Vol. VI - No.4
In This Issue
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Studies and Related Conferences:
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In Planning Stage
SES: In University of Papa/ Hungary in 2008.
organised by Dr. Joseph Zsengelle'
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Feasts & Fasts, A Festschrift in Honor of Alan David Crown
Available from www.mandelbaum.
A DOCUMENTARY on Samaritan brides from the Ukraine
A very informative page of wonderful photos, a must visit!
An article on a new Finnish Arabic Dictionary. submitted by H. Shehadeh
click here for article in Arabic
Our Hearts are in Dances
The Samaritan community is one of the most mysterious in Israel. The film "Our Hearts are dances" gives us a rare look at the Samaritans. The film centers around Gadi Tsedaka, once an actor at the Cameri Theatre who now runs a small theatre company with his wife Pnina. The film features two parallel events; a performance of the play "Antigone" by Sophocles at the Tsedaka Theatre, and the Passover sacrifices on Mt. Gerizim, a location sacred to the Samaritans.
1999 director: Ohad Ufaz, Producer: April Com (1989) Ltd. length: 25 minutes.
The Second Authority is happy to offer their film to educational bodies and social organizations. Institutions interested in viewing their films can apply to their website: www.channel2.co.il or email: firstname.lastname@example.org
Israel religious Leaders establish Council of Religious Community Leaders in Israel
On 27 June 2007, a new forum called the Council of Religious Community Leaders in Israel was inaugurated in Jerusalem. The conference was the culmination of months of work by a steering committee, set up at the initiative of the Ministries of Foreign Affairs and the Interior, for the purpose of improving inter-religious dialogue and promoting issues of common interest to all the religions in Israel. Representatives from the Jewish, Muslim, Druze, Greek Orthodox and other Christian denominations, Bahai, Ahmadiyya and Samaritan faiths attended the conference.
Vice Prime Minister and Minister of Foreign Affairs Tzipi Livni sent the following message, which was read at the conference:
"Heads of the Religious Communities in Israel, Chief Rabbis, I wish to congratulate you on the convening of this important meeting of the Council of Religious Community Leaders in Israel. Dialogue and interfaith understanding have an honored place in establishing good relations between countries and peoples.
Israel is a unique place from an historical and religious perspective. Here are to be found the holy sites for the members of the three major faiths, and almost every stone has symbolic significance to them.
My hope is that this conference will serve as a basis and as a framework for promoting cooperation among the various religious communities which constitute the diverse mosaic of Israel, and will serve as an example for similar cooperation between Israel and her neighbors. Well done!"
At the meeting, the religious leaders adopted the following covenant:
Covenant of the Heads
of the Religious Communities in Israel
We, the Heads of the Religious Communities in the State of Israel, having come together to establish a council for cooperation between us, declare our faith in the Creator of the Universe who rules His world with grace and mercy, and who demands that we human beings live with each other in peace and respect.
Therefore, we hereby declare:
We are committed to doing all we can in order to fulfill this important command, especially in the Holy Land which is so dear to all of us.
First and foremost, we declare our commitment to the sanctity of human life and denounce all violence against the innocent, especially when this is done in the name of religion, which constitutes sacrilege.
In order to establish peace and mutual respect among the various religious communities in our country, we must educate our children and our communities accordingly, and avoid any affront to the sensibilities and beliefs of others.
The holy sites are a legacy from the past, which requires their preservation as religious and cultural heritages. This also is in accordance with the law of the state regarding the preservation of the holy sites; the integrity and special character of the holy sites must be safeguarded, and they must be protected from all violence and desecration. It is our responsibility, as religious community leaders, to strengthen this approach and to call upon our communities not to harm the holy sites of other religious communities.
Accordingly, and in keeping with the religious commandments and prohibitions of the various faiths, free access must be guaranteed for all believers to their holy sites, and the relevant authorities must assure this.
Our religious heritages teach that peace and tranquility, doing what is right and just, are the commandments of the Holy One Blessed Be He, and as religious community leaders we bear the responsibility to be attentive to the cries of the weak among us and to work together for a just and fair society.
Bearing a prayer to the One Most High, we thank the Creator of the Universe who enabled us to gather today in order to work together and bring a blessing to all the inhabitants of the State of Israel.
Israeli Ministry of Foreign Affairs http://www.mfa.gov.il/MFA
8 days on Mount Gerizim By Ronit Vered
In 1824, James Mourier described the
experiences of Hajji Baba, one of the escorts of the first Persian
ambassador to the English court, beginning with the first formal dinner to
which he was invited. Hajji Baba was astounded to see that the guests did
not even think about washing their hands before the meal, he was bowled
over by the sumptuously laid table and appalled by the terrible cacophony
- waiters' shoes clicking, the scraping of sharp metal instruments, and
the lively social conversation around the table. In 19th-century Persia,
the rigorous rules of manners mandated eating with one's fingers, so that
washing them was elementary; reclining on the floor for meals, with all
the portions placed simultaneously in the center; and focusing on the act
of eating without idle chatter. He also reported with regret on his total
failure concerning the use of the instruments of torture - the diverse
spoons, the knives, the forks and so on; and described the spasm of
consternation that seized his neighbors when force of habit impelled him
to share his bread with them, drink from their glass or use his fingers to
scoop food from the serving bowl.
A wonderful article
Today, when we think of the Samaritans, our minds return to the biblical period and the story of the Good Samaritan (Gospel of Luke, chapter 10) or even of the Samaritan woman who gave Jesus a drink from a well located in Nablus (Gospel of John, chapter 4). But in fact, not only do the Samaritans play a significant role in the past history of Palestine, their culture and heritage live on today in a community of just over 700 persons who live near modern-day Nablus and a smaller community that lives near Holon. These are the last two remaining Samaritan communities in the world today, and they preserve the remnant of a once large and important group of people who dramatically influenced the eastern part of the Roman Empire and Western civilization.
See the rest of the article
The STORY OF THE BIBLE
ACCOUNT OF HOW IT CAME TO US
Chapter 11 - The Last Thirty Years by F. F. BRUCE
The Qumran biblical manuscripts bear witness to at least three types of Hebrew text which were current in Palestine at the beginning of the Christian era. One was the 'proto-Massoretic' text - that is to say, the direct ancestor of the Massoretic text of later centuries. Another was the text on which the Greek Septuagint version was based; no samples of this text type in Hebrew were known until the discovery of the Qumran manuscripts. There are a number of places in the Old Testament where scholars had confidently emended the Massoretic Hebrew text on the basis of the Septuagint rendering and where their emendations have now been recognized in Hebrew texts from Qumran; one example is at the end of Deut.32:8, where the reading `sons of God', attested by the Septuagint in place of the Massoretic `sons (children)of Israel', and accordingly adopted in the Revised Standard Version, has now been confirmed in a Hebrew text from Cave 4 at Qumran. A third text type, so far as the first five books of the Bible are concerned, is that hitherto known only from the Samaritan Bible. Some of the distinctive readings of the Samaritan Bible are designed to support Samaritan claims against the Jews, but others have no such sectarian tendency, and several of these latter have now been identified in Qumran manuscripts. Apart from the sectarian readings, the Samaritan Bible now appears to be based on a popular Palestinian edition of the Hebrew Pentateuch, used by Jews as well as by Samaritans. http://www.worldinvisible.com/library/kenyon/storyofbible/2ck11.htm
The Link to the updated website of the
Samaritan Museum on Mount Gerizim.
The oldest original synagogue building in the Diaspora: the Delos synagogue reconsidered Fall, 2004 by Monika Trumper
The original function of the synagogue on Delos has long been contested, and can be determined only through analysis of the architectural history of the building. In this article, the author reconsiders the history of the building's construction on the basis of fieldwork to date. Five phases of construction are distinguished: two predate 88 B.C. and the remaining three date between 88 and the end of the second century A.D. The structure's most characteristic features--a large hall, a water reservoir, orientation toward the east, and an isolated location on the eastern seashore--are not consistent with those of a private house, a meeting place for an association, or a pagan cult building, but rather confirm its function as a synagogue from the earliest phase onward.
Exodus – Scripture at the End of the Iron II Period
at the foundation of Judeo-Christian culture and this book presents the
original version, the earliest copy. The most important difference
occurs in Chapter 20, which is twice as large as the common Masoretic
version and contains the extraordinary 10th Commandment, the paragraph
which enjoins “...on Mount Gerizim as I command you today. There you
shall build an altar to Yahweh your God...” On the right hand page is
the translation. For the first time this version is easily accessible.
Although the Samaritan Pentateuch has been known since the 17th century,
it has not been translated and only a few specialists have read it. Now
paleo Exodus is available to anyone interested in the venerable epic.
The translation has been done clause by clause, governed by the
punctuation of the paleo manuscripts. Simultaneously the translation
refrains from employing dubious literalisms. This translation of Exodus
is from the original writing and often clarifies obscure passages of the
ISBN10: 0-7734-6315-1 ISBN13: 978-0-7734-6315-8 Pages: 349 Year: 2004
DETERMINATION AND THE USE OF THE DEFINITE ARTICLE
IN THE SAMARITAN AND IN THE MASORETIC... Schorch J Semitic Studies.2003; 48: 287-320
Catalogue of the Library of the Late Bishop John Fletcher Hurst: To be Sold at Auction
By John Fletcher Hurst,
Anderson Galleries, Inc Published 1904
A PDF file
Japheth in the Tents of Shem: Studies on Jewish Hellenism in Antiquity
Samaritan laguage and Samaritans in Rome.
History of the Jews. Volume 2. From the Reign of Hyrcanus (135 B.C.E.) to the Completion of the ...
Adamant Media Corporation ISBN 1402182236
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