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The Ancient Hebrew Ktav Ivri script used during the First Temple Period

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muman613:
From Talmud ZEVACHIM 62 Gemarah:

http://www.dafyomi.co.il/zevachim/backgrnd/zv-in-062.htm


5) [line 22] AL HA'TORAH SHE'TIKASEV ASHURIS - [and one testified] that the Torah should be written in Assyrian script (the script of today's Sifrei Torah). Kesav Ashuris is the script in which the Torah was given to Moshe Rabeinu, and refers to the modern form of Hebrew (block) letters, which was reinstated by the returning Babylonian captives and made to the supersede Kesav Ivri, the older "Hebrew" (Syriac or Samaritan) characters, which had been substituted for it over the years. This does not refer to the Assyrian script used by the Assyrian people, which is completely different from the Hebrew Kesav Ashuris. Rather, this Kesav, which was revealed to Ezra in Bavel, was later studied and adopted by the Jews living in Ashur, Assyria. After Belshatzar was killed on the night of the "Handwriting on the Wall," the kingdom was taken over by Persian-controlled Mede, the capital of which was Eilam which was adjacent to Ashur, and thus the entire kingdom was known as Ashur. (ETZ YOSEF, Sanhedrin 21b)



http://halakhah.com/pdf/kodoshim/Zevachim.pdf


--- Quote ---Zevachim 62a
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 Rabbah b. Hanah said in R. Johanan's name: Three prophets11 went up with them from the Exile: one testified to them about [the dimensions of] the altar; another testified to them about the site of the altar; and the third testified to them that they could sacrifice even though there was no Temple.12 In a Baraitha it was taught, R. Eleazar b. Jacob said: Three prophets went up with them from the Exile: one who testified to them about [the dimensions of] the altar and the site of the altar; another
who testified to them that they could sacrifice even though there was no Temple; and a third who testified to them that the Torah should be written in Assyrian characters.13
--- End quote ---

muman613:

--- Quote from: Dan Ben Noah on April 11, 2012, 10:04:22 PM ---I don't think that only the Jews used the Ashuri script.  The script is the script of Aramaic which was the language used by the Assyrians.

--- End quote ---

Do you have any sources for your statement? I have brought several sources and you have brought none..

edu:



There are various commentaries in the Gemara, especially from Rabbi Akiva
on the ideological messages that the shape of the Ashuri script , convey.
I myself have noticed that letters, aleph, lamed and mem, have a shape which alludes to the number 26, which is the numerical value of the letters that make up the primary name of G-d in the Bible.
The script used by the Assyrians according to archaeologists, seems to be similar but not identical, to the script pictured above which is used today in Torah Scrolls.

According to our sages, Ashur, the founder of Ashur [Assyria] unlike his descendants was a righteous man, who left his homeland, to avoid participation in the sin of the Tower of Bavel {Babel}. Perhaps, he indeed had the merit, to be the nation with the script closest to the Holy Script or perhaps, they got it from a religious Jew. After all we see the prophet Yona, {Jonah} had connections with Ashur and his words were respected at that time by them.

All the above is not proof, that Ashur script was the holy script used for the Ten Commandments. Just raising it as a possibilty.

muman613:

--- Quote from: edu on April 12, 2012, 02:54:55 AM ---


There are various commentaries in the Gemara, especially from Rabbi Akiva
on the ideological messages that the shape of the Ashuri script , convey.
I myself have noticed that letters, aleph, lamed and mem, have a shape which alludes to the number 26, which is the numerical value of the letters that make up the primary name of G-d in the Bible.
The script used by the Assyrians according to archaeologists, seems to be similar but not identical, to the script pictured above which is used today in Torah Scrolls.

According to our sages, Ashur, the founder of Ashur [Assyria] unlike his descendants was a righteous man, who left his homeland, to avoid participation in the sin of the Tower of Bavel {Babel}. Perhaps, he indeed have the merit, to be the nation with the script closest to the Holy Script or perhaps, they got it from a religious Jew. After all we see the prophet Yona, {Jonah} had connections with Ashur and his words were respected at that time by them.

All the above is not proof, that Ashur script was the holy script used for the Ten Commandments. Just raising it as a possibilty.

--- End quote ---

During my Pesach Seder on the first night the Rabbi asked if anyone knew the significance of the number 26. Of all those in attendance {it was a community seder so it wasn't full of talmid chochams} I was the only one who gave the correct answer which is, as you said, the gematria of Hashems 4 letter name {Yud-Kay-Vav-Kay}....

I also think about Jonah a lot since last Yom Kippur {when we read the book of Jonah during services}.

muman613:
Elucidating on what you said concerning some of the deep secrets of the Torah being revealed through the various crowns and embellishments to the letters I present the following article and link:

http://www.torah.org/advanced/jerusalemviews/5762/tazria.html


REBBE AKIVA AND HIS STUDENTS

"Rebbe Akiva had twelve thousand pairs of students...they all died at one time, between Pesach and Atzeres, because they did not behave with Kavod towards one another, and the world was desolate until Rebbe Akiva came to our teachers in the South and taught them; R. Meir, R. Yehuda, R. Yossi, R. Shimon, and R. Elazar ben Shamoa. It was they who established the Torah at that time........ they [the twenty four thousand students] all died a terrible death .... Askarah [choking]." (Yevamos 62b)

"When Moshe went up to heaven, he found Hashem sitting and tying crowns atop the letters. He said: "Ribbono Shel Olam, is somebody holding you back?" [why do you need to add to what you have written?]."

"After a number of generations, there is destined to be one, Akiva ben Yosef is his name, who will interpret piles of Halachos upon each and every jot."

"Ribbono Shel Olam, show him to me!"

"Look behind you"

He [Moshe Rabbeinu] went and sat in the back of eight [or eighteen] rows and did not understand what was being said. His strength diminished. When they reached one subject, his students [Rebbe Akiva's] said: "Rebbe, where do you know this from?"

He said to them, "Halacha L'Moshe MiSinai." His [Moshe's] mind settled.

He came back before Hashem and said, "Ribbono Shel Olam, You have a person such as this and You are giving the Torah through me!"

"Quiet! Such is the thought that arises before me."

"Ribbono Shel Olam, You have shown me his Torah, show me his reward."

"Look behind you."

He saw them weighing his flesh [Rebbi Akiva's] in the meat market.

"Ribbono Shel Olam, Zu Torah V'Zu Scharah?!?" - This is Torah and this is its reward?!?"

"Quiet! Such is the thought that arises before me." (Menachos 29b)

1
During Sefiras HaOmer, we count towards Kabbalas HaTorah. Varied customs of mourning are observed during this period, which raise a number of pertinent questions.

Why did the students of Rebbe Akiva die during this specific time? What is the relationship between Kabbalas HaTorah and the students of Rebbe Akiva?

Further, how is it that Moshe Rabbeinu could not understand the teachings of Rebbe Akiva?

Let us begin by explaining the differences between the Torah of Moshe Rabbeinu and that of Rebbe Akiva.

The Torah of Rebbi Akiva is defined by Chazal as interpretation of the crowns above the letters.

Letters form words. Words are the basis of speech and the means by which we express ourselves.

Moshe Rabbeinu brings the Torah down to earth and transmits it to the Jewish people. His words are recorded for posterity: "These are the words that Moshe spoke to all of Israel." (Devarim 1:1)

But, not all teaching can be expressed. Certain ethereal constructs are too subtle to be translated in physical terms, and these ideas must remain in the heart of man. These concepts are beyond words.

They are the crowns above the letters.

"'The Written Torah is on earth, for it was given to us on earth, and the Oral Torah is planted in our hearts, in the heart of each individual, and there is nothing of it on earth. This is the meaning of 'Asher Nosan Lanu Toras Emes' - the Written Torah; 'V'Chayei Olam Nota B'Socheinu' - the Oral Torah." (Vilna Gaon, commentary to Mishlei 23:5)

Moshe Rabbeinu succeeded in connecting the physical world with the spiritual to the extent that there was no distinction between them. All of existence was transformed into one integral whole, and the Torah was manifest in daily life, with the earth ruled by Torah law rather than the laws of nature.

But ever since the destruction of the Temple and the subsequent loss of prophecy, the Torah remains hidden in the world of the spirit. While the physical world of today hides the rule of G-d, its truth does remain clear in the heart of man. Man has learned to compartmentalize his very self. His world has two disparate elements; a physical surface, and a spiritual core.

The difference between the world of Moshe and that of Rebbi Akiva is not merely clarity of vision, but the integration of their world with the surrounding environment.

Let us explain.

In the Written Torah there is no physicality.

In comparison, the Sages of Torah SheBaalPeh fence off the physical world whose encroachment threatens the spirit of man. The essential Torah is limited to the internal dimension of the Tzaddik's heart.

Moshe Rabbeinu cannot understand the Torah of Rebbe Akiva. Moshe sees the One G-d everywhere, and relates all of life directly to Him. To him, there is no distinction between life and Torah.

Rebbe Akiva also understands the physical world to be an expression of Hashem's will, but as a separate entity, one whose hidden message is revealed only to the discerning man. The Torah of Rebbe Akiva cannot be separated from man himself, for It exists in life to the extent that man understands it.

The Talmud expresses this idea in the following way:

"A certain wicked man advised Yannai HaMelech to execute the sages of Israel."

"What will be of the Torah?, asked Yannai."

"The Torah is tied away and placed in the corner, whoever wishes to learn, may come and learn!"

"Said Rav Nachman bar Yitzchak: at that moment, he [Yannai] was inflicted with apostasy. He should have responded: that suffices for Torah SheBiKtav, but what about Torah SheBaalPeh?" (Kiddushin 66a)

Let us analyze this response. The Torah SheBaalPeh would be lost without the oral transmission of the Sages. Does that still hold true today, when all of the Oral Torah has since been committed to writing? Could one not now say: the Gemara is here on the shelves, whoever wishes, let them come and learn!'

Certainly not.

The transmission of Torah from teacher to student is not merely a practical method for spreading Torah. It is the Torah.

It is not the written information alone that defines Torah. It is the human life that gives expression to Torah that forms the very substance by which Torah continues to exist.

"How foolish are most people, who stand up before a Sefer Torah but don't stand before a great man!" (Makkos 22b).

The Sefer Torah has the holiness of Torah. But a Talmid Chacham is the Torah itself.

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More @ http://www.torah.org/advanced/jerusalemviews/5762/tazria.html


We are currently in the period called 'Sefirat HaOmer' which means 'Counting the Omer'. During this time we are to make a mental note of the count of days from the 1st day {after the 1st seder of Pesach} till the 49th day. This happens {not by coincidence} to be the value of seven weeks of seven days. It was at the end of this count of 49 days that the Jewish people received the Torah at Mt Sinai.

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