“Mount Gerizim,
All the Days of Our Lives”
July/ August
2015
Vol. XIV - No 6
In This Issue ·
Marriages & Births ·
Genesis Commentary ·
Codex ·
Letter to the French ·
New Publications ·
Links ·
From the Editor ·
Gilgal ·
Old News articles ·
Dutch News Archive ·
Gerizim Coin ·
Biblio
The number of the Samaritan Community was 777 on
January 1, 2015]
Future Events
It has been 3654 years since the entrance into
the Holy Land
This counting began on the Sixth Month of the
Year of Creation (Samaritan’s typical calendar)
2015
Festival of the First Day of 7th
Month 3654- Oct. 13, 2015
Day of Atonement- Oct. 22, 2015
Festival of Succot- Oct. 27, 2015
Festival of the 8th day of Succot
3654- Nov. 3, 2015
2016
Special
prayer on Wednesday evening, April 6, 2016
New
beginning – Month of Spring – Thursday, April 7, 2016
Passover
Sacrifice – Wednesday Evening, April 20, 2016
[Calculated by: Priest
Yakkiir ['Aziz] b. High Priest Jacob b. 'Azzi – Kiriat Luza, Mount Gerizim]
Season of Marriages and Births
for the Samaritans
The young
couple has built a nice residence in Kiriat Luza on Mount Gerizim where they
plan to have many kids of their own. Photo at their wedding July 7, 2015.
(Photo right: the Newlyweds) Congratulations!
~~~~~~~~~~~~~
Also married in July, Nir
Sasony and Mali Tsadaka. (Centered
in photo left) Congradulations!
This August, a new
married couple of Holon, Moran and Josi b. Avraham b. Yosef. (photo right) Congradulations!
(Photo left) The Samaritans are thrilled with the successful
births of a pair of twins, Beth and Ben on Thursday, August 20th
2015 in Kiriat Luza, Mount Gerizim. The parents are Alexandra (originally from Herson, Ukraine) and Ya'ir b. Elazar b. Tsedaka, the High Priest. Congratulations!
(Photo right) A baby girl was born on August 19th
on Mount Gerizim to Diana and Yefet b. priest Nethanel b. Abraham. Congratulations!
Part
Four, Chapters XXXI— XL
Preliminary edition by Haseeb Shehadeh
https://shomron0.tripod.com/articles/Sadaqa4.pdf
The first part that includes the commentary of the first six chapters was published in https://shomron0.tripod.com/2014/julaug.pdf https://shomron0.tripod.com/articles/Sadaqap1.pdf
The second part that includes the commentary of chapters VII—XX was published in https://shomron0.tripod.com/2014/novdec.pdf
Part 2 is here at https://shomron0.tripod.com/articles/Sadaqa2.pdf
Part three, Chapters XXI— XXX: Preliminary edition was published in https://shomron0.tripod.com/2015/mayjune.pdf
Part 3 is here at https://shomron0.tripod.com/articles/Sadaqa3.pdf
This thirteenth-century Arabic commentary by the
physician Ṣadaqah b. abū al-Farağ Munağğā b. Ṣadaqah
b. Ġarūb al-Sāmiriyy al-Dimashqiyy (d. 1223) is the oldest
commentary to have come down to us. It has survived in two manuscripts: R.
Huntington 301 in the Bodleian Library, Oxford (203 fols., Genesis 1: 2 — 50:5)
and Cam III 14 (114 fols., Genesis 1: 4—49: 16) in the Russian National Library
in Saint Petersburg. The portion of the commentary that appears below reflects
Sadaqah’s broad knowledge of medicine, as well as of Rabbinic, Karaite and
Arabic sources of philosophy, grammar and exegesis. This portion, including the
first six chapters of Genesis, has been ready in my computer for almost two
decades. Unfortunately, I did not find the time to continue with this project,
and I therefore decided to make this portion available to Samaritans as well as
to all who are interested and able to read and understand this kind of Arabic.
This edition is based on R. Huntington 301 with some readings taken from Cam
III 14. Based on my preliminary research into the latter manuscript (as well as
Cam III 5 and 6), I can say that this source does not present substantially
different readings from R. Huntington 301. The character أ or the word ال صأ ل stands for the Oxford
manuscript and the character س
stands for the manuscript in Saint Petersburg. The slash indicates the end of
one page and the beginning of the next. It should be mentioned that almost 11%
of the Oxford manuscript, 22 first folios, was rendered into Modern Hebrew by
A. Loewenstamm in the early 1980s. A facsimile of the text and the translation
were published in Jerusalem in 2008.
~~~~~~~~~~~~~
The Samaritan Medal for Peace
and Humanitarian Achievements was awarded to High Priest Abed El, son of High Priest
Asher, and to the Prime Minister of the Palestinian Authority, Dr. Rami Hamdallah.
See the Article at Benyamim Tsedaka’s website at: http://www.israelite-samaritans.com/dr-rami-hamdallah/
~~~~~~
Benny’s Trip to Paris and the
Codex
Benyamim Tsedaka was at the
National Library in Paris studying some manuscripts recently. Here is a photo
of a Samaritan Codex that was taken during his visit.
~~~~~~~~
A Letter to the French from
the Samaritans
There were 11 or possibly 12 letters
send to Paris to the French King Louis Philippe, beginning in 1842 requesting
support for the Samaritans in Nablus. They were translated by Frenchman Jean
Joseph Léandre Bargès. M. Victor Guérin
finally visited the Samaritan in 1852, his first visit. France was unable to
help the Samaritans in Nablus at the time.
Below is an English translation of one of the letters from the book by Jean Joseph Léandre Bargès Les Samaritains de Naplouse Paris: Typographie de Ve. Dondey-Dupre, 1855 (p. 68-71)
English Translation.
‘”Application and supplication addressed to our teachers" and powerful lords of the empire sublime and "powerful kingdom, the kingdom of generous France, whose rule of conduct is justice, fairness and righteousness. May our God the Most High, grant a constant happiness and continual graces! May he show fairness from their government to all nations that are under the full extent of the heavens! Amen.
We raise our hands constantly to the throne sublime of the Lord, begging him that he retains last paradise and make this noble kingdom and generous with the whole universe knows the fair government, loyalty and benefits; that by an effect of his great mercy and his infinite power, he deigns to continue to give strength, power, courage, glory and victory at just ruler who presides over its destines born as well as powerful nobles of his court; It does not allow them to depart from the equity of their government; that their report his gifts and maintain the strength of their empire juice at the end of time. Amen, amen.
These poor slaves pleading, come take refuge in the shadow of the roof of your pity, and come to the door of the noble graces Government. They implore mercy and favor the compassionate kingdom of France.
We, your servants’ grace, are the community of Samaritans based in the city of Shechem, near the Mount Gerizim close to Jerusalem in the land of Canaan. Our population decreases day by day and we are reduced to forty families. We remain attaches with all our power to the observance of the Law of Moses, the prophet, since the word baraschét up to the words lehainé koull Isra'el. And since the day where our fathers heard the voice of the LORD on Mount Sinai so far we did not deviate from our observances, we have not changed nothing in our ways, but we persist in observe the pact of our law, faithful to this rule which Moses spoke to our fathers: All I command you today, you will take care of run without adding or deleting anything whatsoever.
You know, O our lords, we are still under the government of the Ishmaelites. We honor and we are happy with their government. We give their annual money, each according to his abilities, and bearing the burden of their regulations regarding the gift to do, so they do not require us that we renounce our law. But these days, the people of our city turned against us, and, as in the old days, they do not want to support us; they prevent us from fulfilling the precepts of our law, and we can no longer exercise our worship in the open. No reports our head, but we remain abandoned to our misfortune, having a broken heart, without security nor rest, and in this horrible situation we find neither refuge nor liberation.
We therefore throw ourselves in your hands, knocking on the door of the mercy of your government, so you tend our hand, that you saved us from this oppression, you release our head of this misery, that you support us in observance of the law of Moses, our prophet, that you put us to the number of your servants whom you let us pass, the shadow of the roof of your mercy. The future generations know that without the power of the Lord, and without you, no one would have cared of our loss, and every day of our lives we keep us in prayer, we and our children so that the Lord preserves your entire kingdom calamity and any scourge. And now we beseech with your generosity not to send our application without having subscribed. Have mercy on us, according to your mercy. God forbid if in a refusal to return with one that implores you! Because it is something known worldwide as you practice justice and well. We pray our Lord in His omnipotence not deprive us of your concern, and he strengthen" your kingdom against the rebellion and any enemy. Amen, amen.
We, your servants, the Samaritan community in the city of Shechem.‘
Samaritans
with the ancient Torah, Holy Land Vintage Commercial 35mm Slide
~~~~~~~~~~~
New Publications
The Samaritans: A Profile.
Wm. B. Eerdmans Publishing Co. (English) Paperback – October 9, 2015
Most people associate the term “Samaritan” exclusively with the New Testament stories about the Good Samaritan and the Samaritan woman at Jacob’s well. Very few are aware that a small community of about 750 Samaritans still lives today in Palestine and Israel; they view themselves as the true Israelites, having resided in their birthplace for thousands of years and preserving unchanged the revelation given to Moses in the Torah. Reinhard Pummer, one of the world’s foremost experts on Samaritanism, offers in this book a comprehensive introduction to the people identified as Samaritans in both biblical and non-biblical sources. Besides analyzing the literary, epigraphic, and archaeological sources, he examines the Samaritans’ history, their geographical distribution, their version of the Pentateuch, their rituals and customs, and their situation today.
See website: http://www.eerdmans.com/Products/6768/the-samaritans.aspx
Reinhard Pummer is a member of the Faculty of Graduate and
Postdoctoral Studies and thereby authorized to supervise theses and Adjunct and
emeritus Professor of Religious Studies, Department of Classics and Religious
Studies, University of Ottawa | Université d'Ottawa, Department of Classics and
Religious Studies, Emeritus, PhD, University of Vienna
Digital
Samaritans; Rhetorical Delivery and Engagement in the Digital Humanities
Series
Digital Rhetoric Collaborative
Digital
Samaritans explores rhetorical delivery and cultural sovereignty in the digital
humanities. The exigence for the book is rooted in a practical digital
humanities project based on the digitization of manuscripts in diaspora for the
Samaritan community, the smallest religious/ethnic group of 770 Samaritans split
between Mount Gerizim in the Palestinian Authority and in Holon, Israel. Based
on interviews with members of the Samaritan community and archival research,
Digital Samaritans explores what some Samaritans want from their diaspora of
manuscripts, and how their rhetorical goals and objectives relate to the
contemporary existential and rhetorical situation of the Samaritans as a
living, breathing people.
How does
the circulation of Samaritan manuscripts, especially in digital environments,
relate to their rhetorical circumstances and future goals and objectives to
communicate their unique cultural history and religious identity to their
neighbors and the world? Digital Samaritans takes up these questions and more
as it presents a case for collaboration and engaged scholarship situated at the
intersection of rhetorical studies and the digital humanities.
“Digital
Samaritans is a scholarly examination of the Samaritan version of the Torah as
revealed through a close study of texts and oral history video interviews with
those who claim Samaritan Studies as their life’s work. Through the interviews,
the Samaritans themselves reveal how the digitizing of Samaritan manuscripts
can advance global knowledge about their existence and culture. Unsurprisingly,
Jim Ridolfo and his research are far ahead of the rest of us in bringing
together digital humanities, rhetorical studies, writing studies and the
crafting of a research methodology that honors the past while looking to the
future. Ridolfo is to be applauded for this outstanding twenty-first century
historical and intellectual work.”
—Gail
Hawisher, University of Illinois, Urbana-Champaign
“The
rhetorical figure of the Good Samaritan persists in contemporary culture, most
notably in the familiar names of hospitals. But the history and culture of the
Samaritans is so much more. In Digital Samaritans, Jim Ridolfo takes us on a
fascinating journey during which a biblical parable becomes a symbol of a
living, breathing people interested in extending themselves via the ‘textual
diaspora’ created by a digital humanities project. Just as the culture of the
Samaritans provides a bridge linking multiple peoples, Ridolfo argues, this
case study provides incredible insight into the digital humanities and
rhetorical studies, while also carrying wider implications for academic
partnerships in the globally connected twenty-first century.”
—Virginia
Kuhn, University of Southern California
“An
engrossing case study of the confluences of sacred rhetorics, digital
humanities, cultural identities, global politics, and miraculous serendipity,
Jim Ridolfo’s pilgrimage Digital Samaritans illustrates the sheer enormity of
the work we’re called to do. With care, compassion, and concern, Ridolfo’s
experiences and reflections on Samaritan sovereignty, digital delivery and
‘rhetorical diaspora’ resonate and demonstrate the satisfying power of a
scholarly adventure, yes, in the tradition of Richard Altick. Read and be
challenged. Rhetoric’s digital humanists can no longer live by words and bytes
alone, but rather by everything that proceeds. Every historical raindrop. Every
political fire. Every lost text. Every new font. Every heart. Every soul.”
—Hugh
Burns, Texas Woman’s University
“Ridolfo
does a masterful job describing a wide range of rhetorical practices around
digital collections of Samaritan manuscripts. While documenting his own
experiences digitizing holy scriptures that have been dispersed geographically
around the world in an attempt to serve the needs of a vanishing population in
the Middle East, he forges connections between currently disconnected domains
of rhetorical studies, the digital humanities, and engaged scholarship. Ridolfo
uses this fascinating case study to explore the complex custody issues that
emerge when diasporic communities archive traditional knowledge in
computational media and work across distributed online networks. This is
compelling scholarship that cuts across many disciplines with a rich
interpretation of what religious identity and cultural sovereignty might mean
for all of us in the digital age.”
—Elizabeth
Losh, University of California, San Diego
“Jim
Ridolfo’s timely Digital Samaritans takes us through a ‘clash of values’ that
characterizes Digital Humanities—the conflict between interpretive experts and
communities who create texts. His contextually rich re-framing of the debate as
both productive and rhetorical shows Digital Humanists a way out of the
stalemate.”
—Andrew
Mara, North Dakota State University
Cover
photograph © Jim Ridolfo [Used for information outlet only.]
Jim
Ridolfo is an Assistant Professor of Writing, Rhetoric, and Digital Studies at
the University of Kentucky.
- See
more at: https://www.press.umich.edu/8303585/digital_samaritans#sthash.Ywx8qOo1.dpuf
Pre-order
@ amazon.com
~~~~~~
by Michael Dobson (Editor/ Author, photo
left)
Paperback
– July 29, 2015
Publisher:
CreateSpace Independent Publishing Platform
(July 29,
2015)
‘A Brief
History of the Israelite Samaritan People,’ by Michael Dobson
‘The High
Priesthood and the Israelite Samaritan Priests,’ by Benyamim Tsedaka
2004 – 2008 (4 years) Politics. Co-founded and administered a
foundation to award the Samaritan Medal for Peace and Humanitarian Service on
behalf of the indigenous Israelite Samaritan population.
Dobson wrote on the Samaritans on his blog back in 2009, Why Did the Samaritan Cross the Road?
~~~~~~~
Links
Der
Genesiskommentar des Samaritaners Ṣadaqa b.
Munağğā (Gest. nach 1223) - Einleitung,
Übersetzung, Anmerkungen zu Gen 1-3. By Frank Weigelt, University of Bergen, Thesis,
Aug, 20, 2015
http://www.uib.no/en/node/90530
English Translation:
Samaritan Munajjā Commenting on the creation
story
Franz
Weigelt defends Thursday 20 August 2015 for the PhD degree at the University of
Bergen with dissertation "Der Genesis Comment Dec Samaritan Sadaqa b.
Munağğā (Gest. Nach 1223) - Einleitung, Übersetzung, Anmerkung
zu Gen 3.1".
From 600s
of spreading the Muslim-Arab culture across the Middle East and large parts of
the Mediterranean. Around the Arabic language was a culture of knowledge which
included most of the literature, sciences, theology, philosophy, medicine,
astronomy, etc. It was not just the Muslims who were affected by the
development, but also Jews and Christians.
The
thesis also shows that there were some scholars of the relatively small
Samaritan community who had part in this culture. The basis for the survey is a
commentary on Genesis of the Samaritan doctor and theologian Sadaqa b.
Munajjā (died in 1223).The text is a unique example of how theological
concepts and literary genres to cross religious boundaries, because they built
on common basic principles.
Out of
style and content it emerges that this comment is a typical work of Kalam, one
rationalistic theology that developed in early Islam and was adapted by Jews
and Christians. Kalam theologians argued that it is above all the sanity that
can lead man to God realization. On this basis it was possible that both
Muslims, Jews and Christians participated in a joint theological discussion,
although they believed in different revelation writings.
Even more
striking is the fact that this Samaritan text continues a tradition of comments
on the creation story (in Greek: hexaemeron) that goes back to the Fathers.
Hexaemeron literature is to harmonize the philosophical Science and cosmology
from the Greek tradition of the biblical account of creation. In both Kalam
theology and hexaemeron literature is the man's intelligence capability that is
central, and this makes it possible to create an organic combination of both
approaches. The text of Sadaqa b. Munaǧǧā shows that the
Samaritans had part in this rationalistic scripture interpretation. It is an
important building block for the reconstruction of eksegesetradisjonen in
Judeo-Arabic literature, as it is now being illuminated for the first time.
Biographical:
Frank
Weigelt has master's degree in the subjects of Arabic and theology from the
University of Leipzig, Germany. He also studied in Jerusalem and Damascus. In
the period 2005-2011 he was teacher and researcher in Semitic languages at the
Free University Berlin and freelance interpreters in Arabic. Since 2012 he has
been a research fellow at the Department of Foreign Languages at the University
of Bergen.In connection with the PhD project, he organized in 2014 the workshop
"Samaritan Bible exegesis" at UiB.
User: Geagea/Israel/2015 May 30 (Wikimedia Commons)
5
images on Samaritan manuscripts taken at the Samaritan museum on Mount Gerizim.
Also an image of the Passover tanour (oven).
Journal of Semitic Studies
Review: Michael Rand
M. FLORENTIN, Hebrew title
[Samaritan Elegies – A Collection of Lamentations, Admonitions, and
Poems of Praising God].J Semitic
Studies (Autumn
2015) 60 (2): 503-508 doi:10.1093/jss/fgv018 http://jss.oxfordjournals.org/content/60/2/503.full.pdf+html
~~~~~~~~~~~
This collection is
stored at Firestone Library.
Requests will be
delivered to Manuscripts
Division, RBSC Reading Room .
Item
Number: Garrett Samaritan 4
Collection
Creator: Garrett, Robert,
1875-1961..
Dates: 1806.
Located
In: Box 1, Volume 4
Extent: 1 volume
Physical Description:
Bound volume. Paper.
Languages: Hebrew, Samaritan
Aramaic and Arabic.
Restricted. Consult
curator for access.
This volume passed to
Isaac b. Salamah b. Ghazal b. Isaac b. Abraham b. Ghazal b. Isaac b. Abraham
and his brothers Amram and Aaron in 1829 or 30.
Unidentified
Fragments of the Samaritan Pentateuch; 1806; Robert Garrett Collection of
Samaritan Manuscripts, Box 1, Volume 4; Manuscripts Division, Department of
Rare Books and Special Collections, Princeton University Library.
https://www.stepbible.org/version.jsp?version=SPDS
Dead
Sea Scrolls variants parallel to the Samaritan Pentateuch with Morphology,
Transliteration, Strong’s Concordance Numbers and Idiomatic Translation.
Presented only variant readings that are different from MT and SP. Electronic
text was compiled by Aleksandr Sigalov, based on "The Biblical Qumran
Scrolls: Transcriptions and Textual Variants", Eugene Ulrich (Editor),
ISBN-10: 9004180389. For complete commentaries, fragments, reconstructions and
notes please buy this book.
~~~~~~~~~~~
THE
MELKIṢEDEQ MEMOIRS: THE SOCIAL MEMORY OF MELKIṢEDEQ THROUGH THE
SECOND TEMPLE PERIOD by Cale A.
Staley (University of Iowa) May 2015 Thesis
Pages 71-73
3.3 Samaritan Melkiṣedeq
The Samaritan tradition of Melkiṣedeq works in a similar manner to the traditional Jewish tradition, as they are both attempting to legitimate their respective religious centers. The Jewish tradition eventually identifies Melkiṣedeq with Jerusalem following the textual switch of Sodom to Shalem. This identification is first stated in the Genesis Apocryphon, and then later in Josephus’ Antiquities, where a false etymology of Jerusalem is given. In the Samaritan Pentateuch, Melkiṣedeq is associated with Shalem—however it is located on the slopes of Mt. Gerizim. This serves the same legitimating function; it gives Samaria the claim to first priesthood. In one manuscript of the Samaritan Pentateuch, Shalem is rendered in as ומלש, meaning “his peace” or “allied with him,” according to Albright’s translation of Gen. 14:18. This interpretation is in accord with the earlier rendering of Shalem as a city of Shechem in Gen. 33:18, and as a northern Israelite worship center. The 2nd century BCE writer Pseudo-Eupolemus writes:
“He [Abraham] was accepted as a guest by the city at the temple of Argarizin [that is, Mt. Gerizim] which means ‘mountain of the Most High.’ He also received gifts from Melchizedek, who was a priest of God and king as well.”
It is evident that there was a strong push to identify Melkiṣedeq
with Gerizim to solidify the Samaritans as the true followers of YHWH. However,
according to Kugel, in the considerably later Samaritan text Al-Asatir, there
is no glorification of Melkiṣedeq, but there is a very interesting
alteration in the text, especially relevant to this thesis; at least one
manuscript of the Al-Asatir labels Melkiṣedeq as the king of Sodom and
not Shalem. The rendering of םלש
as ומלש
is most likely a theological change made during the composition of the
Samaritan Pentateuch, in order to place Melkiṣedeq and the priesthood on
Mt. Gerizim. The post-exilic relationship between Yehud and Samaria was a
constant struggle between the religious centers of Gerizim and Jerusalem, as
made evident from Achaemenid records and the Elephantine Papyri. The
authoritative groups of their respective provinces attempted to discredit one
another in order to prove the supreme divine authority of their own lands, resulting
in two divergent traditions supporting both Yehud and Samaria during the
Persian Period. The ambiguity of the Melkiṣedeq’s original locality
allows his social memory to conform to the location of specific groups, either
by creating a false etymology of another city using the toponym Shalem, or by
altering the way that Shalem should be translated.
~~~~~~~~~~~~
From the Editor
I have
combined volumes XII, XIII and XIV so that they can be
searchable and in a volume PDF. Enjoy!
This issue
concludes 14 years of the Samaritan Update.
Nathan
Schur, in his book, History of the
Samaritans brings up an interesting issue. He states the interesting fact
that the more Samaritans increase in numbers, and are living longer. This,
Schur writes, that the Samaritan High Priest will have shorter periods by men
well into their 80s. This is because the oldest Levite of the community is
granted the high Priesthood. This can now be seen clearly. Interesting issue
Nathan!
(Photo
left) I have always enjoyed this photo that I took of young cool Samaritans on
Mount Gerizim, during the week of the Passover 2000. It is interesting to see
how they have grown up.
Information
below is from my resent research.
W. Aldis
Wright (Trinity College, Cambridge) wrote on the whereabouts of another
Samaritan Pentateuch wrap in 1863 of page 479 in the Journal of Sacred Literature and Biblical Record. No. VI-July, 1863. This
Pentateuch wrap is said to be at the Comte de Paris.
‘Causidicus’
makes himself merry with ‘the old rag,’ as he is pleased to call it, in which
Tischendorf found the remainder of the manuscript in 1859. Tischendorf tells us
himself he found it wrapped in a cloth. I saw, about a year and a half ago, a
Samaritan Pentateuch, which had been brought from Nablus in exactly the same
kind of covering: it is now in the library of the Comte de Paris. It was
wrapped in a cloth for precisely the same reason as the Codex Sinaiticus,
because there was not a vestige of binding, and the leaves were all loose.’
I
have often wondered who this Harley was from the 16th century
manuscript, Harley 5514 in the British Library collection of Samaritan
manuscripts. It is said to be from a genizah from Damascus and was purchased by
Pietro dell Valle. I found an Achille Harlay de Sancy, who was a French
diplomat in Constantiople from 1610-1619. He was bastinadoed by the order of
Sultan Mustafa I for his frauds. See Wikipedia. But he,
also known as Sancius Harley, brought
back a Samaritan Pentateuch, the one that Morinus published. He was in England in 1627.
~~~~
Titre : Fragments d'une
guéniza. Papiers accompagnant les fragments de parchemin
Type : manuscrit
Langue : Hébreu Hébreu
Format : Papier mécanique
blanc, papier blanc à petits carreaux. 11 fragments de papiers dactylographiés
ou comportant des notes manuscrites en français, en hébreu et en alphabet
samaritain, au crayon à papier et à la plume
Droits : domaine public
Identifiant : ark:/12148/btv1b52503298f
Source : Bibliothèque
nationale de France, Département des Manuscrits, Hébreu 1489 (13, 1-11)
Description : Il s'agit de papier
de récupération. Le f. 13, 1 est une lettre signée Eugène Pittard, recteur de
l'université de Genève, datée du 1 juillet 1942. Au dos, une mention manuscrite
en français, illisible. F. 13, 2 : 1/2 feuille de papier dactylographiée signée
"le commandant I.C.A p.o. l'aumônier, sig. : Cap. L. Mayor chargé du
service de l'aumônerie, au dos, la description du fragment Hebreu 1489 (4). F.
13, 3 : 1/2 feuille de papier cadrillé comportant au stylo à bille l'équivalent
des lettres hébraïques et samaritaines ainsi q'un transcription en caractères
hébreux des premières lignes du fragment samaritain conservé sous la cote
Samaritain 64 (3). 1/2 feuille de papier contenant le texte d'une lettre
adressée de Lausanne le 22 novembre 1949 par Paul Laufer à un collègue dont
nous ne connaissons pas le nom sur les possibles circonstances de l'achat des
fragments samaritains conservés sous la cote Samaritains 64 ( 1-3). F. 13, 5 :
1/2 feuille de papier dactylographiée, il s'agit probablement de l'autre partie
de la lettre du f. 13, 2, Mont-sur-Lausanne, le 30 janvier 1942 adressée par le
capitaine aumônier L. Mayor "aux aumôniers et pasteurs soldats du L.C.A.
les invitant à participer à participer à un rapport le 18 février 1942, salle
Paroissiale Montriond à Lausanne (Suisse). Sur la face vierge, on trouve
l'identification des deux passages bibliques contenus dans les fragments
Samaritain 64 (1-3). F. 13, 6 : lettre émanant de la Croix Rouge de Genève
adressée aux pasteurs, datée du 19 (post correctionem) décembre 1940, 6 rue de
la rôtisserie. Sur la face vierge, au crayon, identification des passages des
fragments bibliques 1 à 4. F. 13, 7-8 : identification des passages bibliques
figurant dans les f. 5 recto vereso. F. 13, 9-10, transcription sur deux 1/2
feuilles de papier de correspondance blanc des versets des psaumes. F. 11,
feuille dactylographiée, courrier envoyé par C. Lehrmann, privat docent à
l'Université de Lausanne à S. Nussbaum secrétaire à la rédaction de
l'encyclopedia judaica, le 8 janvier 1942. Sur la face vierge, la mention à
l'encre 'talmud de Jérusalem".
Provenance : bnf.fr
Date de mise en ligne
: 11/11/2013
http://gallica.bnf.fr/ark:/12148/btv1b52503298f/f1.image.r=samaritain.langEN
English:
Title: Fragments of a Geniza. Paper accompanying
fragments of parchment
Type: Manuscript
Language: Hebrew
Format: mechanical white paper, white paper with
small squares. 11 fragments of paper or typewritten with handwritten notes in
French, Hebrew and Samaritan alphabet, a pencil and pen
Photograph: Public Domain
Username: ark: / 12148 / btv1b52503298f
Source: National Library of France, Manuscripts
Department, Hebrew 1489 (13: 1-11)
Description: This is waste paper. The F. 13, 1 is a
letter signed Eugene Pittard, rector of the University of Geneva, dated 1 July
1942. On the back, a handwritten note in French, unreadable. F. 13, 2 1/2
typewritten sheet of paper signed "ICA inch Commander Chaplain, sig. L.
Cap Mayor in charge of the chaplaincy service, back, describing the Hebrew
fragment 1489 (4. .) F. 13, 3 1/2 sheet cadrillé paper with ballpoint pen
equivalent of the Hebrew letters Samaritan and thus q transcription in Hebrew
characters of the first lines of the Samaritan fragment preserved in the
Samaritan score 64 (3 ). 1/2 sheet of paper containing the text of a letter
sent from Lausanne November 22, 1949 by Paul Laufer to a colleague that we do
not know the name of the possible circumstances of the purchase of Samaritans
fragments preserved in document Samaritans 64 (1-3) 13 F., 5: 1/2 typewritten
sheet of paper, this is probably another part of the letter of 13 f, 2,
Mont-sur-Lausanne, 30. January 1942 sent by the Chaplain Captain L. Mayor "soldiers
chaplains and pastors ACL inviting them to participate to participate in a
report on 18 February 1942, parish hall Montriond in Lausanne (Switzerland). On
the blank side, there is the identification of two biblical passages in
fragments Samaritan 64 (1-3). F. 13, 6: letter from the Red Cross in Geneva
addressed to pastors, dated 19 (post correctionem) in December 1940, 6 rue de
la rotisserie. On the blank side, in pencil, identification of fragments of
biblical passages 1 to 4. F. 13, 7-8: identification of biblical passages
contained in the f. 5 vereso front. F. 13, 9-10, transcription two half sheets
of white paper correspondence verses of psalms. F. 11, typewritten sheet, mail
sent by C. Lehrmann, private docent at the University of Lausanne S. Nussbaum
secretary writing the encyclopedia Judaica, January 8, 1942. On the blank side,
the reference in 'ink' Jerusalem Talmud. "
Provenance: bnf.fr
Date de mise en ligne: 11/11/2013
~~~~~~~~~~~
|
Gilgal,
(Gaalgaal) By Larry Rynearson April 2012 A recent
email by one of the readers of theSamaritanUpdate.com informed me that they
were exploring the word Gilgal, so I thought I would investigate briefly
on the subject. After a couple of months of on and off of research, the
subject began to issue the magnitude of the memorial of the entrance into the
land of Canaan by the Israelites. When the
Israelites entered the land of Canaan they took with them the twelve stones
that each of the twelve tribes collected from the Jordan and set them up on
Gilgal. The Samaritan Chronicle or The Book of
Joshua (page 49) says:
‘On that day Yush’a,[Joshua]
the son of Nun, was magnified in honor among the children of Israil [Israel], and they feared him as they
had feared Musa the Prophet- peace be upon him- and they knew that God was
with him. And Yush’a, the son of Nun, set up twelve stones as a monument, rising
up in the Urdun [Jordan]. And the chiefs erected the twelve
stones in a place called Jalil (Gilgal), that the generations to come might
behold them, and remember the drying up of the Urdun [Jordan], and so
praise the Doer of miracles; and that fathers might tell sons of this deed,
and that kings and nations might hear that our God is the one conquering God.
And when the kings of esh-Sham (Syria) heard of the children of Israil’s
crossing over into the land appointed unto them, and about the stoppage of
the water of the Urdun [Jordan],
and its drying up, they arrayed themselves in funeral robes, and were smitten
with fear, and some of them died through fear of the children of Israil, on
account of the greatness of the awe which they inspired. And God made a
revelation to Yush’a, the son of Nun, saying: “To-day have I spread awe of
you and your people over these nations, and I have lifted off from thee, and
from thy people, every impurity and infirmity.” And Yush’a named the place
Jalil, [Gilgal] and it is its name unto the end of the ages.’ Gilgal
is a memorial site for the children of Israel to remember the drying up of
the Jordan. But where is this Gilgal? Why is this location speculated today?
But first let us look to the name and its meaning from different sources. Jewish
sources give five locations, 1. ‘on the east
border of Jericho’, 2. ‘in the Arabah, over against Gilgal, beside the
terebinths of Moreh’, 3.Gilgal from which ‘they went down to Beth-El’,
4.description of the frontier of Judah near “the ascent of Adummim,” and 5.
‘near Galilee.’ But none of these locations have yet to be confirmed. Jewish sources of the Masoretic text place Gilgal near
Jericho, but this cannot be correct since the term Moreh is used with Shechem
in Genesis 12:6. Rabbi Eliezer in the Jerusalem Talmud Sotah as well
as other influential person had discouraged any association of the area of
Shechem and Gerizim because of Jerusalem. ‘Yet
Rabbi Shemuel Luzzato writes, in his exegesis to Genesis 12:10, "The
city of Shechem is in the center of Israel. Had David not chosen Jerusalem...
Shechem or Shiloh would have been the royal cities.’ The location of Gilgal has been speculated among scholars and
laymen with the main concern always appear to focus around the area of Jericho.
There are numerous references
to the Twelve Stones from Gilgal. Even somewhat
similar but different names of the sites or they were just a difference of
communication. Crane translates Gilgal to be Jalil, ‘And Yush’a named the
place Jalil, and it is its name unto the end of the ages.’ Other similar
names are known, one is Tell el Jiljul. Jalhalia is the name given to a
location by John Fulton in 1893. Another word for the location is Jiljulieh
given by William Thomson. But Jiljulieh is far west, about 11 or 12
miles from Nablus. Henry Tristram used the word Jiljilia. There are a couple sites that appear
interesting. John Mills’
reference is the only reference that appears to have really investigated his
curiosity as to the truth of the stones. But there is a place called Juleijil that is
located one mile East of the foot of Mt. Gerizim is a likely identification
or two and one-half. The location of Gilgal, as the Samaritans place it, just two
miles east of Mount Gerizim at a ruin called Jileifil. If you look
closely at the map, you will see Gilal and Juleijil. A site on the
boundary between Ephraim and Manasseh. It is identified with Khirbet
Juleijil, a short distance E of Shechem. This agrees with the Biblical
statement that Michmethath was “in front of Shechem.”—Jos 16:5, 6; 17:7. Michmethath (Mich·me'thath) is interesting
also. http://bibleatlas.org/michmethath.htm The seat of three disputed Canaanite rulers
according to petrographic investigation of the Amarna tablets
Y Goren, I
Finkelstein… - Tel Aviv: Journal of the …, 2002 - ingentaconnect.com ... Liverani (1998b) proposed restoring the name of the city
[URU- Mi-i]k-ma-te, and identified it So,
where is the location of Gilgal? We find Gilgal mentioned in
Deuteronomy 11:30 which is the only reference in the Pentateuch. Both the Masoretic
and Samaritan text gives a location. The Masoretic text has: ‘Are they not beyond the Jordan, behind
the way of the going down of the sun, in the land of the Canaanites that
dwell in the Arabah, over against Gilgal beside the TEREBINTHS OF MOREH?’ The Samaritan text has: ‘They are across the Yaardaan [Jordan], beyond the way toward the
sunset, in the land of the Kaanannee [Canaan] who dwell in the
prairie, opposite Gaalgaal [Gilgal], beside the AALONE MOORA [Elon Moreh],
OPPOSITE ASHKEM [Shechem]’. Why is this location important? First, the site as Joshua stated was
to be named till the end of days. Which means the name of the location should
still be the same as a memorial location of the event of crossing the Jordan.
Secondly, the location would also be very essential to the soundness of the
Samaritan Pentateuch’s written words. Most critical is the Samaritan Tenth
Commandment. The Samaritan Tenth Commandment, It shall be when your god
will bring you to the Canaanite land, which you are going to inherit, you
shall set yourself up great stones, and plaster them with plaster, and you
shall write on them all the words of this law. It shall be, when you are
passed over the Jordan, that you shall set up these stones, which I command
you this day, in Mount Gerizim. There shall you build an altar to Yahweh your
God, an altar of stones: you shall lift up no iron tool on them. You shall
build the altar of Yahweh your God of uncut stones; and you shall offer burnt
offerings thereon to Yahweh your God: and you shall sacrifice
peace-offerings, and shall eat there; and you shall rejoice before Yahweh
your God. That mount beyond the Jordan, behind the way of the going down of
the sun, in the land of the Canaanites who dwell in the Arabah, over against Gilgal,
beside the oaks of Moreh, against Shechem (Nablus). Joshua
4:19-20. ‘And the people came up out of Jordan on the tenth day of the first
month, and encamped in Gilgal, in the east border of Jericho. And those
twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.’ The photo to the left is a route (shown with a red line) from the Jordan river to Shechem (modern day, Nablus) through Wadi Far'ah, a very likely entrance into the land of Canaan. You may have noticed that there is a difference in the spelling of Gilgal
between the Masoretic and Samaritan text. According to Benyamim Tsedaka, ‘That
is the form of the hill East to Shechem called Gilgal or
in Ancient Hebrew Gaalgaal. It means, “A wheel.”’ Meaning rounded. The hill of Gilgal is seen in just a few website, http://www.bible.ca/archeology/bible-archeology-gilgal.htm As you may see a Gilgal just
east of Shechem is a better possibility but not close enough. Since the oaks of Moreh are mentioned with
respect to Abraham in Gen. 12:6 and since they are near Shechem In 1917,
Ernst Sellin published a booklet in German entitled Gilgal whereas
he found a location just four miles from Mt. Ebal and Shechem. Arabs call
this enclosure el ’Unuq (OO-nook) near Wadi Far'ah. Professor
Benjamin Mazar (1906- 1995) with historical geography expertise followed
Sellin’s belief. If I were going to bring the
Israelites into the Land of Canaan to a particular spot, I would have
searched out the shortest, safest entrance, which I believe they did! Please
search for yourself, this study was never completed. |
Old News
Pittsburgh Post-Gazette- July
31, 1982
page 5, New York Times News Service
Samaritan
leader for 50 years
TEL AVIV,
Israel- Yefet Tsedaka, head of the Samaritan community in Israel for half a
century, died yesterday in his home in Holon, south of here. He was 87.
The Sacred Tenth or Studies in Tithe-Giving Ancient and Modern by Henry Lansdell,
Vol. II, London, Brighton, New York: Society for Promoting Christian Knowledge,
1906, pp. 399- 400
Chapter
XXIV, Modern Tithing by Communities and Congregations
The most ancient body of tithe-payers in the
world, presumably, consists of the few Samaritans surviving at Nablus, in
Palestine. In 1890 I visited and drank coffee with their highpriest. He said
that of one hundred and seventy-five men, women, and children, to which their
community was reduced, there were four adult priests and nine boys, all named
Cohen, the oldest and wisest of the family being elected high-priest. Some of
the one hundred and seventy-five were in trade, and some were clerks; a few
only were girls, (not enough to supply the young men with wives), and most, if
not all, were poor. Nevertheless, the people tithed their incomes thereby
supporting their priests, one of whom was schoolmaster to twenty-five boys,
having a salary of 9s. a month and his portion of the tithes.
Very interesting it was to me to be taken to
the top of Mount Gerizim to see the place where these few Samaritans still
offer the Paschal Lamb, and eat it according to the teaching of the Pentateuch,
and to reflect that they had observed this rite, and had paid tithes
continuously for, presumably, between two and three thousand years.
Twelve years after my visit I asked my friend,
the Rev. C. T. Wilson, for many years missionary in Jerusalem, to make
inquiries at Nablus for further particulars concerning the payment there of
first-fruits and tithes. He did so, and wrote to me from Jerusalem in December,
1902, saying that when at Nablus, a fortnight previously, he had held a
conversation with the Samaritan high-priest, who said that they know the law of
first fruits, as found in the Pentateuch, and acknowledge that it is binding on
them; but that owing to the simple fact that not a single member of the
community owns or cultivates any land, the law at present cannot be carried
out.
Even in the case of tithes, the high-priest said that, owing
to the poverty of the people, and the uncertain nature of their incomes, they
find it impossible to enforce their strict and full payment. "For
instance," he said, "if one of us has a shop, and, when making up his
books, finds that on the year's transactions he has made a net profit of a
thousand piastres, he will bring me fifty, and say, 'Forgive me my
tithes.'"
~~~~~~~~~~~~~
You
can see the clock that Jacob esh Shellaby brought back from England from his
first visit in 1854.
Page
264:
‘Samaritan
Appeal to Jews’
‘For the
first in history a Samaritan High Priest, Israk be Amram ben Shalma, has left
the Holy Land; for the first time probably in history the Samaritans have
appealed to the Jews, and the appealant is in London asking aid for a school.
It is remarkable that this event should not have aroused more interest. A tall,
imposing figure, he seems to have enjoyed in particular the hospitality of
Haham Gaster, who will probably now tell us how the dividing line between
Samaritan and Jew is to be bridged over.
The
Samaritans have dwindled to two hundred and fifty souls, but they still have
their synagogue at Nablous (the photograph in this issue was kindly loaned us
by Mr. Elkan W. Adler, of London) and their old and beautiful written books.
Education will not save them, though the remnant is well worth preservation,
much more so than the Chinese Jews. Gerizim is hiding its head before Zion.
One-third of the population of Palestine to-day is Jewish, but there is no fear
of the old dispute being revived. Samaria and Judah have alike suffered from
the ravages of time.’
This image above left is from
1910s, the clock is no longer on the wall. The stereoview
card on the right shown above has a copyright of 1899 which maybe correct to
for dating purposes.
An interesting images below are of the old Synagogue that was taken from a 1914 photograph at greenwavepromotions.com and modernized image. In all five images, the carpet on the floor is different. The ones that appear to be the earliest is the 1902 image from The Maccabæan and the top right stereoview card that shows the clock that Shelaby brought back from London. The young priest in the photo appears to be Ab Hisda (b.1883- d.1959) b. Yacob ben Aharon ben Shalma ben Tabya
(Image left) Title: The Samaritans of Nablus (Shechem). The
Samaritan synagogue
Creator(s): American Colony (Jerusalem) Photo Dept.
~~~~~~~~~~
Dutch
News Archive
The
following articles are just a few from Dutch papers. To view the full search of
the 1,532 results found at Delpher.nl: http://www.delpher.nl/nl/kranten/results?query=Samaritanen&page=1&coll=ddd
Courrier d’Amsterdam = Courier
van Amsterdam 05-08-1811, pp. 2-3.
Geschiedkunde-
Aardrijks-Besc hrijfkunde. Beright over de Samaritanen, welke thans de stad
Naplous bewonem.
Leydese courant 17-05-1830,
p. 3.
Mengelingen.
Iets over de Samaritanen
Vlissingsche courant, 26-09-1842
p. 2.
De
Samaritanen, eene vierde bijdrage tot de Kerkelijke Gaschiedenis der
Israeliten.
Nieuw Israelietisch
weekblad, 03-08-1866 p. 1
De
jongste ontdekkingen van het Genootschap tot exploratie van het Heilige Land
Nieuw Israelietisch
weekblad, 18-12-1885 p. 2.
‘Palestina.
Uit
Palestina wordt aan der Israelit
geschreven: De gemeeute der eens zoo talrijke en machtige Samaritanen (in den
Talmoed Koesim genaamd) is thans tot
151 personen samengesmolten, die allen in Nablus, het oude Sjechem (Sichem),
wonen. De gemeente bestaat uit 53 manen, 46 vrouwen, 36 jongens en 16 meisjes.
Daar zij met leden van een ander kerkgenootschap niet in het huwelijk treden,
zal, naar ‘t zich laat aanzien, het gebrek aan vrouwen het aantal Samaritanen
in de naaste toekomst nog meer verminderen. De tegenwoordige hoogepriester
dezer kleine gemeente- zooals bekend is, brengen zij thans nog offers op den
berg Gerisim- heet Jacob b. Aharon Hacohen.
English
translations:
Palestine is
written to the Israelit: The municipality of the once so numerous and powerful
Samaritans (in the Talmud Koesim called) have now merged to 151 people, all in
Nablus, the ancient Shechem (Shechem), live. The municipality consists of 53
men, 46 women, 36 boys and 16 girls. Since they do not marry with members of
another denomination, will, at all appearances, the lack of women further
reduce the number of Samaritans in the near future. The present high priest of
this small municipal as is well known, at present they bring sacrifices on
Mount Gerisim- called Jacob b. Aharon Hacohen.
Provinciale Overijsselsche
en Zwolsche courant : staats-, handels-, nieuws- en advertentieblad
06-04-1855 p. 2
‘Palestina.
De
Samaritanen in Sichem-Nablus, eene kleine schare van 70 zielen, doch uiterst
merkwaardig, niet alleen om de oude handscriften des O.T., die zij bezitten en
hunne aan het Hebreewsch zeer verwante taal, maar vooral om de getrouheid,
waarmede zij al de godsdienstige gebruiken hunner voorvaderen tot heden hebben
bewaard, zijn ten gevolge van hongersnood en van Turksche vervolgzucht tot de
diepste ellende vervallen. Zij hebben daarom een uit hun midded, die de
Engelsche taal magtig is, met name Jacob-esh-Shelaby, naar Engeland gezonden,
om van het government daar te lande ondersteuning te vragen. De Samaritanen
verlangen exhter gene bloot tijdelijke hulp, maar voortdurende bescherming van
England, aangezien zij in de laatste Jaren zeer veel door vervolging hebben
geleden en nog in 1851 een hunner aanzienlijksten El Ab des Samerez, daarbij is
omgekomen. De minister van Buitenl. Zaken heft de Samaritaansche gexant zeer
gunstig ontvangen en hem beloofd, dat voortaan de Engelsche consul te Palestina
zich de belangen der Samaritanen zou aantrekken. Door den bisschop van London
en andere Anglikaansche geestelijken zijn collecten ten behoove der Samaritanen
gedaan.
Te
Nablus bevindt zich sedert een jaar een Engelsch geestelijke, die aldaar eene
school heft geopend, welke door 30 knderen, meest van Grieken en Arabieren,
wordt bezocht.
-De
bisschop Gobat werkt miet zonder zegen onder de Grieken en de Arabieren, en bij
de DavidsPoort te jeruzalem zal weder een Engelsche school worden ingewijd.
-De
Russische Archimandriet te Jeruzalem heft, ten behoove zijner Kerk, eenige
groote, nieuwe gebouwen doen intighten.
Nieuw Israelietisch
weekblad, 26-08-1870, p. 1.
De
Samaritanen te Nablus (Sjechem)
Nieuw Israelietisch
weekblad 04-04-1879, p. 2.
Palestina,
uit het Engelsch vertaald
Nieuw Israelietisch
weekblad 25-04-1879 p. 1.
Palestina,
uit het Engelsch vertaald Door M.A. Douglas, luitenant der infanterie.
(Vervolg).
….Maar
keeren wij tot de Samaritanen zelven terug. In 1872 telde de kleine gemeente
135 zielen, waarvan niet meer dan 80 van het mannelilk geslacht. De muzelmannen
zeggen, date het dit getal nooit te boven gaat end at, zoodra er een kind
geboren wordt, een van de 80 sterft. Toen Jacob Shellaby en zijn gezin afvallig
warden, zijn zij tot 130 zielen verminderd.
De
Samaritanen stereven elk ……
Nieuw Israelitisch
weekblad 26-11-1886, p. 3. Secten onder de Joden
De Volksvriend. 18-07-1889.
P. 6. Hoofdstuk XV. Jacob ben-Ishmael.
‘Het
Passchfeest van de Samaritanen op dem berg Gerizim’ in Rotterdamsch nieuwsblad 11-04-1925
‘De
Samaritanen in Palestina.’ In Nieuw Israelietisch
Weekbland, 02-09-1927 page 6.
‘De
hoogepriester der Samaritanen te Nablus (Sechem) heft zich in een oproep tot de
Jodenheid gericht, om de Samaritanen te steunen tot herstel van hun verwoeste
huizen. Tusschen de Samaritanen en de Joden heft ook in de latere tijden een
gespannen verhouding geheerscht, doch in zijn rede op het jongste Passachfeest
had de opperpriester juist verklaard, dat de Samaritanen den strijdbijl willen
begraven. De Samaritaansche gemeente telt thans ongveer 250 zielen.’
Algemeen Handelsblad 28-05-1927
page 6
‘De
Samaritanen.
En
een Modern tuindorp.
Door
alle eeuwen heen heft een klein overblijfsel van de oude Samaritanen zich
kunnen handhaven, hetwelk ook dit jaar weder op zijn wijze het Paschen gevierd
heft. In Nablus, waar de meesten wonen, telt men nog 152 Samaritanaansche
nakomelingen. Sedert echter in Nablus een nieuwe Hebreeuwsche school gesticht
werd, zijn ook de Samaritanen tot nieuwe acticht ontwasskt. Enkelen, die
afgedwaald waren, hebben zich weer bij den ouden stam aangesloten, zoodat het
aantal steeg tot ruim 200; de school, welke gegon met 22 kinderen, heft thans
35 leerlingen. Tot dusverre woonden ze bijna allen in een der oudste straten
van Nablus. Ny zijn de jonge Samaritanen bezig buiten de stad ongeveer 15 ha
grond te koopen om daarop een sort van tuindorp te bouwen al seen synbool van
het nieuw-opbloeiende reeds ten doode opgeschreven leven der Samaritanssnsche
gemeenschap.
Leeuwarder Nieuwsblad:
Donderdagnam, 5 April 1928, No. 5918, page 1.
Shows
photo of Samaritans at Passover
Rotterdamsch nieuwsblad 30-05-1930 (image
left)
Nieuw Israelietisch
weekblad 09-12-1932
‘De
Samaritaansche Hoogepriester Overleden’
‘Samaritaanse Hogepriester
in Jeruzalem’ in Nieuw Israelietisch weekblad 23-09-1949 p. 9.
‘Jeruzalem,
15, September
De
Samaritaanse Hogepriester, Itzhak ben Amram, is heden in het Joodse gedeelte
van Jeruzalem gearriveerd.
Het
hoofd van de secte is uit Nablus gekomen om met Itzhak Ben-Zvi overleg te plegen inzake de hervestiging van de
Samaritanen in Israel. De gehele secte bestaat than suit slechts 160 mensen,
van wie er onlangs dertig de Israelische grens overschreden on zich in de
Joodse Staat te vestige.
De
Minister van Immigratie, Moshe Shapiro heft kort geleden in de Kneseth
verklaard dat Samaritanen die de Joodse Staat binnenkwamen, zouden worden
beschouwd en behandleld als Joden.
Sedert
de dagen van de Eerste Tempel hebben de Samaritanen Palestina nummer verlaten.’
Nieuv Israieltisch
weekblad 28-08-1959 p. 5.
Nieuw Israelietisch
weekblad 07-07-1967 page 3
Nieuw Israelietisch
weekblad, 30-01-1970 page 8
‘De
Samaritanen: Tendentieuze verandering in tekst van de Tora,’ door M.J. Perath
Leeuwarder courant: hoofdblad
van Friesland, 13-04-1974, p. 27
Nieuw Israelietisch
weekblad 29-04-1977
Samaritaanse
Rachel Zedaka dicht in Iwriet door Mosje Ron
Leeuwarder courant:
hoofsblad van Friesland 03-08-1984, p. 2.
Bijbels
volk van 543 mensen
‘Agressieve
koppelcampagne voor alleenstaande Samaritanen’ in Nieuw
Israelietisch weekblad 21-03-1986, page 13.
~~~~~~~~~
Miss
Labeled Gerizim Coin and it is not Gerizim on the Coin
Elagabalus, Judaea, Samaria Neapolis Æ22 / Lindgren Plate Coin
Attribution: Lindgren &
Kovacs 2433 (this coin)
Date: 218-222 AD
Obverse: ANTωNINOC, Laureate bust right
Reverse: Four horses facing, drawing cart containing sacred
Baetyl of Elagabal and representation of Mt. Gerizim
Size: 22.12 mm
Weight: 11.25 grams
Rarity:
Description: good F+. Very Rare. Ex Henry Clay Lindgren collection
with his envelope and tag.
http://www.ancientimports.com/cgi-bin/lotinfo.pl?id=32274
But, the same
coin is also found at another website with different information:
Elagabalus, Aelia, Sacred Stone, Biblical
amphoracoins
Elagabalus, 218-222 AD, bronze of 23.4 mm, 9.31 grams. Struck at
the
mint of Aelia Capitolina (Jerusalem after capture by Hadrian) in
Judaea.
Obverse: Laureate bust right.
Reverse: Eagle on Sacred Stone of Elagabalus drawn by a quadriga
of horses. http://www.wildwinds.com/coins/ric/elagabalus/_jerusalem_AE23_Meshorer_133a.txt
Being a coin from Jerusalem http://www.wildwinds.com/coins/ric/elagabalus/_jerusalem_AE23_Meshorer_133a.jpg
This
coin is clearly a Jerusalem coin and does not in fact show Mount Gerizim, see
coin 2 and 3:
http://www.meteorman.org/Meteorite_Coin.htm
Also
see the Stone of Emesa at https://en.wikipedia.org/wiki/Elagabalus_(deity)
So
do not be miss lead by such information!
~~~~~~~~~~
Biblio
Burritt, Elihu
The American Eclectic Vol. 2, New York: W.R. Peters; Boston: Whipple
& Damrell; London: Wiley & Putnam, 1841, Sept. ‘Article IV. History and
Literature of the Samaritans:- Epistolae Samaritanae.’ pp. 249-263; Nov.
‘Article V. The History and Literature of the Samaritans’ pp. 481-490.
Corluy, Joseph; S.J.
‘Les
Samaritains.’ In Collection de précis historiques, mélanges littéraires
et scientifiques Terwecoren, Ed., Paris: E. Repos, Libraire-éditeur, Seconde Series
Tome II, Bruxelles : Vandereydt, 1873. p. 85-96
Crawford, Sidnie White
“Biblical” Text- Yes Or
No? The Hebrew Bible in What is the Bible? Karin
Finsterbusch and Armin Lange (eds.) Peeters: Leuven-Paris-Walpole, MA, 2012
‘The Pentateuch as Found in
the Pre-Samaritan Texts and 4QReworked Pentateuch’, in H. von Weissenberg,
J. Pakkala, and M. Marttila (eds.), Changes in Scripture: Rewriting and
Interpreting Authoritative Traditions in the Second Temple Period, Berlin: de
Gruyter, 2011, 123-36.
Reading Deuteronomy in
the Second Temple Period Reading
the Present in the Qumran Library. The Perception of the Contemporary by
Means of Scriptural Interpretations, eds. K. de Troyer and A. Lange (Atlanta,
GA: Society of Biblical Literature, 2005), 127-40.
Dillmann, August
Genesis Critically and Exegetically Expounded, Trans. Wm. B.
Stevenson, In Two Volumes: Vol. I, Vol. II Edinburgh: T. &T.
Clark, 1897
Die Genesis. Leipzig: Verlag von S. Hirzel, 1875
Durward, J.T.
Holy Land and Holy Writ. Wisconsin: The Pilgrim Publishing Company,
1913
Fine, Steven
“When is a Menorah
“Jewish”? On the Complexities of a Symbol under Byzantium and Islam,” Age of Transition:
Byzantine Culture in the Islamic World, ed. H. Evans. New York: Metropolitan
Museum of Art, 2015, 38-53.
Gallagher, Edmon L.
‘Is the
Samaritan Pentateuch a Sectarian Text?’ in Zeitschrift
für die alttestamentliche Wissenschaft. Volume
127, Issue 1, Pages 96–107, ISSN (Online) 1613-0103, ISSN (Print) 0044-2526, DOI: 10.1515/zaw-2015-0007, March 2015
Gordon, Benjamin D. (Duke University)
Sacred land Endowments
and Field Consecrations in Early Judaism (2013) Dissertation
Hamitovsky, Itzhak
רבי
מאיר
והשומרונים:
בין הירושלמי
והבבלי
Rabbi Meir and the Samaritans:
The Differences between the Accounts in the Yerushalmi and the Bavli
Abstract: This article seeks to
show how the Babylonian sources placed much greater emphasis than their
Palestinian parallels on the role Rabbi Meir played in connection with the
changing Halakhic status of the Samaritan community. This conclusion is based
on an analysis of the tannaitic sources dealing with R abbi Meir’s relation to
the Samaritans and a comparison between the Babylonian sugyot in BK 38b and
Hullin 5b-6a and their Palestinian counterparts. It is suggested that according
to both the tannaitic sources and the Palestinian Amoraic sources, Rabbi Meir
did not make any significant contribution to the halakhic campaign against the
Samaritans. Rather, it appears from these sources that Rabbi Shimon b. Eleazar,
Rabbi Meir’s student, played a significant role in this campaign, during the
late second century CE. The redactors of the Babylonian sources, following
literary patterns attested elsewhere in the Babylonian Talmud, attributed Rabbi
Shimon b. Eleazar's position to his teacher, Rabbi Meir. If my analysis is
correct, the attribution of this position to Rabbi Meir constitutes yet another
example of the transformation of Palestinian stories by Babylonian sources in
light of the concerns of the Babylonian redactors.
Harman, Henry Martyn
A Journey to Egypt and the Holy land in 1869-1870 Philadelphia: J.B.
Lippincott & Co. 1873
Harris, Carlton Danner
Through Palestine with tent and Donkey, and Travels in Other Lands. Baltimore: Southern Methodist Publishing Company, 1913
Hensel, Benedikt
Koester, Craig R.
The Dwelling of God, The
Tabernacle in the Old Testament, Intertestamental Jewish Literature, and the
Old Testament. The Catholic Biblical Association of America, Washington DC, 1989
Lansdell, Henry
The Sacred Tenth or Studies in Tithe-Giving Ancient and Modern Vol. II, London,
Brighton, New York: Society for Promoting Christian Knowledge, 1906
Murray, John
The Truth of Revelation, Demonstrated by an Appeal to Existing Monuments,
Sculptures, Gems, Coins, and Metals. Second Edition, London:
William Smith 1840.
Murtonen, A.
‘Materials for a
Non-Masoretic Hebrew Gammar, II, An Etymological Vocabulary to the Samaritan
Pentateuch.’ In Studia Orientalia, Vol.
XXIV, Helsinki, 1960. 225 p.
Parker and De Witte
‘The
Septuagint’ The Pathfinder, A Journal of Pure Theism and Religious Freethought, The
Organ of Independent Religious Reform, Conducted by P.W. Perfitt, No. 151, New Series,
No. 48, November 30, 1861, pp. 346-348
Ravji, Zenobia
‘The
Samaritans: An Ancient People in Modern Times.’ Hamazor- issue 1, 2015, pp. 54-57
Schorch, Stefan
Samaritan Pentateuch, MS John Ryland Library Manchester 1 2014
Samaritan prayer book for the feast of Passover (Ms Philadelphia CAJS rar 104) 2015
Tal, Oren and Itamar Taxel With
contributions by Dana Ashkenazi, Gabriela Bijovsky, Vered Eshed, Ruth E.
Jackson-Tal, Mark Iserlis and Lidar Sapir-Hen
Samaritan Cemeteries and
Tombs in the Central Coastal Plain. Archaeology and History of the Samaritan
Settlement outside Samaria (ca. 300–700 CE) Ägypten und altes Testament Studien
zu Geschichte, Kultur und Religion Ägyptens und des Alten Testaments Band 82
2015
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