March/April 2012                                                                                     Vol.  XI - No 4


In This Issue

  • Ratson

  • Book Review

  • Priesthood

  • Heritage

  • Lost Tribes

  • Households

  • Poem

  • Exhibition

  • Scholar

  • Other Temple

  • Ayoob Kara

  • Shrine

  • Disappearance

  • Good Samaritan

  • Publication

  • Links

  • Call for Papers

  • Biblios

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Samaritan Passover Sacrifice on Friday, May 4, 2012

This year appear to have generated a lot of new interest in attending the Samaritan Passover, If someone does not have away to Gerizim, there is a Tour Bus from Jerusalem.

Bus from Jerusalem Prayer Center to Mt. Gerizim

Departure: Friday May 4th @ 9 am

At: Nablus Rd 35, Jerusalem

Get Registered: Project Redemption

(Member of the Evangelical Alliance)

E-Mail: info@projectredemption.org

Phone 054 700 1829 or 02-581 5584

Bus Fees & Program: 80 NIS/per Person

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RATSON B. BENYAMIM TSEDAKA - 90 YEARS TO HIS BIRTHDAY
   A salute to the memory of our father Ratson b. Benyamim Tsedaka Hatsafari in the Anniversary of 90 years to his birthday and to the youth generation till 30 years old that never met him.
*******
   On the Tomb of Ratson were engraved some of his many titles, that represent his activity in the short 67 years of his life: Writer and poet, best reader of the Law and best worshiper, best singer and correct reader of the Torah.

   He was born in Nablus, Samaria in 22.2.22, (22 of February 1922). When he was 6 years old he completed the first reading of the entire Torah and at 8 he sang the first poem before the worshipers in the old Samaritan synagogue in old Nablus. At 10 he sang the great poem of the night of the Day of Atonement and hearted the encouraging complements of his excited listeners. He was raised by his uncle Asher b. Shelach Tsedaka Hatsafari and the full pride of his father Benyamim. He was attracted to the poetry and learned all of its secrets to the highest level. Since in the 1930‘s till the middle of the 1940‘s was darkness all over the synagogue hall in Shabbaths and Festivals mornings every worshiper learned the poems and the prayer by heart. Ratson was promptly prominent in this regard with his superb photographic memory. He learned by heart the Torah books of Genesis and Exodus that read in the night of the Day of Atonement to the level that he read them completely by heart from the start to end and back. At the end of the 1940‘s the Samaritans to enlight the synagogue hall from evening to evening and the worshipers stopped to read it by heart but straight from the book.
   When his father troubled with an eyes illness and stopped to work, Ratson was forced to leave his high school study in Nablus and helped the family in their shop of materials in Nablus market. At the start of the 1940‘s he became closer to the first daughter of the head of the community in Tel-Aviv-Jaffa, Batia daughter of Yefet b. Abraham Tsedaka Hatsafari‘ that was almost 4 years younger than him. They both fell in love with each other and got married in 1943. Batia moved from Tel Aviv to Nablus to her father in law and his son, her husband house. There they gave birth to their only two children Benyamim and Yefet.
   All of Batia family continued to leave in Tel Aviv. After the establishment of the State of Israel she convinced her husband to move back to Tel Aviv with their children, and this is what they really done in 1951 in the frameworks of the agreement of family unification between Israel and Jordan. Batia has completed her study in the teachers seminar and became an excellent teacher in Israel. At the same year, 1951, all the family moved to live in tents and wooden houses on a sandy area that her father Yefet bought in Holon till 1955 when they all moved again to the constant living center - The Samaritan Neighborhood in the south of Holon. Ratson worked hard in many different physical jobs till he started to work in a shop for camping equipment. There he became an expert in tailoring and in trade. At the start of the 1970‘s he bought the shop from its owner and developed it to be much a bigger business of Camping tools, bags, sea and picnic tents. Also, Batia succeeded in her work as a teacher and became successful principal in schools in the Dan District.
   During all these years, Ratson improved his knowledge of all aspects of the Samaritan tradition and together with his wife, the couple developed a home for wise men and scholars from the country and abroad that showed interest in Samaritan Studies. The greatest scholar of Samaritan Studies of our generations was  Prof. Zeev Ben-Hayeem. Called Ratson: My teacher and mentor, because he found him the first informant of the highest level for the Israelite-Samaritan tradition in reading the Torah, in the poetry and hymns. Prof. Dov Noy and Dr. Yom Tov Levinski found him as a the best source of the knowledge of the Samaritan Folklore and listed from his mouth hundreds of folk stories. Prof. Noy described him as the reviver of the new renaissance in the Samaritan culture. Prof. Ben-Hayeem described Ratson as the ”sea of knowledge and traditions of the Samaritan Community“.
   His meetings with scholars and very learned persons from outside the Samaritan Community have led Ratson to deepen his knowledge in all aspects of the Samaritan literature. Already in his youth he copied several time the five books of Moses‘, the hymns books, the books of Halacha and homiletic of the Samaritans. His competent control in Hebrew, Arabic and Aramaic made his study much easier.
   Ratson became a close friends to other Samaritan wise men in Holon such as Abraham b. Marchiv Hamarchivi and Yisrael b. Gamliel Tsedaka Hatsafari. They started to print their manuscripts they had copied from the Torah and books of prayers in many copies for the use of the Samaritans. With his cousin Abraham b. Nor Tsedaka they both published the first comparative edition of the Jewish and Samaritan versions of the Torah in 1962-1965. Ratson was the first to publish a three languages Torah that he edited, copied and was also the first to publish a punctuated Torah to make the reading of the Torah much easier, all with his beautiful script in Ancient Hebrew and Arabic.
   In the year 1956, the first Samaritan book of prayers of the six Shabbats of the Counting of the Omer was published by Ratson and his friends mentioned above. After the second book published two years later - Prayers of the Seventh Month and the Ten Days of Forgiveness - the group was divided and every one of them started to publish books separately. Ratson never despaired and continued to publish most of the Samaritan prayer books by his editing and beautiful script. Then he started to publish other books of the Samaritan literature, books of happy occasions praises, books of pleas to the Almighty, hundreds of poems that he had collected from private Samaritan libraries. He copied and published in Aramaic and Arabic translation the great composition of Tibat Maeqeh by Marqeh the greatest Samaritan sage of the 4Th century. With Prof. Noy, he published in 1965 in modern Hebrew 12 folk stories by the University of Haifa Press.
   His expertise in Samaritan Poetry, Ratson expressed by recording 400 hours of all Samaritan melodies of music in week days, Shabbats, Festivals, and days of happiness and mourning. All the recordings were collected by the National Library in Jerusalem and they are an authentic source to every scholar and Samaritan to trust on in learning and singing of the Samaritan Poetry.
   Ratson continued to be a human magnet to every Samaritan that wanted to learn the secrets of the hymns and the Samaritan culture. After 1967, he tightened his contacts with the priests of the community and the sages in the Nablus Samaritan community and introduced them to the scholars. One of the most important contributions Ratson made was collecting compositions of Samaritan poets from public and private collections in old manuscripts, recopying it and editing in collections of poems in his book "ElTasabich" [praises] and his other book "Tachnuney Israel" [Pleas of Israel]. Both books are a testimony of eternalizing hymns of Samaritan poets, that without Ratson initiative nobody would have been open to know about their greatness. In reviving these poems he concentrated in three Samaritan poets of the 19Th-20Th centuries: Phinhas b. Issac the Priest' Abraham b. Marchiv Tsedaka Hatsafari and Ab-Sikkuwwa b. Saed Hadinfi. Ratson collected many poems of other neglected poets and also copied and edited like 1000 poems composed by Abraham b. Marchiv Hatsafari and added a translation in Arabic in separate column.
   Of course Ratson himself was a great poet and composed like 800 poems, from them he incorporated tens of his poems in the books of prayers and other books he copied and published. His books of prayers are the first source to all copyists in our time. In case of differences between their text and the text of Ratson's books, a priority must be given to Ratson's books.
   The last years of his life, when he suffered a heart disease and no doubt let to know that he is very ill, Ratson dedicated to renew all sets of books of prayers of the year and recopied them by adding lost authentic traditions in the titles and between the parts of each prayer. He added also hundreds of new poems he composed and poems he collected from ancient manuscripts in Europe and the USA. He added also lots of information in the margins of many of his new sets of books that otherwise it was forgotten from the hearts of the Samaritans.
   Till 1967, Ratson served also as the cantor of the Holon synagogue and showed his great knowledge in this regard too, but stopped to serve in this position when the first priests came to Holon after 1967. He also composed many hymns for happy occasions and attracted the members of the community with personal lines to each of them. Ratson had the extra ordinary talent to tell the same story hundreds of times and in each time the story heard like it was told the first time.
   May the Almighty give mercy to his soul and dwell her in his paradise when time is right. Ratson died on Shabbath. January 20, 1990.
Benyamim Tsedaka
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Book Review from Haseeb Shehadeh [University of Helsinki]

كاتالوج جديد لواحد وستين مخطوطا سامريا في مكتبة كلاو الأمريكية

عرض ومراجعة

أ. د. حسيب شحادة جامعة هلسنكي

New Catalog for One and Sixty Samaritan Manuscripts in the Library of the American CLOUGH
View and Review
A. D. Haseeb Shehadeh, University of Helsinki

 

Book: Binyamim Tsedaka, The Collection of Samaritan Manuscripts in the Klau Library of the Hebrew Union College-Jewish Institute of Religion Cincinnati, Ohio, USA. Cincinnati: Hebrew Union College-Jewish Institute of Religion; A.B. -Institute of Samaritan Studies.  2011 (Hebrew). ISBN 0-87820-466-0.

 

Article in Hebrew and Arabic with English Abstract

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THE HIGH PRIESTHOOD AND THE ISRAELITE SAMARITAN PRIESTS

   In the top of the Israelite Samaritan Community stands today the High Priest Aaron b. Ab-Hisda, 85, the 132nd High Priest since Aaron b. 'Amram Moses brother, that it was promised to his grandson Phinhas the high priesthood to him and his seed forever [Numbers, 24:12].
   So, for 112 generations the high priesthood was inherited from father to son in the Phinhas family, heads of the Israelite Samaritan People till 1624 CE. Sometimes the high priesthood inherited by a brother or uncle in the family if there was not a direct successor to the previous High Priest. Sometimes the High Priest appointed his son as his successor and shared with him the duties during his own time of priesthood.
   The high priests from the family of Phinhas called "The High Priests the Rabbans", also any member of this family that was not high priest but  known as wise and creative held the title Rabban.
   A branch of this family was the Phinhas family of priests in Damascus. In two cases in the 12Th century and the 13Th century the high priests of Damascus were called to move to Nablus to head the Israelite Samaritan People, since there was not successor to the High Priest  died in Nablus [=Shechem].
   Also in Damascus were priests that became High Priests that held this title, the High Priest in Damascus. The Damascus Samaritan Community settled there since the 8Th century CE and also there the high priesthood delivered from father to son. In general the Priests of Damascus and their families lived in a special neighborhood near to the neighborhood where the rest of the Israelite families lived. The high priests of Damascus although they were from the same Phinhas family, they were under the jurisdiction of the High Priest in Nablus the head of all Samaritan People.
   The High Priests of Damascus except two, Itamar b. 'Amram and Yusef b. 'Azzi, were not concluded in the linage of the 112 Samaritan High Priests, the leaders of the Israelites and than the Israelite Samaritan People.
   Manuscripts of the Pentateuch scribed by High Priests of the family of Phinhas considered as most valuable and very importuned to be called "Phinhasieh" and in plural: "Phinhasias".
  The family of Phinhas high priests continued to struggle for her existence and survival till the beginning of the 17TH century CE. The main reason to this struggle was the decreasing of the family following the decreasing in the number of the Israelite Samaritans.
   In 1624 CE the last High Priest of the family of Phinhas, Shalmaiah b. Phinhas b. Eleazar died after serving 11 years in office and he left after him only one daughter. There was mystery in regard to his death.  He was in his way from Nablus to the Samaritans of Gaza. He disappeared. There is a tradition that he was taken by the Almighty. But the poet and writer Marchiv n. Jacob solved the mystery in one of his many letters to Europe in the 17Th century when he wrote that "the last Rabban died in our time".
   Through all the history of the the Phinhas family of high priests they were escorted by another Aaron's priestly family descendants of Itamar b. Aaron the brother of Eleazar. They were assistants to the high priests of the family of Phinhas in directing the religious life of the Samaritans and in the cult work. They helped the Phinhas High Priest in translating his Hebrew reading of the Pentateuch into Aramaic, the language of the majority of the Israelite People. Because of this special duty they were called 'Abtah = Translator or in Arabic: Haftawi.
   The forefather of the current priestly families was the priest 'Abed Ela b. Shalma of the top of the Samaritan Wisdom. He was born and active in Damascus, then moved to Nablus to serve the high priests. He was great poet, translator and teacher of religion. His title in Damascus was "President of the House of 'Abtah".
   In 1624 CE the Samaritans was left without High Priest near Mount Gerizim House of El a location very special also to have the better authority of the High Priest in Nablus over the other priests in other cities were the Samaritans dwelt. In 1625, the Samaritan Community of Damascus was destroyed in a pogrom initiated by the governor Mardam Bek. Only one little family succeeded to escape from Damascus to Nablus. This family are the forefathers of the Dinfi household of today. The current Dinfi household is the largest of the four households of the Samaritans and contain two big families: Altif+Sassoni=Sirrawi.
   The sages of the small community of the 17Th century CE have decided to follow priests of the Itamar family. Their deep sorrow about the end of the Phinhas family was combined with the relief that any watt they still have priests descendants of Aaron, a line that ceased from within the Israelite Samaritans.
   But the principle of delivering the high priesthood from father to son is limited in the Pentateuch only to the high priests of the family of Phinhas. Very fast the sages woke up to find another principle in the Pentateuch in this regard: "The Eldest priest of his brothers" [Leviticus, 20:20], and they asked the priest Tsedaka b. Tabia b. Yusef to be the first High Priest from the family of Itamar to head the Israelite Samaritans. Since then the principle of delivering the high priesthood "from Father to Son" replaced by the principle of "The Eldest Priest of His Brothers". The Eldest Priest in the family of priests is the High Priest.
   In the foundation of the two principles stands the common idea to avoid discontent towards the identity of the High Priest, that it should be limited to the decision of the Almighty and not ever leaving it to human. Thus when the identity of the next High Priest is known following these both principles, there is no chance to split or discontent among the Israelite Samaritans. After the death of the Itamar's High Priest, the next High Priest will be the eldest priest after him.
   The current High Priest (HP) is Aaron b. Ab-Hisda b. HP Jacob b. Aaron b. HP Shalma b. HP Tabia b. Yitzhaq b. HP Abraham b. HP Yitzhaq b. HP Tabia b. HP Tsedaka b. Tabia b. Yusef.

Here are the names of all High Priests of the family of Itamar since 1624 CE:


Tsedaka b. Tabia: 1624-1650
Yitzhaq b. Tsedaka: 1650-1694
Abraham b. Yitzhaq: 1694-1732
Levi b. Abrahan b. Yitzhaq: 1733-1752
Tabia b. Yitzhaq b. Abraham: 1752-1787
Shalma b. Tabia: 1798-1855 [Shalma was 4 years old when his father Tabia died. He was educated by the Samaritan sages till he became 15 years old and they found that he is qualified to be a High Priest].
'Amram b. Shalma: 1855-1874
Jacob b. Aaron b. Shalma: 1874-1916
Yitzhaq b. 'Amram b. Shalma: 1916-1932
Matzliach b. Phinhas b. Yitzhaq b. Shalma: 1933-1943
His brother Abisha: 1943-1961
'Amram b. Yitzhaq b. 'Amram b. Shalma: 1961-1980
Asher b. Matzliach b. Phinhas: 1980-1982
His brother Phinhas: 1982-1984
Jacob b. 'Azzi b. Jacob b. Aaron: 1984-1987
Yusef b. Ab-Hisda b. Jacob b. Aaron: 1987-1998
Levi b. Abisha b. Phinhas b. Yitzhaq: 1998-2001
Shalom b. 'Amram b. Yitzhaq b. 'Amram: 2001-2004
Eleazar b. Tsedaka b. Yitzhaq b. 'Amram: 2004-2010
Aaron b. Ab-Hisda b. Jacob b. Aaron: February 2010 -


   In the last three generations there is a blessed increasing of the number of the members of the Samaritan Community [751 in January 1, 2012] and among them the priestly family of 'Abtah, that now the second largest household after the Dinfi household of the flour households of the Samaritans today. The 'Abtah priestly family is today of three branches  called after their forefathers: "House of Phinhas" after Phinhas b. Yitzhaq b. Shalma the priest, the largest branch and the two much smaller branches: "House of Yitzhaq" after HP Yiyzhaq b. 'Amram b. Shalma and "House of Jacob" after HP Jacob b. Aaron b. Shalma.
   The duties of the 'Abtah"s High Priest from Itamar rate: To be the High Courtr of personal matters in the community with consulting the heads of the households and his brothers the priests; to try to rule peace between singles and families of the community fighting one another; To calculate the calendar and circulate it among the member of the community 20 years old and on, twice a year, 6 months calculation each time; To direct all religious ceremonies like circumcision, concluding of the reading of the Torah, wedding, divorce and burial as well as initiated personal events as the benediction of the first born or fulfilling and oath; To represent the Samaritan People escorted by the elected committees before the high officials of the governments; To bless the worshippers every Shabbath, festival and the three pilgrimages with the Blessings of the High Priests [Numbers, 6:3-4], and above all events to direct the greatest event of the year: The Paschal Sacrifice on Mount Gerizim [This year in May 4, 2012, Friday at 1PM].
The deputy of the High Priest is the priest Nethanel b. Abraham b. Phinhas b. Yitzhaq, 82.

Benyamim Tsedaka
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Kayıp Bir Halk : Samiriler - TRT Dünya Raporu - TRT Türk

YouTube video on the Samaritans

http://www.youtube.com/watch?v=dcLW1wRaE_k&feature=share

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From Our Heritage
The Language the Jewish-Samaritan polemic stressed that Ezra the writer has changed the language and the script. The historical facts are different. 
   The change of the script within it the Jews adopted the Aramaic script but the Samaritans adhered only the ancient Hebrew script happened in a much later period to the period of Ezra the writer [5Th century BCE]. The change completed in the first century CE when following the Jewish-Samaritan debate the Jews stopped to use the Ancient Hebrew script and moved moderately to use only the Aramaic script [That mistakenly called Assyrian script' because the Aramaic replaced then the Greek as an international language], but the Samaritans stopped completely to use the Aramaic script.
   The fact that most of the inscriptions found on Mount Gerizim were written in Aramaic proves that Jews and Samaritans used both scripts daily. 
   Generally speaking the change of the script was a long process that was not depended on a decision of one personality but derived from the need of the two hostile communities - Jews via Samaritans to depart from one another. 
   Concerning the language, it is the same Hebrew language but no doubt the pronunciation of the Hebrew as well as the Aramaic in the mouth of the Samaritans is much earlier that the pronunciation of both languages in the mouth of the Jews. 
   Scholars such as Zeev b. Hayeem, the greatest scholar of our generations of the Hebrew and Aramaic Samaritan version claims that the reading of the Torah in the mouth of the Samaritans represents the pronunciation of the Hebrew in the last centuries BCE. 

Benyamim Tsedaka
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The Samaritan Update is open to any articles that are mainly relative to Samaritan Studies. The Editor of theSamaritanUpdate.com will decide if your article is worth posting.

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THE JEWISH AND SAMARITAN LEGENDS ABOUT THE LOST TRIBES
  
There are two legends about the lost tribes, one Jewish and a more modern Samaritan one. Both legends came from the same source: Struggle for existence and hope for a better life.
   The Jewish one created in a later period under the Roman and Byzantine occupation of the Land of Israel. In fact, historically there were never any lost tribes of Israel,... since the Assyrian occupation has a very sophisticated system of occupation that left the majority of the occupied peoples on their lands to continue paying taxes to the Assyrian Empire treasure. 
   Only the elite minority was sent off to prevent any chance of new revolutions against the Assyrians. The same system was copied by the Babylonians.
   This minority of heads and organizers that were sent off the occupied country was far the homeland in Babylon. Assyria and Madai, some of them returned to their homeland after 3-7 generations, the majority refused to return back since their professional experience helped them to get high positions in the Assyrian and Babylonian administrations.
   When that minority developed and increased some of them continued to move east to new lands in Southeast Asia and in India where they were active till the 14-15Th centuries, when Jewish and Islamic passengers started to deliver astonished news about the existence of like Jewish and Samaritan communities. 

   Most of those communities were converted to Islam and lost their former religious identity, only some ruins in Pakistan, Afghanistan, India, Ukraine and other former Soviet Union Countries still testifying their existence in the far past.
   As for the Samaritan edition of the story of the lost tribes, it developed in the 16-19 centuries when the heads of the Samaritan communities in Nablus, Gaza and Cairo really wanted to believe that there were left in England, Germany, France and India, lost Israelite Samaritan communities that believed and kept the Mount Gerizim tradition like them. 
   Those who let them believe this were mostly European scholars and Hebrew manuscripts collectors that sent them letters pretending that the letters were sent by Samaritan communities in order to get the ancient Samaritan manuscripts from the real Samaritan Communities of the three cities. In this way the naive Samaritans sent 40 Samaritan Pentateuch's to Europe with the belief that they would be of use by those imaginative communities. 
   All this process happened between the 17Th to the 19Th centuries, long before the Samaritans started to sell their manuscripts to every visitor that came to Nablus which raised the number of ancient Samaritan manuscripts in the world's libraries to 4,000. In the hands of the Samaritans of Holon and Mount Gerizim today, were left around 1,200 manuscripts in which they stopped the sell them, aware of their great value to their owner and to the pride of the community.
   In conclusion there is nothing real in both legends. It was very romantic to believe it was something real in these Jewish and Samaritan legends of what is so called "The Lost Tribes". But now that the majority of the People of Israel are in the State of Israel, it is time to keep ourselves in reality and try with our own hands to make our life much better.
Benyamim Tsedaka
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THE SAMARITAN HOUSEHOLDS AT PRESENT

   The Israelite-Samaritans are divided today [2012] into four households derived from three tribes: Levi, Menasshe and Ephraim. Till 1968 there were among them those of the sons of Benyamim tribe. From the tribe of Levi remains till the present day, only one household. The Priests of the 'Aabtaa [In Arabic: Dar Elhaftawi] descendants of Itamar b. Aaron, the priest the brother of Moses. Families of this household lived in the past also in Damascus. Their duties were to be escorts of the High Priests of the household of Phinehas b. Elazar b. Aaron, that ceased in 1624 for the lack of successors. The sons of Itamar survived, and despite the fact that only one 4 year old child survived in 1787 after his father died, the household recovered and all the present households are successors of this sole child, Shalma b. Tabia. The eldest priest of the household became the high priest in 1624. Since then till the present 20 high priests were in office. The household is divided into 3 branches or families: The largest family is the family of Phinchas b. Isaac that called House of Phinehas [Dar Chader], most of them live on Mount Gerizim and the rest in Holon; The Family of Issak b. 'Amram: House of Issak [Dar Aschak], all of them live on Mount Gerizim and the family of Jacob b. Aaron, House of Jacob [Dar Yaaqub], most of them lives on Mount Gerizim and the rest in Holon, south of Tel Aviv in the State of Israel. The most prominent personalities of this household in literature and ritual: 'Abed Ela b. Shalma, the forefather of the household, lived in Damascus and Shechem in the 14Th century CE, 'Abed Ela b. Barakah and Sadaqa in the 16Th century, Tabia b. Isaac in the 18Th century, Shalma b. Tabia, 'Amram and Isaac b. Shalma, Jacob b. Aaron and Phinchas b. Isaac in the 19Th century; Abisha b. Phinchas, Isaac b. 'Amram, Levi b. Abisha, Beret b. Tabia, Phinchas b. Abraham and Elazar b. Tsedaka all in the 20Th century. From the Tribe of Menashe remained only one household: Tsedaka Hassafari [Dar Elsabachi]. This household was developed of the Sons of Menashe household, one of his branches lived in Damascus. The forefather of the household was Safar b. Jacob, lived in the 14Th century CE. Since then the household never left Shechem till the end of the 19Th century. In the beginning of the 20Th century the family of Abraham b. Marchiv Hassafari moved to Jaffa and there they adopted a new family name: Tsedaka following one of forefathers name of the family, Tsedaka b. Ab-Za'uta lived in the 18Th century. The full name of the household is now Tsedaka Hassafari [Sadaqa Elsabachi]. The household Tsedaka Hassafari divided in the present into two families: The family of Marchiv b. Jacob [Dar Farag] and family of his brother Ubab [Dar Chabib]. The two brothers lived in Shechem in the 19Th century. The household Tsedaka Hassafari has established the Samaritan settlement outside of Shechem. First in the year 1905 Abraham b. Marchiv moved from Shechem to Jaffa. His sons moved to Tel Aviv after his death in 1928 and in the year 1951 they moved to Holon there Yefet b. Abraham established the Samaritan neighborhood [With the help of the second President of the state of Israel, Isaac b. Zvi] and served as the head of the Samaritans outside Shechem till his death in 1982. Most of the household lives in Holon and the rest on Mount Gerizim. Till March 2012 there was a third branch of the household, the family of Ariah b. Shalma [Dar Elnimir]. The last one died in 25.3.2012 with no successor. The most prominent personalities of this household in literature: Abraham b. Marchiv, in the 19Th century, Ratson b. Benyamim and Yisrael b. Gamliel in the 20Th century.

   From the Tribe of Ephraim remains two households: Dinfi and Marchiv. The Dinfi household lived in Damascus till the beginning of the 17Th century. One small family has succeeded to escape from Damascus to Shechem in 1625 during a pogrom that destroyed the remnants of the Samaritan community there. This family was adopted by the Samaritans of Shechem and started to increase in the number to be in the present the largest household. During the 18Th century the Dinfi household divided into four branches called after their fathers: first and the oldest is the Sirrawi family [Dar Sirrawi] called after Yishmael b. Ab-Sikuwwa that lived in the 17Th century. He served as a secretary in Shechem administration [in Arabic: Kateb Sirri] which gave him the nickname Sirrawi. In Holon, half of the family changed their family name to Sassoni [a wrong translation of the name Sirrawi]. Most of the family lives in Holon and the rest on Mount Gerizim. The other branch is Altif family, called after 'Abed Hanuna b. Jacob Hadinfi whose nickname was Iltafe=Handsome. So the name of the family branch became Altif [Dar Iltafe] in the 20Th century. Most of the family lives on Mount Gerizim and the rest in Holon. Other two families of the same household died out in the second half of the 20Th century: The first and the oldest called after their father, Amshallemaa b. Ab-Sikkuwwa [Dar Imsallam], that lived in Shechem in the 17-18Th century and the other branch is called after their father Sadaqa b. Jacob that his nickname was Elshalabi=The good looking [Dar Elshalabi]. The most prominent personalities of this household in literature: Amshallema b. Ab-Sikkuwwa and Ab-Sikkuwwa b. Abraham in the 17-18Th centuries; Abraham b. Jacob that called "El'Ayyeh" = Who pleas, lived in the 18Th century; Epfrem b. Shalma, Ab-Sikkuwwa b. Saed and Ta'or b. Jacob in the 19Th century.

   The Second household of the tribe of Ephraim is Marchiv called after the forefather of the family that lived in the 14Th century. This household lived in Damascus, Gaza and Sarafand near Ramleh. The survivors arrived to Shechem in the 16-17Th centuries. In the 18Th century the household divided into two families, the first Marchiv [Dar Mfarreg] after their father's name Marchiv b. Abraham that lived then, and the other family called after Yehoshua [Dar Aosh'a] the brother of Marchiv b. Abraham. Most of the Marchiv family lives in Holon and the rest in Mount Gerizim. All Yehoshua family lives in Holon. The most prominent personalities of Marchiv household: Marchiv b. Jacob b. Yusef in the 17Th century, Yusef b. Yehoshua in the 18Th century and Abraham b. Yashishakar.

   Till 1968 there were Samaritans from the tribe of Benyamim. They came from Gaza to Shechem, all of them of the Family of Matar [Dar Elmatari] in the 18Th century. The family ceased in 1968 when the last one, a female, died. The most prominent personality of this household was Tabia b. Ab-Za'uta, a great poet, commentator and served as a governor of Jaffa in the 18Th century. Note: It should be left to the historians of the future to judge who are the most prominent personalities in Samaritan literature among the Israelite Samaritans living in the present.  Benyamim Tsedaka
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POEM: Moses and Aaron Met Again

Listen to my words,
Beautiful and heavy words,
Coming from full heart,
And the Almighty supports it,
My words will inform you,
what is quickly done,
Between the Man that testify,
The Great Prophet,
When Aaron went out to meet him,
With happiness and greatness,
He raised his eyes from far,
Saw an honored light,
Hid the sun light,
Like a flame of fire,
He said: Is it an Angel?
Or Prophet? or a king? or a obedient?
And he was wondering in his heart,
Could not stand still.
And the Angel of God said to him
With an honorable way,
Aaron, He is your brother Moses, 
That promoted and honored,
Go forward and greet him,
And kiss his hand.
Aaron went towards Moses
And bowed down before him,
Saying to him, Hello my brother Moses,
The honorable man,
Hello the messenger of the Almighty
The Slave of the Almighty,
Hello the Man of the Almighty,
That his hand was raised,
I never expected to see your face,
And be hold the Almighty let us meet,
Today is between you and me,
In happiness and kindness,
Today the Will
Established in it,
The meeting of Aaron and his brother,
The meeting of kind with kind
The meeting of the moon and sun,
Meeting of teacher with teacher.
There Aaron prayed,
And honored and praised,
And said: The World Creator,
Should be bowed to the Almighty.
And the Angels Commented and said:
The Almighty is King and the world witness.


Translated by:
Benyamim Tsedaka

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פסח אצל השומרונים: מזבח ועד קציצות

מאת: קובי קלייטמן, מערכת וואלה!

English title translation

Passover by the Samaritans: altar until meatballs

By: Kobi Kleitman, a Walla! Tuesday, April 10, 2012,

http://food.walla.co.il/?w=%2F1109%2F2523457

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تنظيم معرض التراث والثقافة السامرية في النجاح

http://www.sl-a.org/newsdet.php?id=29

Organizing an Exhibition of Heritage and Culture of Success Samaritan

   Society organized a Samaritan legend and under the auspices of His Excellency President Mahmoud Abbas, Gallery of Heritage and Culture Samaritan, in the Hall of Chess, in the building of the Faculty of Fine Arts, At Najah National University, where he opened Dr. Hussein Araj, Director of the Office of the President and the representative of President Mahmoud Abbas exhibition with an opening alive, where the curators. He then went on to express the role of the Samaritan community and religious tolerance experienced by the city of Nablus Btoaúvha three.

   Participated in the opening ceremony priest of the Samaritans, Aaron Abu-Hassan, and Dr. Mohammad Hannoun, Vice President for Community Affairs, and Mr. Nasser Al-Baker, director of the Bank of Palestine in Nablus and the exclusive sponsor of the exhibition.

   May occured. More affectionate social ties that bind people of the city Bbedm other regardless of their religious communities and Tkacvhm and Taaddhm in crises, and added d. Hannoun is no doubt that the religious feelings of the Samaritan community strong and full of principles that bind her children in God, this community has enjoyed a good reputation among its neighbors, Muslims, Christians and deserved deservedly described a bridge of love and affection between different communities.

He added that we are honored at the University of An-Najah National Baanadanna the Samaritan sect to be taught, just like the rest of the children of siblings communities as an integral part of the fabric of society, especially the Palestinian and Nablus in general.

   He added that the experience of common life with the Samaritan sect in Nablus prove that this city and its people are tolerant and Mnsjmon, and we will stay on this tolerance we live what divides them is not a fraternity.

   Nasser spoke Baker, director of the Bank of Palestine, on the Bank's support for social institutions and the Bank's role in promoting a culture of social responsibility to the local institutions, without distinction.

   Then, Mr. Isaac Samaritan, secretary of the Samaritan community about the importance of the definition of history and heritage Samaritan, then Mr. Jacob, Samaritan, president of the legend Samaritan, thanked Najah National University and patron of the exhibition for their encouragement and interest in the sect, Samaritan history and called for the inclusion of Assembly within the cooperation programs and cultural exchanges, international are organized at home and abroad.

   Everyone then went to the opening of the exhibition, which included a set of images that you know the history and identity of the Samaritan community and its rituals, customs and traditions. http://www.sl-a.org/newsdet.php?id=29


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Samaritan Library

 

Almkthblh Samaritan 

(Good Samaritan Center), the first and only library in the neighborhood Samaritan at the top of Mount Gerizim. March 22, 2012

 

Notes from the Samaritan Museum

A delegation from the British Consulate, French Consulate, visit Samaritan Museum on 15/4/2012 and has expressed admiration for the Museum and its contents.

On March 27, 2012 the visit of Princess Sumaya University for technology, Jordan Professor Dr. Issa Eid Betarsh accompanied by an Arab delegation and foreigner to 6 p.m. Samaritan Museum, was very impressive and Samaritan Museum and its images and relics, as well as the Samaritan history and civilization.

 

A delegation of the Samaritan community on 23/4/2012 headed by high priestAaron, Abu al-Hasan and a group of priests of the Samaritan community in addition to a number of community leaders to visit President Mahmoud Abbas"Abu Mazen" in the district of Ramallah to his call to attend the festival which marks the Glades Samaritan on Friday 4/5/2012, and was received by the President of the Office of the President, Dr. Hussein Araj and Dr. Saeb Erekat and Tayeb Abdel Rahim, has held many conversations between the President and the Samaritan delegation, also called the museum director Hosni Samaritan priest to reconsider their decision to freeze membership in the Council Samaritan legislature, Mr. President has expressed his interest in this.

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Samaritan Scholar Visits APU by University Relations

  Author and historian Benyamin Tsedaka visited APU December 5–6, 2011, to view the university’s Dead Sea Scroll (DSS) fragments and present an insightful lecture about ancient customs in the political and social life of Samaritans in Israel, as well as the most significant differences between the Samaritan and Jewish versions of the Pentateuch.

An expert on ancient Israelite-Samaritan documents, and 1 of only 750 living Samaritans in the world, Tsedaka speaks internationally about the Israelite Samaritans, descendants of the ancient kingdom of Israel, and their separation from the Israelite Jews, descendants of the Kingdom of Judah.

 Tsedaka expressed special interest in the fragment APU acquired in 2009 of Deuteronomy 27:4–6, which scholars believe came from Cave 4 at Qumran. The Dead Sea Scrolls library includes the earliest known texts of the Hebrew Bible, some of which date to 250 B.C., and were discovered between 1947–56. This DSS fragment contains a rare Samaritan variant that reads “Mt. Gerizim” in Deuteronomy 27:4, as does the Samaritan Pentateuch.

“It was an honor to welcome Mr. Tsedaka to our campus,” said Karen Winslow, Ph.D., professor of biblical studies in the Graduate School of Theology and director of the Free Methodist Center. “Most people do not realize that Samaritans continue to live in Israel near ancient Shechem and worship on nearby Mt. Gerizim. This visit presented an extraordinary opportunity for the APU community to meet a Samaritan elder and hear about Samaritan Scriptures and other traditions. Mr. Tsedaka is a living witness to the diversity engendered by the biblical tradition.” Posted: April 12, 2012 http://www.apu.edu/articles/18688/

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Israel's Other Temple Research Reveals Ancient Struggle over Holy Land Supremacy

By Matthias Schulz 04/13/2012

   Clad in a gray coat, Aharon ben Ab-Chisda ben Yaacob, 85, is sitting in the dim light of his house. He strikes up a throaty chant, a litany in ancient Hebrew. He has a full beard and is wearing a red kippah on his head.

The man is a high priest -- and his family tree goes back 132 generations. He says: "I am a direct descendent of Aaron, the brother of the prophet Moses" -- who lived perhaps over 3,000 years ago.

   Ab-Chisda is the spiritual leader of the Samaritans, a sect that is so strict that its members are not even allowed to turn on the heat on the Sabbath. They never eat shrimp and only marry among themselves. Their women are said to be so impure during menstruation that they are secluded in special rooms for seven days.

Cont'd here: http://www.spiegel.de/international/world/0,1518,827144,00.html

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Ayoob Kara: “Moses would be Proud” 4/4/2012

“Moses would be proud of his descendants who promote the culture of the Book, and reject the force of the sword,” said Deputy Minister Kara at the inauguration of the first Samarian sect museum and library on Mt. Gerizim, featuring documents and testimonies dating back to the Exodus from Egypt.

Kara announced that the project would also serve the residents of Shchem and the area, and perhaps now the Book would finally overcome the sword. Hebrew and Image here. Original article: http://www.israelnationalnews.com/News/Flash.aspx/236572#.T5bE-7Om_78

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Hungarian Article

Vallásháború áldozata lett a szamaritánusok szentélye

http://www.mult-kor.hu/20120418_vallashaboru_aldozata_lett_a_szamaritanusok_szentelye

English Translation below by Google

 

Religious war shrine became the victim of the Samaritans

2012th April 18 12:24

Archaeologists near Jerusalem, discovered the remains of a temple, which is much better known in the time, King Solomon built the temple is also ahead. The ashes later destroyed the sanctuary szamaritánusokhoz belonged to history, however distorted, as the Jews saw the rival sects.

  The Samaritans and Jews have common ancestry, such as the Old Testament story of how the tribes of Israel in Samaria, founded in 926 BC. Scripture as the only book of the Pentateuch Samaritans recognize at first they were outnumbered by the Jews, and there was a time when the community has reached 300 thousand people - maybe a million times. The strict religious rules, however, predicted the fall of the sect, ("No one outside the land of promise telepedhet down"), their numbers began to rapidly lose weight, at the end of World War II and only 146 people lived in the area.

  "Today the situation is much better" - says the 85-year-Ab in infants in Aaron Jacob, referring to the fact that religious communities are now 751 inhabitants. The slight increase in population, however, only the rigid traditions, including the loosening of marriage within the community has been achieved, for example, five in Ukraine in 2004 and received a Siberian Jew in the community.

  The Samaritans of the 4th BC century it became the Jews, the Bible is as idolatry and "barbarians" are displayed. The historian Flavius Josephus, Titus - by the way a Jew himself - writes that the apostates 'great haste' sanctuary was erected in 330 BC, the Temple in Jerusalem which was intended to copy.

The ongoing excavations at hegységnél Garizim-2500 is a recently built, 96 meter by 98 meter temple emerged. Jihad Israeli archaeologist Mage 400 thousand animal bones found in each of the goods offered égieknek. But there was a silver ring on it tetragrammatonl Yahweh (YHWH). This means that just 50 kilometers from Jerusalem was still a big shrine where the faithful összegyűlhettek.

The Hebrew Bible is a slightly different way depicts the story does not bring up the "chosen place", the important part than in Garizim name either, but instead to read that Yahweh altar in Ebal was raised, which was the goal that Garizim Mount denying legitimacy. The researchers found that regular religious war broke out between the Jews and the Samaritans, and was initially the szamaritánusoknak the flag. After 732 BC the Assyrians conquered Israel in, many refugees in Judea, Jerusalem and population increased tenfold (15 thousand).

  A few years later, Hezekiah ordered the Jews and the szamaritánusokat that a pilgrimage to Jerusalem. Command to be justified: the city is the only place where that freedom is preserved and clean. While the Jews created an entire biblical story of the tiny southern kingdom around. The story goes that around 1000 BC, the seat of David in Jerusalem, and from there controlled the area in which his son Solomon flourished up. However, so far not been found any archaeological finds that the existence of King Solomon's temple would have been strengthened.

Aim was a priest of Judea before them: to glorify their own city and make the most of the extended szektáról wrong. For example, one could read the book of Ezra, the Samaritans wanted to prevent the construction of the temple in Jerusalem destroyed, simply because they did not. This is not true: Garizim Hill had already been several years in the sanctuary, where many fossils Mage - jewelry, silver, aranyöv - also are available.

  180 BC to the sanctuary "outgrown" itself an area of 200 meter by 200 meter line has grown, stairs, halls, which are "thousands" filled with pilgrims. The debate was finally decided by brute force: a Jewish prince, Johannész Hürkanosz swarmed the temple destroyed by the Samaritans, the other never rebuilt.

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Romanian Article

Tulburatoarea decadere si disparitie a samaritenilor, fondatorii Israelului

Article here: http://www.ziare.com/cultura/antichitate/tulburatoarea-decadere-si-disparitie-a-samaritenilor-fondatorii-israelului-1162029

 

English Translation below by Google

  Thrilling decay and disappearance of the Samaritans, the founders of Israel

  Samaritans, who were an important religious group in the Levant, founded Kingdom of Israel, around 930 BC. Tumultuous history of the Samaritans led to a dramatic decrease of the population of several hundred thousand in antiquity to about 750 people present.

  Jews have had a significant competition in antiquity, when it came to worship the Lord. Archaeologists have discovered a second important temple, not far from Jerusalem, which it precedes the one known so far, informs Spiegel .Aharon ben Ab-Chisda bin Yaacob, aged 85, is a senior priest, the leader spirit of the Samaritans, a sect that lives in Kiryat Luza, near Nablus, in Israel. Tree priest comprises 132 generations. "I am a direct descendant of Aaron, brother of Prophet Moses", who lived over 3,000 years ago. Samaritan sect members kept the Sabbath and marriage are just inside it. The village of Kiryat Luza is at the foot of Gerizim. There they found a school, two shops and a place for sacrifice. Here only 367 Samaritans live in a small community. Everyone attend services in the synagogue every Saturday. "Every infant is circumcised, in the eighth day of life," said the priest. The most important thing of all is the fact that the sect believes only written legacy of Moses, five books of Pentateuch, known as Torah. They reject all other parts of the Bible. Samaritans and Jews historically speaking, Samaritans and Jews have a common bloodline. Old Testament reports that 10 of the 12 tribes of Samaria region founded Kingdom of Israel, around 930 BC. other two tribes living in southern Judah formed with its capital in Jerusalem. In other words, the Samaritans have owned most of that time. In antiquity, there were 300,000 Samaritans, perhaps one million. But the law strictly Samaritans led to their collapse. It provides, inter alia, that "none of you can not get out 'promised land'". Thus, while Jews worldwide have fled to escape the cruelty of foreign rulers, the Samaritans remained in the country of their ancestors , enduring Byzantine tyranny and ruthless leadership of Sultan. At the end of World War there were only 146 Samaritans. "Today a better go. Now, together with another group, which is found in Holon, near Tel Aviv, our community includes 751 people," said the priest. This population growth took place only after they changed old traditions. They canceled the prohibition of mixed marriages. Samaritans gather all Easter and during the ceremony a priest sacrifices made by cutting the 50 lambs. origins Samaritans But where to draw the people? Recent findings show that the Samaritans had a grim fate. They were once guardians of the Ark of the Covenant and the Mosaic tradition holders. But then they became victims of a campaign of defamation. An expert in the Old Testament, Stefan Schorch, Halle-Wittenberg University in Germany visited the synagogue in Kiryat Luza. He conducts research on the Samaritans. He seeks old sacred books. The priest of the synagogue open a vault, where the old volumes of Pentateuch. "It's incredible to be able to browse a perfectly preserved edition of the XIV century," said the researcher. There was a time when almost every family possesses such a book valuable. Professor German version compare Samaritan Torah Judaism. "There is only one important difference. In Hebrew, the epicenter of the religious world is Jerusalem, while the Samaritans Mount Gerizim is," said Schorch. But the Torah is the original? Until recently, it was accepted theory that the Samaritans were separated as a radical sect in the fourth century BC In the Bible, they appear to worship idols. Parable "Good Samaritan" in the Bible presents an unusual portrait of members of this sect. It seems that the description refers to the Samaritans in the Bible would be a distorted face of history. papyruses found at Qumran near the Dead Sea, and an excerpt from the Bible, published recently, requires a "reassessment" of the history of the Samaritans, considered Schorch.

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Spanish Article

 

Los Buenos Samaritanos

by Jack Goldstein 18/3/2012

 

Article here: http://www.radiojai.com.ar/OnLine/notiDetalle.asp?id_Noticia=59119

English Translation below by Google

 

Good Samaritans

But in reality there are only six losses because even today in our midst a group of about 750 people mostly belong to the tribes of Menashe and Ephraim, direct descendants from the father of Joseph, the same as the multicolored blanket and who deciphered the dreams of Pharaoh in Genesis. Until 40 years ago there was also a family descended from the other half of the tribe of Benjamin. And of course, there are also including Cohanim from the tribe of Levi, descendants of the Cohanim schismatics when Eli the priest rode separate tent at Beth I refer him to the Samaritans who today live in two communities of equal size: The Holon that dates back some 80años, where everyone is accepted as Israeli citizens and Jews under the Law of Return. And there is the Kiryat Luza on the outskirts of Nablus where they lived for millennia and where they recently had to migrate physical fear of Palestinian violence. There are living under Israeli protection, administration as Israeli citizens and Palestinian religious "Jewish Samaritan" sheltered under the same Law of Return, but also enjoying Palestinian and Jordanian citizenship and have a share in the Palestinian Parliament. Confused? Exciting.

Do the Samaritans are Jews? Not because they are not descended from Judah nor accept our Torah. Also, do not believe in the Tanach, much less in the Talmud. Just believe in the Torah, the Torah, a Torah almost identical to ours except for about 7,000 minor differences, most consisting of a repeated letter or two concepts. Except a few slight differences fundamental. They believe that the birthright blessing followed the line of Joseph and therefore went to Menashe and Ephraim. They believe the Mount of Blessing is Gerizim and Ebal and therefore not that is where they built their altar and where according to legend is hidden even today the Urim and Thummim, the Ark of the Law with all its paraphernalia and the twelve stones that Joshua marked his entry into the Promised Land. For them, the center of the world is there, on Gerizim, on whose slopes are building the biblical Shechem, where Abraham would they say sac charify Isaac. They believe that Jerusalem is anathema as are all the prophets of the Tanakh. They argue that our Ten Commandments are actually nine because "I Am" is not a simple command but Divine statement. For them, the real tenth commandment was removed from our version and is to build an altar on Gerizim. David and the Hasmoneans are its declared enemies.

The Samaritans are the biblical concept of the stages of Fanuta or the time when God would be present to us as it was up before reaching the Promised Land, and the subsequent Rahuta season begins at the end of Deuteronomy when God gets frustrated with and we promise not to appear before us again until their time with their messiah or Taheb. The Samaritans call themselves Israelites, speak ancient Hebrew and written in such characters and not ours of Babylonian origin. We call Shomronim referring to Shomron (Samaria), but they say the term is derived from "Shomrei Haemet" Keepers of the Truth. For them, we are the schismatics, who adulterate the Torah, who follow some prophets who claimed to speak for God in times when God said specifically that would not talk to us, who built an entire temple and not a simple altar, as well to build it in the wrong place. According to them, that's why we fled exiled from the Promised Land, we are who we take off the range to the Levites and Cohanim, and ultimately are the ones we make up a string of Halachot heretical.

The Samaritans are only the festivities of the Torah (only Kippur fast on and do itall outside his age do not celebrate Tub'Shvat, Purim or Hanukkah or). As they do not live in the Diaspora, festivals are one day, strictly comply with the Kashrutand do as we just do not eat our shechita because we do not of rendamos front leg of a slaughtered animal to the Kohen Gadol. They do have a Kohen Gadol who inherits his title as is prescribed by the Torah and proudly displayed a line of more than 160 generations to take them to Aaron. Inherit patrilineally religion as we did once. Their year begins on 1 Nissan as it should be and 1 Tishrei Yom Teruah only commemorated, as it gives us the Torah.

Even today, on Passover sacrifice the Passover lamb, family gather and eat fast fast because we had to leave Egypt. Haggadah or do not have long dinners. The years have not since the creation of Adam, but from the entrance of the tribes to the Promised Land, argue event took place about 3,650 years and not the 3,350 reported by our version of events. His Sabbaths are gloomier, the traditional Karaite. No Bar-Mitzvot, no tefillin, tzitzit their tallitot and are quite different, the mezuzot scrolls but are not written or carved eyes on the gates of the houses and allude to any mitzvah of the Torah. The Star of David David associated with the bad, for them there is nothing more representative than the Menorah and the rounded arms of the Knesset. Continue to make three annual pilgrimages to Gerizim and offer tithes to their Cohanim. The herbs used in Sukkot is prescribed in the Torah and not the ones we use today, their Sukkot make the most colorful and spectacular but in the room of their homes hidden result of years of persecution by the Byzantines and Muslims (and evidence that have also been able to interpret and adapt the law to the circumstances). Today, the great debate in the community is to determine if it is allowed or not to maintain an air conditioner connected during Shabbat.
Like us, the sacrifices replaced by prayers (but both the Torah and not the three we have) and eventually learned to light candles on Shabbat and believe in the Resurrection. Being so few today, recently agreed to marry but not Goyot goyim. His absolute fidelity to the Promised Land did not go out and exiles in the past 2,500 years that has cost them easily have been decimated or forced to convert. They have an archive of over 1,000 songs (in my rather monotonous and repetitive) but it certainly show a very old musical origin. They have no legal code just like the Talmud and developed an analytical case studies and emerging legislation that made them more loyal to their Torah but anachronistic and stagnant. His story is not nearly as well documented as ours but they can go to their own and others evidence covering the past 2,700 years whether in texts or archaeological remains.

At Samaritans we identify in our Tanach as those remnants of the northern kingdom who were assimilated during the time of the Assyrian diaspora, who lived and worshiped in areas where there were many altars to our God, who gave us "zapearon" to the Persians when we started to build a defensive wall around Jerusalem. And heretics were so bad for us that even Jesus himself and considered them and were surprised to find just one that was "good." Were once a great people.
Their records tell of being more than a million Byzantium before the extermination began. One hundred years ago were only 150 people today argue that much of the Palestinian population is descended from both Jews and Samaritans who were forced to convert during centuries of Islamic domination. The few who were very attached to their tradition. Ironically, it was Zionism which found their salvation and the revitalization of its people. Its population has increased fivefold but are still very few and therefore both Jews and Palestinians are allowed to protect them and seek their friendship. For those who lived in Holon, the Six Day War was almost prophetic to the extent that allowed them to return to his paschal sacrifice to Mount Gerizim. They are in their own way "Zionists" decided but handle a diplomatic line between Israeli-Jews and Palestinian Muslims. His inbreeding has caused them a great number of people with congenital but his new Halacha allowing the conversion of women have been oxygenated blood and multiplied their numbers. Its history is full of lessons and questions.

We can think about the right balance between law and practical patriotism in adversity, about the strange benefits it can bring the Diaspora and that may be important Talmudic mentality even for those who do not want to accept Divine authorship.
The existence of the Samaritans today leads us to reflect on our history as people of Israel descended from the tribe of Judah only, or as the people of Israel being one of 12 tribes, accepting, discussing and analyzing the course and taking other tribes who feel faithful to the same God and His law in the process, invite us to reassess our folklore and legends. Read the Torah and see the history (our history) from your eyes are exercises that I recommend immensely. Their traditions, music, language and writing are an excellent window into our past. Maybe this one is more faithful to the world of the people of Israel of 2,500 or3,000 years ago than it is now ours. The way we as Jews or Israelis treat this minority should make us reflect on how other people were treated at the time and vice-versa. They are descendants of Ephraim and Menashe is patrilineal and, jealous of their status as the Chosen People and constitute another fascinating appendix of our history.

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Publication Update

 

Die Samaritaner und die Bibel / The Samaritans and the Bible

(to be published August 2012)

Ed. by Frey, Jorg/ Schattner-Rieser, Ursula / Schmid, Konrad

ISBN: 978-3-11-029436-1

ebook, also available as hardcover

http://www.degruyter.com/view/product/184842?rskey=t4pcAW&result=3&q=samaritans

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Links

Linguist's Software Fonts for the Whole World

LaserPaleo-Hebrew SamaritanLSU in Unicode

The SamaritanLSU font contains the character shapes of the Samaritan inscription. For Windows and Mac users $49.95 Order

http://www.linguistsoftware.com/lphu.htm

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Stele with Samaritan Inscription, VIA (Visual Information Access ...

Koester, Helmut (1926 -), photographer

Associated Name: Research Team for New Testament and Archaeology (1970 -), Cambridge, Massachusetts, United States

Repository: Harvard Divinity School 10E8

Record Identifier: olvwork295091

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Good Samaritans

Israel’s smallest religious minority offers Jews a glimpse of what might have been.

What would the Jews look like had they not been exiled to the four corners of the earth, had they gone untainted — but also unenriched — by the cultures in which they tarried? Imagine Jews who retained their fierce attachment to the Torah and the faith of their fathers, but without the rabbinic response to displacement. No Talmud, no golden flourishing diasporas in Spain or Germany or America, no great movement out of the ghetto and into the Haskala, none of the upheavals of modernity, no Reform movement, no Holocaust, no Zionism, no state of their own, no Nobel laureates to kvell over, only the steady drip of obscurity, anachronism and numerical decline. What would those Jews be like today?

Cont. reading at http://www.thejewishweek.com/special_sections/text_context/good_samaritans

 

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Samaritan community in the West Bank

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The unwanted Samaritan Pentateuch notes in Bibles distributed in Jerusalem in the 1820s.

Recently I've been posting some interesting material from the journals kept by Joseph Wolff, a Jewish-born missionary active all over Asia in the 1820 - 40s, distributing tracts and Bibles (including Hebrew, Arabic and Persian translations of the New Testament) and engaging infidels in conversation and disputation.

http://onthemainline.blogspot.com/2012/01/unwanted-samaritan-pentateuch-notes-in.html

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Minority under Occupation: the Sociopolitics of the Samaritans in the Palestinian Occupied Territories

by  *Hussein Ahmad Yousef; **Iyad Barghouti

Publication Type: Journal Article

Arabic Title: قلية تحت الاحتلال: دراسة للمواقف الاجتماعية والسياسية للطائفة السامرية في الأراضي الفلسطينية المحتلة

Author(s) (Arabic): 

حسين أحمد يوسف

إياد البرغوثي

Abstract: 

The Samaritan community is one of the smallest minorities in the world. Most of them live in the City of Nablus in Palestine. As a small minority with a main interest to survive, and to reserve its identity and heritage, the Samaritans do their best to keep their neutrality and good relations with all powers and factions in the region. Full Text

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Call for Papers:

Samaritan Studies and Related Conferences:

The Eighth Congress, Erfurt

July 15, 2012 – July 20, 2012

The Eighth Congress of the Société d'Études Samaritaines will take place in Erfurt, Germany, July 15.-20., 2012.

Eighth Congress

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"The Other Temples"
25-27 May 2012, Dublin, Ireland Hekhal: The Irish Society for the Study of the Ancient Near East

   The role of the temple cult is extremely important for Judaism despite Deuteronomic centralisation never being fully realised. As such, other Jewish temples may offer a fruitful area for discussing the development of Judaism in the Ancient Near East. We are therefore calling for papers dealing with temple ideology and its material culture in the context of temples other than the one in Jerusalem, whether those be real ones such as Elephantine, Leontopolis or Gerizim, or conceptual ones like the Qumran Yahad or the new Jerusalem in Revelation. The committee would hope to receive submissions on topics as diverse as diaspora Judaism, early Christianity, Qumran, early Samaritan studies, and any other historiographic and/or archaeological fields of research referencing these paradigms.
   We invite abstracts of under 500 words to reach us by email no later than 27 January 2012 Late submissions will not be considered. Abstracts for presentation shall be selected by peer review. The committee intends to publish the proceedings within a peer-reviewed and edited volume. Contributors should therefore only submit abstracts for publishable, original work.
T   he presentation of papers at this symposium will be 40 minutes long within a one-hour slot, allowing time for ample discussion after each paper.
Cost: Euro 60 on the day. Euro 50 if paid before 1 May 2012.
Abstracts must be submitted to hekhal.dublinia@gmail.com by January 27th 2012
Hekhal: The Irish Society for the Study of the Ancient Near East First Annual Conference
Hekhal is an academic association established by four graduates and postgraduates of Trinity College Dublin. The society’s primary aim is to facilitate rigorous research in Ireland in the fields of Biblical Studies, Classical and Ancient Near Eastern Studies, Archaeology and Historiography, towards a more comprehensive understanding of the Biblical and Ancient Near Eastern worlds and their texts.

http://orion.mscc.huji.ac.il/resources/boardCalls.shtml

http://hekhal.wordpress.com/conference/

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Société d'Études Samaritaines

The 8th Congress of the Société d’Etudes Samaritaines will take place in Erfurt (Germany), 15th-20th July 2012, jointly organized by the SÉS and the Martin-Luther-Universität Halle-Wittenberg, Faculty of Theology. The Congress of the SÉS meets every four years and is the most important meeting of experts working in the field of Samaritan studies worldwide.

http://schorch.at/html/samaritanologenkongress.html

 

Book mark the Samaritan Studies (EABS)

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Biblios

The Samaritans: Ancient Israelite Heirs or Jewish Sectarians by Saul Lustig, 1992, 222 pages

The Samaritans: ancient Israelite heirs or Jewish sectarians - Saul ...

[not been able to locate this book other than this link]

 

Variants in the Samaritan Pentateuch of the Hebrew Bible as ...

by Sharon Sullivan Dufour 2009

 

D. Shapira & D. Vasyutinsky, "New Samaritan Findings in the Ukrainian National Library", Hadshot ha-Shomronim 11-15 (2005), pp. 914-915, (Hebrew).

 

The Samaritan kaleidoscope: A look back at centuries of tensions with Judaism

by Pickett, Bobby, M.A., Regent University, 2010, 89 pages; AAT 1485338

Abstract (Summary)

This work explores the various schools of thought or views on the development of the Samaritans as a distinct people and religion that broke from mainstream Judaism over the centuries after a series of events. These views are: the Samaritan belief that they are direct descendants of the tribes of Ephraim and Manasseh; the belief that Samaritan religion developed as a splinter group of Judaism during the Persian period; the Jewish belief that Samaritism developed after the Assyrian subjugation of the northern Kingdom of Israel and the subsequent inter-marriage of the Israelite people and Assyrian colonists; the belief that the Samaritan break with Judaism occurred during the Greek and Hasmonean domination of Palestine.

This paper will examine each of the traditional views of the origin of Samaritism, analyzing the schools of thought and the combined collateral effect of various events that led to a deepening of divisions between the Samaritan and the Judaic communities. In particular, the thesis of this paper will show how the Samaritans developed as a distinct people and religion from Judaism due to the north-south drift after the rupture of the united Kingdom after Solomon's reign, the disagreement over Mt. Zion and Mt. Gerizim, competing views of the priesthood, and the subjugation of the Samaritans during the Greek and Hasmonean periods.

Link here

 

Scandinavian Journal of the Old Testament: An International Journal of Nordic Theology

Volume 20, Issue 1, 2006

The Samaritan Version of the Tenth Commandment by Gershon Hepner

DOI: 10.1080/09018320600757101 pages 147-152

 

http://www.tandfonline.com/doi/abs/10.1080/09018320600757101#preview

JEWS, HERETICS OR USEFUL FARM WORKERS? SAMARITANS IN LATE ANTIQUE IMPERIAL LEGISLATION

 

  1. KARL LEO NOETHLICHS

Article first published online: 27 JUL 2011

find it here

DOI: 10.1111/j.2041- 5370.2007.tb02376.x

 

 

  

 

 

 

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From the Editor

We have added more New Articles in our Samaritan Archives Section.

Check them all out!

Samaritan Resources

 

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The Samaritan Update, is a Bi-Monthly Internet Newsletter

Editor: Larry Rynearson. Contact: The Editor 

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