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The Samaritan Torah (ࠕࠫࠅࠓࠡࠄ , Tōrāʾ), also called the Samaritan Pentateuch, is the scripture of Samaritanism, which is slightly different from the Torah of Judaism. The Samaritan Pentateuch was written in the Samaritan script, a direct descendant of the Paleo-Hebrew alphabet that emerged around
The composition of the Torah (or Pentateuch, the first five books of the Hebrew Bible—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) was a process that involved multiple authors over an extended period of time.
Chumash from Basel, 1943, in the Jewish Museum of Switzerland’s collection.. Chumash (also Ḥumash; Hebrew: חומש, pronounced or pronounced or Yiddish: pronounced [ˈχʊməʃ]; plural Ḥumashim) is a Torah in printed in book bound form (i.e. codex) as opposed to a Torah scroll.
The first four of these are sometimes called the Tetrateuch, [1] the first five are commonly known as the Torah or the Pentateuch, the first six as the Hexateuch. With the addition of the Book of Ruth, these eight books are known as the Octateuch.
The Pentateuch is the first part of the Bible, consisting of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It is also known as the Torah. Pentateuch may also refer to: Ashburnham Pentateuch, late 6th- or early 7th-century Latin illuminated manuscript of the Pentateuch; Chumash, printed Torah, as opposed to a Torah scroll
That Masoretic reading or pronunciation is known as the qere (Aramaic קרי "to be read"), while the pre-Masoretic consonantal spelling is known as the ketiv (Aramaic כתיב "(what is) written"). The basic consonantal text written in the Hebrew alphabet was rarely altered; but sometimes the Masoretes noted a different reading of a word than ...
Closeup of Aleppo Codex, Joshua 1:1. Tiberian Hebrew is the canonical pronunciation of the Hebrew Bible (Tanakh) committed to writing by Masoretic scholars living in the Jewish community of Tiberias in ancient Galilee c. 750–950 CE under the Abbasid Caliphate.
A summary of the Damascus Pentateuch was made by Israel Yeivin, in connection with the problems of the Aleppo Codex. [10] According to Yeivin, the textus receptus [broken anchor] of the Damascus Pentateuch is mostly harmonious with the Leningrad Codex. As for the variants in vocalization it follows that of Ben Asher up to 52% of the time, and ...