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It's the Jewish day of rest from Friday night to Saturday night.
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What has the author Audrey Shabbas written?
Audrey Shabbas has written: 'The Arabs: Activities for the elementary and middle school level : the things that make for peace' 'The Arabs' -- subject(s): Arabs, Multicultural education, Study and teaching (Elementary)
What has the author Derek Reid written?
Derek Reid has written: 'MUSHROOMS AND TOADSTOOLS' 'Once is Shabbas every week, and other poems' -- subject(s): Calligraphy, Specimens
What can you tell me about reform Jewish shabbat?
In all honesty, most practicing Reform Jews do not observe anything beyond going to the synagogue on Friday nights and/or saturday mornings. They may also do a festive meal on Friday nights.But there are a significant number of Reform Jews who observe Shabbat with family time at home throughout the day. A small number are even shomer shabbas (strictly shabbat-observant).
What actors and actresses appeared in Le camion blanc - 1943?
The cast of Le camion blanc - 1943 includes: Edmond Beauchamp as Un gitan Robert Berri as Un pompiste Jules Berry as Shabbas - le chef des gitans du Nord Blanchette Brunoy as Germaine Olivier Darrieux Roger Karl as Acho Marguerite Moreno as La veuve du roi Albert Rancy Maurice Schutz
Why do Ashkenazim say Shabbes instead of Shabbat?
Different customs in pronunciation of the Hebrew Aleph-bet. Specifically, the letter "Tav"/"Sav" (ת) which is the final letter in Shabbat/Shabbas (שבת) is pronounced like a "T" by Sephardi, Mizrahi, Liberal Jewish, and Israeli communities. It is pronounced like an "S" by Orthodox Ashkenazi communities. The differences in letter pronunciation developed over time as the Hebrew spoken in Europe began to take on more "European-sounding" aspects. A similar example of this trend is that there is a disagreement between Ashkenazim and Mizrahim on how to pronounce the letter "Sadi"/"Tzadi" (צ). Ashkenazi, Sephardi, Liberal Jewish, and Israeli communities all pronounce it as a "ts" sound, which is analogous to the Slavic "c". Mizrahi Jewish communities pronounce the letter as an emphatic "s", which is analogous to the Arabic "sad" (ص). This results in Ashkenazi and Mainstream Jews saying "Matzah" while Mizrahi Jews will say "Masah".
What are Israel's clothing?
AnswerMost Israelis wear the same types of clothing you will see in European countries and the United States (i.e., Zara's, Adidas, Mango and even Gap have stores in Israel) except with a little more flair.Israel is a warm country most of the year, with the temperature fluctuating a lot over the course of one day, so many Israelis layer clothing.In addition to lots of layering they tend to wear loud creative outfits with Bold colors and funky trends. Israelis are laid back and most companies do not have strict 'suit and tie' rules of say, the financial district of NY or London, so you can pretty much see everything being worn to work- from flip flops and t-shirts to dresses, heels and suits.The religious citizens adapt their clothing to fit the rules of modesty, so the colors and styles tend to be a bit more conservativeSome wear robes with linen head coverings with bands around them while others go for the classic black-and-white suit look.Click on the link below to see some Israeli fashion trends:
What movie and television projects has Jules Berry been in?
Jules Berry has: Performed in "Olivier Cromwell" in 1911. Performed in "Les amis de la mort" in 1912. Performed in "Le secret du lac" in 1912. Performed in "Shylock" in 1913. Performed in "Crossroads" in 1929. Played Franck Crighton in "Mon coeur et ses millions" in 1931. Played Claude in "Le roi des palaces" in 1932. Performed in "Un petit trou pas cher" in 1934. Played Hector Trignol in "Le mort en fuite" in 1936. Played Le commissaire Raucourt in "Les loups entre eux" in 1936. Played Batala in "Le crime de Monsieur Lange" in 1936. Played Captain Richard Maury in "Le disque 413" in 1936. Played Denis Grand in "27 rue de la Paix" in 1936. Performed in "Une poule sur un mur" in 1936. Played Bobby in "Rigolboche" in 1936. Played Monsieur Personne in "Monsieur Personne" in 1936. Played Moreno in "Cargaison blanche" in 1937. Played Serge de Montbreuse in "Le club des aristocrates" in 1937. Played Burette in "Les rois du sport" in 1937. Played Balthazar Lemonnier in "Balthazar" in 1937. Played Lucien Sarrow in "Carrefour" in 1938. Played Jacques Barisart in "Les deux combinards" in 1938. Played Le Prince in "Clodoche" in 1938. Played Sadoc Torner in "Le voleur de femmes" in 1938. Played Le baron Larzac in "Accord final" in 1938. Played Il conte Messirian in "La signora di Montecarlo" in 1938. Played Vasco in "Hercule" in 1938. Played Sammy Walter in "La famille Duraton" in 1939. Played Joseph in "Son oncle de Normandie" in 1939. Played Laurent Arnoux in "Cas de conscience" in 1939. Played Le manager Sinclair in "Paris New-York" in 1940. Played Claude Davenay in "Face au destin" in 1940. Played Bertini in "Retour au bonheur" in 1942. Played Le joueur in "Soyez les bienvenus" in 1942. Played Schlesinger in "La symphonie fantastique" in 1942. Played Charlie in "Le grand combat" in 1942. Played Totor in "Chambre 13" in 1942. Played Le diable in "Les visiteurs du soir" in 1942. Played Shabbas - le chef des gitans du Nord in "Le camion blanc" in 1943. Played Forestier in "Le soleil de minuit" in 1943. Played Plantel in "Le voyageur de la Toussaint" in 1943. Played Il conte Ettore Arcieri in "Tristi amori" in 1943. Played M. Mareuil in "Messieurs Ludovic" in 1946. Played Charles Vigne in "Si jeunesse savait..." in 1948. Played Le cousin in "Sans tambour ni trompette" in 1950. Played Le baron Richard de Valirman in "Pas de week-end pour notre amour" in 1950.
How did Memphis get its name?
It was founded by John Overton, James Winchester, and Andrew Jackson and was named after Memphis, Egypt. For information about the significance of Memphis, Egypt, refer: ANSWER "Memphis" of Egypt is the way Greek speakers, in ancient times, read the hieroglyphs for this age-old Egyptian capital city. A proper reading is "Memphit". A parallel is found amongst Hebrew speakers. Ashkenazi Jews say "Shabbas" but Sephardi Jews say "Shabbath". Also, Egyptologists of all generations faced a similar problem - which order to read the hieroglyphs. Frequently hieroglyphs are written in the form of an acrostic. Thus "Ptah" can also be read "Hotep". The way these things are read is often by convention. Once an Egyptologist (from any generation) succeeded in getting a name read in a particular way, it stuck, and no one wanted to change things because others in the field would only get more confused. Thus with Memphis-Memphit we have another problem. It should be read Phit-Mem. That is the name we read in Exodus 1:11 or "Pithom". But we know from Exodus 14:2 and Numbers 33:7 that Memphis-Phithom was also known as Migdol. But this latter name was the one used much later when Jewish Scribes writing out the replacement scrolls of the Scriptures (after a set got too old for further use) in circa 700-500 BC referred to the Phoenician or Carthaginian city with its towers (Migdolim). In intervening periods, Assyrians, Ethiopians, Carthaginians and the Ramesside kings, all wrestled for control of Memphis-Memphit-Pithom, City of Ramesses or Migdol. From all of this, we need to return to the 12th dynasty, which seems to have been the first in which the city was first significantly expanded, in order to find a meaning for Memphis. The last kings of this dynasty were named Amenemhat. The third king with that name ruled for 43 years. He was the king Moses had to flee from for 40 years. The place (or palace) of Amenemhat would be Pi-Amen-em-hat. "Em hat" probably means "the leader" or "chosen one of", in this case The God Amen (or Amun). It's essentially an expression of the Law of Primogeniture and Divine Right of Kings. This man had been chosen (in the womb so to speak) by the god "Amun" to lead Egypt. A Hebrew scribe not wishing to name the foreign god in the holy texts simply referred to the Egyptian capital as The "Pi-em-hat". In Hieroglyphs this is "P-M-Th". Depending on the way one reads the hieroglyph cluster, this might be read "P-Th-M" or "Pithom". Thus the cities of Pithom and Ramesses in Exodus 1:11 are not two capital cities on two different sites in two different parts of Egypt during the time of Moses of Israel, but two capital cities on the same site in two different eras. The Biblical text requires that Jews or Israelites built both cities. The verb 'to build' refers to both "Pithom" and "Raamses". We call this redaction. A later name is used to describe a place which formerly had an alternative name that was no longer in use and therefore misleading to continue to use. We should read in Exodus 1:11, "... built for the pharaoh the capital city Pithom (Raamses)". In 1500 BC, ancient Israelites made bricks for the building sites at Memphis. In 600 BC, Jeremiah went to Migdol (or Tahpanhes, Si-en-Ptah, Noph-Phon-icia) to stop the Jews of his generation once again making bricks at the Memphis brick-kilns (Jeremiah 44). This seems to explain the enigma of "Rameses" appearing in Genesis 47:11 (about 1900 BC) and "Raamses" appearing in Exodus 1:11 (about 1485 BC). The ramessides only ruled Egypt for about 100 years. Actually, twelve of them ruled contemporaneously as Herodotus inadvertently noted although he did not name the leaders in the temporary constitutional experiment he referred to as "ramessides". These points help prove the general contention that the dynastic king lists are wrongly dated (or back-dated in time) by as much as 600 (XIX), 500 (XVIII) or 250 years (XII) depending on certain factors or dynasty. To explain how Memphis of Egypt got its name involves unravelling a lot of modern myth about ancient Egyptian history. To start the ball rolling, the Bible should be our guide because its history and chronology has not been tainted by anything like the same degree of human error as modern Egyptology. Admittedly some scribes may have mistaken the correct order in which to transliterate Egyptian hieroglyphs into Hebrew. But everyone has difficulty there. To say Ramesses II and his son Merneptah Baenre Meriamun Hotephirmaat lived in the 13th century and not the 7th century BC is a grave error. Merneptah said "Israel's seed is destroyed; The land razed to the Ground". That was Israel in 586 BC after Nebuchadnezzar sacked the country for the third time. Nebuchadnezzar also castrated many Jewish men to take them into his bureaucracy to run his ever-growing empire. Merneptah's statement makes no sense in 1210 BC his normally accredited date for accession to the throne of Egypt. It makes plenty of sense in 586 BC. Therefore, if Merneptah is the son of Ramesses II, the 'great' king ruled between Egypt from Memphis circa 650-610 BC not 1250 BC.
What are hieroglyphics-?
Hieroglyphics Hieroglyphics were the method of writing used in ancient Egypt. (Sometimes, people refer to other people's bad handwriting as "Hieroglyphics"). It is a form of picture writing, or, as the answer below says, "Egyptian writing through symbols". Each symbol is an hieroglyph. Each cluster of symbols represented a word or idea rather than simple sounds like the symbols in an alphabet.Some hieroglyphs were alphabetic sounds. Others were "determinatives". The latter helped the reader distinguish between different words that had the same basic set or cluster of symbols (hieroglyphs). Thus, there were many different symbols. The large number of symbols perhaps reflects the changing nature of the Egyptian language over many centuries. For example, imported words regularly entered the vocabulary because of commerce, migration, colonization or conquest."Hieroglyphic" is actually the adjective used for the type of writing. Hieroglyphic writing, in contrast to alphabetic writing, is a form of writing where pictures and drawings serve as representations of words.It might be worth noting here that the Rosetta Stone helped to decode or decipher the Hieroglyphs using the Greek and Coptic words also found on that stele. On that stele, the scribes attempted to write the same message in three different languages but as translators know that is a very difficult task even when the three languages are well known and understood by all the people involved in the project so there was much scope for error or poor translation which modern investigators would find very hard to detect.Anyway, the hieroglyphs on the Rosetta Stele probably represented meanings current around the time of the Ptolemaic kings of Egypt (from 300 BC). The words in hieroglyphs may have simply been words in Coptic or 3rd Century BC Greek but written using the hieroglyphs, instead of Greek letters, as the alphabet or writing language. As such, the Rosetta Stone may therefore not tell us much at all about the ancient Egyptian language (or languages) of the early dynasties when a language more akin to ancient Hebrew was spoken (e.g., in 2000 BC). Furthermore, there is a debate regarding the status of hieroglyphs and to what extent meanings changed over time. For example, hieroglyphs on a 12th dynasty monument may have represented words that on a 19th or 26th dynasty monument were quite different in meaning.One example is the meaning of "Memphis". This city was still important under the Ptolemies (in 300-200 BC) although other cities like Alexandria were probably rising in importance as Memphis began to wane after circa 300 BC. "Memphis" is composed of two syllables or "Mem-Phit" where the 's' is probably a Greek reading of the Egyptian 't'. We hear that, for example, in the "Shabbas" (Ashkenasi) and "Shabbath" (Sephardi) of the Hebrew. If we reverse this we get "Phit-Mem". The reason for reversing the syllables is that ancient middle eastern languages were often written in different directions; e.g., right to left.Foreign observers probably did not understand the cluster system of hieroglyphs and the way in which direction pointers instructed the onlooker to read them. If the cluster was to be read as an acrostic, one simply looked at the group of symbols as a whole. So people started reading "Mem-phit" instead of "Phit-Mem" or "Pithom" which is why the whereabouts of the ancient city the Jews (or "Israelites") "built for the Pharaoh" (Exodus 1:11).We can further analyse the sounds in Mem-phit or Phit-mem this way: Pi-Th-M (or 'em'). In ancient times (1500 BC), the Israelites had made the bricks, or brick foundations, for this place and one of William Flinders Petrie's excavation reports (1908-1914) shows these bricks in a photograph.But "Pi-Th-M" is probably the representation of "Pi-eM-Ha-T" or the Place (Pi) of Amen-em-hat. Since ancient Israelite scribes probably ignored the foreign god 'Amen' (or 'Amun'), they simply called 'Memphis-Pithom' "The place (Pi) of the leader chosen by God (em-Hat)" or "Pi-em-hat". In those days, they believed God (in the womb) "chose" the leader or king (or "Divine Right of Kings"). Thus, Pithom or Memphis was the dwelling-place of the god-king. It was the place where the king chosen by God (by virtue of the conception and birth process) ruled Egypt.As is still believed by many Bible students and modern British supporters of the monarchy, the people obeyed the King's laws because they were seen to emanate from, or be delegated by God. However, these meanings have been lost in translation (or transliteration) because the Rosetta Stone does not give us a good enough understanding of the meanings of hieroglyphs from very ancient times.Really, we need to know the historical circumstances around any set of hieroglyphs. Unfortunately, with a massively distorted chronology of ancient Egypt's history, we are unable to link those historical circumstances with those of other countries where people corresponded with counterparts in Egypt, e.g., kings and governments. Thus an important second- or third-party account that might cast light on the Egyptian records, or any propoganda or "bombast" contained therein, is usually lost. For example, the circumstances surrounding Hatshepsut's unusual career on Egypt's throne are significantly explained by the Jewish record of the Queen of Ophir who sheba'd (or ruled/administered) Ophir.That record is found in the last verse of I Kings 9 and in the first half of the following chapter (10). That Jewish record points out that Solomon's sailors sailed to Ophir with Hiram of Tyre's sailors. Then chapter 10 tells us that the queen who "sheba'd" Ophir came to visit Solomon. One meaning of "Sheb" in Hebrew, and in Semitic generally, means to sit and judge or administer. The related word "shep" is derived fom the word scribe (s-p-r).Or there might be a double meaning implied ('shep' and 'shep') because the 'p' and 'b' sounds in ancient and modern Egyptians' speech are often hard to distinguish. In this case the sound 'shep' in Egyptian ('hieroglyphic writing', see below) is represented by a picture not a symbol for an alphabetic sound. Thus the queen who visited Solomon could well have been both ruler/administrator and scribe-lawmaker of Ophir; or "Auphirah" in more strictly correct transliteration of the Hebrew. Only the 18th Dynasty Queen Hatshepsut of Ethiopia-Egypt-Africa could ever have claimed those roles.Using the above discussion, one hopes the reader can get a broader understanding of "Hieroglyphics".
