“SOFER: the STORY of a TORAH SCROLL” by Eric Ray, Torah Aura Productions, October 1, 1998
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Some Observations on the Nature of Papyrus Bonding
]. Ethnobiol. 11(2):193-202 Winter 1991 SOME OBSERVATIONS ON THE NATURE OF PAPYRUS BONDING PETER E. SCORA Moreno Valley, CA 92360 and RAINER W. SCORA Department of Botany and Plant Sciences University of California Riverside, CA 92521 ABSTRACT.-Papyrus (Cyperus papyrus, Cyperaceae) was a multi-use plant in ancient Egypt. Its main use, however, was for the production of laminated leaves which served as writing material in the Mediterranean world for almost 5000 years. Being a royal monopoly, the manufacturing process was kept secret. PI~us Secundus, who first described this process, is unclear as to the adhesive forces bonding the individual papyrus strips together. Various authors of the past century advanced their own interpretation on bonding. The present authors believe that the natural juices of the papyrus strip are sufficient to bond the individual strips into a sheet, and that any additional paste used was for the sole purpose of pasting the individual dried papyrus sheets into a scroll. RESUMEN.-EI papiro (Cyperus papyrus, Cyperaceae) fue una planta de uso multiple en el antiguo Egipto. Su uso principal era la produccion de hojas lami nadas que sirvieron como material de escritura en el mundo meditarraneo durante casi 5000 anos. Siendo un monopolio real, el proceso de manufactura se mantema en secreto. Plinius Secundus, quien describio este proceso por primera vez, no deja claro que fuerzas adhesivas mantenlan unidas las tiras individuales de papiro. Diversos autores del siglo pasado propusieron sus propias interpretaciones respecto a la adhesion. Consideramos que los jugos naturales de las tiras de papiro son suficientes para adherir las tiras individuales y formar una hoja, y que cual quier pegamento adicional se usa unicamente para unir las hojas secas individuales para formar un rollo. -
History of Our Holocaust Memorial Scroll, Second Sefer Torah, Mantles, Aron Kodesh and Ner Tamid, Yad and Rimonim
July 5, 2020 BET MISHPACHAH Washington, D.C. History of our Holocaust Memorial Scroll, Second Sefer Torah, Mantles, Aron Kodesh and Ner Tamid, Yad and Rimonim Memorial Scroll. In 1979, Bet Mishpachah president Michael Greenwald arranged for us to acquire our first Sefer Torah: a Torah scroll originally from the Czech town of Dolni Kounice. It is a fragile Holocaust Memorial Scroll placed on permanent loan to Bet Mishpachah by the Westminster Synagogue in Knightsbridge, London. In 1964, Westminster Synagogue acquired 1,564 rescued Czech Torah scrolls; since then they have generously placed 1,400 of them in synagogues around the world. Placement and coordination of these scrolls is handled by the Memorial Scrolls Trust of London (www.memorialscrollstrust.org). In late 1979, still bearing a catalogue number painted on the handle of one of the wooden rollers (akin to the numbers the Nazis tattooed on their prisoners), Memorial Scroll #703 found a new and loving home with Bet Mishpachah. Dolni Kounice. Dolni Kounice is a small town in Moravia, which became part of Czechoslovakia and is now part of the Czech Republic. The Jewish community in Dolni Kounice began in the 14th century. Over the years, they faced many perils, including the destruction of their synagogue, laws limiting the number of Jews allowed to live there, a fire in the 1830s, a devastating flood in 1862, and finally the forced deportation of the town’s entire Jewish community to the Auschwitz death camp. The only survivor was our Torah scroll. Jerry Goldberg (president of Bet Mishpachah in 1980) and his brother Myron visited Dolni Kounice in 1985; they found the boarded-up synagogue and were shown the Jewish cemetery. -
How We Got Our Bible Part Three: the Text of the New Testament
How We Got Our Bible Part Three: The Text of the New Testament I. The Nature of New Testament Manuscripts A. Early biblical manuscripts were written on papyrus. B. By the 3d century parchment (leather) became the standard paper for biblical manuscripts. C. Writing was done with pen and ink. The ink was usually brown or black. D. Initially New Testament books were written on Scrolls. E. Around the beginning of the 2d century the codex (modern book) became the main book format. II. The Styles of Writing in New Testament Manuscripts A. Cursive (minuscule) Handwriting B. All-Capitals (uncial) C. Because of the cost of parchment many documents were scraped and washed to be reused for other literature. These are called Palimpsests. They are biblical manuscripts that are written on reused parchment. Of the 263 uncial manuscripts of the New Testament 63 are palimpsests. D. In the early centuries of Christianity the gospels were divided into regular readings for services. Scribes marked the beginning and end of these readings so the lector (reader) knew where to begin and end. These manuscripts of the gospels are called lectionaries (Lindisfarne Gospels). E. The advent of monasteries created a class of monks who became scribes. They worked standing at a writing desk in a room called a scriptorium. This was difficult and tedious work. Some monks even added little sentences at the end of manuscripts such as, “The end of the book; thanks be to God.” F. The monks also added footnotes called colophons which include the name of the scribe and sometimes the date and place of writing. -
How Is a Torah Made?
How is a Torah made? By Rabbi Amy R. Scheineman The scribe prepares parchment sheets While printed editions of the Torah abound, in both Hebrew and English translation, and with many different commentaries, when the Torah is read in the synagogue on Shabbat and holidays, it is read from a hand-written scroll, called a Sefer Torah, in keeping with age-old tradition. It takes several months, and often as a long as a year to complete one Sefer Torah. The Sefer Torah is written by a scribe, special trained for this holy task, on sheets of parchment. The parchment must derive from a kosher animal, usually a cow, and is meticulously prepared by the scribe, who first soaks the skin in lime water to remove hairs, and then stretches the skin over a wooden frame to dry. The scribe scrapes the skin while it is stretched over the wooden frame to remove more hair and smooths the surface of the skin in preparation for writing on it with the use of a sanding machine. When the skin is dry, the scribe cuts it into a rectangle. The scribe must prepare many such skins because a Sefer Torah usually contains 248 columns, and one rectangle of parchment yields space for three or four columns. Thus a Sefer Torah may require at more than 80 skins in all. When the parchment sheets are ready, the scribe marks out lines and columns using a stylus, which makes a mark in the skin that has no color, much as if you ran your fingernail across a sheet of paper. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Sunday September 11 Will Be Sofer Day at Ohr Moshe. Please See Flyer for More Information
CONGREGATION OHR MOSHE Website: www.CongOhrMoshe.org Address: 170-16 73rd Ave. HONORARY GABBAI: Rabbi Moshe Berkowitz Asher Schechter, Rabbi Eli Siegel, Gabbai Additional Gabbaim: Sruly Beylus, [email protected] or 591-4888 g [email protected] or 718-969-4545 Tzvi Fisher, Hank Strom & Tal Zimm ANNOUNCEMENTS & EVENTS – SHABBOS PARSHAS RE”EH/ROSH CHODESH 9/3 Friday Evening, Candle Lighting 7:07, Mincha 7:00. Shabbos AM, Daf Yomi 8:15, Shacharis at 9 AM. Sof Zman Kriyas Shema: 9:39. MiniKiddush sponsored by Anonymous family for a Zchus of Refuah Shelayma for Cholei Yisrael. Chaburah at 6:05. Speaker for the last 15 minutes is R' Josh Meisner, topic: "A change of venue". Mincha at 7:05, followed by a Shiur by R' Shmuel Kosofsky, topic “Kavod HaBriyos in Hashkafa and Halacha”. Maariv at 8:15. Weekly Schedule: Sunday (Rosh Chodesh) Daf Yomi at 7:15 AM, Shacharis at 8 AM, Mincha & Maariv at 7:10 PM. Monday Labor Day on a Sunday Schedule. Thursday Shacharis at 6:20 AM, Tuesday Wednesday & Friday Shacharis at 6:30 AM. PLEASE MAKE YOUR BEST EFFORT TO JOIN US. We are saddened to announce the passing of Mr. David Tanzman, beloved father of Elaine Strasberg. Shiva will be observed through Wednesday AM at 169-10 73rd Avenue. Minyanim: Shacharis Sunday-Monday 8:00 AM Tuesday-Wednesday 7:00 AM. Mincha/Ma'ariv: Sunday-Tuesday 7:05 PM. HaMakom Yinachem Eschem.... Mazel Tov to Shimon and Chaya Cohen upon the birth of a baby boy. Shalom Zachor will be this Friday night at 9 PM at 75-24 168 street. -
Contemporaneity: Historical Presence in Visual Culture
Vol 8, No 1 (2019) | ISSN 2153-5914 (online) | DOI 10.5195/contemp/2019.286 http://contemporaneity.pitt.edu The Canaries of Democracy Imagining the Wandering Jew with Artist Rosabel Rosalind Kurth-Sofer Rae Di Cicco and Rosabel Rosalind Kurth-Sofer Introduction by Thomas M. Messersmith About the Authors Rae Di Cicco is a PhD candidate in the History of Art and Architecture Department at the University of Pittsburgh, specializing in Central European Modernism. Research for her dissertation, “The Body, the Kosmos, and the Other: The Cosmopolitan Imagination of Erika Giovanna Klien,” was supported by a Fulbright-Mach Fellowship in Austria in 2018-2019. The dissertation traces Klien’s career from her beginnings as a member of the Vienna-based modernist movement Kineticism (Kinetismus) to her immigration to the United States and subsequent work depicting indigenous groups of the American Southwest. Rosabel Rosalind Kurth-Sofer is an artist from Los Angeles. She graduated from the School of the Art Institute of Chicago in 2017 with a focus in printmaking, drawing, and painting. Rosabel received a Fulbright Combined Study-Research Grant in Austria for 2018-2019 to investigate Jewish caricatures in the Schlaff collection at the Jewish Museum Vienna. She currently lives in Chicago and continues to explore her Jewish identity through comics, poetry, and illustrated narratives. Thomas Messersmith is a PhD candidate at the University of Maryland, College Park. He was a recipient of the Fulbright-Mach Study Award in Austria for 2018-2019, where he conducted research for his dissertation, tentatively titled “‘God Rather than Men:’ Austrian Catholic Theology and the Development of Catholic Political Culture, 1848-1888.” This dissertation utilizes both lay and Church sources to explore the ways in which theological and political shifts in the late Habsburg Monarchy influenced each other, ultimately creating a new national and transnational Catholic political culture. -
The Nature of Hellenistic Domestic Sculpture in Its Cultural and Spatial Contexts
THE NATURE OF HELLENISTIC DOMESTIC SCULPTURE IN ITS CULTURAL AND SPATIAL CONTEXTS DISSERTATION Presented in Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Craig I. Hardiman, B.Comm., B.A., M.A. ***** The Ohio State University 2005 Dissertation Committee: Approved by Dr. Mark D. Fullerton, Advisor Dr. Timothy J. McNiven _______________________________ Advisor Dr. Stephen V. Tracy Graduate Program in the History of Art Copyright by Craig I. Hardiman 2005 ABSTRACT This dissertation marks the first synthetic and contextual analysis of domestic sculpture for the whole of the Hellenistic period (323 BCE – 31 BCE). Prior to this study, Hellenistic domestic sculpture had been examined from a broadly literary perspective or had been the focus of smaller regional or site-specific studies. Rather than taking any one approach, this dissertation examines both the literary testimonia and the material record in order to develop as full a picture as possible for the location, function and meaning(s) of these pieces. The study begins with a reconsideration of the literary evidence. The testimonia deal chiefly with the residences of the Hellenistic kings and their conspicuous displays of wealth in the most public rooms in the home, namely courtyards and dining rooms. Following this, the material evidence from the Greek mainland and Asia Minor is considered. The general evidence supports the literary testimonia’s location for these sculptures. In addition, several individual examples offer insights into the sophistication of domestic decorative programs among the Greeks, something usually associated with the Romans. -
Sample ISRAEL Tikkun Olam Activities Leslie Gubitz, NFTY-OV
Sample ISRAEL Tikkun Olam Activities Leslie Gubitz, NFTY-OV SAVP 2006-2007 Judaism is the only religion in which Tzedakah is not a once-in-a-while action, but instead is encouraged to be practiced every day. Jews are guided to give Tzedakah often, commit to Social Action regularly, as well as promote Tikkun Olam among other friends and families. Often it is difficult to involve youth group members in Social Action activities if the participants do not instantly see the effects of their actions. However, Maimonides’ Eight Levels of Tzedakah stresses that although Tzedakah may affect the recipient on many different levels, ALL Tzedakah is important. It is strongly encouraged that you teach this value to your youth group so that they can understand that not every Social Action activity provides visible advances, and yet all forms of Tikkun Olam are acceptable, appreciated, and necessary. EVERY LITTLE BIT COUNTS! TZEDAKAH: An Explanation of Maimonides Eight Levels of Tzedakah as well how Tzedakah and Charity can utilized through modern day Judaism. This program might be used in whole or in part and could aid in introducing Tikkun Olam and Social Action to any sized youth group. (Appendix A) Once your youth group has had an introduction to Tikkun Olam and Social Action, be sure to give them more opportunities to commit to helping others. BY organizing events, lock-ins, programs, or drives your youth group will be able to aid the community or world through outreach activities. A specific interest that you should relay to your youth group is the need for support for Israel. -
The Current State of Masoretic Studies*
SEFARAD, vol. 73:2, julio-diciembre 2013, págs. 423-458 ISSN: 0037-0894, doi: 10.3989/sefarad.013.015 ESTADO DE LA CUESTIÓN The Current State of Masoretic Studies* Elvira Martín Contreras** ILC-CCHS, CSIC, Madrid The foundation of the International Organization of Masoretic Studies (IOMS) in 1972 was a turning point in the studies on Masorah. Since then, Masoretic studies have undergone a true renaissance. The publications on Masoretic issues have proliferated, and the importance of the Masorah for the study of the text of the Hebrew Bible has been stressed in numerous reviews. This brief survey presents the evolution of Masoretic stu- dies, the main research lines and achievements, and some of the most relevant works in the last forty years. KEYWORDS: Masorah; Ketib-Qere; Grammar; Hebrew Bible Text. ESTADO DE LA CUESTIÓN DE LOS ESTUDIOS MASORÉTICOS.— La creación de la International Organization of Masoretic Studies (IOMS) en 1972 supuso un punto de inflexión en los estudios sobre Masora. Desde entonces, los estudios masoréticos han experimentado un auténtico renacer. Las publicaciones sobre temas masoréticos han proliferado y la impor- tancia de la Masora para el estudio del texto de la Biblia Hebrea ha sido resaltada en nu- merosas reseñas. Esta breve panorámica ofrece la evolución de los estudios masoréticos, sus principales líneas de investigación y logros, así como los trabajos más significativos de los últimos cuarenta años. PALABRAS CLAVE: Masora; ketib-qere; gramática; texto de la Biblia hebrea. Last year marked the 40th anniversary of the creation of the International Organization of Masoretic Studies (IOMS) by Prof. Harry Orlinsky brin- ging together all the modern “Masoretes” and enabling work in this field. -
Classical Jewish Texts, from Parchment to Internet 1Qisaa
11 December 2017 Scroll Down: Classical Jewish Texts, Aleppo Codex from Parchment to Internet c. 930 Tiberias Gary A. Rendsburg http://aleppocodex.org/ Rutgers University Sample page shows portions Allen and Joan Bildner Center of Ezekiel 2‐3 for the Study of Jewish Life Rutgers University 4 December 2017 St. Petersburg (Leningrad) Codex 1009 / Tiberias (digital images not Aleppo Codex / c. 930 / Tiberias available online) Sample verse: Joshua 1:1 Sample page Genesis 1 ַו ְי ִ֗הי ַא ֲחֵ ֛רי ֥מוֹת ֹמ ֶ ֖שׁה ֶ ֣ע ֶבד ְי ָ ֑הוה ַו ֤יּ ֹ ֶאמר ְי ָהו ֙ה ֶא ְל־י ֻ ֣הוֹשׁ ַע ִבּ ֔ן־נוּן ְמ ָשֵׁ ֥רת ֹמ ֶ ֖שׁה ֵל ֽ ֹאמר׃ Digital Dead Sea Scrolls / Google / Israel Museum 1QIsaa The Great Isaiah Scroll Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://dss.collections.imj.org.il/ Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 1 11 December 2017 Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://www.deadseascrolls.org.il/about‐the‐project/the‐digital‐library Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 4Q394 = 4QMMTa fragments 4Q271 = 4QDf – Damascus Document Mishna Kaufmann Manuscript A50 (Budapest) Italy, c. 1200 http://kaufmann.mtak.hu/ en/ms50/ms50‐coll1.htm Ben Sira, c. 180 B.C.E. – http://www.bensira.org/ 2 11 December 2017 Mishna Parma Manuscript, Biblioteca Palatina 3173 (De Rossi 138) Italy, 1073 Mishna Manuscript / c. -
Gift Exchanges During Marriage Rituals Among the Italian Jews in the Early Modern Period: a Historic-Anthropological Reading
GIFT EXCHANGES DURING MARRIAGE RITUALS 485 Roni WEINSTEIN Pisa University, Dept. of Modern and Contemporary History Università di Pisa, Dipartimento di Storia, Sezione Moderna e Contemporanea GIFT EXCHANGES DURING MARRIAGE RITUALS AMONG THE ITALIAN JEWS IN THE EARLY MODERN PERIOD: A HISTORIC-ANTHROPOLOGICAL READING RÉSUMÉ De la fin du XVe siècle au milieu du XVIIe, les communautés juives d’Italie furent le lieu d’un débat halakhique sur les présents du fiancé à sa promise. À l’arrière-plan de ce débat figurait la règle talmudique selon laquelle le fondement du mariage ré- side dans le don que fait le fiancé d’un bien à sa future épouse. Les aspects légaux de cette question n’expliquent toutefois qu’en partie la durée et l’âpreté de ce débat. La pérennité de cette coutume, parmi les juifs italiens, en dépit des résistances non moins durables des juifs venus d’ailleurs, est liée à la fonction des présents dans les rituels locaux du mariage. L’étude des écrits consacrés à cette question — ouvrages classiques ou actuels d’inspiration anthropologique — confirment le lien étroit de cette pratique avec les divers aspects de la culture locale: conceptions relatives à la richesse et à la propriété, à l’honneur et à l’identité; contrôle communautaire sur les rituels du mariage et sur l’ensemble de la vie familiale. SUMMARY From late 15th century to mid 17th century an Halakhic debate — about gifts con- ferred from the groom to the bride — was conducted in Jewish-Italian communi- ties. The background for this debate was the Talmudic ruling that marriage was ba- sically created by conferring some property from a man to a woman, his intended wife.