideograms, mystagogy, Word of God, God (the Father), Holy Spirit, Christology, ecclesiology, Gospel, Revelation Povzetek: Jezikovna oblika hebrejske Stare Zaveze je obdržala svoje starodavne ideogramske vrednote, vključene v mistagoške smeri in pomene, nastale iz božjega načina nagovarjanja ljudi. -
Tri-Fold Brochure
A snowman is an anthropomorphic snow sculpture often built by children in regions with sufficient snowfall. In many places, typical snowmen consist of three large snowballs of different sizes with some additional accoutrements for facial and other features. Due to the sculpt ability of snow, there is also a wide variety of other styles. Common accessories include branches for arms and a rudimentary smiley face, with a carrot standing in for a nose. Human clothing, such as a hat or scarf, may be included. Low-cost and availability are the common issues, since snowmen are usually abandoned to the elements once completed. Documentation of the first snowman is unclear. However, Bob Eckstein, author of The History of the Snowman documented snowmen from medieval times, by researching artistic depictions in European museums, art galleries, and libraries. The earliest documentation he found was a marginal illustration from a work titled Book of Hours from 1380, found in Kimonolike Family Bibliotheek, in The Hague. The earliest known photograph of a Day snowman was taken in 1853 by Welsh photographer Mary Dillwyn, the original 2017 of which is in the collections of the National Library of Wales. https://en.wikipedia.org/wiki/Snowman horstengineering.com A Christmas tree is a decorated tree, usually an evergreen conifer such as spruce, pine, or fir or an artificial tree of similar appearance, associated with the celebration of Christmas. The modern Christmas tree was developed in early modern Germany (where it is today called Weihnachtsbaum or Christbaum). The tree was traditionally decorated with “roses made of colored paper, apples, wafers, tinsel, [and] sweetmeats”. -
Processing Judeo-Arabic Texts
Processing Judeo-Arabic Texts Kfir Bar, Nachum Dershowitz, Lior Wolf, Yackov Lubarsky, and Yaacov Choueka Abstract. Judeo-Arabic is a language spoken and written by Jewish communities living in Arab countries. Judeo-Arabic is typically written in Hebrew letters, enriched with diacritic marks that relate to the under- lying Arabic. However, some inconsistencies in rendering words in He- brew letters increase the level of ambiguity of a given word. Furthermore, Judeo-Arabic texts usually contain non-Arabic words and phrases, such as quotations or borrowed words from Hebrew and Aramaic. We focus on two main tasks: (1) automatic transliteration of Judeo-Arabic Hebrew letters into Arabic letters; and (2) automatic identification of language switching points between Judeo-Arabic and Hebrew. For transliteration, we employ a statistical translation system trained on the character level, resulting in 96.9% precision, a significant improvement over the baseline. For the language switching task, we use a word-level supervised classifier, also showing some significant improvements over the baseline. 1 Introduction Judeo-Arabic is a set of dialects spoken and written by Jewish communities living in Arab countries, mainly during the Middle Ages. Judeo-Arabic is typically written in Hebrew letters, and since the Arabic alphabet is larger than the Hebrew one, additional diacritic marks are added to some Hebrew letters when rendering Arabic consonants that are lacking in the Hebrew alphabet. Judeo- Arabic authors often use different letters and diacritic marks to represent the same Arabic consonant. For example, some authors use b (Hebrew gimel) to represent (Arabic jim) and b˙ to represent (ghayn), while others reverse the h. -
Revised Proposal to Encode Old Uyghur in Unicode
L2/19-016 2019-01-07 Revised proposal to encode Old Uyghur in Unicode Anshuman Pandey [email protected] January 7, 2019 Document History This proposal is a revision of the following: • L2/18-126: “Preliminary proposal to encode Old Uyghur in Unicode” • L2/18-333: “Proposal to encode Old Uyghur in Unicode” It incorporates comments made by the UTC Script Ad Hoc Committee and other experts in: • L2/18-168: “Recommendations to UTC #155 April-May 2018 on Script Proposals” • L2/18-335: “Comments on the preliminary proposal to encode Old Uyghur in Unicode (L2/18-126)” The major changes to L2/18-333 are as follows: • Correction to glyphs for initial and medial beth, previously shown erroneously using forms for yodh • Revision of glyphs for aleph and nun to reflect distinctive forms from the 9th century • Revision of representative glyph for zayin for stylistic uniformity • Unification of gimel and heth into a single letter, and addition of a letter for final heth • Addition of an alternate form letter for both aleph and nun • Expansion of description of the orientation of terminals for specific letters A previous version of this proposal was reviewed by the following expert: • Dai Matsui (Graduate School of Letters, Osaka University) 1 Revised proposal to encode Old Uyghur in Unicode Anshuman Pandey 1 Introduction The ‘Old Uyghur’ script was used between the 8th and 17th centuries primarily in the Tarim Basin of Central Asia, located in present-day Xinjiang, China. It is a cursive-joining alphabet with features of an abjad, and is characterized by its vertical orientation. -
Processing Judeo-Arabic Texts
2015 First International Conference on Arabic Computational Linguistics Processing Judeo-Arabic Texts Kfir Bar, Nachum Dershowitz, Lior Wolf, Yackov Lubarsky Yaacov Choueka School of Computer Science Friedberg Genizah Project Tel Aviv University Beit Hadefus 20 Ramat Aviv, Israel Jerusalem, Israel {kfirbar,nachum,wolf}@tau.ac.il, [email protected] [email protected] Abstract—Judeo-Arabic is a set of dialects spoken and borrowings, which cannot be transliterated into Ara- and written by Jewish communities living in Arab bic, but rather need to be translated into Arabic. Those countries. Judeo-Arabic is typically written in Hebrew embedded words sometimes get inflected following Arabic letters, enriched with diacritic marks that relate to the al-shkhina, “the) אלשכינה ,underlying Arabic. However, some inconsistencies in morphological rules; for example rendering words in Hebrew letters increase the level of divine spirit”), where the prefix al is the Arabic definite ambiguity of a given word. Furthermore, Judeo-Arabic article, and the word shkhina is the Hebrew word for divine texts usually contain non-Arabic words and phrases, spirit. such as quotations or borrowed words from Hebrew A large number of Judeo-Arabic works (philosophy, and Aramaic. We focus on two main tasks: (1) auto- matic transliteration of Judeo-Arabic Hebrew letters Bible translation, biblical commentary, and more) are cur- into Arabic letters; and (2) automatic identification of rently being made available on the Internet (for research language switching points between Judeo-Arabic and purposes). However, most Arabic speakers are unfamiliar Hebrew. For transliteration, we employ a statistical with the Hebrew script, let alone the way it is used to translation system trained on the character level, re- render Judeo-Arabic. -
Tomb Conference Hand-Out-1
Jewish Views of the After-Life and Burial Practices in Second Temple Judaism January 15, 2008 Evaluating the Talpiot Tomb in Context Mishkenot Shaʼananim Various Scripts among the Ossuaries of the Talpiot Tomb Stephen Pfann, Ph.D. Besides the natural distinctions in personal handwriting from one inscription to another, there are also distinct, standard styles of scripts that have been used among the ossuaries. A general distinction can be made between styles that emulate or are influenced by normal “ink on paper” handwriting and those that are “lapidary” in character. Styles influenced by “ink on paper” handwriting come in formal, semi-formal, semi-cursive and cursive scripts. Formal script is reflected in CJO 121 and CJO 702. Cursive script endeavors to create letters without lifting the pen or stylus. The best example of this form of script is that of DF 40. This closely resembles the name “Yeshua‘ (?)” in ossuary CJO 704 from the Talpiot Tomb. The “lapidary scripts” are standard for inscriptions which have been deeply engraved in stone. What tend to be gently curved lines in handwritten scripts tend to be straightened out in lapidary script. There are both formal and informal forms of this script that usually can be distinguished by uniformity and ornamentation. The more ornamented forms tend to have triangular, often hollow serifs (as in the Mariah, Yoseh, and Mattiah inscriptions in the Talpiot Tomb). The lines of the less elaborate lapidary styles tend to appear stick-like, made up of distinct separate strokes and without serif ornamentation (cf. especially DF 29 and “Yehosef” of the CJO 704 Talpiot Tomb inscription; also pertinent is CJO 9). -
A Grammar for Biblical Hebrew
THE MASTER’S SEMINARY A GRAMMAR FOR BIBLICAL HEBREW ttyyrrIbIb.[.[i i William D. Barrick Irvin A. Busenitz Revised Edition 2 Barrick & Busenitz, A Grammar for Biblical Hebrew © 2011 Grace Books International Sun Valley, CA BWHEBB, BWHEBL, BWTRANSH [Hebrew]; BWGRKL, BWGRKN, and BWGRKI [Greek] Postscript® Type 1 and TrueTypeT fonts Copyright © 1994–2009 BibleWorks, LLC. All rights reserved. These Biblical Greek and Hebrew fonts are used with permission and are from BibleWorks, software for Biblical exegesis and research. Barrick & Busenitz, A Grammar for Biblical Hebrew 3 PREFACE Originally, the authors had composed their own individual grammars during the course of teaching Biblical Hebrew on the seminary level for many years. It was a pleasant surprise to find that each had adhered to the same basic philosophy of teaching Hebrew grammar. There were some areas that had been developed differently, but the general design was harmonious. A Grammar for Biblical Hebrew represents a combining of those two grammars. It is our hope and prayer that the use of this grammar will prove to be a joyful exercise resulting in an understanding of the Hebrew Old Testament. For this revised edition the authors present a totally new and updated vocabulary for the lessons and for the appendixes. Special thanks is offered to Dr. Michael Grisanti, who has read and commented on this grammar as it has been (and is being) developed, and to Scott Bashoor, Brian Rickett, and Bryan Murphy who have taught the course with this textbook for a number of years. Thanks are also due to all those students who have patiently endured (and who are enduring) the process of developing and testing this volume in the classroom.