Component Analysis of Torah Code Phrases

In this paper, we develop a new tool, called Component Analysis (CA), to study the significance of long Torah Code phrases. CA quantifies the relevance of such a phrase, by comparing its components (sub-phrases) to randomly con-structed competitor phrases. In the process, we gain insight into how highly unusual it is to discover focused relevance among these randomly constructed competitors. Under the null hypothesis of no Torah Codes, we would therefore not expect to find focused relevance in the Torah Code phrases, but our experience suggests otherwise, as reflected in the highly significant example studied here. CA lends itself well to being duplicated and verified by others, even those unfamiliar with Hebrew

Code switching as a communicative strategy of the Lubavitcher emissaries working with Jewish American students

Wydział AnglistykiGłównym celem niniejszego badania jest stwierdzenie, które czynniki strukturalne i społeczne charakteryzują „code switching” bilingwalnych (Normatywny Angielski i „Żydowski Angielski”) emisariuszy. Niniejsza praca analizuje zachowania językowe specyficznej grupy osób etnicznie dwujęzycznych, skupiając się na zjawisku „code switching” (CS), czyli zmiany kodu językowego. Badana dwujęzyczna grupa etniczna to mężczyźni - żydowscy emisariusze ruchu Chabad Lubawicz, działający na kampusach uniwersyteckich w Stanach Zjednoczonych, którzy często przechodzą z Normatywnego Angielskiego (NE) na „Żydowski Angielski” (JE; używany głównie w dzielnicy Brooklyn w Nowym Jorku). „Code switching” to bardzo często obserwowane zjawisko językowe o charakterze socio-pragmatcznym (SP), występujące głównie w społecznościach wielojęzycznych i wielokulturowych. Celem pracy badawczej było ustalenie co skłania emisariuszy do zmiany kodu językowego, jakie są ich kompetencje w tym zakresie i okoliczności, w których mają tendencję to zmiany kodu, oraz analiza innych pokrewnych zachowań językowych charakterystycznych dla tej bilingwalnej grupy etnicznej.The main aim investigates in this study is which factors, structural and social, characterizes JE-NE bilingual emissaries' codeswitching. The research paper analyzes the linguistic behavior of a specific group of ethnic bilinguals, focusing on the phenomenon of code switching (CS). The ethnic bilinguals studied were male Jewish Lubavitch emissaries in university campuses in the United States, who often switch between Normative English (NE) and “Jewish English” (JE; primarily spoken in Brooklyn, N.Y.). Code switching is a widely observed socio-pragmatic linguistic phenomenon, especially in multilingual and multicultural communities. The research explores the emissaries’ motivation to switch codes, their competence in code switching, the circumstances in which they are prone to switch their code, and other relevant linguistic behavior of this specific group of ethnic bilinguals. The research reveals that CS is a minor psycho-linguistic need at various gatherings, as both a conscious and unconscious act of teaching the emissaries’ language to their interlocutors. The research investigates the strategies used by the emissaries when lecturing and communicating with the students. The research also explores CS domain, directionality, motivation, and syntactic constraints in light of various CS theories. Thus, the research examines the compatibility of the CS of the Lubavitch emissaries within the existing linguistic theories and searches for counter-examples of these theories. The discussion and findings of this study expands familiarity with, and understanding of, the wider linguistic phenomenon of code switching in general

Old wine in new bottles : new graphic symbols for chanting the modal motifs of Jewish liturgy

Two challenges exist for learning Jewish Liturgical Chant: the fact that traditional modal chants are relatively inaccessible for those who do not read notated music, and the problem of how to indicate phrases within liturgical texts for those who do not know Classical Hebrew grammar. This presentation and analysis of Simanei Nusach, a new system of graphic symbols for Jewish Liturgical Chant, addresses both of these concerns. If an adult lay religious leader is learning to lead worship services, and he or she does not read notated music, the primary methodology for learning has been rote memorization of modal musical motifs. Sources of these traditional modal musical motifs have been an experienced teacher, recordings, teaching software, and Internet resources on Jewish Liturgical Chant. If a person who is leading Jewish worship services does not know Hebrew grammar, the only indications for phrasing liturgical texts have been commas in Jewish prayerbooks, and the musical lines of the modal musical motifs. Some modal motifs indicate that the chant begins a sentence or continues a thought, while other motifs indicate the end of a phrase or a sentence. During the 800's C.E. in Israel, a family of Biblical scholars addressed these concerns for chanting the Hebrew Bible. These Masoretes developed a system of graphic symbols indicating punctuation of Biblical phrases, accentuation of words, and the chant of the Bible texts. These Trope symbols in a printed Jewish Bible also serve as a teaching tool for Biblical Cantillation. At the turn of the 21st century, there was no widely-accepted set of graphic symbols that shows the phrasing and modal musical motifs of chanted Jewish liturgy. While preparing teaching materials for adult lay religious leaders who do not read notated music, this author developed a new set of graphical symbols, Simanei Nusach (Symbols of Prayer-chant), to indicate the modal musical motifs and the Hebrew text phrasing of Jewish Liturgical Chant

Jewish Law for the Law Librarian

Mr Hollander provides an introductory guide to the Jewish legal system with the intent of providing law librarians with the basic knowledge necessary to begin to help a patron conduct research in Jewish law

Jewish Law for the Law Librarian

Mr Hollander provides an introductory guide to the Jewish legal system with the intent of providing law librarians with the basic knowledge necessary to begin to help a patron conduct research in Jewish law

Wisdom and Torah: with special reference to the wisdom psalms

The early Hebrew wisdom was expounded by the parents, teachers, and priests in the family and temples. Its content was utilitarian and concerned with the worldly life, yet its distinctive nature was the fear of Yahweh which is found in JE stories, Proverbs, the Deuteronomic writings.As to the pre-exilic Torah, in Proverbs it means the instruction given by parents/teachers, and in the Tetrateuch and the early prophets the instruction given by the priests and the prophets. As the Book of Proverbs contains an instructional form of Torah drawn from individual experience, the Deuteronomic history is another from of it based on a collective experience. In the exilic and post-exilic period the priestly Torah-giving was gradually replaced by the scribal Torah-studying/teaching. In Ben Sira the Torah became the book of life that contains all the wisdom from the past.In the wisdom psalms the Torah is identified with wisdom: the "Torah" as God's wisdom and human "wisdom" as man's fear of Yahweh. Ps 1 testifies to the Torah as the source of life, health, growth, and fruit. Ps 19 confesses it as trustworthy or sufficient to bring salvation and joy. Ps 119 praises it as promise, salvation, mercy, as well as the way or the truth for life. The Torah was never a static rigid code of law, but the living address of God that emanates light and holiness. The essential force of the Torah is to make man hope in God. The Torah is the gift of God, the living force to guide the people

Priestly pragmatics : Leviticus 1-7 as rhetoric of enculturation

https://place.asburyseminary.edu/ecommonsatsdissertations/2662/thumbnail.jp

Allusion or illusion? : the literary relationship between the Holiness Code and other Pentateuchal legal corpora

https://place.asburyseminary.edu/ecommonsatsdissertations/2658/thumbnail.jp