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frail friend



"In line with existing international law, only the United Nations Security Council could sanction the use of force against a sovereign state. Any other pretext or method to justify the use of force against an independent sovereign state is inadmissible and can only be interpreted as an aggression." - Vladimir Putin on going to war against Syria

Karm э ᑊ૮ᐣᑎ।।।।।।।< | > simple drugs



[Original: ]

Robinson's Biblical Researches, vol. 1 (1841)

Text of Copper Scroll

Palestine Open Maps

Amud Anan

"Jerusalem" by Charles Warren and Claude R. Conder, Survey of Western Palestine London: Palestine Exploration Fund (1884), pp. 187–193

Edward Robinson's Index of Arabic names



scorpioid

slate>בית ישראל

"This is a test"

בג״ד כפ״ת

(Arabic:لِسانُ الثَّور)

Vladimir A. Shneyderova

Japanese mordant used on safflower dye pigment


 * (an English translation published in 2016, by the Golan Abarbanel Research Institute, )








 * (published post-mortem)








 * (reprinted from Jerusalem editions, 1907, 1917 and 1988)




 * (first printed in 1930)


 * , mitzvah # 552




 * (original Hebrew edition: 'Land of Israel in Biblical Times - Historical Geography', Bialik Institute, Jerusalem (1962))












 * , s.v. Numbers 31:5






 * (reprinted in Westport Conn. 1981)


 * (3rd edition printed by Brill in 1967)




 * , s.v.




 * (reprinted in 1989, Sheffield)














 * , s.v. שחלים












 * (reprint)




 * , s.v. Enactments made by the Chief Rabbinate regarding the Ketubbah (Hebrew title: התנגשות הדינים בפסיקת ההלכה הבינעדתית בישראל)


 * , section 8 (Seventh Year laws within the borders of those who came up from Egypt)
 * , section 8 (Seventh Year laws within the borders of those who came up from Egypt)






















 * (reprint: )




 * , p. 450


 * , responsum no. 118


 * (penned in the handwriting of Shalom b. Yihye Qoraḥ, and copied from "Tiklal Bashiri" which was written in 1618 CE)




 * BBC,, Apr 10, 2018.




 * (casement walls of Khirbet Qeiyafa, p. 367 or 369)














 * , s.v. Numbers 31:5 (first printed in 1957)












 * , s.v.












 * (reprinted in 1991)




 * , Bekhorot 8:7, s.v.














 * , s.v. responsum no. 388:2 (Hil. Kil'ayim)






 * (Description of title at the National Library of Israel)




















 * , p. 46a–b [2:9]


























 * (reprinted from 1935 edition)


 * (Translation of Gustaf Dalman Work & Customs in Palestine from German)




 * (reprinted in 2001: Walter de Gruyter, Berlin) (Arbeit und Sitte in Palästina)


 * , s.v. Rosh Hashannah 1:1






 * (2nd ed. 1887; reprinted in Hildesheim: Georg Olms, 1966)
 * (In this edition the Greek and Latin texts do not appear in parallel but in succession: first Latin, then Greek. The editor provides the material with references to biblical and other sources, without introductory notes and commentary)












 * cf. Babylonian Talmud, Berakhot 28b


 * (reprinted from 1922 and 1938 editions of the Hebrew Publishing Co., New York)

















[Notes that, according to S.D. Goitein, there are recorded some 1050 villages in Yemen where Jews formerly lived.]






 * , s.v. Satureja thymbra


































 * (Provides an English translation both of the Greek text by Eusebius and Latin translation by Jerome)
 * (Provides an English translation both of the Greek text by Eusebius and Latin translation by Jerome)


 * Frensdorff, S., Das Buch Ochlah W'Ochlah, Hannover, 1864; repr. Tel Aviv, 1969. Based on the Paris manuscript. Digitalisat: Frensdorff 1864










 * (first edition published in Frankfurt 1698)
















 * (reprinted from Louis Ginzberg's 1909 edition published by the Jewish Theological Seminary of America)
























 * , nos. 6–11




 * (with endorsements by Rabbi Ovadia Yosef, Rabbi Shlomo Amar, and Rabbi Yona Metzger)


 * , s.v. Psalm 19


 * (Available online, at HebrewBooks.org: The Geonic Commentary on Seder Taharot - vol. 1; The Geonic Commentary on Seder Taharot - vol. 2)




 * , responsum # 60 (pp. 239–243)






 * Letter about list of erratum to be added to the book
 * Layout of Hamilton's book in its entirety
 * Layout of Hamilton's book in its entirety










 * (ISBN 0-434-99119-8 - British)


 * , s.v. item 6:11






 * , s.v. Part II, responsum # 653 (reprinted in Israel, n.d.)


 * , s.v. Part VII, responsum # 9 (first printed in Livorno 1652; reprinted in Israel, n.d.)


 * (pp. 311-312 (Article XXXVIII)














 * (on the Kings of Mali)




 * , s.v. (first published in 1290)
























 * Josephus (1926). Antiquities (xv, 410 [15.11.5]), Loeb Classical Library, ed. H.St.J. Thackeray, Heinemann: London


 * , s.v. §74 (412) (Loeb Classical Library)


 * , s.v. War 2.18.9 (2.503) and War 3.3.1 (3.38) (Loeb Classical Library)


 * , s.v. War 4.9.1 (4.487) (Loeb Classical Library)




 * (reprinted in 1978)




















 * (first printed in Saloniki 1791)












 * , Hil. Yom ha-Kippurim (p. 315)


 * , Hil. Kil'ayim (p. 390)












 * (published post-mortem)








 * (reprinted in Hildesheim: Georg Olms, 1966. )
 * (The first critical edition of the Onomasticon)




 * (first edition: 2003)






 * , s.v. Corchorus olitorius (מלוכיה); pp. 616–622 Anchusa strigosa (לשון הפר); pp. 459–460 (כלמינתא אפורה) = Krispil thinks that calamint (Calamintha incana) is the Mishnaic, while A. Hareubeni thinks that is the calamint (Calamintha incana), while  was applied to the same plant in Aramaic. The villagers of Kafr Dura called it qurniya; no doubt related also to Micromeria fruticosa; pp. 734–741 (מתנן), Shaggy Sparrow-wort (Thymelaea hirsuta) = used in cordage and in basket-making; pp. 348–365 (טיון), yellow fleabane (Inula viscosa; syn. Dittrichia viscosa) = a yellow dye can be produced from its roots (pp. 359–363); p. 603, Judean Wormwood (Artemisia judaica) = grows all along the Great Rift Valley south of the Dead Sea to Eilat. Roots used by Bedouins for stoking the fire of stoves where unleavened bread was baked and which smoke gave a pleasant taste to the bread. The fist-full of fresh flowers of the same plant used to heal cases of severe constipation, and were typically eaten with sugar to take away bitterness. Also prevent mildew growing on water, and when the masticated leaves of plant are applied to a scratch or to a wound helps it to develop a scab. A nice green dye can be produced from the plant by soaking the entire plant in water for several days, after which the water is brought to a boil for several minutes to an hour, and then the wet wool inserted in the vat of boiling water.; p. 603 White Wormwood (Artemisia herba-alba) grows abundantly around Herodium and the leaves used as a medicine against fevers. Spice in tea. All the above most-likely also applies to Artemisia sieberi, which grows in the Negev; p. 441 Giant fennel (Ferula communis) = extraction of its resin from its root; pp. 718–719 Dominica sage (Salvia dominica), a recipe for a condiment by taking the green galls produced on this plant


 * , s.v. Astoma seselifolium (אסתום)














 * (reprinted from London 1896)




 * , chapter: Tombs of the forefathers and righteous [3]










 * (also printed in Jaffa in 1917, and in a 1910 Berlin publication entitled "Prolegomena zu einer neuen Ausgabe vom Sendschreiben des R. Sherira Gaon")






 * (Hypertraditions: Tenth International Conference, December 15-18, 2006 --- Bangkok, Thailand)


 * (first printing 1881)


 * (vol. 2, p. 230)




 * , s.v. הרים (in Daniel 8:11)


















 * , s.v. Hil. Sefer Torah 8:5


 * , s.v. Hil. Yesodei ha-Torah 6:2






























 * , s.v. Shabbat 13b








 * , s.v. Menahot 8:6








 * , chapter XVI - The Fulani in West African History, pp. 130–135; chapter XVII - Origins of the Fulani, pp. 136–152.


 * [reprinted from earlier Livorno edition]






 * (with excerpts on Jerusalem and other places in Palestine)


 * (contains a list of forty-one plant names but without a botanical determination)


 * (from Lipschitz, Tel Azekah 113)
















 * , s.v. Kil'ayim 3:12






 * (A triglott edition - in Greek, Latin, and English, with notes and commentary)
 * (A triglott edition - in Greek, Latin, and English, with notes and commentary)
















 * (reprinted from 1880 edition)


















 * (Qumran and the Dead Sea Scrolls: Discoveries, Debates, the Scrolls and the Bible)








 * , s.v.




 * (first printed in 2006)








 * , s.v.


 * , Hil. Niddah and Miqwa'ot
























 * , p. 392


 * [On Araba in Vita s. 51, and how that Gabara is a misnomer]
 * [On Araba in Vita s. 51, and how that Gabara is a misnomer]












 * (Reprinted from the Proceedings of the American Academy for Jewish Research, vol. VII)


 * (25 July 2019)








 * , s.v. Job 38:32


 * , s.v. Daniel 9:24–27


















 * (first printing Lyck 1866)


 * (reprinted by Makor Publishers Ltd., Jerusalem 1972)






 * (Reproduced from Ariel: A Journal for the Knowledge of the Land of Israel, 8th year / volume 46)




 * (Reproduced from Ariel: A Journal for the Knowledge of the Land of Israel, volumes 64-65)






 * , s.v. Betabrin






 * , p. 238


 * Schwab, S. (1962). "Comparative Jewish Chronology", in: Ateret Tzvi Jubilee Volume presented in honor of the eightieth birthday of Rabbi Dr. Joseph Breuer, Philipp Feldheim, Inc.: New York






 * , p. 24 (reprinted A. Hart: Philadelphia 1850)




 * (reprinted in Saarbrücken, Germany, in 2007 by VDM Verlag Dr. Müller)




























 * (10 volumes)






 * (reprinted in 2000)


 * , s.v. Anchusa strigosa




 * , s.v. in his letter to the Congregation of Lunel


 * (, reprinted from 1982 edition)






















 * , s.v. Baba Bathra 67b (photo and illustration)








 * [Based copy of Jerusalem Talmud copied by Yekutiel b. Benyamin the physician is 5049 anno mundi (1289 CE). s.v. ססא דקיסא מיניה וביה = in vol. 2, p. 694]
 * [Based copy of Jerusalem Talmud copied by Yekutiel b. Benyamin the physician is 5049 anno mundi (1289 CE). s.v. ססא דקיסא מיניה וביה = in vol. 2, p. 694]




 * (First printed in 1903, Based on British Museum add. 27031)


























 * (first printed in Berlin 1899)
















 * (Transcriptions for the Paleo-Hebrew Leviticus scroll)
































 * (reprinted in Jerusalem, 1962)


 * , s.v. Numbers 31:5




 * (reprint)
















 * (reprinted in 1974 by Eshkol publishers, Jerusalem )






 * , s.v. Kiddushin 68b












 * (reprinted in 1994)


 * (note 13) (This work, published in 429 CE, is a recension of Yu Huan's Weilue ("Brief Account of the Wei Dynasty"), the original having now been lost)















http://www.jewishencyclopedia.com/articles/8199-isaac-ben-melchizedek-of-siponto

The Jewish Encyclopedia cites the following bibliography: ''B. Zuckermann, Ueber Talmudische Gewichte und Münzen, Breslau, 1862; idem, Das Jüdische Maassystem und Seine Beziehungen zum Griechischen und Römischen, in Breslauer Jahresbericht, ib. 1867; Scheftel, 'Erek Millin, Berdychev, 1905''.

cubit


 * 517) Field of vineyards.jpg


 * 518) Vineyard (Elah Valley).jpg

Add to the article Jaba', Haifa Subdistrict. The natural place for this edit seems to me to be in the sub-section "Classic era," simply continuing where the last editor left off:
 * Archaeologist Benjamin Mazar, disputing this opinion, thought that Gaba of the Horsemen (Geba) (mentioned by Josephus in The Jewish War 3.3.1) ought to be identified with the ruin Ḫirbet el-Ḥârithîye (now Sha'ar HaAmakim), since in relation to Simonias, it better fits Josephus' description of Gaba / Gibea in Vita § 24 being distant from Simonias 60 stadia (about 11 km.), in addition to the fact that in relation to Besara (Beit Shearim), Gaba / Gibea (Ḫirbet el-Ḥârithîye) stood at a distance of only 20 stadia (about 4 km.) from Besara, also in agreement with Josephus.   Victor Guérin thought that Sheikh Abreik was to be identified with Gaba of the Horsemen. In 1923, the German scholar Dalman proposed to identify the ancient town of Beit She‘arim at Jeida, today Ramat Yishay.

test

both places only you

"We esteem him of good birth who hath learnt some wit by nature, or who at the very least learneth from other men's observations. But he is both kith and kin to the rustic, nay, to the boorish man, if he scorns wisdom from those who have it."

(Kiddushin 29a )

Jewish etiquette (in Yemen)

Peace.

Aphorisms in the Jerusalem Talmud
Ethical maxims contained in the Jerusalem Talmud are scattered and interspersed in the legal discussions throughout the several treatises, many of which differing from those in the Babylonian Talmud.

A sense of higher purpose and of morals, translated in good etiquette and cultural upbringing.

Early history
Testing {{refn|group=Note|"In spite of the complicated legal, political, and human rights situation in the West Bank, it remains home to some important archaeological and spiritual sites – holy to Muslims, Jews, and Christians. The West Bank also encompasses significant, ancient biblical cities such as Jericho, Bethlehem, Hebron, and Nablus, alongside more modern cities like Ramallah and Ariel."

The Zenon Papyri (mid 3rd-century BCE) mentions 'a certain estate belonging to Apollonius in Βαιτανατα (= Beth-anath), a way-stop along the route traveled by the Zenon party as it passed through ancient Palestine. In the 2nd-century CE, Beth-Anath was considered a borderline village, inhabited by both Jews and Gentiles. Tosefta (Kila'im 2:16)

Traditional Jewish Chronology, or Traditional Jewish Timekeeping, is an ancient system of recollecting historical dates, based on the written records preserved by the Jewish nation. It includes the computation of the lifespan of successive generations from Adam to the Israelite captivity contained in the Hebrew Bible, with the intermediate regnal years of successive Israelite kings, and the subsequent synchronisation of events with the Seleucid era counting as used by Israel in the period following Alexander the Great till the destruction of the Second Temple, which fell-out according to Jewish tradition in the year 68 of the Common era. Differing substantially from the chronological tables left by modern-day chroniclers and which are seen as being anachronistic, observant orthodox Jews continue to uphold the tradition bequeathed by their fathers over the dates proposed by modern chronologists.

Background
Manetho said of the Egyptian Chronicles: “But if the number of years is still in excess, it must be supposed that perhaps several Egyptian kings ruled at one and the same time; for they say that the rulers were kings of This, of Memphis, of Saïs, of Ethiopia, and of other places at the same time. It seems, moreover, that different kings held sway in different regions, and that each dynasty was confined to its own nome: thus it was not a succession of kings occupying the throne one after the other, but several kings reigning at the same time in different regions.1 Hence arose the great total number of years. But let us leave this question and take up in detail the chronology of Egyptian history.”

Requests_for_arbitration/Palestine-Israel_articles

https://en.wikipedia.org/wiki/Wikipedia:Administrators%27_noticeboard/IncidentArchive989#Davidbena

Laughing dove (Streptopelia senegalensis), the dove that is typical to our country

The coordinates of Wadi Khureitun, where the alleged Cave of Adullam of 1880 is located are 31°37'60" N 35°15'0" E, and which has also the name of Hariton cave.

אנציקלופדיה מקראית - אוצר הידיעות על המקרא ותקופתו, הוצאת מוסד ביאליק, כרך ו', 93-94. י' אליצור, שמות מקומות קדומים בארץ ישראל השתמרותם וגלגוליהם, הוצאת יד יצחק בן-צבי והאקדמיה ללשון העברית, עמ' 159-161.


 * most of the old place names in Israel are Arabised words with ancient Semitic roots that were preserved by the local indigenous population, facilitating their identification with biblical sites

I willingly follow the distinction adopted by Captain E.W. Wilson, R.E. (‘Remains of Tombs in Palestine,’ Palestine Exploration Fund, No. III. p. 66): ‘The term “loculus” (θηκη, or chamber) is always applied to the actual resting-place of the body; a “sunk loculus” is an excavation made in the surface of the rock much after the manner of a modern grave; while a “deep loculus” is an excavation driven into the face of the rock, like a small tunnel or a large pigeon-hole.’ The arco-solium is an arched loculus, a form common in Roman catacombs. And to these four I wou1d add a fifth, namely, the ‘built loculus,’ a local Kist-Vaen, when, as is most commonly the case, microlithic slabs of cut, not rude, stone contain the body. And evidently the sepulchre may be unilocular, bilocular, or multi-locular.


 * Josephus' use of the word Judea is meant to imply a specific country (the same country being explained in the Mishnah, Shebiith 9:2, compiled in the 2nd-century CE), but "Palestine" (named here as a specific region of the same country, and which extended at least as far as Ascalon) is meant to be exclusive, meaning, a specific region within a larger country, just as Josephus uses the word Idumea. This is confirmed by Josephus, where he writes of the boundaries of Judea, saying in Wars 3.51 that "the frontier village of Anuath Borceos is the limit of Judea on the north" (See: Wars of the Jews, 3.51), which ostensibly refers to Judea's border with Samaria. Breadthwise, Judea extends to the sea. This too happens to be confirmed also by Ishtori Haparchi (1280–1355) in his seminal work, Kaftor we-Ferah (vol. 2, Jerusalem 2007, p. 78, in Avraham Havatzelet's edition), who mentions Ramla as being the ancient city of Gath, in the region of the country known as "Philistine" (Filastin). Only later, some time after the Arab conquest, did the word "Palestine" come to be a word more inclusive, as in Jund Filastin. One more thing: As for the place called "Anuath-Borkaeos" by Josephus, see page 145 of this PDF document, and where the author says it has been identified with Berkit, to the West-southwest of Akrabe in lower Samaria, in the Wady Ishar. While the author goes on to write, "Anuath has not yet been located," this can be explained as his own shortcoming, seeing that Josephus makes it clear that Anuath (Ἀνουάθου) had the additional name of "Borkaeos" (Βόρκαιος) and which is the only name that has survived for this site. Some think that this place is Burqin near Jenin.
 * The town called Koreous (קרואה) on West-bank of the Jordan River, near the confluence of a river (Nahal Yabok) is a place now referring to the "Old Roman Bridge" (Ar. Mukatta' damieh) near WADI FAR'AAH, running from the mountains of Samaria. wadi or Nahal Yabok is now called Wadi Zerka, on te east bank of the Jordan.

The Bar Kokhba revolt in the 2nd century CE saw a major shift in the population of Palestine. The sheer scale and scope of the overall destruction has been described by Dio Cassius in his Roman History, where he notes that Roman war operations in the country had left some 580,000 Jews dead, with many more dying of hunger and disease, while 50 of their most important outposts and 985 of their most famous villages were razed to the ground. "Thus," writes Dio Cassius, "nearly the whole of Judaea was made desolate."

Simon bar Giora originally built himself a stronghold in the village of Nain, encompassing it with a wall for defense. See. He also made use of caves in the valley of Pharan (now the upper Wadi Qelt) to store grain and other provisions taken as spoils.

ספר שבחי ירושלים : בו מבואר כל ערי הקודש והמחוזות ... והקברות אשר שם ספונים האבות ... ושאר קדושים ... דברי ... ר' חיים וויטאל ממה שקיבל מרבו האר"י ... ונוסף לזה מסעות רב גדול [רבי משה בסולה] ... בשנת א'ר'פ'א' בכל סביבות "כמו שנדפס בליוורנו".

p. 385 in The Targum to Canticles according to Six Yemen MSS., by Raphael Hai Melamed: "The Babylonian supralinear punctuation first became known to the Western world in 1839, which had only known the sublinear Tiberian system."

1 st -century CE demographics
According to Jewish historian, Josephus, Judea was settled by several ethnic groups, often which led to conflicts between them. While Jerusalem was principally inhabited by Jews, until they were expelled from the city by Hadrian, Caesarea Maritima had a mixed population of Grecians, Syrians, and Jews. The Tyrians had supplanted the local Jewish population of Gaba, near Mount Carmel, and as early as the 2nd-century BCE had also settled in Kedesh of Naphtali. Since [...] BCE, the Idumeans had been made proselytes to the Jewish religion, and chiefly inhabited the region south and southwest of Jerusalem. Nabateans (Arabs) are believed to have settled in regions [...], as well as Phoenicians along the coastal regions of Judea. Syrians inhabited the cities of Hippos, Gadara and Beit Shean.

Theophrastus' Enquiry into Plants (Historia Plantarum) mentions the smooth wood of the Arbutus being used in his day for making spindles.

Translation
As the inscription was unreadable at first due to the deposits, Professor Archibald Sayce was the first to make a tentative reading, and later the text was cleaned with an acid solution making the reading more legible. The inscription contains 6 lines, of which the first is damaged. The words are separated by dots. Only the word zada on the third line is of doubtful translation—perhaps a crack or a weak part.

The letter reads:
 * From Shimon ben Cosiba unto Yeshaʿ ben Galgala and to the men of the Gader (or "fortress"), shalom. I call heaven to 
 * my witness that I am fed-up with the Galileans that be with you, every man! [And] that I am resolved to put fetters
 * on your feet, just as I did to Ben ʿAflul.

The inscription hence records the construction of the tunnel; according to the text the work began at both ends simultaneously and proceeded until the stonecutters met in the middle. However, this idealised account does not quite reflect the reality of the tunnel; where the two sides meet is an abrupt right angled join, and the centres do not line up. It has been theorized that Hezekiah’s engineers depended on acoustic sounding to guide the tunnelers and this is supported by the explicit use of this technique as described in the Siloam Inscription. The frequently ignored final sentence of this inscription provides further evidence: "And the height of the rock above the heads of the laborers was 100 cubits." This indicates that the engineers were well aware of the distance to the surface above the tunnel at various points in its progression.

Ab Isda of Tyre

Ab Ḥisda [Isda] of Tyre (Abū'l-Ḥasan aṣ-Ṣūrī) (end of 11th-century), also known by his kunya ابو الحسن (Abu'l Ḥasan), to whom the authorship of the first (original) Samaritan Arabic translation is attributed, is the author of the كتاب الطباخ (Kitāb aṭ-Ṭabbāḫ) [see: JRUL Sam. codex 9A], the famous polemic treatise against Judaism, Christianity, Islam and Karaism. A certain number of prayers are also ascribed unto him. A Companion to Samaritan Studies, edited by Alan David Crown, Reinhard Pummer, Abraham Tal





If a man was served a hot drink or cold drink, it is considered gluttonous and rude to guzzle down one's drink in one swooping manner. Rather, for hot drinks he drinks it intermittently, at least in three intermittent gulps; in cold drinks, in at least four.
 * If a person had bitten off a piece of bread from the sop he held in his hand, without eating it all, the same sop is never returned to the common dish (since, in doing so, he may cause others to be squeamish about eating from that common dish, where the bread which his mouth has bitten into is returned to the common dish).
 * If a person happens to enter the house of another while he and his family are eating, it is customary for the householder to invite the guest to eat with them, even if he were not hungry. Normally, the guest politely refuses to dine with them, but if the homeowner insists, and after a show of deep sincerity, the guest is free to acquiesce and to dine with them.
 * Whenever a man enters another's house, he never asks to be served food, but waits until he is invited by the householder.
 * If a person happens to enter a house and sees its owner dining at a table, but there is only enough food to satisfy the owner himself, even though the owner should invite him to join in his meal, the guest customarily refuses to do so, since the meal is not sufficient for the two of them.
 * Charity is always given to a needy person in secret, so as not to embarrass him publicly.
 * The use of vulgar language is strongly looked down upon, and censored.
 * Displays of public affection between a man and his wife are never shown openly, such as kissing, cuddling or walking hand-in-hand. All such affection is done strictly in private.
 * If a Jewish man was ever asked about whether he had cohabited with his wife at night, or whether his wife would immerse in a ritual bath that night (so as to be permitted unto her husband), out of modesty it was customary for him to defer the question to a different topic, without answering the question.
 * No one would enter the house of another without due announcement. Typically, one knocks at the door before he enters, even if it were his own house – since by entering suddenly he might find the members of his household improperly dressed, etc.
 * If the guest was being escorted by the master of the house, it is customary that when entering the master's house, the master of the house enters first and the guest after him, and when leaving the house the guest leaves first and the master after him.
 * Whenever a man is the guest of another man, it is common courtesy to yield to the wish of his host (e.g. when asked to dine with him, or whatever else that is virtuous).

Ethnographer Shelomo Dov Goitein has noted how the Yemenite Jewish modes of speech are a common heritage of all of Israel, the Jewish nation of old.

Halacha


In Jewish law, persons were permitted to venture beyond their city no further than a Sabbath day's limit (2,000 cubits). The Talmud defines a day's journey for a man of medium gait as ten parasangs, or 80,000 ells.

The radian is the angle subtended by an arc of a circle that has the same length as the circle's radius.

4 g

120 l

2 oz

58 dunum

1000 ft

100 kg

34.96 g

160 ft

133 ft

54 yd

280 F

2.6 mi

500 m3

296.75 kg

11.2 km

60 cm

54 cm

533 m 955 m

3.09 m

552 m

3.1 m

751 m

422 m



inhabitants of Bayt Nattif had engaged in at least two clashes against British forces; one in Wadi ‘Amr and the other in Wadi al-Miṣr (Wadi al-ḥimār). According to a different eye-witness, when the villagers were expelled from the village on the night of Monday, 15 October, 1948, the Jordanian army and the Egyptian and Sudanese militias who were sent to defend the village also went out with them. The villagers at first went to nearby Khirbet Um al-Rus, where they stayed for three consecutive days, before venturing elsewhere.

According to Diego de Landa Calderon (1524 - 1579), the city was abandoned following the country's conquest and enslavement by the Mexica Indians, when a certain chieftain of the Yucatecan nation, who coveted the wealth and riches of the Mexica, betrayed his people to a Mexican garrison in circa 1441, sent by the kings of Tabasco and Xicalango. This triggered a civil war which saw most of the chieftain's family killed.

Literary sources bearing on the history of the village, from the Byzantines to the Arab conquest in 636 under Caliph Omar to the Egyptian conquest in 969 and the Seljuk Turk conquest in 1087, are virtually non-existent. Likewise, no records exist of the village from the long period of foreign conquests (1099 – 1516), until the rise of the Ottoman Empire. In 1596, Bayt Nattif was listed among villages belonging to the Jerusalem (Quds) administrative district (Liwā`) in a tax ledger of the "countries of Syria" (wilāyat aš-Šām) and which lands were then under Ottoman rule. During that year, Bayt Nattif was inhabited by one-hundred and four Muslim households. The Turkish authority levied a 13.3% taxation on agricultural products produced by the villagers (primarily on wheat, barley, olives, sesame seeds and grapes, among other fruits), besides a marriage tax and supplement tax on goats and beehives. Total revenues accruing from the village of Bayt Nattif for that year amounted to 12000 akçe.

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Early history
Purpose of Wikipedia



In a Judeo-historic context, the land whereon lies Bayt Nattif and the adjacent cities of Adullam, Socho, Yarmuth, Azekah (now ruins) and Zenoah fell to the tribe of Judah in circa 1258 BCE, when the country's borders were delineated and divided by lot to the 12 tribes of Israel, excluding the tribe of Levi. Subsequently, during the post-Canaanite era, the region was settled by families of the Tribe of Judah, who then took possession of the cities and rebuilt them. Such was the condition until the Israelite tribes were expelled from the land under the Nebuchadnezzar's army in the 5th century BCE.





On prepositions, the definite article ‘the’ and nouns
The Hebrew noun "lion" (אֲרִי), when written with the definite article "the" (Heb. = ה), is written as: the lion ⇒ הָאֲרִי. So, too, the word "man" (אָדָם), when written with the definite article "the" (Heb. = ה), is written as: the man ⇒ הָאָדָם. Since neither of these Hebrew nouns begin with a regular consonant, but rather with an aleph, the vowel qametz is used in the definite article "the" (Heb. = ה).

However, if in either case one wanted to say, "like the lion," or "like the man," they do not write in Hebrew three separate cases: the preposition, "like" + the definite article, "the" + the noun, "lion" – as in: כהארי or like in כהאדם. Rather, the definite article "the" (Heb. = ה) falls off and its vowel is carried over and inserted within the preposition, "like" (כָּ), so that the word is written as: כָּאֲרִי (Ps. 22:16; Isa. 38:13) or כָּאָדָם. If one intended to say either of these nouns without the definite article "the", as in "like a lion" ⇒ כַּאֲרִי (Num. 24:9) or "like a man" ⇒ כְּאָדָם (Ps. 82:7), the vowel shewa is the regular vowel that is used in the preposition, excepting when the first letter of any noun begins with a shewa or ḥataf-pataḥ or ḥataf-segol, in which cases the vowel used in the preposition is different. If the first letter of the noun begins with a ḥataf-pataḥ or a ḥataf-segol, the vowel pataḥ is used in the preposition, as in: כַּאֲרִי. If the the first letter of the noun begins with a shewa, the vowel ḥirik is used in the preposition, as in לִשְׁלֹמֹה. The reason being for this anomaly is that two shewas at the beginning of a word are never written one after the other.

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The above rules are also true of the prepositions, "to" (ל) and "in" (ב), namely, the definite article "the" (heb. = ה) falls off while its vowel designation is inserted in the preposition used before the noun.

In normal cases where a noun begins with a consonant (not an "aleph" or an "ayin"), if the first letter (consonant) of that noun had the vowel symbol "shewa" assigned to it, as in: שְׁלֹמֹה (Solomon), the preposition "like" (as in "like Solomon"), would be written with the vowel ḥirik, as in: כִּשְׁלֹמֹה. That is, the preposition (כ) takes on a vowel known as a ḥirik. This is only true whenever a given noun has assigned to its first letter a shewa. Compare, for example, the word, "unto Solomon" (Heb. לִשְׁלֹמֹה) in Song of Songs 1:1.

If the noun had as its first letter a consonant that was written with any other vowel symbol other than a "shewa" (e.g. פּוֹעֵל ⇒ labourer, or פֶּרֶד ⇒ mule), the preposition "like" (כ) is written with a "patach," as in כַּפּועֵל or כַּפֶּרֶד, whenever the intent is to say, "like the labourer" or "like the mule." If, on the other hand, a person simply wanted to say, "like a labourer," or "like a mule," he would say: כְּפוֹעֵל or כְּפֶרֶד (cf. Ps. 32:9).

Now the only reason in the case of this word "lion" (ארי) we write a qamatz (כָּ) in the preposition which precedes the word, as in: כָּאֲרִי, and not a pataḥ (כַּ), as in: כַּאֲרִי, is because of the letter aleph in the noun, which is an exception to the rule. Had the letter been a consonant, the preposition (כ) would have also carried a pataḥ. But since the noun begins with the letter aleph, and has rather the same function as a vowel itself, the preposition (כ) must always be written with a qamatz.



Case endings (inflections)
In the construction of verbal and nominal sentences (nominal suffixes), the Yemenites still follow the conventions of biblical grammar when reading rabbinic literature of similar constructs. For example, in biblical grammar, the past-tense of the verb (feminine gender), “chastise,” is יסרה. However, when the need is to say, “she chastised him” – verb + object = יסרה אותו, the two words are joined together in Hebrew as יסרתו, as in the biblical verse, “whom his mother had chastised” (אשר יסרתו אמו, asher yissaratū immo). The feminine suffix ה is dropped, and is replaced by תו after the stem of the word. Similarly, …

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Sa'id ben David Adeni
Sa'id (Saadia) ben David al-Adani (סעיד בן דוד אלעדני) was a 15th- century Yemenite Jewish rabbi, eminent scholar and exegete of the Bible who travelled outside of Yemen, visiting places such as Damascus as early as 1473 and Safed about ten years before the Spanish expulsion from Spain. While in Syria, he journeyed as far as Aleppo where he wrote of his impressions of the Aleppo Codex. He compiled one of the earliest commentaries on Maimonides' code of Jewish law, of which only the treatises known as Hil. Kiryat Shema, Berakhot, Tefillah and Birkath Cohanim have survived. A prolific writer, he is said to have composed some 25 books, and is considered one of the greatest Yemenite Jewish scholars and philosophers of the fifteenth century.

Biography
Schürer was born in Augsburg. After studying at Erlangen, Berlin and Heidelberg from 1862 to 1866, he became in 1873 professor extraordinarius at Leipzig and eventually (1895) professor ordinarius at Göttingen. In 1876 he founded and edited the Theologische Literaturzeitung, which he edited with Adolf Harnack from 1881 to 1910. He died after a long illness in 1910 in Göttingen. In 1483 Sa'id departed Damascus for Safed. 1486, he copied in Safed a commentary written by Rabbi Moshe ben Yehoshua of Narbonne on Maimonides' Guide for the Perplexed, a manuscript now held at the Biblioteque Nationale of Paris.

Works
His other works include:
 * Schleiermachers Religionsbegriff (1868)
 * Die Gemeindeverfassung der Juden in Rom (1879)