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Israeli-Hamas Truce: An Opportunity in Disguise

Posted By on August 25, 2015

Israel and Hamas are reportedly discussing a long-term truce. Although Israeli officials claim it is merely a rumor and that there are no direct or indirect negotiations with Hamas, many signs suggest that a deal is imminent. Whether or not such a deal is being negotiated, however, Israel and Hamas should aggressively pursue it as both can greatly benefit from it on several levels. The Palestinian Authority's (PA) objection to the truce, characterizing it as a kiss of death to the two-state solution, is completely misplaced. The prospective truce has critical strategic implications that could markedly advance the overall Israeli-Palestinian peace process.

The truce should come as no surprise to anyone given the situation in Gaza in the wake of the last Hamas-Israel war in the summer of 2014 and the terrible devastation that the Palestinians in Gaza sustained, not to speak of the changing political winds in the region.

Hamas has come to a different conclusion, realizing that Israel is an unshakable reality and has begun to look for ways to accommodate the Israelis in return for easing the blockade and eventually lifting it altogether.

What has added urgency to Hamas's change of direction is the Palestinian public's mounting pressure, demanding an end to the conflict with Israel which robbed three generations of their basic right to live with dignity and left them with no prospect for a better future.

Notwithstanding Israeli Prime Minister Netanyahu's denial, in recent months, Israel and Hamas entered into secret negotiations to work out a permanent ceasefire. Simultaneously, Israel began to ease the blockade, creating a much more conducive atmosphere to further the negotiations about a long-term truce.

Once the temporary informal ceasefire was established immediately after the last war, both Israel and Hamas carefully observed it. In fact, Hamas' internal security personnel have systematically been arresting and sometime shooting to kill jihadists who violate the ceasefire.

Although many on both sides characterize the new phase between Israel and Hamas as a "coexistence of convenience," Hamas does not seek another violent conflagration with Israel, knowing that challenging Israel militarily again will only bring more ruin and less relief.

There are several reasons behind Hamas' and Israel' desire to establish a longer-term truce (expected to last 8-10 years) which further explains why it may well become inevitable, as it has many significant advantages to both sides.

For Hamas, the truce will:

Allow Hamas to assert its political governance over Gaza and distance itself from the PA without compromising their 'official' position regarding the Israeli-Palestinian conflict;

Allow for economic recovery through substantial reconstruction of the devastated areas in Gaza following last summer's war with Israel, and gradually end the blockade;

Provide job opportunities in Gaza, allowing thousands of Palestinian day laborers to work in Israel while expanding trade in both directions;

Permit Hamas to build a floating port off the coast of Gaza and guarantee naval passage between Gaza and Northern Cyprus, monitored by Turkey; and

Improve and eventually normalize relations with Egypt, maintain an open border crossing, and provide the Palestinians an opening to the Egyptian market.

Finally, given the growing tension between the Arab Sunni world and Shiite Iran, Hamas's leadership concluded that regardless of its closeness to Iran, it must cast their lot with their Sunni brethren.

For Israel, the truce would prevent another war, and serves to:

End the firing of rockets on Israel that cause tremendous disruption in the lives of Israelis;

Require Hamas to stop digging new tunnels to smuggle weapons and prevent any other extremist groups from attacking Israel;

Keep Gaza and the West Bank physically separated, thereby deepening the gulf between the PA and Hamas, following the dictum of "divide and conquer," which also explains why Netanyahu refused to negotiate with the Palestinians' 'unity government' but does now with Hamas alone;

Ease the mounting international pressure on Israel to gradually remove the blockade, as most EU member states and the US want to see an end to suffering of the Palestinians in Gaza; and

Allow Israel to reduce the operational cost of maintaining military vigilance on the Gaza border, which heavily taxes its fighting forces, and do so without giving up any territory and potentially saving lives.

Finally, being that Turkey has always been against the blockade and is now directly involved in the negotiations, the truce would dramatically improve Israel-Turkey bilateral relations, which have been severely damaged by (among other things) the continuation of the Israeli blockade.

I maintain that the PA's rejection of the prospective Israeli-Hamas truce is completely misplaced. Indeed, regardless of the political leaning of any Israeli government, it would not negotiate with the Palestinians and give up more territory as long as violent hostilities remain common and Hamas's threat is persistent.

Ironically, PA President Abbas, who has consistently supported any Israeli-Hamas ceasefire, has now come out against it because the negotiations did not involve the PA and because of his fear that the truce would usurp the PA's political authority over Gaza, which does not exist in reality.

Fatah spokesman Ahmed Assaf put the PA's concerns bluntly: "[An Israel-Hamas deal] would achieve Israel's strategic goal of killing the idea of establishing an independent Palestinian state on the 1967 borders with Jerusalem as its capital. Hamas wants to win Israeli recognition at the cost of the Palestinian national project."

On the contrary, the truce with Hamas would allow for a cooling period and give the Israelis more confidence in subsequent negotiations with the PA. The PA leadership would be wise not to try to torpedo the prospective truce, which would enforce the Israeli argument that 'there is no partner for peace.'

To enhance its survivability, once the truce is established, the US and the EU should remove Hamas from their terrorist lists and allow it to have greater freedom of movement, as long as it fully adheres to the terms of the truce.

The truce will help Saudi Arabia to establish a broad Sunni alliance from the Gulf to the Mediterranean to counter Iran's parallel Shiite crescent, and inhibit Tehran's ambition to become the region's hegemon.

The truce would put the Arab states, especially Saudi Arabia, Qatar, and Egypt, in a position to exert political and material pressure on Hamas to formally adopt the Arab Peace Initiative (API). The API provides several common denominators between Israel and Hamas about the principle idea of a two-state solution, and offers Hamas's leadership a face-saving way out.

Consistent with the API, on more than one occasion Hamas clearly stated that it is willing to negotiate a peace agreement with Israel based on the 1967 borders. The truce could further nudge Hamas in that direction.

Finally, the truce could also lead to Hamas' acceptance of the Quartet's three requirements: recognize Israel, renounce violence, and accept prior agreements between Israel and the Palestinians.

To be sure, the prospective Israeli-Hamas truce presents a momentous opportunity, albeit in disguise, for all parties concerned to turn a new page in the Israeli-Palestinian conflict and change its geopolitical and security dynamics, which succeeding Israeli and Palestinian governments could build on.

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Israeli-Hamas Truce: An Opportunity in Disguise

Ashkenazi Genetic Traits | Center for Jewish Genetics

Posted By on August 25, 2015

Providing support through education and genetic counseling is central to the mission of the Center for Jewish Genetics. With the knowledge gained through carrier screening, individuals are better prepared to make informed decisions for themselves and their future family.

The Center currently screens for 19 disorders found most frequently in Ashkenazi Jews of Central and Eastern European descent Jews. Many of these disorders are serious and can be debilitating and life-shortening. But with proper knowledge and genetic counseling, they can be prevented.

In addition to the 19 disorders linked to Ashkenazi heritage, the Centers screening panel includes more than 60 other common genetic disorders, plus Fragile X. Our genetic counselor is available at every step of the screening process to make sure that all of your questions and concerns are addressed.

This screening process is called carrier screening. Carriers are healthy adults who have the genetic mutation that can potentially be passed on to a child if both parents are carriers for the same gene. This video explains how healthy carrier parents may have a child with the disorder.

Below is a list of the 19 Ashkenazi-linked disorders.

Excerpt from:
Ashkenazi Genetic Traits | Center for Jewish Genetics

Ashkenazi names: The etymology of the most common Jewish …

Posted By on August 25, 2015

Ashkenazi Jewish Genetic Panel (AJGP)-What Are Ashkenazi …

Posted By on August 25, 2015

Ashkenazi Jewish Genetic Panel (AJGP) - What Are Ashkenazi Jewish Genetic Diseases?

Ashkenazi Jewish Genetic Panel (AJGP) Guide

Ashkenazi Jewish genetic diseases are a group of rare disorders that occur more often in people of Eastern European (Ashkenazi) Jewish heritage than in the general population. Even though most of these diseases are severe and can cause early death, some can be treated to reduce symptoms and prolong life. Some of these diseases can be found during pregnancy through chorionic villus sampling (CVS) or amniocentesis. This testing is done usually if one or both parents are carriers of a genetic disease.

Diseases in this group include:

About 1 out of 4 people of Ashkenazi Jewish heritage is a carrier of one of these genetic conditions, most commonly of Gaucher disease, cystic fibrosis, Tay-Sachs disease, familial dysautonomia, or Canavan disease.1

This information is produced and provided by the National Cancer Institute (NCI). The information in this topic may have changed since it was written. For the most current information, contact the National Cancer Institute via the Internet web site at http:// cancer .gov or call 1-800-4-CANCER.

WebMD Medical Reference from Healthwise

Last Updated: March 12, 2014

This information is not intended to replace the advice of a doctor. Healthwise disclaims any liability for the decisions you make based on this information.

1995-2015 Healthwise, Incorporated. Healthwise, Healthwise for every health decision, and the Healthwise logo are trademarks of Healthwise, Incorporated.

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Ashkenazi Jewish Genetic Panel (AJGP)-What Are Ashkenazi ...

Ashkenazi Jews: Who are they? They are not really Jews

Posted By on August 25, 2015

Last Trumpet Org Ministries / Newport Beach, California

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Are Ashkenazi Jews really Jews? Are they even of the Semitic blood line?

Before reviewing this study I would like to say that this ministry is not here to SLAM the wonderful Jewish people anywhere. Just the opposite we are here to be a blessing to the wonderful Jewish people and to others too.

Genesis 12:3 I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed."

I am Torah observant myself, though of non rabbinic practices, that because of the Lords leading in my life.

This ministry outreach shares a sincere concern for the Jewish people everywhere, the times of Jacobs trouble is at hand (last 3 years before the Lords return) and many of the Jewish people are unaware of that fact. Also no one else to my own research shares a warning about it, review my study called April 2014, especially to the Jewish people, do you? Why not? The anti-Christ looks to arrive on the scene soon; the anti-Christ (who looks to be Dajjal) and wants to hurt Israel and the Jewish people. I am not prophet, I am just a Torah observant of the Lord and a Biblical researcher doing the math and sharing the research findings that I have put together on this site. Some might call it a sounding of the shofar of warning and of concern. Please do your own homework!

Are Ashkenazi Jews really Jews? Are they even of the Semitic blood line?

All the evidence says no, they are not of Semitic blood line. What evidence?

90% of the Jewish people in the US and in Europe are of Ashkenazi Jewish descent which looks to be of descendants of Gomer (Germany and Eastern Europe, Turkey) Also they look to be of the Khazar, of Eastern Europe and of MaGog, possible where we get the term and possible concepts of the Gog, MaGog invasion of Israel.

Ashkenaz is listed under Gomer (far left) which most say is Germany and eastern Europe, regardless still under Japheth, they arenot of Shem. Yes they can still can join themselves to the LORD.

Isaiah 56:6 Also the sons of the foreigner Who join themselves to the LORD, to serve Him, And to love the name of the LORD, to be His servants Everyone who keeps from defiling the Sabbath, And holds fast My covenant

The Rothschild are of the Ashkenazi blood line

Also part of the evidence is that noSemitic people ever suffer from Tay-Sachs disease! The Jewish people of the Arab East regions never ever suffer from Tay-Sachs disease

Tay-Sachs disease is particularly common among Jewish people of Eastern European and Russian (Ashkenazi) origin. About one out of every 3,600 babies born to Ashkenazi Jewish couples will have the disease. (Medical dictionary on Tay-Sachs disease)

Now this begs the question who then are the Ashkenazi Jews?

Why this question? Because

90% of the worlds Jewry is of European Ashkenazi Jews

95% of North American Jewry consists of, came from European Ashkenazi Jews

So all the Ashkenazi Jews are not even of the Semitic blood line, of Shem, but of Japheth .

Gen 9:27 May God enlarge Japheth, And may he dwell in the tents of Shem; And may Canaan be his servant.

Gen 10:1 Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood. Gen 10:2The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

Is there is an agenda at playof some kind? Whos behind that agenda?

Also all the top Zionists over the many years claim to be of the Ashkenazi Jewry too.

So again it begs the question, who truly are the Ashkenazi Jews? And what is their real pursuits and agenda? Sense they are not descendents of Abraham. Also I like to share follow the money to see whom the string pullers really are over Israel. The Rothschild family of central banking fame claim too, to be of Ashkenazi descent.

Genesis 10:1 Now this is the genealogy of the sons of Noah: Shem (the Semitic people blood line of the true Messiah of Israel), Ham, and Japheth. And sons were born to them after the flood. Genesis 10:2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. Genesis 10:3 The sons of Gomer were Ashkenaz, Riphath, and Togarmah.

Genesis 10:22 The sons of Shem were Elam, Asshur, Arphaxad, Lud, and Aram. Genesis 10:23 The sons of Aram were Uz, Hul, Gether, and Mash.

Genesis 17:3 Then Abram fell on his face, and God talked with him, saying: Genesis 17:4 "As for Me, behold, My covenant is with you, and you shall be a father of many nations. Genesis 17:5 "No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations. Genesis 17:6 "I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. Genesis 17:7 "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. Genesis 17:8 "Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God."

Genesis 17:9 And God said to Abraham: "As for you, you shall keep My covenant, you and your descendants after you throughout their generations.

So it appears that the Ashkenazi Jews are not even of the descendants of Abraham? So how can they even lay claims to the promises made only to Abraham and to Abraham descendants?

Genesis 10:2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. Genesis 10:3 The sons of Gomer were Ashkenaz, Riphath, and Togarmah.

Are there are mostly only posers now in the land of Israel today?

Would Satan like to deceive and to control the whole world and then try to run all things from Israel? Will the anti-Christ persona of Revelation 13:3 like to appear Jewish friendly (at first), by actually going to the Wailing Wall at Jerusalem and pray with a yarmulke on too? This only deceive the Jewish people as part of Satans bogus agenda for total global control?

The Lord looks to return for Yom Kippur 2017 with His sons of light, sons of Torah to deliver Israel from its enemies.

Nimrod thought himself a mighty one (opposed to the Lord) and Nimrod wanted to setup the first one world government, Nimrod wanted change too.

Everyone needs to pray for Israels deliverance and to do their OWN homework

Blessings

Douglas Nicholson / Biblical researcher

Noted researcher Ralph Schoenman speaking on the bogus claims of Ashkenazi Jews, the Zionist oftoday of Israel.

FYI: Ralph Schoenman is of Ashkenazi descent himself. Ralph Schoenman also hosts Taking Aim radio

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Last Trumpet Org Ministries | PO BOX 11570 | COSTA MESA, CA 92627-0570 | 949-705-6907 | email Douglas Nicholson

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Ashkenazi Jews: Who are they? They are not really Jews

Ashkenazi Jewish Panel – Quest Diagnostics

Posted By on August 25, 2015

The Ashkenazi Jewish panels detect mutations associated with disorders that commonly occur in Ashkenazi Jewish (Eastern European Jewish) individuals (see below). Two panels are offered: 1) a 4-test panel, which includes the genetic tests recommended by ACOG and ACMG (for Canavan disease, cystic fibrosis, familial dysautonomia, and Tay-Sachs); and 2) an 11-test panel, which also includes tests for 7 other diseases common among Ashkenazi Jewish individuals. The panels simplify test ordering for Ashkenazi Jewish individuals who wish to know their carrier status and/or their risk of having a child with any of these disorders. It is most frequently used for Ashkenazi Jews and their partners who are pregnant or contemplating pregnancy. Since all of these disorders are autosomal recessive, both parents must be carriers for the couple to have an affected child. If one partner is Ashkenazi Jewish and the other is not, sequential screening, beginning with the Ashkenazi Jewish individual, is recommended.

A brief description of each disorder follows.

Bloom Syndrome

Children with Bloom syndrome are affected with growth retardation, abnormalities in skin pigmentation, immunodeficiency, a predisposition to cancer, and chromosomal instability. Death usually results from cancer at a mean age of 27.

Canavan Disease

Canavan disease (aspartoacylase deficiency) is a progressive neurologic disease characterized by increased head circumference, decreasing muscle tone and motor activity, progressive loss of visual responsiveness, and mental retardation. Death usually occurs in the first few years of life, although some individuals survive into their teens.

Cystic Fibrosis

Characteristic manifestations include recurrent lung infections, malabsorption, malnutrition, and infertility (especially in males). Median survival is approximately 37 years.

Familial Dysautonomia

Familial dysautonomia is characterized by abnormal functioning of the sensory and autonomic nervous systems. This causes decreased sensitivity to pain, abnormal regulation of body temperature, paroxysmal hypertension, and gastrointestinal abnormalities.

Fanconi Anemia Group C

Fanconi anemia is characterized by deficient bone development and bone marrow function. This can lead to pancytopenia, anemia, leukemia, and malformations of the limbs, kidneys, and heart. The disorder may be mild or severe.

Gaucher Disease

Gaucher disease is a lysosomal glycolipid storage disorder caused by an enzymatic deficiency (acid beta- galactosidase deficiency). Individuals may have an enlarged liver and spleen, thrombocytopenia, anemia, bone pain, bone lesions, and fractures. Life expectancy depends on severity of the symptoms.

Glycogen Storage Disease Type 1a

This disorder is caused by a toxic buildup of glycogen and fat in the liver, kidneys, and small intestines. Affected children tend to have short stature, thin arms and legs, and enlarged liver and kidneys. Adults may have osteoporosis, gout, kidney disease, pulmonary hypertension, and polycystic ovary disease.

Maple Syrup Urine Disease

This disease is caused by buildup of leucine, isoleucine, and valine. Affected infants show poor feeding, vomiting, lethargy, delayed development, and sweet-smelling urine. Untreated disease can lead to seizures, coma, and death within the first few months after birth.

Mucolipidosis IV

This neurodegenerative lysosomal storage disorder is characterized by growth and psychomotor retardation, progressive retinal degeneration, clouding of the cornea, and crossed eyes. The majority of infants with the disorder fail to develop past the level of a 1- to 2-year-old and never speak or walk. They may have a normal life expectancy.

Niemann-Pick Disease Types A and B

This lysosomal storage disorder is characterized by diminished acid sphingomyelinase activity. Type A is usually fatal within 3 to 5 years. These children fail to thrive, have an enlarged liver and spleen, and exhibit progressive mental and physical degeneration. Individuals with type B also have hepatosplenomegaly (along with cirrhosis, portal hypertension, ascites, and pancytopenia), but little to no neurologic involvement. They often survive into adolescence and adulthood.

Tay-Sachs Disease

Tay-Sachs disease is a progressive, neurodegenerative disorder caused by an enzymatic deficiency (hexosaminidase A). The classic infantile form is characterized by developmental retardation followed by paralysis, dementia, seizures, and blindness. Death usually occurs by age 4.

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Ashkenazi Jewish Panel - Quest Diagnostics

A Timeline of the History of Israel – Contender Ministries

Posted By on August 25, 2015

C. 17th Century BCE

Documents unearthed in Mesopotamia, dating back to 2000- 1500 BCE, corroborate aspects of their nomadic way of life as described in the Bible. The Book of Genesis relates how Abraham was summoned from Ur of the Chaldeans to Canaan to bring about the formation of a people with belief in the One God. When a famine spread through Canaan, Jacob (Israel), his twelve sons and their families settled in Egypt, where their descendants were reduced to slavery and pressed into forced labor.

C. 13th Century BCE

Moses was chosen by God to take his people out of Egypt and back to the Land of Israel promised to their forefathers. They wandered for 40 years in the Sinai desert, where they were forged into a nation and received the Torah (Pentateuch), which included the Ten Commandments and gave form and content to their monotheistic faith.

During the next two centuries, the Israelites conquered most of the Land of Israel and relinquished their nomadic ways to become farmers and craftsmen; a degree of economic and social consolidation followed. Periods of relative peace alternated with times of war during which the people rallied behind leaders known as 'judges,' chosen for their political and military skills as well as for their leadership qualities.

C. 13th - 12th Centuries BCE

The Israelites settle the Land of Israel.

C. 1020

The first king, Saul (c. 1020 BCE), bridged the period between loose tribal organization and the setting up of a full monarchy under his successor, David. King David (c.1004-965 BCE) established Israel as a major power in the region by successful military expeditions, including the final defeat of the Philistines, as well as by constructing a network of friendly alliances with nearby kingdoms. David was succeeded by his son Solomon (c.965-930 BCE) who further strengthened the kingdom. Crowning his achievements was the building of the Temple in Jerusalem, which became the center of the Jewish people's national and religious life.

C. 1000

C. 960

First Temple, the national and spiritual center of the Jewish people, built in Jerusalem by King Solomon.

C. 930

After Solomon's death (930 BCE), open insurrection led to the breaking away of the ten northern tribes and division of the country into a northern kingdom, Israel, and a southern kingdom, Judah, on the territory of the tribes of Judah and Benjamin.

The Kingdom of Israel, with its capital Samaria, lasted more than 200 years under 19 kings, while the Kingdom of Judah was ruled from Jerusalem for 350 years by an equal number of kings of the lineage of David. The expansion of the Assyrian and Babylonian empires brought first Israel and later Judah under foreign control.

722 - 720

586

The Babylonian conquest brought an end to the First Jewish Commonwealth (First Temple period) but did not sever the Jewish people's connection to the Land of Israel. The exile to Babylonia, which followed the destruction of the First Temple (586 BCE), marked the beginning of the Jewish Diaspora. There, Judaism began to develop a religious framework and way of life outside the Land, ultimately ensuring the people's national survival and spiritual identity and imbuing it with sufficient vitality to safeguard its future as a nation.

536-142

538-515

Following a decree by the Persian King Cyrus, conqueror of the Babylonian empire (538 BCE), some 50,000 Jews set out on the First Return to the Land of Israel, led by Zerubabel, a descendant of the House of David. Less than a century later, the Second Return was led by Ezra the Scribe.

The repatriation of the Jews under Ezra's inspired leadership, construction of the Second Temple on the site of the First Temple, refortification of Jerusalem's walls and establishment of the Knesset Hagedolah (Great Assembly) as the supreme religious and judicial body of the Jewish people marked the beginning of the Second Jewish Commonwealth (Second Temple period).

332

As part of the ancient world conquered by Alexander the Great of Greece (332 BCE), the Land remained a Jewish theocracy under Syrian-based Seleucid rulers.

166-160

When the Jews were prohibited from practicing Judaism and their Temple was desecrated as part of an effort to impose Greek-oriented culture and customs on the entire population, the Jews rose in revolt (166 BCE). First led by Mattathias of the priestly Hasmonean family and then by his son Judah the Maccabee, the Jews subsequently entered Jerusalem and purified the Temple (164 BCE).

142-129

Following further Hasmonean victories (147 BCE), the Seleucids restored autonomy to Judea, as the Land of Israel was now called, and, with the collapse of the Seleucid kingdom (129 BCE), Jewish independence was again achieved.

129-63

Under the Hasmonean dynasty, which lasted about 80 years, the kingdom regained boundaries not far short of Solomon's realm, political consolidation under Jewish rule was attained and Jewish life flourished.

63

63 BCE-313 CE

37BCE - 4CE

20-23

66

70

132-135

210

313-636

By the end of the 4th century, following Emperor Constantine's adoption of Christianity (313) and the founding of the Byzantine Empire, the Land of Israel had become a predominantly Christian country. Churches were built on Christian holy sites in Jerusalem, Bethlehem and Galilee, and monasteries were established in many parts of the country. The Jews were deprived of their former relative autonomy, as well as of their right to hold public positions, and were forbidden to enter Jerusalem except on one day of the year (Tisha b'Av - ninth of Av)to mourn the destruction of the Temple.

614

The Persian invasion of 614 was welcomed and aided by the Jews, who were inspired by messianic hopes of deliverance. In gratitude for their help, they were granted the administration of Jerusalem, an interlude which lasted about three years. Subsequently, the Byzantine army regained the city (629) and again expelled its Jewish population.

636-1099

The Arab conquest of the Land came four years after the death of Muhammad (632) and lasted more than four centuries, with caliphs ruling first from Damascus, then from Baghdad and Egypt. At the outset of Islamic rule, Jewish settlement in Jerusalem was resumed, and the Jewish community was granted permission to live under "protection," the customary status of non-Muslims under Islamic rule, which safeguarded their lives, property and freedom of worship in return for payment of special poll and land taxes.

However, the subsequent introduction of restrictions against non-Muslims (717) affected the Jews' public conduct as well as their religious observances and legal status. The imposition of heavy taxes on agricultural land compelled many to move from rural areas to towns, where their circumstances hardly improved, while increasing social and economic discrimination forced many Jews to leave the country. By the end of the 11th century, the Jewish community in the Land had diminished considerably and had lost some of its organizational and religious cohesiveness.

691

1099-1291

For the next 200 years, the country was dominated by the Crusaders, who, following an appeal by Pope Urban II, came from Europe to recover the Holy Land from the infidels. In July 1099, after a five-week siege, the knights of the First Crusade and their rabble army captured Jerusalem, massacring most of the city's non-Christian inhabitants. Barricaded in their synagogues, the Jews defended their quarter, only to be burnt to death or sold into slavery. During the next few decades, the Crusaders extended their power over the rest of the country, through treaties and agreements, but mostly by bloody military victories. The Latin Kingdom of the Crusaders was that of a conquering minority confined mainly to fortified cities and castles.

When the Crusaders opened up transportation routes from Europe, pilgrimages to the Holy Land became popular and, at the same time, increasing numbers of Jews sought to return to their homeland. Documents of the period indicate that 300 rabbis from France and England arrived in a group, with some settling in Acro (Akko), others in Jerusalem.

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A Timeline of the History of Israel - Contender Ministries

Egypt | history – geography | Britannica.com

Posted By on August 24, 2015

Alternative titles: Arab Republic of Egypt; Arab Socialist Republic; Jumhryat Mir al-Arabyah; Mir

Egypt,country located in the northeastern corner of Africa. Egypts heartland, the Nile River valley and delta, was the home of one of the principal civilizations of the ancient Middle East and, like Mesopotamia farther east, was the site of one of the worlds earliest urban and literate societies. Pharaonic Egypt thrived for some 3,000 years through a series of native dynasties that were interspersed with brief periods of foreign rule. After Alexander the Great conquered the region in 323 bc, urban Egypt became an integral part of the Hellenistic world. Under the Greek Ptolemaic dynasty, an advanced literate society thrived in the city of Alexandria, but what is now Egypt was conquered by the Romans in 30 bc. It remained part of the Roman Republic and Empire and then part of Romes successor state, the Byzantine Empire, until its conquest by Arab Muslim armies in ad 639642.

Until the Muslim conquest, great continuity had typified Egyptian rural life. Despite the incongruent ethnicity of successive ruling groups and the cosmopolitan nature of Egypts larger urban centres, the language and culture of the rural, agrarian masseswhose lives were largely measured by the annual rise and fall of the Nile River, with its annual inundationhad changed only marginally throughout the centuries. Following the conquests, both urban and rural culture began to adopt elements of Arab culture, and an Arabic vernacular eventually replaced the Egyptian language as the common means of spoken discourse. Moreover, since that time, Egypts history has been part of the broader Islamic world, and though Egyptians continued to be ruled by foreign elitewhether Arab, Kurdish, Circassian, or Turkishthe countrys cultural milieu remained predominantly Arab.

Egypt eventually became one of the intellectual and cultural centres of the Arab and Islamic world, a status that was fortified in the mid-13th century when Mongol armies sacked Baghdad and ended the Abbsid caliphate. The Mamlk sultans of Egypt, under whom the country thrived for several centuries, established a pseudo-caliphate of dubious legitimacy. But in 1517 the Ottoman Empire defeated the Mamlks and established control over Egypt that lasted until 1798, when Napoleon I led a French army in a short occupation of the country.

The French occupation, which ended in 1801, marked the first time a European power had conquered and occupied Egypt, and it set the stage for further European involvement. Egypts strategic location has always made it a hub for trade routes between Africa, Europe, and Asia, but this natural advantage was enhanced in 1869 by the opening of the Suez Canal, connecting the Mediterranean Sea to the Red Sea. The concern of the European powers (namely France and the United Kingdom, which were major shareholders in the canal) to safeguard the canal for strategic and commercial reasons became one of the most important factors influencing the subsequent history of Egypt. The United Kingdom occupied Egypt in 1882 and continued to exert a strong influence on the country until after World War II (193945).

In 1952 a military coup installed a revolutionary regime that promoted a combination of socialism and Pan-Arab nationalism. The new regimes extreme political rhetoric and its nationalization of the Suez Canal Company prompted the Suez Crisis of 1956, which was only resolved by the intervention of the United States and the Soviet Union, whose presence in the Mediterranean region thereafter kept Egypt in the international spotlight.

During the Cold War, Egypts central role in the Arabic-speaking world increased its geopolitical importance as Arab nationalism and inter-Arab relations became powerful and emotional political forces in the Middle East and North Africa. Egypt led the Arab states in a series of wars against Israel but was the first of those states to make peace with the Jewish state, which it did in 1979.

Egypts authoritarian political system was long dominated by the president, the ruling party, and the security services. With opposition political activity tightly restricted, decades of popular frustration erupted into mass demonstrations in 2011. The uprising forced Pres. osn Mubrak to step down, leaving a council of military officers in control of the country. Power was transferred to an elected government in 2012, and a new constitution was adopted at the end of the year. This elected government, however, was toppled a year later when the military intervened to remove the newly elected president, Mohammed Morsi, a member of the Islamist Muslim Brotherhood, following a series of massive public demonstrations against his administration. (For a discussion of unrest and political change in Egypt in 2011, see Egypt Uprising of 2011.)

Cairo: Nile River viewMichael J.P. ScottStone/Getty ImagesThe ancient Greek historian Herodotus called Egypt the gift of the Nile. Indeed, the countrys rich agricultural productivityit is one of the regions major food producershas long supported a large rural population devoted to working the land. Present-day Egypt, however, is largely urban. The capital city, Cairo, is one of the worlds largest urban agglomerations, and manufacturing and trade have increasingly outstripped agriculture as the largest sectors of the national economy. Tourism has traditionally provided an enormous portion of foreign exchange, but that industry has been subject to fluctuations during times of political and civil unrest in the region.

Egypts land frontiers border Libya to the west, Sudan to the south, and Israel to the northeast. In the north its Mediterranean coastline is about 620 miles (1,000 km), and in the east its coastline on the Red Sea and the Gulf of Aqaba is about 1,200 miles (1,900 km).

EgyptEncyclopdia Britannica, Inc. The topography of Egypt is dominated by the Nile. For about 750 miles (1,200 km) of its northward course through the country, the river cuts its way through bare desert, its narrow valley a sharply delineated strip of green, abundantly fecund in contrast to the desolation that surrounds it. From Lake Nasser, the rivers entrance into southern Egypt, to Cairo in the north, the Nile is hemmed into its trenchlike valley by bordering cliffs, but at Cairo these disappear, and the river begins to fan out into its delta. The Nile and the delta form the first of four physiographic regions, the others being the Western Desert (Arabic Al-ar al-Gharbiyyah), the Eastern Desert (Al-ar al-Sharqiyyah), and the Sinai Peninsula.

The Nile divides the desert plateau through which it flows into two unequal sectionsthe Western Desert, between the river and the Libyan frontier, and the Eastern Desert, extending to the Suez Canal, the Gulf of Suez, and the Red Sea. Each of the two has a distinctive character, as does the third and smallest of the Egyptian deserts, the Sinai. The Western Desert (a branch of the Libyan Desert) is arid and without wadis (dry beds of seasonal rivers), while the Eastern Desert is extensively dissected by wadis and fringed by rugged mountains in the east. The desert of central Sinai is open country, broken by isolated hills and scored by wadis.

Egypt is not, as is often believed, an entirely flat country. In addition to the mountains along the Red Sea, mountainous areas occur in the extreme southwest of the Western Desert and in the southern Sinai Peninsula. The high ground in the southwest is associated with the Uwaynt mountain mass, which lies just outside Egyptian territory.

The coastal regions of Egypt, with the exception of the delta, are everywhere hemmed in either by desert or by mountain; they are arid or of very limited fertility. The coastal plain in both the north and east tends to be narrow; it seldom exceeds a width of 30 miles (48 km). With the exception of the cities of Alexandria, Port Said, and Suez and a few small ports and resorts such as Mars Marh and Al-Alamayn (El-Alamein), the coastal regions are sparsely populated and underdeveloped.

Egypt: satellite view of the Nile River deltaWorld Perspectives/Getty ImagesThe Nile delta, or Lower Egypt, covers an area of 9,650 square miles (25,000 sq km). It is about 100 miles (160 km) long from Cairo to the Mediterranean, with a coastline stretching some 150 miles (240 km) from Alexandria to Port Said. As many as seven branches of the river once flowed through the delta, but its waters are now concentrated in two, the Damietta Branch to the east and the Rosetta Branch to the west. Though totally flat apart from an occasional mound projecting through the alluvium, the delta is far from featureless; it is crisscrossed by a maze of canals and drainage channels. Much of the delta coast is taken up by the brackish lagoons of lakes Mary, Idk, Burullus, and Manzilah. The conversion of the delta to perennial irrigation has made possible the raising of two or three crops a year, instead of one, over more than half of its total area.

The cultivated portion of the Nile valley between Cairo and Aswn varies from 5 to 10 miles (8 to 16 km) in width, although there are places where it narrows to a few hundred yards and others where it broadens to 14 miles (23 km). Since the completion of the Aswan High Dam in 1970, the 3,900-square mile (10,100 square km) valley has been under perennial irrigation.

Until it was flooded by the waters impounded behind the High Dam to form Lake Nasser, the Nubian valley of the Nile extended for 160 miles (250 km) between the town of Aswn and the Sudanese bordera narrow and picturesque gorge with a limited cultivable area. The 100,000 or so inhabitants were resettled, mainly in the government-built villages of New Nubia, at Kawm Umb (Kom Ombo), north of Aswn. Lake Nasser was developed during the 1970s for its fishing and as a tourist area, and settlements have grown up around it.

The Eastern Desert comprises almost one-fourth of the land surface of Egypt and covers an area of about 85,690 square miles (221,900 square km). The northern tier is a limestone plateau consisting of rolling hills, stretching from the Mediterranean coastal plain to a point roughly opposite Qin on the Nile. Near Qin, the plateau breaks up into cliffs about 1,600 feet (500 metres) high and is deeply scored by wadis, which make the terrain very difficult to traverse. The outlets of some of the main wadis form deep bays, which contain small settlements of seminomads. The second tier includes the sandstone plateau from Qin southward. The plateau is also deeply indented by ravines, but they are relatively free from obstacles, and some are usable as routes. The third tier consists of the Red Sea Hills and the Red Sea coastal plain. The hills run from near Suez to the Sudanese border; they are not a continuous range but consist of a series of interlocking systems more or less in alignment. A number of peaks in the Red Sea Hills rise to more than 6,000 feet (1,800 metres), and the highest, Mount Shib al-Bant, reaches 7,175 feet (2,187 metres). They are geologically complex, with ancient igneous and metamorphic rocks. These include granite that, in the neighbourhood of Aswn, extends across the Nile valley to form the First Cataractthat is, the first set of rapids on the river. At the foot of the Red Sea Hills the narrow coastal plain widens southward, and parallel to the shore there are almost continuous coral reefs. In popular conception and usage, the Red Sea littoral can be regarded as a subregion in itself.

SaharaGeorg Gerster/Photo ResearchersThe Western Desert comprises two-thirds of the land surface of Egypt and covers an area of about 262,800 square miles (680,650 square km). From its highest elevationmore than 3,300 feet (1,000 metres)on the plateau of Al-Jilf al-Kabr in the southeast, the rocky plateau slopes gradually northeastward to the first of the depressions that are a characteristic feature of the Western Desertthat containing the oases of Al-Khrijah and Al-Dkhilah. Farther north are the oases of Al-Farfirah and Al-Bariyyah. Northwestward from the latter the plateau continues to fall toward the Qattara Depression (Munkhafa al-Qarah), which is uninhabited and virtually impassable by modern vehicles. West of the Qattara Depression and near the Libyan border is the largest and most populous oasis, that of Siwa. It has been inhabited for thousands of years and is less influenced by modern development. South of the Qattara Depression, and extending west to the Libyan border, the Western Desert is composed of great ridges of blown sand interspersed with stony tracts. Beyond the Qattara Depression northward, the edge of the plateau follows the Mediterranean Sea, leaving a narrow coastal plain.

The Sinai Peninsula comprises a wedge-shaped block of territory with its base along the Mediterranean Sea coast and its apex bounded by the Gulfs of Suez and Aqaba; it covers an area of approximately 23,000 square miles (59,600 square km). Its southern portion consists of rugged, sharply serrated mountains. These reach elevations of more than 8,000 feet (2,400 metres); among them is Mount Catherine (Jabal Ktrn), Egypts highest mountain, which has an elevation of 8,668 feet (2,642 metres). The central area of Sinai consists of two plateaus, Al-Th and Al-Ajmah, both deeply indented and dipping northward toward Wadi al-Arsh. Toward the Mediterranean Sea, the northward plateau slope is broken by dome-shaped hills; between them and the coast are long, parallel lines of dunes, some of which are more than 300 feet (100 metres) high. The most striking feature of the coast itself is a salt lagoon, Lake Bardawl, which stretches for some 60 miles (95 km).

Apart from the Nile, the only natural perennial surface drainage consists of a few small streams in the mountains of the southern Sinai Peninsula. Most of the valleys of the Eastern Desert drain westward to the Nile. They are eroded by water but normally dry; only after heavy rainstorms in the Red Sea Hills do they carry torrents. The shorter valleys on the eastern flank of the Red Sea Hills drain toward the Red Sea; they, too, are normally dry. Drainage in the mountains of the Sinai Peninsula is toward the gulfs of Suez and Aqaba; as in the Red Sea Hills, torrent action has produced valleys that are deeply eroded and normally dry.

The central plateau of the Sinai drains northward toward Wadi al-Arsh, a depression in the desert that occasionally carries surface water. One of the features of the Western Desert is its aridity, as shown by the absence of drainage lines. There is, however, an extensive water table beneath the Western Desert. Where the water table comes near the surface it has been tapped by wells in some oases.

Outside the areas of Nile silt deposits, the nature of such cultivable soil as exists depends upon the availability of the water supply and the type of rock in the area. Almost one-third of the total land surface of Egypt consists of Nubian sandstone, which extends over the southern sections of both the Eastern and Western deserts. Limestone deposits of Eocene age (i.e., some 35 to 55 million years old) cover a further one-fifth of the land surface, including central Sinai and the central portions of both the Eastern and Western deserts. The northern part of the Western Desert consists of limestone dating from the Miocene Epoch (25 to 5 million years ago). About one-eighth of the total area, notably the mountains of the Sinai, the Red Sea, and the southwest part of the Western Desert, consists of ancient igneous and metamorphic rocks.

The silt, which constitutes the present-day cultivated land in the delta and the Nile valley, has been carried down from the Ethiopian Highlands by the Niles upper tributary system, consisting of the Blue Nile and the Abarah rivers. The depth of the deposits ranges from more than 30 feet (10 metres) in the northern delta to about 22 feet (7 metres) at Aswn. The White Nile, which is joined by the Blue Nile at Khartoum, in Sudan, supplies important chemical constituents. The composition of the soil varies and is generally more sandy toward the edges of the cultivated area. A high clay content makes it difficult to work, and a concentration of sodium carbonate sometimes produces infertile black-alkali soils. In the north of the delta, salinization has produced the sterile soils of the so-called barr (barren) regions.

Egypt lies within the North African desert belt; its general climatic characteristics, therefore, are low annual precipitation and a considerable seasonal and diurnal (daily) temperature range, with sunshine occurring throughout the year. In the desert, cyclones stir up sandstorms or dust storms, called khamsins (Arabic: fifties, as they are said to come 50 days per year), which occur most frequently from March to June; these are caused by tropical air from the south that moves northward as a result of the extension northeastward of the low-pressure system of Sudan. A khamsin is accompanied by a sharp increase in temperature of 14 to 20 F (8 to 11 C), a drop in relative humidity (often to 10 percent), and thick dust; winds can reach gale force.

The climate is basically biseasonal, with winter lasting from November to March and summer from May to September, with short transitional periods intervening. The winters are cool and mild, and the summers are hot. Mean January minimum and maximum temperatures show a variation between 48 and 65 F (9 and 18 C) in Alexandria and 48 and 74 F (9 and 23 C) at Aswn. The summer months are hot throughout the countrys inland, with mean midday high temperatures in June ranging from 91 F (33 C) at Cairo to 106 F (41 C) at Aswn. Egypt enjoys a very sunny climate, with some 12 hours of sunshine per day in the summer months and between 8 and 10 hours per day in winter. Extremes of temperature can occur, and prolonged winter cold spells or summer heat waves are not uncommon.

Humidity diminishes noticeably from north to south and on the desert fringes. Along the Mediterranean coast the humidity is high throughout the year, but it is highest in summer. When high humidity levels coincide with high temperatures, oppressive conditions result.

Precipitation in Egypt occurs largely in the winter months; it is meagre on average but highly variable. The amount diminishes sharply southward; the annual average at Alexandria is about 7 inches (175 mm), Cairo has about 1 inch (25 mm), and Aswn receives virtually nothingonly about 0.1 inch (2.5 mm). The Red Sea coastal plain and the Western Desert are almost without precipitation. The Sinai Peninsula receives somewhat more precipitation: the northern sector has an annual average of about 5 inches (125 mm).

camelManrico Mirabelli/Index OpenIn spite of the lack of precipitation, the natural vegetation of Egypt is varied. Much of the Western Desert is totally devoid of any kind of plant life, but where some form of water exists the usual desert growth of perennials and grasses is found; the coastal strip has a rich plant life in spring. The Eastern Desert receives sparse rainfall, but it supports a varied vegetation that includes tamarisk, acacia, and markh (a leafless, thornless tree with bare branches and slender twigs), as well as a great variety of thorny shrubs, small succulents, and aromatic herbs. This growth is even more striking in the wadis of the Red Sea Hills and of the Sinai and in the Ilbah (Elba) Mountains in the southeast.

The Nile and irrigation canals and ditches support many varieties of water plants; the lotus of antiquity is to be found in drainage channels in the delta. There are more than 100 kinds of grasses, among them bamboo and esparto (alf), a coarse, long grass growing near water. Robust perennial reeds such as the Spanish reed and the common reed are widely distributed in Lower Egypt, but the papyrus, cultivated in antiquity, is now found only in botanical gardens.

The date palm, both cultivated and subspontaneous, is found throughout the delta, in the Nile valley, and in the oases. The doum palm (Hyphaene thebaica; an African fan palm) is identified particularly with Upper Egypt (the southern part of the Nile valley) and the oases, although there are scattered examples elsewhere.

There are very few native trees. The Phoenician juniper is the only native conifer, although there are several cultivated conifer species. The acacia is widely distributed, as are eucalyptus and sycamore. Several species of the genus Casuarina (beefwood order), imported in the 19th century, are now the countrys most important timber trees. Other foreign importations, such as jacaranda, royal poinciana (a tree with orange or scarlet flowers), and lebbek (Albizia lebbek; a leguminous tree), have become a characteristic feature of the Egyptian landscape.

Domestic animals include buffalo, camels, donkeys, sheep, and goats, the last of which are particularly noticeable in the Egyptian countryside. The animals that figure so prominently on the ancient Egyptian friezeshippopotamuses, giraffes, and ostrichesno longer exist in Egypt; crocodiles are found only south of the Aswn High Dam. The largest wild animal is the aoudad (a type of bearded sheep), which survives in the southern fastnesses of the Western Desert. Other desert animals are the Dorcas gazelle, the fennec (a small, desert-dwelling fox), the Nubian ibex, the Egyptian hare, and two kinds of jerboa (a mouselike rodent with long hind legs for jumping). The Egyptian jackal (Canis lupaster) still exists, and the hyrax is found in the Sinai mountains. There are two carnivorous mammals: the Caffre cat, a small feline predator, and the ichneumon, or Egyptian mongoose. Several varieties of lizard are found, including the large monitor. Poisonous snakes include more than one species of viper; the speckled snake is found throughout the Nile valley and the Egyptian cobra (Naje haje) in agricultural areas. Scorpions are common in desert regions. There are numerous species of rodents. Many varieties of insects are to be found, including the locust.

Egypt is rich in birdlife. Many birds pass through in large numbers on their spring and autumn migrations; in all, there are more than 200 migrating types to be seen, as well as more than 150 resident birds. The hooded crow is a familiar resident, and the black kite is characteristic along the Nile valley and in Al-Fayym. Among the birds of prey are the lanner falcon and the kestrel. Lammergeiers and golden eagles live in the Eastern Desert and the Sinai Peninsula. The sacred ibis (a long-billed wading bird associated with ancient Egypt) is no longer found, but the great white egret and cattle egret appear in the Nile valley and Al-Fayym, as does the hoopoe (a bird with an erectile fanlike crest). Resident desert birds are a distinct category, numbering about 24 kinds.

The Nile contains about 190 varieties of fish, the most common being bul (Tilapia nilotica; a coarse-scaled, spiny-finned fish) and the Nile perch. The lakes on the delta coast contain mainly br (gray mullet). Lake Qrn in Al-Fayym governorate (mufaah) has been stocked with br and Lake Nasser with bul, which grow very large in its waters.

The population of the Nile valley and the delta, which are home to the overwhelming majority of Egyptians, forms a fairly homogeneous group whose dominant physical characteristics are the result of the admixture of the indigenous African population with those of Arab ancestry. Within urban areas (the northern delta towns especially), foreign invaders and immigrantsPersians, Romans, Greeks, Crusaders, Turks, and Circassianslong ago left behind a more heterogeneous mixture of physical types. Blond and red hair, blue eyes, and lighter complexions are more common there than in the rural areas of the delta, where peasant agriculturists, the fellahin, have been less affected by intermarriage with outside groups.

The inhabitants of what is termed the middle Nile valleyroughly the area from Cairo to Aswnare known as the Sad (Upper Egyptians). Though the Sad as a group tend to be more culturally conservative, they are ethnically similar to Lower Egyptians. In the extreme southern valley, Nubians differ culturally and ethnically from other Egyptians. Their kinship structure goes beyond lineage; they are divided into clans and broader segments, whereas among other Egyptians of the valley and of Lower Egypt only known members of the lineage are recognized as kin. Although Nubians have mixed and intermarried with members of other ethnic groupsparticularly with Arabsthe dominant physical characteristics tend to be those of sub-Saharan Africa.

Bar al-Amar, Al-: encampmentKurt Scholz/Shostal AssociatesThe deserts of Egypt contain nomadic, seminomadic, and sedentary but formerly nomadic groups, with distinct ethnic characteristics. Apart from a few non-Arab tribal groups and the mixed urban population, the inhabitants of the Sinai and the northern section of the Eastern Desert are all fairly recent immigrants from Arabia, who bear some physical resemblances to Arabian Bedouin. Their social organization is tribal, each group conceiving of itself as being united by a bond of blood and as having descended from a common ancestor. Originally tent dwellers and nomadic herders, many have become seminomads or even totally sedentary, as in the northern Sinai Peninsula.

The southern section of the Eastern Desert is inhabited by the Beja, who bear a distinct resemblance to the surviving depictions of predynastic Egyptians. The Egyptian Beja are divided into two tribesthe Abbdah and the Bishrn. The Abbdah occupy the Eastern Desert south of a line between Qin and Al-Ghardaqah; there are also several groups settled along the Nile between Aswn and Qin. The Bishrn live mainly in Sudan, although some dwell in the Ilbah Mountain region, their traditional place of origin. Both the Abbdah and Bishrn people are nomadic pastoralists who tend herds of camels, goats, and sheep.

The inhabitants of the Western Desert, outside the oases, are of mixed Arab and Amazigh (Berber) descent. They are divided into two groups, the Sad (not to be confused with the Sad, Upper Egyptians) and the Mrbin. The Sad regard themselves as descended from Ban Hill and Ban Sulaym, the great Arab tribes that migrated to North Africa in the 11th century. The most important and numerous of the Sad group are the Awld Al. The Mrbin clans occupy a client status in relation to the Sad and may be descendants of the original Amazigh inhabitants of the region. Originally herders and tent dwellers, the Bedouin of the Western Desert have become either seminomadic or totally sedentary. They are not localized by clan, and members of a single group may be widely dispersed.

The original inhabitants of the oases of the Western Desert were Amazigh. Many peoples have since mixed with them, including Egyptians from the Nile valley, Arabs, Sudanese, Turks, and, particularly in the case of Al-Khrijah, sub-Saharan Africansfor this was the point of entry into Egypt of the Darb al-Arban (Forty Days Road), the caravan route from the Darfur region of Sudan.

In addition to the indigenous groups, there are in Egypt a number of small foreign ethnic groups. In the 19th century there was rapid growth of communities of unassimilated foreigners, mainly European, living in Egypt; these acquired a dominating influence over finance, industry, and government. In the 1920s, which was a peak period, the number of foreigners in Egypt exceeded 200,000, the largest community being the Greeks, followed by the Italians, British, and French. Since Egypts independence the size of the foreign communities has been greatly reduced.

The official language of Egypt is Arabic, and most Egyptians speak one of several vernacular dialects of that language. As is the case in other Arab countries, the spoken vernacular differs greatly from the literary language. Modern literary Arabic (often called Modern Standard Arabic or al-fu, clear Arabic), which developed out of classical or medieval Arabic, is learned only in school and is the lingua franca of educated persons throughout the Arab world. The grammar and syntax of the literary form of the language have remained substantially unchanged since the 7th century, but in other ways it has transformed in recent centuries. The modern forms of style, word sequence, and phraseology are simpler and more flexible than in Classical Arabic and are often directly derivative of English or French.

Alongside the written language, there exist various regional vernaculars and dialects of Arabic (these are termed collectively al-ammiyyah, common Arabic), which differ widely from the literary variant as well as from one another. Within the amorphous grouping referred to as Egyptian colloquial, a number of separate vernacular groups can be discerned, each fairly homogeneous but with further strata of variation within the group. (Variations from one locale to another are often subtle but at other times are quite profound.) One of these is the dialect of the Bedouin of the Eastern Desert and of the Sinai Peninsula; the Bedouin of the Western Desert constitute a separate dialect group. Upper Egypt has its own vernacular, markedly different from that of Cairo. The Cairo dialect is used, with variations, throughout the towns of the delta, but rural people have their own vernacular. Direct contact with foreigners over a long period has led to the incorporation of many loanwords into Cairene colloquial Arabic. (Cairos prominence as a centre of the Arab film industry has also ensured that its dialect is widely understood throughout the Arab world.) The long contact with foreigners and the existence of foreign-language schools also explain the polyglot character of Egyptian society. Most educated Egyptians are fluent in English or French or both, in addition to Arabic.

There are also other minor linguistic groups. The Beja of the southern section of the Eastern Desert use an Afro-Asiatic language of the Cushitic branch known as To Bedawi (though some speak Tigre and many use Arabic). At Siwa Oasis in the Western Desert there are groups whose language is related (but not too closely) to the Berber languages of the Afro-Asiatic family. Nubians speak Eastern Sudanic languages that, although technically of the Nilo-Saharan language family, contain some Cushitic features. There are other minority linguistic groups, notably Greek, Italian, and Armenian, although they are much smaller than they once were.

At the time of the Islamic conquest, the Coptic language, a latter incarnation of the ancient Egyptian language, was the medium of both religious and everyday life for the mass of the population. By the 12th century, however, Arabic had come into common use even among Christian Copts, whose former tongue continued only as a liturgical language for the Coptic Orthodox Church.

Blue Mosque: man praying in the Blue MosqueMathias OppersdorffIslam is the official religion of Egypt, and most Egyptians adhere to its Sunni branch. The country has long been a centre of Islamic scholarship, and al-Azhar Universitylocated in Cairois widely considered the worlds preeminent institution of Islamic learning. Likewise, many Muslims, even those outside Egypt, consider al-Azhars sheikhs to be among the highest religious authorities in the Sunni world. The Muslim Brotherhood, a transnational religio-political organization that seeks to expand conservative Muslim values, was founded in Egypt in 1928. Sufism is also widely practiced.

Egypt: religious architectureEncyclopdia Britannica, Inc.Copts are far and away the largest Christian denomination in the country. In language, dress, and way of life they are indistinguishable from Muslim Egyptians; their church ritual and traditions, however, date from before the Arab conquest in the 7th century. Ever since it broke with the Eastern Church in the 5th century, the Coptic Orthodox Church has maintained its autonomy, and its beliefs and ritual have remained basically unchanged. The Copts have traditionally been associated with certain handicrafts and trades and, above all, with accountancy, banking, commerce, and the civil service; there are, however, rural communities that are wholly Coptic, as well as mixed Coptic-Muslim villages. The Copts are most numerous in the middle Nile valley governorates of Asy, Al-Miny, and Qin. About one-fourth of the total Coptic population lives in Cairo.

Among other religious communities are Coptic Catholic, Greek Orthodox, Greek Catholic, Armenian Orthodox and Catholic, Maronite, and Syrian Catholic churches as well as Anglicans and other Protestants. Few Jews remain in the country.

Physiographically, Egypt is usually divided into four major regionsthe Nile valley and delta, the Eastern Desert, the Western Desert, and the Sinai Peninsula. When both physical and cultural characteristics are considered together, however, the country may be further divided into subregionsthe Nile delta, the Nile valley from Cairo to south of Aswn, the Eastern Desert and the Red Sea coast, the Sinai Peninsula, and the Western Desert and its oases.

About half of the population of the delta are peasants (fellahin)either small landowners or labourersliving on the produce of the land. The remainder live in towns or cities, the largest of which is Cairo. As a whole, they have had greater contact with the outside world, particularly with the rest of the Middle East and with Europe, than the inhabitants of the more remote southern valley and are generally less traditional and conservative than those in other regions of the country.

The inhabitants of the valley from Cairo up to Aswn governorate, the ads, are more conservative than the delta people. In some areas women still do not appear in public without a veil; family honour is of great importance, and the vendetta remains an accepted (albeit illegal) means of resolving disputes between groups. Until the building of the High Dam, the Aswn governorate was one of the poorest regions in the valley and the most remote from outside influences. It has since experienced increased economic prosperity.

The majority of the sedentary population of the Eastern Desert lives in the few towns and settlements along the coast, the largest being Ras Ghrib. No accurate figures are available for the nomadic population, but they are believed to constitute about one-eighth of the regions total population. They belong to various tribal groups, the most important beingfrom north to souththe uwayt, Mazah, Abbdah, and Bishrn. There are more true nomads in the Eastern Desert than the Western Desert because of the greater availability of pasture and water. They live either by herding goats, sheep, or camels or by tradingmainly with mining and petroleum camps or with the fishing communities on the coast.

Outside the oases, the habitable areas of the Western Desert, mainly near the coast, are occupied by the Awld Al tribe. Apart from small groups of camel herders in the south, the population is no longer totally nomadic. Somewhat less than half are seminomadic herdsmen; the remainder are settled and, in addition to maintaining herds of sheep and goats, pursue such activities as fruit growing, fishing, trading, and handicrafts. The Western Desert supports a much larger population than the Eastern Desert. Mars Mar, an important summer resort on the Mediterranean Sea, is the only urban centre. Other scattered communities are found mainly near railway stations and along the northern cultivated strip. The oases, though geographically a part of the Western Desert, are ethnically and culturally distinct. The southern oases of Al-Khrijah and Al-Dkhilah have been developed to some extent as part of a reclamation project centred on exploiting underground water resources. Other oases include Al-Farfirah, Al-Bariyyah, and Siwa.

The majority of the population in the Sinai Peninsula are Arabs, many of whom have settled around Al-Arsh and in the northern coastal area, although substantial numbers in the central plateau and the Sinai mountains continue to be nomadic or seminomadic. Another concentration of sedentary population is found at Al-Qanarah, on the east side of the Suez Canal.

Qasr, al-Georg Gerster/Photo ResearchersThe settled Egyptian countryside, throughout the delta and the Nile valley to the High Dam, exhibits great homogeneity, although minor variations occur from north to south.

The typical rural settlement is a compact village surrounded by intensively cultivated fields. The villages range in population from 500 to more than 10,000. They are basically similar in physical appearance and design throughout the country, except for minor local variations in building materials, design, and decoration. Date palms, sycamore and eucalyptus trees, and Casuarina species are common features of the landscape. Until comparatively recently, the only source of drinking water was the Nile; consequently, many of the villages are built along the banks of its canals. Some of the oldest villages are situated on moundsa relic of the days of basin irrigation and annual flooding.

In the delta the houses, one or two stories high, are built of mud bricks plastered with mud and straw; in the southern parts of the valley more stone is used. The houses are joined to one another in a continuous row. In a typical house the windows consist of a few small round or square openings, permitting scant air or light to enter. The roofs are flat and built of layers of dried date-palm leaves, with palm-wood rafters; corn (maize) and cotton stalks, as well as dung cakes used for fuel, are stored on them. For grain storage, small cone-shaped silos of plastered mud are built on the roof and are then sealed to prevent the ravages of insects and rodents. Rooftops are also a favourite sleeping place on hot summer nights.

The houses of the poorer peasants usually consist of a narrow passageway, a bedroom, and a courtyard; part of the courtyard may be used as an enclosure for farm animals. Furniture is sparse. Ovens are made of plastered mud and are built into the wall of the courtyard or inside the house. In the larger and more prosperous villages, houses are built of burnt bricks reinforced with concrete, are more spacious, and often house members of an extended family. Furniture, running water, bathroom installations, and electricity are additional signs of prosperity.

Typical features of the smaller Egyptian village, in both the delta and the valley, are a mosque or a church, a primary school, a decorated pigeon cote, service buildings belonging to the government, and a few shops. Most of the people in the smaller villages engage in agriculture. In the larger villages, there may be some professional and semiprofessional inhabitants as well as artisans, skilled workers, and shopkeepers. Outside the larger settlements, combined service unitsconsisting of modern buildings enclosing the social service unit, village cooperative, health unit, and schoolare still sometimes found, although most of such government establishments had been disbanded by the early 21st century. Much of the rural community has turned to similar services offered by nongovernmental Islamic organizations.

Unless situated on a highway, villages are reached by unpaved dirt roads. Inside the villages the roads consist mainly of narrow, winding footpaths. All villages, however, have at least one motorable road.

The Western Desert oases are not compact villages but small, dispersed agglomerations surrounded by green patches of cultivation; they are often separated from each other by areas of sand. Al-Khrijah, for example, is the largest of five scattered villages. Traditionally, the houses in the oases were up to six stories high, made of packed mud, and clustered close together for defense. Modern houses are usually two stories high and farther apart.

house: house in CairoA.A.A./FPGAlthough for census purposes Egyptian towns are considered to be urban centres, some of them are actually overgrown villages, containing large numbers of fellahin and persons engaged in work relating to agriculture and rural enterprises. Some of the towns that acquired urban status in the second half of the 20th century continue to be largely rural, although their residents include government officials, people engaged in trade and commerce, industrial workers, technicians, and professional people. One characteristic of towns and, indeed, of the larger cities is their rural fringe. Towns and cities have grown at the expense of agricultural land, with urban dwellings and apartment buildings mushrooming haphazardly among the fields. There is little evidence of town or city planning or of adherence to building regulations; often mud village houses are embraced within the confines of a city.

Buildings in towns and smaller cities are usually two-storied houses or apartment blocks of four to six stories. The better ones are lime-washed, with flat roofs and numerous balconies; other houses and buildings are often of unpainted red brick and concrete.

Whereas most of the cities of Egypt do not have many distinctive features, some, such as Cairo, Alexandria, and Aswn, have special characteristics of their own. Cairo is a complex and crowded metropolis, with architecture representing more than a millennium of history. Greater Cairo (including Al-Jzah and other suburban settlements) and Alexandria, together with the most important towns along the Suez CanalPort Said, Ismailia, and Suezare, like most other major urban centres worldwide, modern in appearance.

Egypt: population densityEncyclopdia Britannica, Inc.Most of Egypts people live along the banks of the Nile River, and more than two-fifths of the population lives in urban areas. Along the Nile, the population density is one of the highest in the world, in excess of 5,000 persons per square mile (2,000 per square km) in a number of riverine governorates. The rapidly growing population is young, with roughly one-third of the total under age 15 and nearly three-fifths under 30. In response to the strain put on Egypts economy by the countrys burgeoning population, a national family planning program was initiated in 1964, and by the 1990s it had succeeded in lowering the birth rate. Improvements in health care also brought the infant mortality rate well below the world average by the turn of the 21st century. Life expectancy averages about 70 years for men and women.

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Jerusalem Talmud – Wikipedia, the free encyclopedia

Posted By on August 24, 2015

The Jerusalem Talmud (Hebrew: , Talmud Yerushalmi, often Yerushalmi for short) is a collection of Rabbinic notes on the 2nd-century Jewish oral tradition known as the Mishnah. Talmud meanings "instruction", "learning."[citation needed] The Jerusalem Talmud was compiled in the Land of Israel during the 4th-5th centuries CE, then divided between the Byzantine provinces of Palaestina Prima and Palaestina Secunda. The Jerusalem Talmud is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael (Talmud of the Land of Israel). These latter names are considered more accurate by some because, while the work was certainly composed in "the West" (i.e. the Holy Land), it originates from the Galilee area rather than from Jerusalem.[1]

The Jerusalem Talmud predates its counterpart, the Babylonian Talmud (also known as the Talmud Bavli), by about 200 years and is written in both Hebrew and Jewish Palestinian Aramaic. It includes the core component, the Mishna, finalized by Rabbi Judah the Prince (c. 200 CE) along with the written discussions of generations of rabbis in the Land of Israel (primarily in the academies of Tiberias and Caesarea) which was compiled c. 350-400 CE into a series of books that became the Gemara (; from gamar: Hebrew "[to] complete"; Aramaic "[to] study"). The Gemara, when combined with the Mishnah, constitutes the Talmud.

There are two recensions of the Gemara, one compiled by the scholars of the Land of Israel and the other by those of Babylonia (primarily in the academies of Sura and Pumbedita, completed c. 500 CE). The Babylonian Talmud is often seen as more authoritative and is studied much more than the Jerusalem Talmud. In general, the terms "Gemara" or "Talmud," without further qualification, refer to the Babylonian recension.

Following the redaction of the Mishnah, many Jewish scholars living in Roman-controlled Syria Palstina moved to Persia to escape the harsh decrees against Jews enacted by the emperor Hadrian after Bar Kokhba's revolt. The remaining scholars who lived in the Galilee area decided to continue their teaching activity in the learning centers that had existed since Mishnaic times.

According to the Jewish Encyclopedia,

"Yerushalmi has not been preserved in its entirety; large portions of it were entirely lost at an early date, while other parts exist only in fragments. The editio princeps (ed. Bomberg, Venice, 1523 et seq.), on which all later editions are based, terminates with the following remark: "Thus far we have found what is contained in this Talmud; and we have endeavored in vain to obtain the missing portions." Of the four manuscripts used for this first edition (comp. the note at the conclusion of Shab. xx. 17d and the passage just cited), only one is now in existence; it is preserved in the library of the University of Leyden (see below). Of the six orders of the Mishnah, the fifth, odashim, is missing entirely from the Palestinian Talmud, while the sixth, ohorot, contains only the first three chapters of the treatise Niddah (iv. 48d-51b)."

The Jerusalem Talmud probably originated in Tiberias in the School of Johanan ben Nappaha. It is a compilation of teachings of the schools of Tiberias, Sepphoris and Caesarea. It is written largely in Jewish Palestinian Aramaic, a Western Aramaic dialect that differs from its Babylonian counterpart.

This Talmud is a synopsis of the analysis of the Mishnah that was developed over the course of nearly 200 years by the Talmudic Academies in the Land of Israel (principally those of Tiberias and Caesarea). Because of their location, the sages of these Academies devoted considerable attention to analysis of the agricultural laws of the Land of Israel. Traditionally, the redaction of this Talmud was thought to have been brought to an abrupt end around 425 C.E., when Theodosius II suppressed the Patriarchate and put an end to the practice of formal scholarly ordination. It was thought that the compilers of the Jerusalem Talmud lacked the time to produce a work of the quality they had intended, and that this is the reason why the Gemara do not comment upon the whole Mishnah.[2]

In recent years scholars have come to doubt the causal link between the abolition of the Patriarchate and the seeming incompletion of the final redaction. However, as no evidence exists of Amoraim activity in Palestine after the 370s, it is still considered very likely that the final redaction of the Palestinian Talmud took place in the late fourth or early fifth Century.[3]

There are significant differences between the two Talmud compilations. The language of the Jerusalem Talmud is Jewish Palestinian Aramaic, a Western Aramaic dialect which differs from that of the Babylonian. The Talmud Yerushalmi is often fragmentary and difficult to read, even for experienced Talmudists. The redaction of the Talmud Bavli, on the other hand, is more careful and precise. The traditional explanation for this difference was the idea that the redactors of the Jerusalem Talmud had to finish their work abruptly (see above). A more probable explanation is the fact that the Babylonian Talmud was redacted for at least another 200 years, in which a broad discursive framework was created. The law as laid down in the two compilations is basically similar, except in emphasis and in minor details. Some scholars, for example David Weiss Halivni, describe the longer discursive passages in the Babylonian Talmud as the "Stammaitic" layer of redaction, and believe that it was added later than the rest: if one were to remove the "Stammaitic" passages, the remaining text would be quite similar in character to the Jerusalem Talmud.

Neither the Jerusalem nor the Babylonian Talmud covers the entire Mishnah: for example, a Babylonian Gemara exists only for 37 out of the 63 tractates of the Mishnah. In particular:

The Babylonian Talmud records the opinions of the rabbis of Israel as well as of those of Babylonia, while the Jerusalem Talmud only seldom cites the Babylonian rabbis. The Babylonian version contains the opinions of more generations because of its later date of completion. For both these reasons it is regarded as a more comprehensive collection of the opinions available. On the other hand, because of the centuries of redaction between the composition of the Jerusalem and the Babylonian Talmud, the opinions of early amoraim might be closer to their original form in the Jerusalem Talmud.

The influence of the Babylonian Talmud has been far greater than that of the Yerushalmi. In the main, this is because the influence and prestige of the Jewish community of Israel steadily declined in contrast with the Babylonian community in the years after the redaction of the Talmud and continuing until the Gaonic era. Furthermore, the editing of the Babylonian Talmud was superior to that of the Jerusalem version, making it more accessible and readily usable.

Despite this, the Jerusalem Talmud remains an indispensable source of knowledge of the development of the Jewish Law in the Holy Land. It was also an important resource in the study of the Babylonian Talmud by the Kairouan school of Hananel ben Hushiel and Nissim Gaon, with the result that opinions ultimately based on the Jerusalem Talmud found their way into both the Tosafot and the Mishneh Torah of Maimonides.

The Babylonian Talmud has traditionally been studied more widely and has had greater influence on the halakhic tradition than the Jerusalem Talmud. However, some traditions associated with the Jerusalem Talmud are reflected in certain forms of the liturgy, particularly those of the Italian Jews and Romaniotes.

There was some revival of scholarly interest in the Jerusalem Talmud in the 19th and 20th centuries, and modern scholars use it as an invaluable source for the history of Judaism and the development of rabbinical law in late antiquity.[citation needed]

Following the formation of the modern State of Israel there is some interest in restoring Eretz Yisrael traditions. For example, Rabbi David Bar-Hayim of the Makhon Shilo institute has issued a siddur reflecting Eretz Yisrael practice as found in the Jerusalem Talmud and other sources.

Compared to the Babylonian Talmud, the Jerusalem Talmud has not received as much attention from commentators, and such traditional commentaries as exist are mostly concerned with proving that its teachings are identical to Bavli. A modern edition and commentary, known as Or Simchah, is currently being prepared in Beersheba; another edition in preparation, including paraphrases and explanatory notes in modern Hebrew, is Yedid Nefesh. The Jerusalem Talmud has also received some attention from Adin Steinsaltz, who plans a translation into modern Hebrew and accompanying explanation similar to his work on the Babylonian Talmud.[5] So far only Tractates Peah and Shekalim have appeared.[6]

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Jerusalem Talmud - Wikipedia, the free encyclopedia

Talmud – Definition and Meaning, Bible Dictionary

Posted By on August 24, 2015

TALMUD

tal'-mud (talmudh):

I. PRELIMINARY REMARKS AND VERBAL EXPLANATIONS

II. IMPORTANCE OF THE TALMUD

III. THE TRADITIONAL LAW UNTIL THE COMPOSITION OF THE MISHNA

IV. DIVISION AND CONTENTS OF THE MISHNA (AND THE TALMUD)

1. Zera`im, "Seeds"

2. Mo`edh, "Feasts"

3. Nashim, "Women"

4. Neziqin, "Damages"

5. Kodhashim, "Sacred Things"

6. Teharoth, "Clean Things"

V. THE PALESTINIAN TALMUD

VI. THE BABYLONIAN TALMUD

VII. THE NON-CANONICAL LITTLE TREATISES AND THE TOSEPHTA'

1. Treatises after the 4th Cedher

2. Seven Little Treatises

LITERATURE

The present writer is, for brevity's sake, under necessity to refer to his Einleitung in den Talmud, 4th edition, Leipzig, 1908. It is quoted here as Introduction.

There are very few books which are mentioned so often and yet are so little known as the Talmud. It is perhaps true that nobody can now be found, who, as did the Capuchin monk Henricus Seynensis, thinks that "Talmud" is the name of a rabbi. Yet a great deal of ignorance on this subject still prevails in many circles. Many are afraid to inform themselves, as this may be too difficult or too tedious; others (the anti-Semites) do not want correct information to be spread on this subject, because this would interfere seriously with their use of the Talmud as a means for their agitation against the Jews.

I. Preliminary Remarks and Verbal Explanations.

(1) Mishnah, "the oral doctrine and the study of it" (from shanah, "to repeat," "to learn," "to teach"), especially

(a) the whole of the oral law which had come into existence up to the end of the 2nd century AD;

(b) the whole of the teaching of one of the rabbis living during the first two centuries AD (tanna', plural tanna'im);

(c) a single tenet;

(d) a collection of such tenets;

(e) above all, the collection made by Rabbi Jehudah (or Judah) ha-Nasi'.

(2) Gemara', "the matter that is leaned" (from gemar, "to accomplish," "to learn"), denotes since the 9th century the collection of the discussions of the Amoraim, i.e. of the rabbis teaching from about 200 to 500 AD.

(3) Talmudh, "the studying" or "the teaching," was in older times used for the discussions of the Amoraim; now it means the Mishna with the discussions thereupon.

(4) Halakhah (from halakh, "to go"):

(a) the life as far as it is ruled by the Law; (b) a statutory precept.

(5) Haggadhah (from higgidh, "to tell"), the non-halakhic exegesis.

II. Importance of the Talmud.

Commonly the Talmud is declared to be the Jewish code of Law. But this is not the case, even for the traditional or "orthodox" Jews. Really the Talmud is the source whence the Jewish Law is to be derived. Whosoever wants to show what the Jewish Law says about a certain case (point, question) has to compare at first the Shulchan `arukh with its commentary, then the other codices (Maimonides, Alphasi, etc.) and the Responsa, and finally the Talmudic discussions; but he is not allowed to give a decisive sentence on the authority of the Talmud alone (see Intro, 116, 117; David Hoffmann, Der Schulchan-Aruch, 2nd edition, Berlin, 1894, 38, 39). On the other hand, no decision is valid if it is against the yield of the Talmudic discussion. The liberal (Reformed) Jews say that the Talmud, though it is interesting and, as a Jewish work of antiquity, ever venerable, has in itself no authority for faith and life.

For both Christians and Jews the Talmud is of value for the following reasons:

(1) on account of the language, Hebrew being used in many parts of the Talmud (especially in Haggadic pieces), Palestinian Aramaic in the Palestinian Talmud, Eastern Aramaic in the Babylonian Talmud (compare "Literature," (7), below). The Talmud also contains words of Babylonian and Persian origin;

(2) for folklore, history, geography, natural and medical science, jurisprudence, archaeology and the understanding of the Old Testament (see "Literature," (6), below, and Introduction, 159-75). For Christians especially the Talmud contains very much which may help the understanding of the New Testament (see "Literature," (12), below).

III. The Traditional Law until the Composition of the Mishna.

The Law found in the Torah of Moses was the only written law which the Jews possessed after their return from the Babylonian exile. This law was neither complete nor sufficient for all times. On account of the ever-changing conditions of life new ordinances became necessary. Who made these we do not know. An authority to do this must have existed; but the claim made by many that after the days of Ezra there existed a college of 120 men called the "Great Synagogue" cannot be proved. Entirely untenable also is the claim of the traditionally orthodox Jews, that ever since the days of Moses there had been in existence, side by side with the written Law, also an oral Law, with all necessary explanations and supplements to the written Law.

What was added to the Pentateuchal Torah was for a long time handed down orally, as can be plainly seen from Josephus and Philo. The increase of such material made it necessary to arrange it. An arrangement according to subject-matter can be traced back to the 1st century AD; very old, perhaps even older, is also the formal adjustment of this material to the Pentateuchal Law, the form of Exegesis (Midrash). Compare Introduction, 19-21.

A comprehensive collection of traditional laws was made by Rabbi Aqiba circa 110-35 AD, if not by an earlier scholar. His work formed the basis of that of Rabbi Me'ir, and this again was the basis of the edition of the Mishna by Rabbi Jehudah ha-Nasi'. In this Mishna, the Mishna paragraph excellence, the anonymous portions generally, although not always, reproduce the views of Rabbi Me'ir.

See TIBERIAS.

The predecessors Rabbi (as R. Jehudah ha-Nasi', the "prince" or the "saint," is usually called), as far as we know, did not put into written form their collections; indeed it has been denied by many, especially by German and French rabbis of the Middle Ages, that Rabbi put into written form the Mishna which he edited. Probably the fact of the matter is that the traditional Law was not allowed to be used in written form for the purposes of instruction and in decisions on matters of the Law, but that written collections of a private character, collections of notes, to use a modern term, existed already at an early period (see Intro, 10).

IV. Division and Contents of the Mishna (and the Talmud).

The Mishna (as also the Talmud) is divided into six "orders" (cedharim) or chief parts, the names of which indicate their chief contents, namely, Zera`im, Agriculture; Moe`dh, Feasts; Nashim, Women; Neziqin, Civil and Criminal Law; Qodhashim, Sacrifices; Teharoth, Unclean Things and Their Purification.

The "orders" are divided into tracts (maccekheth, plural maccikhtoth), now 63, and these again into chapters (pereq, plural peraqim), and these again into paragraphs (mishnayoth). It is Customary to cite the Mishna according to tract chapter and paragraph, e.g. Sanh. (Sanhedhrin) x.1. The Babylonian Talmud is cited according to tract and page, e.g. (Babylonian Talmud) Shabbath 30b; in citing the Palestinian Talmud the number of the chapter is also usually given, e.g. (Palestinian Talmud) Shabbath vi.8d (in most of the editions of the Palestinian Talmud each page has two columns, the sheet accordingly has four).

1. Zera`im, "Seeds":

(1) Berakhoth, "Benedictions":

"Hear, O Israel" (Deuteronomy 6:4, shema`); the 18 benedictions, grace at meals, and other prayers.

(2) Pe'ah, "Corner" of the field (Leviticus 19:9; Deuteronomy 24:19).

(3) Dema'i, "Doubtful" fruits (grain, etc.) of which it is uncertain whether the duty for the priests and, in the fixed years, the 2nd tithe have been paid.

(4) Kil'ayim, "Heterogeneous," two kinds, forbidden mixtures (Leviticus 19:19; Deuteronomy 22:9).

(5) Shebhi`ith, "Seventh Year," Sabbatical year (Exodus 23:11; Leviticus 25:1); Shemiqqah (Deuteronomy 15:1).

(6) Terumoth, "Heave Offerings" for the priests (Numbers 18:8; Deuteronomy 18:4).

(7) Ma`aseroth or Ma`aser ri'shon, "First Tithe" (Numbers 18:21).

(8) Ma`aser sheni, "Second Tithe" (Deuteronomy 14:22).

(9) Challah, (offering of a part of the) "Dough" (Numbers 15:18).

(10) `Orlah, "Foreskin" of fruit trees during the first three years (Leviticus 19:23).

(11) Bikkurim, "First-Fruits" (Deuteronomy 26:1; Exodus 23:19).

2. Mo`edh, "Feasts":

(1) Shabbath (Exodus 20:10; 23:12; Deuteronomy 5:14).

(2) `Erubhin, "Mixtures," i.e. ideal combination of localities with the purpose of facilitating the observance of the Sabbatical laws.

(3) Pesachim, "Passover" (Exodus 12; Leviticus 23:5; Numbers 28:16; Deuteronomy 16:1); Numbers 9, the Second Passover (Numbers 9:10).

(4) Sheqalim, "Shekels" for the Temple (compare Nehemiah 10:33; Exodus 30:12).

(5) Yoma', "The Day" of Atonement (Leviticus 16).

(6) Cukkah, "Booth," Feast of Tabernacles (Leviticus 23:34; Numbers 29:12; Deuteronomy 16:13).

(7) Betsah, "Egg" (first word of the treatise) or Yom Tobh, "Feast," on the difference between the Sabbath and festivals (compare Exodus 12:10).

(8) Ro'sh ha-shanah, "New Year," first day of the month Tishri (Leviticus 23:24; Numbers 29:1).

(9) Ta`anith, "Fasting."

(10) Meghillah, "The Roll" of Esther, Purim (Esther 9:28).

(11) Mo`edh qatan, "Minor Feast," or Mashqin, "They irrigate" (first word of the treatise), the days between the first day and the last day of the feast of Passover, and likewise of Tabernacles.

(12) Chaghighah, "Feast Offering," statutes relating to the three feasts of pilgrimage (Passover, Weeks, Tabernacles); compare Deuteronomy 16:16 f.

3. Nashim, "Women":

(1) Yebhamoth, "Sisters-in-Law" (perhaps better, Yebhamuth, Levirate marriage; Deuteronomy 25:5; compare Ruth 4:5; Matthew 22:24).

(2) Kethubhoth, "Marriage Deeds."

(3) Nedharim, "Vows," and their annulment (Numbers 30).

(4) Nazir, "Nazirite" (Numbers 6).

(5) Gittin, "Letters of Divorce" (Deuteronomy 24:1; compare Matthew 5:31).

(6) Cotah, "The Suspected Woman" (Numbers 5:11).

(7) Qiddushin, "Betrothals."

4. Nezikin, "Damages":

(1) (2) and (3) Babha' qamma', Babha' metsi`a', Babha' bathra', "The First Gate," "The Second Gate," "The Last Gate," were in ancient times only one treatise called Neziqin:

(a) Damages and injuries and the responsibility; (b) and (c) right of possession.

(4) and (5) Sanhedhrin, "Court of Justice," and Makkoth "Stripes" (Deuteronomy 25:1; compare 1Corinthians 11:24). In ancient times only one treatise; criminal law and criminal proceedings.

(6) Shebhu`oth, "Oaths" (Leviticus 5:1).

(7) `Edhuyoth, "Attestations" of later teachers as to the opinions of former authorities.

(8) `Abhodhah zarah, "Idolatry," commerce and intercourse with idolaters.

(9) 'Abhoth, (sayings of the) "Fathers"; sayings of the Tanna'im.

(10) Horayoth, (erroneous) "Decisions," and the sin offering to be brought in such a case (Leviticus 4:13).

5. Qodhashim, "Sacred Things":

(1) Zebhahim, "Sacrifices" (Le 1).

(2) Menachoth, "Meal Offerings" (Leviticus 2:5,11; 6:7; Numbers 5:15, etc.).

(3) Chullin, "Common Things," things non-sacred; slaughtering of animals and birds for ordinary use.

(4) Bekhoroth, "The Firstborn" (Exodus 13:2,12; Leviticus 27:26,32; Numbers 8:6, etc.).

(5) `Arakhin, "Estimates," "Valuations" of persons and things dedicated to God (Leviticus 27:2).

(6) Temurah, "Substitution" of a common (non-sacred) thing for a sacred one (compare Leviticus 27:10,33).

(7) Kerithoth, "Excisions," the punishment of being cut off from Israel (Genesis 17:14; Exodus 12:15, etc.).

(8) Me`ilah, "Unfaithfulness," as to sacred things, embezzlement (Numbers 5:6; Leviticus 5:15).

(9) Tamidh, "The Daily Morning and Evening Sacrifice" (Ex 29:38; Nu 38:3).

(10) Middoth, "Measurements" of the Temple.

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Talmud - Definition and Meaning, Bible Dictionary


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