High Holy Day Cantillation Treitman RB-CANTR-523B
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The Tiberian Pronunciation Tradition of Biblical Hebrew, Volume 2
Cambridge Semitic Languages and Cultures The Tiberian Pronunciation Khan Tradition of Biblical Hebrew (Vol. II) The Tiberian Pronunciation Geoffrey Khan Tradition of Biblical Hebrew The form of Biblical Hebrew that is presented in printed edi� ons, with vocaliza� on and accent signs, has its origin in medieval manuscripts of the Bible. The vocaliza� on and Tradition of Biblical Hebrew Vol. II Volume II accent signs are nota� on systems that were created in Tiberias in the early Islamic period by scholars known as the Tiberian Masoretes, but the oral tradi� on they represent has roots in an� quity. The gramma� cal textbooks and reference grammars of Biblical Hebrew The Tiberian Pronunciation in use today are heirs to centuries of tradi� on of gramma� cal works on Biblical Hebrew in GEOFFREY KHAN Europe. The paradox is that this European tradi� on of Biblical Hebrew grammar did not have direct access to the way the Tiberian Masoretes were pronouncing Biblical Hebrew. In the last few decades, research of manuscript sources from the medieval Middle East has made it possible to reconstruct with considerable accuracy the pronuncia� on of the Tiberian Masoretes, which has come to be known as the ‘Tiberian pronuncia� on tradi� on’. This book presents the current state of knowledge of the Tiberian pronuncia� on tradi� on of Biblical Hebrew and a full edi� on of one of the key medieval sources, Hidāyat al-Qāriʾ ‘The Guide for the Reader’, by ʾAbū al-Faraj Hārūn. It is hoped that the book will help to break the mould of current gramma� cal descrip� ons of Biblical Hebrew and form a bridge between modern tradi� ons of grammar and the school of the Masoretes of Tiberias. -
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. -
THE WEEK at a GLANCE Yahrzeits
THE WEEK AT A GLANCE 8:00 am Morning Service, Homestead Hebrew Chapel 12:30 pm BSUSY Purim Prep, Shear Youth Lounge ENRICHING LIVES THROUGH COMMUNITY, Sunday, 3/1 ~ 5 Adar 2:00 pm Introduction to Judaism, Stofman/Zweig Libraries LIFELONG JEWISH LEARNING, & SPIRITUAL GROWTH 7:00 pm Evening Service, Helfant Chapel 8:30 pm Online Parashah Study Group - Textual, Zoom Video Call 7:30 am Morning Service, Homestead Hebrew Chapel 9:15 am Talmud Study, Lehman Center Shabbat Shalom! Monday, 3/2 ~ 6 Adar 6:00 pm BSUSY Lounge, Shear Youth Lounge 7:00 pm Evening Service, Helfant Chapel 7:15 pm Latin Cardio, Samuel and Minnie Hyman Ballroom 4 Adar, 5780 7:30 am Morning Service, Homestead Hebrew Chapel This week’s parashah is Terumah. 12:00 pm Lunch and Learn, Zweig Library 4:15 pm J-JEP, Classrooms Tuesday, 3/3 ~ 7 Adar 5:30 pm March of the Living Session #2, Eisner Commons 7:00 pm Evening Service, Helfant Chapel 7:30 pm Bylaws Committee Meeting, Stofman and Zweig Libraries 8:30 pm Online Parashah Study Group - Torah and Modern Life, Zoom Video Call 7:30 am Morning Service, Homestead Hebrew Chapel 12:15 pm Life and Text: Weekly Parashah Study, Lehman Center Friday, February 28, 2020 Youth Services Wednesday, 3/4 ~ 8 Adar 7:00 pm Evening Service, Helfant Chapel 7:30 pm Yousef Bashir - Beth Shalom Speaker Series, Eisner Commons Candle lighting 5:52 p.m. Saturday 7:30 am Morning Service, Homestead Hebrew Chapel Hod veHadar Instrumental Kabbalat Shabbat 6:00 pm 4:15 pm J-JEP, Classrooms 10:00-10:30 am - Meet in 7:00 pm Evening Service, Helfant Chapel Samuel and Minnie Hyman Ballroom the Shear Youth Lounge Thursday, 3/5 ~ 9 Adar 7:30 pm Walking Toward Freedom - Interfaith Series, Calvary Episcopal Church, or Rice Gym. -
2014 Tikkun Olam Action Guide
Tikkun Olam תיקון עולם Action Guide Our bimah is modeled on the banyan tree, a tropical fig tree whose branches and leaves provide a broad cover; like a chupah, or like the roof of a sukkah. A solar- powered Ner Tamid (Eternal Light) hangs above the ark. Temple Emanuel Kensington, Maryland April, 2014 1 Dedicated to Rabbi Warren G. Stone To Honor his Twenty-Fifth Anniversary as our Rabbi ACKNOWLEDGMENTS We would like to express our sincere appreciation to all those, named and unnamed, who have participated in the Tikkun Olam efforts of Temple Emanuel of Maryland over many years. These include present and past members of the Green Shalom Team, the Green Team, the Community Social Action Council and the Global Mitzvah Team. Special acknowledgement to those who helped compile, edit, proofread, and reproduce the original Green Shalom Action Guide which was compiled in 2006 to celebrate Rabbi Stone’s Chai anniversary at Temple Emanuel: bj Altschul, Lee Epstein, Helene Grant, Eve Kornhauser, Diane Raphael, Ben Rosenthal, Dian Seidel, Al Grant, De Herman and Rabbi Warren Stone. Bill Neches, Al Grant, Dian Seidel - Green Team Ian DeWaal, Joe Berkowitz, David Fishback - Community Social Action Council Stan Fagen, Caroline DeWaal - Global Mitzvah Team This guide was printed by Ecoprint of Silver Spring, MD, an environmentally friendly, carbon neutral company. Printing used recycled materials and electricity generated by wind power. 2 TABLE OF CONTENTS Acknowledgements …………………………………………… Page 2 Table of Contents ……………………………………………… Page 3 Introduction ……………………………............................ Page 4 Dedication and Rabbi Stone’s Chronology ……………. Page 5 Temple Emanuel Chronology………………………………. Page 9 Environmental Inspirational Readings…………………… Page 12 Social Justice Inspirational Readings……………………. -
Download Errata
Transliterations page: The second header should read: Translations. p. 4 footnote 11 the second Hebrew phrase should read: vnhgbc true. p. 10 second paragraph of the Hebrew should read: dyrcb. p. 14 the figure on the right should read 1.3. p. 15 the figure should read 1.4. p. 16 the figure should read 1.5. p. 17 should read Figure 1.6. p. 19 footnote 61 the first word should read: Athanasius. p. 26 example 2.1.1 should read: hearken, O earth, to the words of my mouth. p. 50 footnote 1 should read: Cheironomy. p. 52 about 2 inches from the bottom of the page should read: N¡E;b dRl∞E;tÅw rAh™A;tÅw. p. 53 about 2 inches from the bottom of the page should read: X…wlSj. p. 56 footnote 2 should read: µytir]v…m]. p. 65 sixth line should read: then the “soft” form is (normally) used. p. 89 first line should read: protagonist. p. 195 footnote 14 should read: the shalshelet sign can serve as both. p. 115 example 2.8.5 should read: PRl™Ra. p. 127 the heading should read: conjunctives. p. 133 the text just below the double rule should read: conjunctive. p. 140 footnote 3 should have this additional text: The Hebrew equivalent of revia‘ would be ravuts, meaning, “seated.” p. 159 third line of text from the bottom should read: and the first level-three segment terminates with revia‘. p. 167 note 7 the last word should read: h∂rVÚpAs◊n…w. p. 210 note 2 should read: conjunctive. -
Studies in Rabbinic Hebrew
Cambridge Semitic Languages and Cultures Heijmans Studies in Rabbinic Hebrew Studies in Rabbinic Hebrew Shai Heijmans (ed.) EDITED BY SHAI HEIJMANS This volume presents a collec� on of ar� cles centring on the language of the Mishnah and the Talmud — the most important Jewish texts (a� er the Bible), which were compiled in Pales� ne and Babylonia in the la� er centuries of Late An� quity. Despite the fact that Rabbinic Hebrew has been the subject of growing academic interest across the past Studies in Rabbinic Hebrew century, very li� le scholarship has been wri� en on it in English. Studies in Rabbinic Hebrew addresses this lacuna, with eight lucid but technically rigorous ar� cles wri� en in English by a range of experienced scholars, focusing on various aspects of Rabbinic Hebrew: its phonology, morphology, syntax, pragma� cs and lexicon. This volume is essen� al reading for students and scholars of Rabbinic studies alike, and appears in a new series, Studies in Semi� c Languages and Cultures, in collabora� on with the Faculty of Asian and Middle Eastern Studies at the University of Cambridge. As with all Open Book publica� ons, this en� re book is available to read for free on the publisher’s website. Printed and digital edi� ons, together with supplementary digital material, can also be found here: www.openbookpublishers.com Cover image: A fragment from the Cairo Genizah, containing Mishnah Shabbat 9:7-11:2 with Babylonian vocalisati on (Cambridge University Library, T-S E1.47). Courtesy of the Syndics of Cambridge University Library. Cover design: Luca Baff a book 2 ebooke and OA edi� ons also available OPEN ACCESS OBP STUDIES IN RABBINIC HEBREW Studies in Rabbinic Hebrew Edited by Shai Heijmans https://www.openbookpublishers.com © 2020 Shai Heijmans. -
Resources for Learning How to Read Torah and Haftara at Shearith Israel
Resources for learning how to read Torah and Haftara at Shearith Israel Chumashim and Tikkunim: Etz Hayim: Torah and Commentary. ISBN 9780827607125. Available from www.rabbinicalassembly.org and other vendors. Etz Hayim: Torah and Commentary Travel Edition. ISBN 9780827608047. Available from www.rabbinicalassembly.org and other vendors. The JPS Tanakh. Jewish Publication Society (JPS), Philadelphia. Many editions and formats in Hebrew, and Hebrew/English. https://jps.org/resources/tanakh-customer-guide/ The Koren Tanakh, and The Koren Chumash. Koren Publishers, Jerusalem. Many editions and formats in Hebrew, Hebrew/English, and with other languages. www.korenpub.com The Koren Tikkun Kor'im. Koren Publishers, Jerusalem. ISBN 978-9653010574. Several editions and formats. www.korenpub.com The Kestenbaum Edition Tikkun. Artscroll publishers. ISBN 9781578193134. Several editions. Artscroll.com. Tikkun Torah Lakorim, ed. Asher Scharfstein. Ktav Publishing House. ISBN: 978-0870685484 1969 classic; priced well; less bulky than most. www.ktav.com and other vendors. Tikun Korim -Simanim (Nusach Ashkenaz). Nehora.com. Your best resource: Our CSI members. The Religious Life Committee and experienced ba’alim keria in our shul want to help you learn, and are available for tutoring, answering questions, giving feedback, or teaching classes. Andrea Seidel Slomka ([email protected]) is a great first point of contact. Websites with audio files intended for self-learning for ba’alei keriah and haftarah readers in Ashkenazi nusach: http://bible.ort.org/intro1.asp?lang=1 Navigating the Bible II software published by World ORT shows chumash and Torah text and gives recordings of each sentence. It can be used online without cost, or they say you can buy the software on CD. -
Keil & Delitzsch
THE BOOK OF ECCLESIASTES TRANSLATED BY M. G. EASTON Introduction If we look at the world without God, it appears what it is, — a magnificent, graduated combination of diverse classes of beings, connected causes and effects, well-calculated means and ends. But thus contemplated, the world as a whole remains a mystery. If, with the atheist, we lay aside the idea of God, then, notwithstanding the law of causation, which is grounded in our mental nature, we abandon the question of the origin of the world. If, with the pantheist, we transfer the idea of God to the world itself, then the effect is made to be as one with the cause, — not, however, without the conception of God, which is inalienable in man, reacting against it; for one cannot but distinguish between substance and its phenomena. The mysteries of the world which meet man as a moral being remain, under this view of the world, altogether without solution. For the moral order of the world presupposes an absolutely good Being, from whom it has proceeded, and who sustains it; it demands a Lawgiver and a Judge. Apart from the reference to this Being, the distinction between good and evil loses its depth and sharpness. Either there is no God, or all that is and happens is a moment in the being and life of God Himself, who is identical with the world: thus must the world-destructive power of sin remain unrecognised. The opinion as to the state of the world will, from a pantheistic point of view, rise to optimism; just as, on the other hand, from an atheistic point of view, it will sink to pessimism. -
1 Samuel 1-1 to 2-10.Doc Page 1 of 4 Haftarah of Rosh Hashanah Day 1
Haftarah of Rosh Hashanah Day 1 – 1st Samuel 1:1-2:10 chantable English version by Len Fellman based on the translations of Aryeh Kaplan ‘The Living Torah’, the Stone Edition Tanach, The Artscroll Machzor, and The Jersualem Bible based on the Hebrew version chanted by Moshe Haschel in ‘Navigating the Bible II’; http://bible.ort.org/books/haftarotd4.asp?action=displaypage&book=6&chapter=1&verse=1&portion=63 1:1 [Once there was] a certain man from Ramathaim-Tsofim, from the Mount of Ephraim, [and his name] [was Elkanah],[son of Yerocham],[son of Elihu], son of Tohu, son of Tsuf , an Efrati. 2 And he had two wives: the name of one was Hannah, the name of the other one––Peninnah. It happened that Peninnah had children, but Hannah had no children. 3 [He would go up]––the man Eli––from his city from year to year [to worship and] [offer sacrifice] to Adonai Ts’vaot in Shiloh. [And in that place]the two[sons of Eli], Chophni and Pinchas, were priests to Adonai. 4 [And it would be] [on the day] [that he made offerings]––Elkanah–– [that he gave]to Peninnah his wife,[to all her sons],[and to her daughters]––portions. 5 [But to Hannah] [he would give] one portion doubled, since his Hannah he loved, though Adonai had closed her womb. 6 [And she was taunted] by her rival continually, with the purpose of annoying her, because closed by Adonai was Hannah’s womb. 7 And so it was, year after year: when she (Peninnah) would go up to the house of the Lord, [she would not fail]to provoke her, so that she cried and did not eat. -
Page Zero of Torah Tidbits 759 Dear TT•PDF Reader, the Hard Copy of TT Is Read Primarily by People Living in Israel
Page Zero of Torah Tidbits 759 Dear TT•PDF reader, The hard copy of TT is read primarily by people living in Israel. The website and the email, which now links heavily to the website, is read by people all over the world. Largest segment of the readership is from the States, but many people in Israel prefer the electronic versions of TT, either because hard copy is unavailable to them, or they like the pick and choose your features aspect of the eTT. We have subscribers in the UK, Australia, South Africa, Argentina, Holland, Czech Republic, and many other places around the world. We know a little about the whereabouts of the readership from their email addresses. We wanted to share this with you and thank you for reading, because without you, our "falling tree in the forest" might not be making a Lead Tidbit cont. from Front Page sound. This issue is a TRIPPPLE one, passage is said in Aramaic, which was the covering Shabbat HaGadol (Tzav), common spoken language at the time of Pesach, and Sh'mini. With Chag the compilation of the Hagada. Hebrewending for us on Monday night, we was not understood by many Jews. It is vital that all Seder celebrants know the were afraid we wouldn't be able to meaning of this opening statement, hence keep to our production timetable. It it is in Aramaic rather than Hebrew, as the was not easy to put this issue out, but rest of the Hagada is. (Actually, our last part of the Hagada Chad Gadya is also in we hope you find it informative and Aramaic.) So our "child" sees all kinds of useful. -
“What If I Drop the Torah?”: Tensions and Resolutions in Accomplishing B’Nai Mitzvah Rituals
“What if I Drop the Torah?”: Tensions and Resolutions in Accomplishing B’nai Mitzvah Rituals By Patricia Keer Munro A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Sociology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ann Swidler, Chair Professor Claude Fischer Professor David Hollinger Spring 2014 Copyright © Patricia Keer Munro, 2014. All rights reserved. “What if I Drop the Torah?”: Tensions and Resolutions in Accomplishing B’nai Mitzvah Rituals By Patricia Keer Munro Doctor of Philosophy in Sociology University of California, Berkeley Professor Ann Swidler, Chair Over the twentieth century, Bar/Bat Mitzvah, the Jewish rite-of-passage that takes place at age thirteen (or twelve for girls in Orthodox communities), has reshaped and transformed the American synagogue, the nature of the Jewish life-cycle, the lives of individual American Jewish families, and the content and meaning of the event itself. In America, the ritual has become a central symbol of Jewish continuity both for individual Jews and for the Jewish community as a whole. Whether the student manages a flawless performance or struggles through with whispered help, the ritual works. Parents and grandparents are amazed and awed, friends and relatives are moved to tears, and the students stands a little taller and prouder. This happens with such regularity that it is common to trivialize or mock the event. In truth, it is risky to expect a (possibly recalcitrant) thirteen-year-old to publicly represent both the core values of Judaism and his family’s honor; it is sociologically remarkable that virtually all children achieve that goal.