1 Introduction to Tiberian Hebrew Accents
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Mazal 12-13 Layout 1
Mount Zion Temple NON-PROFIT 1300 Summit Avenue US POSTAGE PAID PERMIT NO. 814 MaZAL . Mount Zion Adult Learning Saint Paul, MN 55105 TWIN CITIES, MN Address Service Requested 5773 - 2012/2013 How our Adult Education Inside this brochure are classes and one-time programs for all kinds Program is Organized of learners. Browse and find something that sparks your curiosity. Our adult education offerings are divided More offerings are still being planned for the year. into three categories, corresponding to the three core values of Mount Zion’s vision: If you have suggestions, comments, or questions, please contact: Rabbi Spilker ([email protected]) or TORAH vru, Siana Goodwin ([email protected]) incoming chair of MaZAL. Life-long Learning t Sacred Texts t Hebrew In this category, you will find courses, lectures, and discussions on Torah and other Did Isaac offer himself as a sacrifice? sacred Jewish literature. You will also find lessons at all levels in the Hebrew language Study Genesis, Chapter 22: The Akedah/Binding of Isaac through which we are best able to access these Rashi study in Downtown Minneapolis sacred texts. Thursdays (on-going), Noon-1 p.m. (Call the Mount Zion office to confirm class schedule). AVODAH vsucg 220 S. 6th St., Suite 1800 Minneapolis (US Bank Building) Rabbi Adam Stock Spilker Worship t Liturgy t Spirituality In our methodic reading of Genesis beginning Here you will find classes covering topics on years ago in the beginning, we have arrived to religion and spirituality, including liturgy, chapter 22 in time for the High Holy Days. -
High Holy Day Cantillation Treitman RB-CANTR-523B
Rabbinical School RB-CANTR-523B: High Holy Day Torah Cantillation Cantor Louise Treitman 1 graduate credit Syllabus for Spring Semester 2019: High Holy Day Torah 9:30-10:40 Wednesdays Contact Information: 617-699-8864 (mobile) [email protected] (please put “CANTILLATION” in subject line) COURSE DESCRIPTION: This class builds on the skills learned in the Basic Cantillation course while acquiring the melodic skills needed to chant High Holy Day Torah using a common Ashkenazi trope. We will continue to explore the concepts of cantillation – chanting our sacred texts according to ancient tradition. There will be a review of the underlying syntactic structure of the system of cantillation. Then, we will delve deeper into the grammar with sentence diagramming and ongoing focus on correct contemporary pronunciation of biblical Hebrew This course is primarily for rabbinical students (preferably who have taken one of the pre-requisite courses or some solid understanding of cantillation). However, others are welcome (depending on size of the class), provided they have an adequate sense of musical pitch and the ability to read and translate biblical Hebrew and have the following pre-requisites. Suggested pre-requisite for this course: Basic Cantillation (Treitman), Cantillation I (Jacobson) or permission of the instructor. This course does not count for graduate credit for students in the Cantorial Ordination programs, although cantorial students are welcome to audit. REQUIREMENTS: Attendance: Students are expected to attend each session and to participate fully. Learning cantillation melodies (with the voice that you have been given): Students are expected to go over chanting and to prepare texts as required. -
How Was the Dageš in Biblical Hebrew Pronounced and Why Is It There? Geoffrey Khan
1 pronounced and why is it בָּתִּ ים How was the dageš in Biblical Hebrew there? Geoffrey Khan houses’ is generally presented as an enigma in‘ בָּתִּ ים The dageš in the Biblical Hebrew plural form descriptions of the language. A wide variety of opinions about it have been expressed in Biblical Hebrew textbooks, reference grammars and the scholarly literature, but many of these are speculative without any direct or comparative evidence. One of the aims of this article is to examine the evidence for the way the dageš was pronounced in this word in sources that give us direct access to the Tiberian Masoretic reading tradition. A second aim is to propose a reason why the word has a dageš on the basis of comparative evidence within Biblical Hebrew reading traditions and other Semitic languages. בָּתִּיםבָּתִּ ים The Pronunciation of the Dageš in .1.0 The Tiberian vocalization signs and accents were created by the Masoretes of Tiberias in the early Islamic period to record an oral tradition of reading. There is evidence that this reading tradition had its roots in the Second Temple period, although some features of it appear to have developed at later periods. 1 The Tiberian reading was regarded in the Middle Ages as the most prestigious and authoritative tradition. On account of the authoritative status of the reading, great efforts were made by the Tiberian Masoretes to fix the tradition in a standardized form. There remained, nevertheless, some degree of variation in reading and sign notation in the Tiberian Masoretic school. By the end of the Masoretic period in the 10 th century C.E. -
Accents, Punctuation Or Cantillation Marks?
Accents, Punctuation or Cantillation Marks? A Study of the Linguistic Basis of the ṭəʿ Matthew Phillip Monger Masteroppgave i SEM4090 Semittisk Språkvitenskap 60 studiepoeng Program: Asiatiske og afrikanske studier Studieretning: Semittisk språkvitenskap med hebraisk Instituttet for kulturstudier og orientalske språk UNIVERSITETET I OSLO 1. juni 2012 II Accents, Punctuation or Cantillation Marks? A Study of the Linguistic Basis of the ṭəʿ Matthew Phillip Monger (Proverbs 1:7) יִרְאַ ַ֣תיְְ֭הוָ ה רֵ אשִ ַ֣ ית דָ ָּ֑עַ ת III © Matthew Phillip Monger 2012 Accents, Punctuation or Cantillation Marks? The Linguistic Basis of the ṭəʿ Matthew Phillip Monger http://www.duo.uio.no/ Trykk: Reprosentralen, Universitetet i Oslo IV Abstract This thesis discusses different strategies for interpreting the placement of the ṭəʿ in Masoretic Text of the Hebrew Bible. After introducing the signs and their distribution in the text, the thesis looks at different levels of linguistic analysis where the ṭəʿ provide interesting information. At the word level, word stress and vowel length are discussed. At the phrase level, the different types of phrases are analyzed in light of a closest constituent analysis. At the verse level, the distribution of the ṭəʿ is shown to depend on simple rules which maximize the most common structures of Tiberian Hebrew. Prosodic structure is also evaluated to show what bearing that it has on the placement of the ṭəʿ . Finally, the ṭəʿ are discussed in relation to discourse features. The goal of the thesis is to show that the ṭəʿ are not simply musical notation, but have a linguistic basis, and provide insight into linguistic features of Tiberian Hebrew. -
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. -
Haftarah of Veetchanan – Isaiah 40:1-26 Chantable English Version by Len Fellman Based on the Translations of Aryeh Kaplan, the Stone Edition Tanach, I.W
Haftarah of VeEtchanan – Isaiah 40:1-26 chantable English version by Len Fellman based on the translations of Aryeh Kaplan, the Stone Edition Tanach, I.W. Slotski, W. Gunther Plaut, and The Jersualem Bible 1 Comfort, O comfort My people. So says your God. 2 [You must speak] to the heart of Jerusalem and proclaim to her that ended [is her term of service], that pardoned is her guilt, that she has received [from the hand] of YHWH double for all her sins. 3 A voice calls out [in the wilderness]: “Open a way for YHWH. Make straight in the desert a highway for our God. 4 Every valley will be raised, every mountain and hill made low, every cliff [will become level], and the ridges––a valley. 5 [Then will appear] the glory of YHWH. [They will see it], all flesh together, [Because indeed] the mouth of YHWH has spoken. 6 A voice commands: “Cry out!” The response: “What shall I cry?” “All flesh is grass, [and all its beauty] like a flower of the field. 7 The grass withers, the flower fades, [because of the fact] that the breath of YHWH blows upon it. Surely, like grass is the people. 8 The grass withers , the flower fades. But the word of our God (Eloheinu) will stand forever.” 9 Upon [a high mountain] ascend, O herald of Zion, [lift up] with strength your voices, O messenger of Jerusalem. [Lift them up], [have no fear]. Say to the cities of Judah: “Behold your God!” 10 Behold, YHWH our God is coming in power, and His arm [wins triumph] for Him. -
The Syntactic Basis of Masoretic Hebrew Punctuation Author(S): Mark Aronoff Source: Language, Vol
Linguistic Society of America Orthography and Linguistic Theory: The Syntactic Basis of Masoretic Hebrew Punctuation Author(s): Mark Aronoff Source: Language, Vol. 61, No. 1 (Mar., 1985), pp. 28-72 Published by: Linguistic Society of America Stable URL: https://www.jstor.org/stable/413420 Accessed: 07-02-2019 19:33 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Linguistic Society of America is collaborating with JSTOR to digitize, preserve and extend access to Language This content downloaded from 129.49.5.35 on Thu, 07 Feb 2019 19:33:17 UTC All use subject to https://about.jstor.org/terms ORTHOGRAPHY AND LINGUISTIC THEORY: THE SYNTACTIC BASIS OF MASORETIC HEBREW PUNCTUATION MARK ARONOFF SUNY Stony Brook The punctuation (accent) system of the Masoretic Hebrew Bible contains a complete unlabeled binary phrase-structure analysis of every verse, based on a single parsing principle. The systems of punctuation, phrase structure, and parsing are each presented here in detail and contrasted with their counterparts in modern linguistics. The entire system is considered as the product of linguistic analysis, rather than as a linguistic system per se; and implications are drawn for the study of written language and writing systems.* To modern linguistics, discussion of written language has been taboo. -
Judeo-Arabic
JUDEO-ARABIC This table was approved in Feb., 2011, by the Library of Congress and the Committee for Cataloging: Asian and African Materials (CC:AAM) of the American Library Association. Judeo- Roman Examples Arabic ”ʼl/ “the/ אל ʼ א ”ʼbn/ “son/ אבן ”bnyn/ “sons/ בנין b בּ ,ב ”ʼrb‘/ “four/ ארבע grq/ “he suffocates” (cf. Standard/ גרק g ג, ג̣ /ghariqa/) ḡynʼ/ “we came” (cf. Standard Arabic/ ג׳ינא ḡ /jīnā/) dm/ “blood” (cf. Standard Arabic/ דם d ד /dam/) .dkrt/ “she remembered” (cf/ דכרת Standard Arabic /dhakarat/) ”ḏhb/ “gold / ד׳הב ḏ ד׳ ”hwm/ “they/ הום h ה ”(mdynḧ/ “city (of/ מדינ̈ה ḧ ̈ה 1 1/31/2011 ”wʼḥd/ “one/ ואחד w ו ”ʼrwʼḥ/ “spirits/ ארואח ”kwwʼkb/ “stars/ כוואכב ww וו ”nbwwʼ/ “prophecy/ נבווא ”l-wwrʼ/ “after, behind/ לוורא ”zwḡtw/ “his wife/ זוג׳תו z ז ”ḥyyʼt/ “life/ חייאת ḥ ח ”bḥr/ “sea/ בחר ”ṭwl/ “length/ טול ṭ ט ”ṭʼ/ “he gave‘/ עטא ”ẓhr/ “he appeared/ ̇טהר ẓ ̇ט ”yd/ “hand/ יד y י ”bywt/ “house/ ביות ”ydy/ “my hand/ ידי ”ʼyyʼm/ “days/ אייאם yy יי ”l-yyḡyb/ “that he may bring/ לייג׳יב ”rḡlyy/ “my (two) feet/ רג׳ליי "kʼnt/ “she was/ כּאנת k כ כּ, ךּ, כ, ך ”ḏʼlk/ “that/ לא׳דךּ kbz/ “bread” (cf. Standard Arabic/ כבז /khubz/) 2 1/31/2011 ”lyyʼly/ “nights/ לייאלי l ל ”mn/ “from/ מן m מ, ם ”ʼsm/ “name/ אסם ”nfs/ “soul/ נפס n נ, ן ”byn/ “between/ בין ”sm‘/ “he heard/ סמע s ס ”Ysrʼyl/ “Israel/ יסראיל ”byd/ “servants‘/ עביד ‘ ע ”fy/ “in/ פי f פ, ף פ׳, ף׳ ”ṣn‘/ “he did/ צנע ṣ צ (/ʼrṣ/̄ “earth” (cf. -
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.