DOCSLIB.ORG

Meir of Norwich and Friendship Poetry

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Meir of Norwich and Friendship Poetry "Rhymes So Good the Likes of Which Have Not Been Seen in all the Land of Spain": Meir of Norwich and Friendship Poetry Shamma Boyarin Early Middle English, Volume 1, Number 2, 2019, pp. 67-71 (Article) Published by Arc Humanities Press For additional information about this article https://muse.jhu.edu/article/732812 [ Access provided at 29 Sep 2021 13:36 GMT with no institutional affiliation ] “RHYMES SO GOOD THE LIKES OF WHICH HAVE NOT BEEN SEEN IN ALL THE LAND OF SPAIN”: MEIR OF NORWICH AND FRIENDSHIP POETRY SHAMMA BOYARIN about Meir of Norwich, “Meir b. Elijah of Norwich: Persecution and Poetry Among Medieval English Jews,” Susan Einbinder notes that Meir’s poetics isin “aher stubbornly eSSay individualistic blend of two distinct traditions”—that is, in some ways it aligns with the poetic traditions of the German–Northern French poets; in others, with the poets of Spain.1 She further speculates that “this hybrid style - sion of the Jews of England brought an end to this community and its develop- ingmight culture have inevolved 1290. into In keeping a unique with type her of Hebrewobservations, composition” I will show had here not the that expul Meir portrayed himself poetically as part of a social network, albeit a very limited one, of the Hebrew poets of Spain. While this of course neither proves nor disproves Einbinder’sconstructed bytheory and modelledabout a growing after the community social networks of Anglo-Hebrew that enabled thepoets, flourishing I argue community, if only in verse. thatThe this most Spanish relevant influence of Meir’s supports poems the are idea found that on Meir folios strove 116v andto construct 117r of Vatican such a Library MS Hebrew 402.2 Meir’s first piece in this manuscript consists of a series -to be (When individual I Recall poems, My Com each כזברי את seem ידידי of sixteen quatrains. These quatrains initially panion).marked byOnly its when own poeticone reads trick this (of second which poemmore doesin a moment).it become Theclear quatrains that the pre are- then followed by a poem with the first line - andceding both quatrains were penned are part by of Meir a single of Norwich. poem, and, These in fact,two thatpoems, the then,two units form are a small con cycle,nected: and the I arguelatter poemthat they offers belong an explanation to a genre commonof the former in the sixteen poetics­quatrain of the Spanish poem, shirei yedidut). Part) שירי ידידות Jews, a panegyric known as the friendship poem or of a class of Jews who could support poets writing in Hebrew, a patronage system of what allowed the flourishing of Hebrew poetry in Spain was the development 1 Susan L. Einbinder, “Meir b. Elijah of Norwich: Persecution and Poetry Among Medieval English Jews,” Journal of Medieval History 26, no. 2 (2012): 145–62 at 151. 2 A. M. Habermann edited and published all known poems by Meir of Norwich as an appendix to V. D. Lipman, The Jews of Medieval Norwich (London: The Jewish Historical Society of England, 1967). It should be noted that these poems appear scattered among two different manuscripts, and even in the manuscripts themselves they are not located all together. Further, vowels are not impacts meter. marked. I rely here on Habermann’s edition for the vowels. This is significant because vowelling 68 Shamma boyarin modelled after the system employed in the Muslim world of the time.3 One function of the friendship poem as a genre was to thank patrons and encode networks of patronage into one’s writing.4 Meir’s small poem cycle seems to function in a simi- lar fashion. anonymous companion and notes that the good deeds this friend has performed on the Inpoet’s the secondbehalf havepoem, stimulated “When I Recall the desire My Companion,” to form a covenant Meir reflects with him; on the however, titular ashe partcannot of makingfind sheep a covenant or fattened with calves God in with the Bible,which such to perform covenant the making ritual. wasThis, not of partcourse, of Jewishis a literary custom—and conceit. Whilecertainly Meir not alludes in the to Middle how animal Ages. So sacrifice Meir devises was used an appropriate substitute: “My thoughts answered,” he writes, “that I should butcher / Meir] into sixteen parts.”5] מאיר my name י ,(aleph) א ,(mem) מ :beginning and ending with the letters of his name in order -sixteen (mem quatrains,mem), the each sec ממis, out of the four letters of his name Meir forms his ר yod),That) מא ond with (resh); thus, the first couplet starts and ends with (mem aleph), and so on, to yield the sixteen quatrains that precede “When I Recall My Companion” in Vatican MS Hebrew 402. Further, and a significant somepart of places the second where poem, he was in forced which toMeir break reflects his form, on his for friend example: or patron, is dedicated to the challenges Meir he faced in writing the first sixteen­quatrain poem, including And in the sixth part a letter is missing, Since two alephs do not fuse when .will replace her ה At the end of a word, so And: ,ר The last of the pieces is missing a For in verses there is no word 3 See J. Schirmann, “The Function of the Hebrew Poet in Medieval Spain,” Jewish Social Studies 16, no. 3 (1954): 235–52 at 236. 4 Another was to praise one’s peers, i.e., other poets. Both kinds of poems served to create a literary network amongst the school of Spanish Hebrew poets. 5 All translations are my own. 69 meir of norwich and friendShip poeTry 6רר With two reshes at its head, except for He even notes that three(But of she the for words a letter he of must love substituteis not fitting). are taken from the Talmud, of Spain used biblical Hebrew in their poetry. While Meir has to break his formal principle,another indication the fact that that he he lists is influenced this as a break by medieval is telling. Spanish Further, poetics, he explains as the that, poets in addition to using the letters of his first name to frame the poem, Meir inside it And the name of my father and his signs written. You will find my name - ters of the middle words in each line, to spell out: Meir son of Rabbi Elijah the Seer. ThatHaving is, in the signed final hisquatrain name hein hasthis addedway, Meir another compares acrostic, the created poem bycreated the first by letthe placement of the letters of his name on both sides of each line to one of the most sig- the pieces”: “And it came to pass that, when the sun went down, and there was thick nificant covenant­making moments in the Bible, known as “the covenant between pieces” (Gen 15:17). In this biblical episode, Abraham has followed God’s command todarkness, cut up several behold animals—a a smoking furnace,heifer, a she-goat,and a flaming and atorch ram, that and passedthe covenant between is sealed these between the pieces of the animals. In the last line of “When I Recall My Companion,” when God’s fire (the furnace and torch) consumes the sacrifice while Abraham is that he has written for his benefactor: Meir explicitly links the covenant of the pieces to the act of reading the quatrains If you, my friend, pass through its pieces, My covenant with you is made and fixed. benefactor allows Meir to develop this rich allusion, based on the covenant of the pieces,The conceit and theof not resulting being ableidea toof findthe poet a suitable butchering animal his to name make and a covenant using the with pieces his to form a poem that he can gift to a friend is a suggestive one. Meir, with an allusion - tionship a divine one. thatIn is addition both self to­confident a high degree and self of ­rhetoricaleffacing, in sophistication, this way makes Meir’s the poet two-poem­patron cyclerela - works. In addition to the poems’ underlying narrative structure, the creative acros- ticdemonstrates strategy unpacked a remarkable in the refinement previous paragraph in terms ofresonates its use of with poetic the forms poetics and of net the .rir means “pus” or “discharge” in English ,רר 6 70 Shamma boyarin skills by composing whole poems with similar limitations, such as starting each line school of the Jews of Spain, where authors frequently showcased their technical poem—usedwith the same anywhere letter, avoiding else ina specificmedieval letter Hebrew throughout, poetry, and however, so on. Iand have the not result seen Meir’s specific formal device—using predetermined letters to frame each line of a- bornly individualistic” one drawing on multiple traditions including, but not limited would therefore seem to confirm Einbender’s view that his approach was a “stub - ersto, Spanishdo not. poetics. Similarly, while some of Meir’s sixteen quatrains employ the preciseOne quantitativeof the functions metrical of the system friendship developed poem genre by the here, Hebrew I think, poets is to of discursively Spain, oth construct the school of Hebrew poetry in Spain, where creators (the poets) and sup- porters (the patrons) are written into the tradition through the poems dedicated to them. We can certainly understand Meir’s poems, even in this brief overview, as his attempt to construct an English school of Hebrew poetry from mixed traditions that include and evoke the Spanish. It is of course impossible to speculate about where Anglo-Hebrew poetry might have gone from there had it not been interrupted.
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.
    [Show full text]
  • Epigraphic Notes on the 'Amman Citadel Inscription
    7 Epigraphic Notes on the 'Amman Citadel Inscription [1969] In 1969 Professor Siegfried H. Hom published the tury BCE, in the inscription of King Yaril).<azar4 of Beth important Ammonite inscription from the citadel of an­ <Ammon, as well as sporadically in contemporary and cient Rabbath <Ammon, modem <Amman. 1 We wish to later Aramaic. However, the same simplified f:,,et is found comment (I) on the script of the inscription and its date, in the Mesha< Inscription regularly and appears not infre­ and (II) on certain of the readings in the text. quently in Hebrew scripts of the eighth (Samaria Ostraca) and seventh centuries BCE (the Yabneh-yam Inscrip­ I. tion). 5 $ade is unique. The long leg is characteristic of The script of the <Amman Citadel Inscription be­ ninth-century Aramaic, eighth-century Phoenician. 6 longs to the series of Aramaic lapidary scripts of the 1Alep in the <Ammonite script has most archaic traits. ninth century BCE. It shares with these scripts a number The downstroke breaks only a short distance through the of traits which differentiate them from contemporary lower horizontal. Elsewhere such forms are characteristic Phoenician (including the early Hebrew scripts of Gezer only of the tenth-century and earlier Phoenician texts, and the Moabite Stone). The tail (right down-stroke) of and in the ninth century, uniquely in the 1aleps of the dalet is already developed; it will develop more slowly in Honeyman and Nora Phoenician texts. The vertical Phoenician and Hebrew. The letter he in the <Amman in­ downstroke slants well to the right of the point of the hor­ scription tends to a rounded semicursive Aramaic form.
    [Show full text]
  • The Sign of the Cross
    The Sign of the Cross ἰχθύς – fish – acrostic: Ίησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Jesus Christ, Son of God, Savior) From early EPhesus: From the catacomb os St. Sebastian (martyed c 288): Hebrew tav: Cursive (scriPt) Hebrew: For Jews, who may not say or write God’s name, the letter taw was used as a rePresentation of God’s name. It’s the last letter in the Hebrew alPhabet and synbolizes the end, comPletion, and Perfection. Note the similarity to the Greek letter chi (first letter in the Greek Christ (Χριστός) Some early icons (note the mark of the cross on the forehead): 1 A “mark” is sometimes a negative thing in the Old Testament. Cain is “marked” (see Genesis 4:15) “So the LORD Put a mark on Cain, so that no one would kill him at sight.” A sore on the forehead could mark a Person as unclean. See Leviticus ChaPter 14. Note our discussion on Ezekiel. In the New Testament: Revelation 14:1: Then I looked and there was the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand who had his name and his Father’s name written on their foreheads. Revelation 22:4 - They will look upon his face, and his name will be on their foreheads. St. Cyril of Jerusalem (fourth century) “Let us then not be ashamed to confess to Crucified. Let the cross as a seal, be boldly made with our fingers uPon our brow and on all occasions; over the bread we eat, over the cuPs and drink, in our comings and goings, before sleeP, on lying down and rising uP, when we are on our way and when we are still.
    [Show full text]
  • Hebrew Names and Name Authority in Library Catalogs by Daniel D
    Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed.
    [Show full text]
  • Old Phrygian Inscriptions from Gordion: Toward A
    OLD PHRYGIAN INSCRIPTIONSFROM GORDION: TOWARD A HISTORY OF THE PHRYGIAN ALPHABET1 (PLATES 67-74) JR HRYYSCarpenter's discussion in 1933 of the date of the Greektakeover of the Phoenician alphabet 2 stimulated a good deal of comment at the time, most of it attacking his late dating of the event.3 Some of the attacks were ill-founded and have been refuted.4 But with the passage of time Carpenter's modification of his original thesis, putting back the date of the takeover from the last quarter to the middle of the eighth century, has quietly gained wide acceptance.5 The excavations of Sir Leonard Woolley in 1936-37 at Al Mina by the mouth of the Orontes River have turned up evidence for a permanent Greek trading settle- ment of the eighth century before Christ, situated in a Semitic-speaking and a Semitic- writing land-a bilingual environment which Carpenter considered essential for the transmission of alphabetic writing from a Semitic- to a Greek-speakingpeople. Thus to Carpenter's date of ca. 750 B.C. there has been added a place which would seem to fulfill the conditions necessary for such a takeover, perhaps only one of a series of Greek settlements on the Levantine coast.6 The time, around 750 B.C., the required 1The fifty-one inscriptions presented here include eight which have appeared in Gordion preliminary reports. It is perhaps well (though repetitive) that all the Phrygian texts appear together in one place so that they may be conveniently available to those interested. A few brief Phrygian inscriptions which add little or nothing to the corpus are omitted here.
    [Show full text]
  • A Linguistic Introduction to the Origins and Characteristics of Early Mishnaic Hebrew As It Relates to Biblical Hebrew
    Osborne, “Linguistic Introduction,” OTE 24/1 (2011): 159-172 159 A Linguistic Introduction to the Origins and Characteristics of Early Mishnaic Hebrew as it Relates to Biblical Hebrew WILLIAM R. OSBORNE (MIDWESTERN BAPTIST THEOLOGICAL SEMINARY ) ABSTRACT Scholarship has failed to clearly establish the linguistic relationship between Mishnaic Hebrew and Biblical Hebrew. This article serves as an introduction to the problem by: (1) discussing the diachronic development of Mishnaic Hebrew, (2) providing a synchronic lin- guistic analysis of Mishnaic Hebrew in relation to Biblical Hebrew, and (3) offering direction for future research. The discussion high- lights the proposal that Mishnaic Hebrew developed alongside Bib- lical Hebrew as a popular oral language that was later significantly influenced by Aramaic. The present study shows the non-systematic relationship between Biblical Hebrew and Mishnaic Hebrew, and therefore concludes that students of Biblical Hebrew must exercise caution in looking to Mishnaic Hebrew to interpret the Old Testa- ment. A ORIGINS OF MISHNAIC HEBREW 1 Corpus Mishnaic Hebrew (MH), also referred to as Rabbinic Hebrew (RH), characte- rizes Hebrew literature produced by rabbinic scholars from approximately 70 C.E. to 400-500 C.E. (thus, the common phrase leshon hakhamim “the language of the sages”). 1 Within this timeframe, MH can be divided into the earlier lan- guage of the tannaim “repeaters” (ca. 70-250 C.E.) and the latter language of rd th the amoraim “speakers” (ca. 3 -5 century C.E.). Tannaitic Hebrew is found in the Mishna, Tosefta, Halakhic Midrashim, and Seder Olam Rabbah, while Amoraic Hebrew characterizes the Jerusalem Talmud, Haggadic Midrashim, and the Babylonian Talmud.
    [Show full text]
  • The Creation of the World in the Sefer Yetzirah
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PORTO Publications Open Repository TOrino Politecnico di Torino Porto Institutional Repository [Article] The Creation of the World in the Sefer Yetzirah Original Citation: A.C. Sparavigna (2014). The Creation of the World in the Sefer Yetzirah. In: INTERNATIONAL JOURNAL OF SCIENCES, vol. 3 n. 5, pp. 11-17. - ISSN 2305-3925 Availability: This version is available at : http://porto.polito.it/2543427/ since: May 2014 Publisher: England: Alkhaer Publications Published version: DOI:10.18483/ijSci.498 Terms of use: This article is made available under terms and conditions applicable to Open Access Policy Arti- cle ("Creative Commons: Attribution 3.0") , as described at http://porto.polito.it/terms_and_ conditions.html Porto, the institutional repository of the Politecnico di Torino, is provided by the University Library and the IT-Services. The aim is to enable open access to all the world. Please share with us how this access benefits you. Your story matters. Publisher copyright claim: This is the publisher version of an article published on INTERNATIONAL JOURNAL OF SCIENCES, Publisher [pin missing: publisher], Vol 3 , Number 5 Year 2014 (ISSN [pin missing: issn] )The present version is accessible on PORTO, the Open Access Repository of the Politecnico of Torino (Article begins on next page) 1Department of Applied Science and Technology, Politecnico di Torino, Torino, Italy Abstract: The Sefer Yetzirah is the "Book of Creation", one of the earliest extant texts about the creation of the world of the Jewish tradition, a book that some scholars are supposing of an early Medieval origin.
    [Show full text]
  • Hebrew in Action! Alef Booklet – Unit IV
    Alef booklet/ Unit IV Hebrew In Action! Alef Booklet – Unit IV Copyright © 2013 by Lee Walzer All rights reserved. 1 Alef booklet/ Unit IV Alef-Bet Chart This is the Hebrew alef-bet (alphabet). Each letter has a name and makes a sound – just like in English. א בּ ב ג ד ה ו ז ח ט Tet Chet Zayin Vav Hay Daled Gimmel Vet Bet Alef י כּ כ ְך ל מ ם נ ן ס Samech Final Nun Final Mem Lamed Final Khaf Kaf Yud Nun Mem Chaf ע פּ פ ף צ ץ ק ר שׁ שׂ Sin Shin Resh Koof Final Tzadi Final Fay Pay Ayin Tzadi Fay תּ ת Tav Tav 2 Alef booklet/ Unit IV In this unit, we will learn the following letters: ל מ ם נ ן ס Final Nun Final Mem Lamed Samech Nun Mem 3 Alef booklet/ Unit IV A letter to students Welcome Back Students, Congratulations again! Now you know the first eleven letters in the Hebrew alef bet. In this unit you will learn the next 4 letters. Be prepared to use all the information you learned in Units I and II as you go through this booklet. Enjoy! Lee Walzer and Galeet BenZion 4 Alef booklet/ Unit IV Table of Contents The Letter Lamed ........................................................................................................................................................ 7 How to write a Lamed? ............................................................................................................................................. 8 Practice writing Lamed ............................................................................................................................................. 8 Color the Lameds .....................................................................................................................................................
    [Show full text]
  • 50 Names of God Hebrew Letters (*Note: All Letters Are Listed As We Read Them in Latin – Left to Right
    50 Names of God Hebrew Letters (*Note: all letters are listed as we read them in Latin – left to right. When writing them in Hebrew, the first letter should be written starting from the right.) 1. Eheieh aleph-he-yod-he 2. Iah yod-he 3. Yahvé yod-he-vav-he 4. El aleph-lamed 5. Elohim Gibor aleph-lamed-he-yod-mem gimel-beth-vav-resh 6. Eloha ve Da-ath aleph-lamed-vav-he vav-dalet-ayin-tet-he 7. Yahvé Tzebaot yod-he-vav-he tzade-beth-aleph-vav-tav 8. Elohim Tzebaot aleph-lamed-he-yod-mem tzade-beth-aleph-vav-tav 9. Shadaï El-Haï shin-dalet-yod aleph-lamed hre-yod 10. Adonaï Melek aleph-dalet-nun-yod mem-lamed-kaf 1. Kether kaf-tav-resh 2. Hokmah he-kaf-mem-he 3. Binah beth-yod-nun-he 4. Hesed hre-samech-dalet 5. Geburah gimel-beth-vav-resh-aleph-he 6. Tipheret tav-phe-aleph-resh-tav 7. Netzah nun-tzade-hre 8. Hod he-vav-dalet 9. Yesod yod-samech-vav-dalet 10. Malkut mem-lamed-kaf-vav-tav 1. Metatron mem-tet-tet-resh-vav-nun 2. Raziel resh-zayin-yod-aleph-lamed 3. Tzaphkiel tzade-phe-qof-yod-aleph-lamed 4. Tzadkiel tzade-dalet-qof-yod-aleph-lamed 5. Kamael kaf-mem-aleph-lamed 6. Mikael mem-yod-kaf-aleph-lamed 7. Haniel he-nun-yod-aleph-lamed 8. Raphael resh-phe-aleph-lamed 9. Gabriel gimel-beth-resh-yod-aleph-lamed 10. Sandalphon samech-nun-dalet-lamed-phe-vav-nun 1.
    [Show full text]
  • In the Beginning God Created... --- Gen. 1:1 Hebrew = Beresheet... Bara...Elohim
    In the beginning God created... --- Gen. 1:1 Hebrew = BeresheeT... barA...ElohiM If we take the last three letters (aleph, mem, tav) of the very first three words of the Torah, we derive the Hebrew word, “emet”. So too, the first word of the Ten Commandments begins with the letter aleph (anokhi); the first word of the Mishnah (me’eimatai) begins with the letter mem and the Gemara of the Talmud begins with the letter tav in the word tanna. Thus, we learn that Torah knowledge begins with a search for emet, truth, as it is written, Your word is truth from the beginning (Ps.119:160) --- A.Y. Greenberg, Torah Gems, p. 11. The seal (signature) of the Holy One Praised Be He is truth. --- Talmud, Shabbat 55a Rabbi Shimon ben Gamliel said: The world stands on three foundation stones: on truth, on justice and on peace. --- Pirkei Avot 1:18 Keep far from falsehood... (Exod. 23:7) The Hebrew word for “falsehood” is sheker which is spelled shin, koof, resh. These three letters are next to each other in the Hebrew alphabet. Accordingly, we have to “keep far from falsehood” by shattering sheker when it comes together as is its natural tend ency. In contrast though, the three letters of the word emet - “truth” - are the furthest apart possible in the Hebrew alphabet. The aleph is at the beginning, the tav is at the end and mem is in the very middle. This teaches us that to reveal genuine truth, an extremely great effort on our part is required.
    [Show full text]
  • Alef Letter Hebrew Script
    Alef Letter Hebrew Script Inaugural and hallucinogenic Weslie always tiptoe slubberingly and blocks his algarroba. Mitchael is fanatic: she translate deductively and lubes her catatonics. Pornographic Rick bespots or staple some cameraman nasally, however advertent Sampson gratifies fierily or pistols. Receive the hebrew script has a collection but have Learn both Hebrew letters in a fun interactive and innovative way within Ji Tap Two versions are until one regular American accents and exact with British. Hebrew alphabet either between two distinct Semitic alphabetsthe Early Hebrew writing the Classical or only Hebrew. But Dov Ber points out that et is spelled Aleph-Tav an abbreviation for the Aleph-Bet Aleph is visible first letter of literary Hebrew alphabet Since God. Explore the aleph-bet with this fantastic collection of Hebrew alphabet gifts The world's oldest alphabet has a fascinating history know the. But my presence like hebrew alef letter script utilized for learning hebrew script but if you to successfully scan on. But hebrew alef letter script use in hebrew at the account of ideas of some spiritual. The mothers aleph mem shin symbolize the three primordial elements of all existing things water before first sweep of medicine is mem in same is symbolized by. These seven comprise the righteousness and down into hebrew alef letter hebrew script was i think that! Two approaches has been verified by permission of dust that many visitors like the hebrew script just ordinary to! To hebrew alef bet, alef is incremented by a president of charm and hebrew, the inner meanings of. Hebrew script section to avoid ambiguity of alef letter hebrew script was led to! There was originally, alef letter hebrew script developed as goats are long you? Thus rewarded for browsing and script is alef has a shadow of wisdom is two consonants and hebrew alef letter script can.
    [Show full text]
  • Between Sefer Yezirah and Wisdom Literature: Three Binitarian Approaches in Sefer Yezirah
    RONIT MEROZ Dr. Ronit Meroz, Between Sefer Yezirah and The Wisdom Literature: Department of Hebrew Three Binitarian Culture Approaches in Sefer Studies, Tel- Aviv Yezirah Universtiy, Israel. She This paper presents three basic ideas edited and which are interrelated with one another: 1) The published the book New assertion that a single subject unites all the Developments in Zohar Studies (2007). discussions in Sefer Yezirah, from beginning to E-mail: [email protected] end: namely, the nature of Wisdom, upon which the world stands (or is suspended); 2) A Key words: stylistic-linguistic analysis leading to the divi- Sefer Yezirah, Binitarian, Ditheism, sion of Sefer Yezirah into three “accounts,” Kabbalah, Angelology, Jewish Magic, around which are crystallized the style and Science, Wisdom, Wisdom literature, contents of the book as a whole. The Account Sefirot, Hebrew Alphabet of the “Sealing of the Ends” is the latest of these accounts, and was written by the editor of the book, who joined his account with the other two to form a single book; 3) The assertion that the worldview reflected in Sefer Yezirah acknowl- edges the existence of a secondary power alongside God, that assists Him in the Creation and ongo- ing existence of the universe (as against doctrines claiming the existence of an additional force in conflict with God). The term I use in this context is binitarianism. In the earliest of the three accounts, that of the Covenant, this power assumes the form of an angel, while in the other two it is more abstract. This paper lays the foundations for this claim but, due to the limitations of this paper, I do not enter into discussion of its far-reaching implications.
    [Show full text]