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Delight note, No photography allowed in the Shrine of the Book
The Hebrew Bible is the cornerstone of the Jewish people and this central text has left its imprint on Christianity and Islam.
The exhibition at the Shrine of the Book Circuitous represents a journeying through time, which, adopting a scholarly-historical approach, traces the development of the Book of Books. The upper galleries take the visitor from the oldest extant biblical manuscripts, which were discovered in the Judean Desert, through the story of the sectarians living at Qumran, who attempted to translate the biblical ethics embodied in these texts into a way of life. The lower galleries tell the remarkable tale of the Aleppo Codex – the most accurate manuscript of the Masoretic text and the closest to the text of the printed Hebrew Bibles used today.
The Shrine of the Volume was congenital as a repository for the first seven scrolls discovered at Qumran in 1947. The unique white dome embodies the lids of the jars in which the first scrolls were found. This symbolic building, a kind of sanctuary intended to express profound spiritual meaning, is considered an international landmark of modern architecture. Designed by American Jewish architects Armand P. Bartos and Frederic J. Kiesler, it was dedicated in an impressive anniversary on April twenty, 1965. Its location next to official institutions of the State of State of israel—the Knesset (Israeli Parliament), cardinal government offices, and the Jewish National and Academy Library—is appropriate considering the degree of national importance that has been accorded the ancient texts and the building that preserves them.
The contrast between the white dome and the black wall alongside it alludes to the tension evident in the scrolls between the spiritual world of the "Sons of Light" (as the Judean Desert sectarians called themselves) and the "Sons of Darkness" (the sect's enemies). The corridor leading into the Shrine resembles a cave, recalling the site where the aboriginal manuscripts were discovered.
The Dead Ocean Scrolls
The Dead Sea Scrolls are aboriginal manuscripts that were discovered between 1947 and 1956 in xi caves near Khirbet Qumran, on the northwestern shores of the Expressionless Sea.
They are approximately two thou years sometime, dating from the third century BCE to the showtime century CE. Almost of the scrolls were written in Hebrew, with a smaller number in Aramaic or Greek. Most of them were written on parchment, with the exception of a few written on papyrus. The vast majority of the scrolls survived as fragments - only a handful were constitute intact. Nevertheless, scholars take managed to reconstruct from these fragments approximately 950 dissimilar manuscripts of various lengths.
The manuscripts fall into iii major categories: biblical, apocryphal, and sectarian. The biblical manuscripts incorporate some two hundred copies of books of the Hebrew Bible, representing the earliest evidence for the biblical text in the world. Among the counterfeit manuscripts (works that were not included in the Jewish biblical canon) are works that had previously been known simply in translation, or that had not been known at all. The sectarian manuscripts reflect a wide variety of literary genres: biblical commentary, religious-legal writings, liturgical texts, and apocalyptic compositions. Most scholars believe that the scrolls formed the library of the sect that lived at Qumran. Nevertheless information technology appears that the members of this sect wrote only part of the scrolls themselves, the remainder having been composed or copied elsewhere.
The discovery of the Dead Sea Scrolls represents a turning signal in the report of the history of the Jewish people in ancient times, for never before has a literary treasure of such magnitude come up to lite. Cheers to these remarkable finds, our noesis of Jewish guild in the Land of Israel during the Hellenistic and Roman periods as well as the origins of rabbinical Judaism and early Christianity has been greatly enriched.
Discovery of the Scrolls
The first seven Dead Sea Scrolls were discovered by run a risk in 1947 by Bedouin, in a cave near Khirbet Qumran on the northwest shore of the Dead Sea. Three of the scrolls were immediately purchased past archeologist East. L. Sukenik on behalf of the Hebrew University; the others were bought by the Metropolitan of the Syrian Orthodox Church in East Jerusalem, Mar Athanasius Samuel. In 1948 Samuel smuggled the 4 scrolls in his possession to the United States; it was simply in 1954 that Sukenik's son, Yigael Yadin, likewise an archaeologist, was able to bring them back to this land.
Over the next few years, from 1949 to 1956, additional fragments of some 950 different scrolls were discovered, both by Bedouins and by a joint archaeological trek of the École Biblique et Archéologique Française and the Rockefeller Museum, under the direction of Professor Father Roland de Vaux. Since then, no farther scrolls have come up to light, though excavations have been carried out from time to time at the site and nearby.
Qumran Library
"They display an extraordinary interest in the writings of the ancients, singling out in item those which brand for the welfare of soul and body" (Josephus, Jewish War II, viii, 6).
The sectarians attached supreme importance to the study of the Scriptures, to biblical exegesis, to the interpretation of the law (halakha), and to prayer. The hundreds of scrolls discovered at the site and the rules of the Customs preserved in them indicate that they took the biblical injunction, "Allow not this Book of the Teaching end from your lips, but recite information technology mean solar day and night" (Joshua 1:8), quite literally. Their laws enjoined them to ensure that shifts of community members be engaged in study around the clock, in order to reveal the "divine mysteries" of the law, history, and the cosmos.
The sectarians' scribal and literary activities plainly took place in several rooms in the communal center at Khirbet Qumran, mainly in the "scriptorium" on the upper flooring. Nearly of the scrolls were written on parchment, with a small number on papyrus. The scribes used styluses fabricated from sharpened reed or metal, which were dipped into blackness ink – a mixture of soot, gum, oil, and h2o. Inscribed bits of leather and pottery shards found at the site adjure to the fact that they practiced before beginning the actual copying work.
Well-nigh of the Hebrew and Aramaic scrolls plant at Qumran were written in "Jewish" or square script, common during the Second Temple menstruum. A few scrolls, however, were written in ancient Hebrew script, a very small number in Greek, and fewer still in a kind of cloak-and-dagger writing (cryptographic script) used for texts dealing with mysteries that the sectarians wished to muffle. Scholars believe that some of the scrolls were written by the community scribes, just others were written outside of Qumran.
Biblical Scrolls
"Beingness versed from their early on years in the holy books [and] diverse forms of purification . . ." (Josephus, Jewish State of war II, viii, 12)
All the books of the Hebrew Bible, except for Nehemiah and Esther, were discovered at Qumran. In some cases, several copies of the same book were institute (for example, there were thirty copies of Deuteronomy), while in others, simply one copy came to light (e.m., Ezra). Sometimes the text is well-nigh identical to the Masoretic text, which received its concluding class about one k years later in medieval codices; and sometimes information technology resembles other versions of the Bible (such every bit the Samaritan Pentateuch or the Greek translation known every bit the Septuagint). Scrolls bearing the Septuagint Greek translation (Exodus, Leviticus) and an Aramaic translation (Leviticus, Job) take survived too.
The most outstanding of the Expressionless Sea Scrolls is undoubtedly the Isaiah Curl (Manuscript A) – the only biblical scroll from Qumran that has been preserved in its entirety (information technology is 734 cm long). This whorl is likewise ane of the oldest to accept been preserved; scholars estimate that it was written around 100 BCE. In addition, among the scrolls are some xx boosted copies of Isaiah, besides as half-dozen pesharim (sectarian exegetical works) based on the book; Isaiah is also oftentimes quoted in other scrolls. The prominence of this particular book is consequent with the Customs's messianic behavior, since Isaiah (Judean Kingdom, 8th century BCE) is known for his prophecies apropos the End of Days.
Apocrypha in the Scrolls
"Against them, my son, be warned! The making of many books is without limit" (Ecclesiastes 12:12)
Likewise the biblical books, there are many other literary works of the 2d Temple flow which, for religious and other reasons, were forbidden to exist read (in public?) and were therefore not preserved by the Jews. Ironically, many of these works were preserved by Christians. Apocryphal books such as Tobit and Judith were preserved in Greek in the Septuagint translation of the Bible, and in other languages based on this translation. Pseudepigraphical books (attributed to fictitious authors) were preserved as independent works in a variety of languages. The Volume of Jubilees, for example, survived in Ge'ez (classical Ethiopic), and the Fourth Volume of Ezra survived in Latin.
These apocryphal and pseudoepigraphical books were cherished past the members of the Judean Desert sect. Prior to the discovery of the Dead Sea Scrolls, some of the books had been known only in translation (such as the volume of Tobit and the Testament of Judah), while others were altogether unknown. Among these are rewritten versions of biblical works (such as the Genesis Apocryphon), prayers, and wisdom literature. In some cases, several manuscripts of the same piece of work were discovered, indicating that the sectarians highly valued these compositions and even considered a few of them (such as the First Book of Enoch) as full-fledged "Holy Scriptures."
Sectarian Scrolls: The Pesharim
"Beingness versed from their early on years in . . . apophthegms of the prophets; and seldom if ever do they err in their predictions" (Josephus Jewish State of war 2, viii, 12)
The Bible was the basis for the intellectual and spiritual feel of the members of the Qumran Customs, and the purpose of its interpretation was in order "to exercise what is expert and correct before Him every bit He commanded by the manus of Moses and all His servants the prophets" (Customs Dominion one:1–3). The exegetical works written by the sectarians bargain with the interpretation of the laws of the Pentateuch (such equally the Temple Coil), of diverse biblical stories (such as the Testament of Levi), and, in particular, of the words of the Prophets.
The method of biblical interpretation known as pesher is unique to Qumran. The pesharim may be divided into two types: those dealing with a specific subject field (such as 4QFlorilegium), and those written as running commentaries. In pesharim of the 2d blazon, the biblical text is copied passage by passage in the original society, and each passage is explained by plow. Most of the "running" pesharim, of which there are about seventeen, are based on books of the Prophets, such every bit Isaiah, Nahum, or Habakkuk; in that location is also 1 pesher on the book of Psalms, which the Community also regarded as a prophetic piece of work. The interpretations themselves are prophetic in nature and allude to events related to the period in which the works were composed (hence their importance for historical inquiry). With a few exceptions, they name no historical personalities, simply employ such expressions as "Teacher of Righteousness," "Priest of Wickedness," or "Human of Falsehood."
The Community Rule: The Sect'southward Lawmaking
"They live together formed into clubs, bands of comradeship with common meals, and never stop to bear all their affairs to serve the general weal" (Philo, Apologia pro Iudaeis 11.5)
Prior to the discovery of the Dead Sea Scrolls, the only prove of the Essenes' way of life was provided past classical sources (Josephus Flavius, Philo, and Pliny the Elderberry) and past a few allusions in rabbinic literature. The discovery of the scrolls allowed a rare first-manus glimpse of the lives of those pietists, through the "Rule" literature that governed their lives. This literature, later to evolve in a Christian monastic context, is unknown in the Bible, and its discovery at Qumran represents the earliest testimony to its existence.
The piece of work known as the "Community Rule" is considered a fundamental to understanding the Community's style of life, for it deals with such topics as the comprisal of new members, rules of behavior at communal meals, and fifty-fifty theological principles. The picture that emerges from the roll is one of a community that functioned every bit a collective unit and pursued a severe ascetic lifestyle based on stringent rules. The gyre, written in Hebrew, was institute in twelve copies; the copy displayed in the Shrine of the Book, which is almost complete, was discovered in 1947.
The Temple Scroll
"They shall non profane the city where I abide, for I, the Lord, abide amongst the children of Israel for ever and ever" (Temple Whorl XLV: 13–14).
The Temple Coil, which deals with the structural details of the Temple and its rituals, proposes a plan for a hereafter imaginary Temple, remarkably sophisticated, and, above all, pure, which was to replace the existing Temple in Jerusalem. This plan is based on the plan of the Tabernacle and of Solomon and Ezekiel'south Temples, but it is likewise influenced by Hellenistic architecture.
The scroll is written in the style of the book of Deuteronomy, with God speaking as if in first person. Some authorities consider it an alternative to the Mosaic Law; others, a complementary legal interpretation (midrash halakha). This work combines the various laws relating to the Temple with a new version of the laws gear up out in Deuteronomy 12–23. Its author probably belonged to priestly circles and equanimous it at a time before the Community left Jerusalem for the desert, in the second half of the second century BCE. It was evidently written against the background of the controversy centering on the Temple in Jerusalem.
Prayers, Hymns, and Thanksgiving Psalms
The profoundly religious, reclusive community living at Qumran devoted all its energies to the worship of God. The sectarians believed that the angels were their companions and that their spiritual level elevated them to the border between the man and the divine. The atmosphere of sanctity that enveloped them is evident from the one hundred biblical psalms and more than than two hundred extra-biblical prayers and hymns preserved in the scrolls. Most of the latter were previously unknown; they include prayers for different days (even the Cease of Days), magical spells, and and then along.
Amidst this affluence of literary texts is a unique genre of hymns chosen hodayot or "Thanksgiving Hymns," on the basis of their fixed opening formula, "I thank Thee, O Lord." Scholars have divided the eight manuscripts of the Thanksgiving Hymns into ii primary types: "Hodayot of the Teacher," in which an individual (the sect's "Teacher of Righteousness"?) thanks God for rescuing him from Belial (Satan in the sect'southward writings) and the forces of evil, and for granting him the intelligence to recount God'southward greatness and justice; and "Hodayot of the Customs," hymns concerned with topics relevant to the Community as a whole. Both types extensively use such terms as "mystery," "appointed time," and "calorie-free" and limited ideas characteristic of the Customs's behavior, such as divine love and predestination.
The End of Days: The "War of the Sons of Light and the Sons of Darkness"
"This is the 24-hour interval appointed by Him for the defeat and overthrow of the Prince of the kingdom of wickedness" (War of the Sons and Calorie-free and the Sons of Darkness XVII:5–6)
The members of the Community of the yahad retired to the desert out of a profound conviction that they were living in the Finish of Days and that the final Day of Judgment was close at hand. They believed that all the stages of history were predetermined past God, and thus whatever endeavour by the forces of the "Prince of Darkness" and "all the government of sons of injustice" to corrupt the "Sons of Righteousness" was destined to fail; salvation would ultimately arrive, as we read in Pesher Habakkuk (VII:13–xiv): "All the ages of God achieve their appointed end as He determines for them in the mysteries of His wisdom."
The sectarians divided humanity into two camps: The "Sons of Low-cal," who were good and blest by God – referring to the sectarians themselves; and the "Sons of Darkness," who were evil and accursed – referring to everyone else (Jews and gentiles akin). They believed that in the Cease of Days these 2 camps would battle each other, every bit described in item in the whorl at present known as "The State of war of the Sons of Light and the Sons of Darkness." This work, which provides a detailed account of the mobilization of troops, their numbers and division into units, weaponry, and then forth, states that at the end of the seventh circular of battles, the forces of the "Sons of Lite," aided by God Himself and His angels, would vanquish the "Forces of Belial" (as Satan is called in the sect'south writings). Only so would the members of the Community be able to return to Jerusalem and engage in the proper worship of God in the future Temple, which would run into with the stringent requirements set out, for example, in the scroll known as "The New Jerusalem."
A Wandering Bible: The Aleppo Codex
Ane of the greatest spiritual revolutions in human history was launched toward the end of the Commencement Temple menstruum, when the Jewish people began to shape their ancient traditions into holy scriptures. This process gathered momentum particularly after the destruction of the Temple and the Babylonian exile in the tardily 6th century BCE and culminated in the first centuries CE with the canonization of the corpus of sacred books we now call the Hebrew Bible, which paved the style for both the New Testament and the Koran. By virtue of this contribution to human civilization, the Jewish people came to be known as "the People of the Book."
The "Aleppo Codex," considered the most accurate manuscript was written in Tiberias in the 10th century CE. Its text embodies traditions of pronunciation, spelling, punctuation, and cantillation handed down through the generations and finally committed to writing in Tiberias past scholars known as the "Masoretes." From Tiberias the book was taken to Jerusalem, to Egypt, and finally to Aleppo, Syria; information technology was smuggled back to Jerusalem in the 1950s. The exhibition of the Aleppo Codex in the Shrine of the Book may be seen as a fulfillment of the words of the prophet Isaiah (2:iii): "For education [Torah] shall come along from Zion, the discussion of the Lord from Jerusalem."
From Sacred Books to Canon
The Bible tells us that during the reign of Josiah, King of Judah (639–609 BCE), the loftier priest Hilkiah found "a curlicue of the Law" (an early version of the book of Deuteronomy?) in the Temple. This consequence is usually regarded as the earliest evidence for the revolutionary process through which the ancient traditions of the Jewish people became sacred books, the nearly authoritative source for religious belief and practice. Scribes and priests among the Jewish exiles in Babylonia furthered this process by collecting the ancient traditions of the Bible, committing them to writing, and editing them; during the Persian period (ca. 5th century BCE), the beginning corpus of sacred books came into being, known as the "Torah [or Law] of Moses" (the Pentateuch?).
Another landmark in the canonization of the Hebrew Bible is documented in the opening passage of the volume known every bit The Wisdom of Ben Sira (or Ecclesiasticus), written around the year 132 BCE. In this passage, the phrase "the law and the prophets and the other writings" occurs 3 times, indicating that a second corpus of sacred scriptures – namely, the Prophets – was already known at that time. Eventually, other books (such as Psalms and Job) were "promoted" to a level of sanctity, while others (including The Wisdom of Ben Sira) remained outside the catechism, either surviving as apocryphal literature or disappearing altogether. The canonization procedure came to an end in the kickoff centuries CE, when the Hebrew Bible received its final class.
From Scroll to Codex
Comparison of the biblical scrolls discovered at Qumran has shown that several versions of the biblical text were in utilise among the Jews, but that one of them, known to scholars as the "pre-Rabbinic" or "pre-Masoretic" text, was held in particular regard (accounting for some 40% of the scrolls). Toward the end of the Second Temple period, this version came to be seen as authoritative past mainstream Judaism, every bit indicated by the fragments of later biblical scrolls discovered at Masada, Wadi Murabba'at, Nahal Hever, and Nahal Ze'elim, all of which follow that text. From the fourth dimension of these scrolls until the 8th century CE, the menstruum to which the earliest biblical manuscripts from the Cairo Genizah have been ascribed, no Hebrew manuscripts of the Bible have been preserved (some of the biblical fragments from the Cairo Genizah were written according to the authoritative version mentioned above). Bear witness of the biblical text from the 4th to eighth century CE has been preserved just past Christians – in Greek, Latin, and other translations.
Translations of the Bible were circulated in the form of "codices" (sing. codex), such as the quaternary-century CE Codex Sinaiticus, which were written on leaves of parchment folded and sewn together in a bounden. This technological innovation made information technology possible to apply both sides of the folio for writing and to leaf through the manuscript easily. Information technology was only in the 8th century CE, yet, that Jews began to adopt this method, and fifty-fifty and so, just for the purposes of study and interpretation. Books read as part of the obligatory synagogue service (such as the Pentateuch and the Book of Esther) were still written, as required by tradition, on scrolls; the text actualization on the scrolls consisted simply of consonants, without vocalization or punctuation. The shift from scroll to codex made it possible, for the first time, to record in writing all the instructions for copying and pronunciation – the Masorah – which had until then been transmitted orally from one generation to the side by side.
The Nascency of the Aleppo Codex
The Aleppo Codex, known as the keter (crown) in Hebrew or the taj in Arabic – a title of award given to select ancient manuscripts, mainly in Eastern countries – was written at the beginning of the 10th century CE. Its colophon (an inscription placed at the finish of a manuscript), copied by Professor Umberto Cassuto when he visited Aleppo in 1943, states that the manuscript, which comprised all twenty-four books of the Bible, was copied in the land of Israel past a scribe named Solomon ben Buya'a, scion of a well-known family of scribes who specialized in copying biblical manuscripts; the vocalization, cantillation marks, and masoretic comments were added past Aaron ben Asher, the terminal of the Masoretes and the final link in this keen concatenation of tradition.
The Aleppo Codex is considered to exist the most accurate existing manuscript of the Masoretic text (another well-known manuscript is the Leningrad Codex of 1009). Its text is practically identical to the pre-Masoretic version of the biblical text that has been preserved in some of the biblical scrolls plant at Qumran (approximately i thousand years older than the Codex) and the somewhat later on scroll fragments establish at Masada and the vicinity, as well as some of the biblical fragments discovered in the Cairo Genizah. The Codex originally contained betwixt 480 and 490 leaves, only, unfortunately, only 295 of them accept survived, representing some 3-quarters of the Bible.
Nosotros do not know who commissioned the Aleppo Codex. We do, withal, know from the colophon that it was purchased, many years subsequently its completion, by a wealthy Karaite of Basra, Iraq, named Israel Simhah, who donated it to the Karaite synagogue in Jerusalem. In the late 11th century CE it was smuggled out of the country, either past Seljuks in 1071 or past Crusaders 1099, and offered for sale in Egypt.
The Craft of the Medieval Scribe
In the Middle Ages, scribes worked seated on the flooring or on a mattress, with a board laid over their knees as a working surface. The text was either dictated or copied from another book. To avert making mistakes, the scribes would pronounce the words aloud before writing them. The texts were copied onto parchment or papyrus, and subsequently also onto newspaper, using a stylus or quill dipped into ink. Other pieces of equipment included a knife for marking the lines and columns and piercing holes, pair of scissors for cutting the parchment, a example to agree the writing implements, and an inkwell.
Ceremonial Objects of the Jewish Community of Aleppo
The rich artistic tradition of the Jewish community of Aleppo is notable in its ceremonial objects, which were donated by the members of the community to the synagogue to marking special occasions in their lives. The objects include Torah cases, crowns, elaborate silverish finials, and oval plaques (breastplates) with dedicatory inscriptions, all on display in the lower gallery of the Shrine of the Book. Like plaques were besides attached to the defunction (parokhot) in front end of the Torah shrines. The inscriptions are fascinating historical documents, which reveal the personal stories of members of the community and enable us to reconstruct some of the long-forgotten details of Aleppine Jewish life.
Maimonides and the Aleppo Codex
After the Aleppo Codex was smuggled into Egypt, information technology was bought by the local Jews and deposited in the synagogue of the Jerusalem Jews in ancient Cairo. According to tradition – and modernistic scholarship – the great philosopher and legal (halakhic) authority Maimonides (1138–1204) relied on the Aleppo Codex when he formulated the laws relating to Torah scrolls in his legal code, the Mishneh Torah, equally he explains in the conclusion to that department: "In these matters we relied upon the codex, now in Arab republic of egypt, which contains the xx-four books of Scripture and which had been in Jerusalem for several years. It was used as the standard text in the correction of books. Everyone relied on information technology, because it had been corrected past Ben Asher himself, who worked on its details closely for many years and corrected it many times whenever information technology was existence copied. And I relied upon it in the Torah roll that I wrote according to Jewish Law" (Sefer Ahavah, Hilkhot Sefer Torah 8:iv). Maimonides' praise of the Aleppo Codex farther enhanced the reputation of the venerated manuscript.
From Arab republic of egypt to Aleppo
At the end of the 14th century, the Aleppo Codex was brought from Egypt to Aleppo, Syria, and placed in the "Cave of Elijah" in the metropolis's ancient synagogue, in a metal chest sealed with a double lock, far from public view. The Jews of Aleppo saw the Codex every bit the about important manuscript in their possession – and then much so, that judges were sworn in with it, and magical, protective powers were attributed to it. It was strictly forbidden to sell the Codex or fifty-fifty remove information technology from the synagogue, as written on the title page, "Sacred to the Lord. . . . It shall exist neither sold nor redeemed. . . . Blest be he who guards it, accursed be he who steals information technology . . . ." The members of the customs believed that if this injunction were violated, they would be severely punished.
Also the Aleppo Codex, the Jewish community of Aleppo owned 3 other important codices. Ane of them, known as the "Small Codex," was probably written in Italy in 1341 by an Ashkenazi scribe. Its main part comprises the Pentateuch, with vocalization and cantillation marks and an Aramaic translation. Masoretic notes are inserted between the columns, and Rashi'southward commentary appears in the upper and lower margins. The Small Codex also includes an additional text of the Pentateuch in tiny Hebrew letters – without the translation, vocalization, and cantillation marks – as well every bit the Song of Songs with Rashi's commentary, the Five Scrolls, the sections from the Prophets read in the synagogue subsequently the Torah reading (haftarot), and a commentary (midrash) on the Masorah. It is currently on display at the Shrine of the Book.
The Fame of the Aleppo Codex
The fame of the Aleppo Codex spread far and wide, and generations of scribes consulted it in order to obtain authoritative answers to their textual queries. In 1599 Rabbi Joseph Caro of Safed, writer of the legal code Shulhan Arukh, sent a copy of the Codex to Rabbi Moses Isserles (the "Rema") in Krakow, who used it to write his own Torah scroll. Amongst the many "pilgrims" to Aleppo to examine the Codex, nosotros know of Yishai Hakohen b. Amram Hakohen Amadi of Kurdistan, who visited Aleppo at the end of the 16th century; Moses Joshua Kimhi, who traveled to Aleppo on the instructions of his father-in-law, Rabbi Shalom Shakhna Yellin (1790–1874), a renowned scribe; and Professor Umberto Cassuto, whom the Aleppo community permitted to consult the Codex in 1943, prior to the publication of a critical edition of the Bible by The Hebrew University of Jerusalem.
Not only Jews were fascinated by the historic manuscript: Sometime earlier 1753, a British traveler named Alexander Russell received permission to view the Aleppo Codex; a facsimile of ane of the pages of the Codex appears on the title folio of a book published in 1877 by a scholar named William Wickes; and in 1910 a missionary named J. Segall published a photographic reproduction of ii pages of the manuscript – those containing the 10 Commandments – in his book, Travels through Northern Syria.
The Aleppo Codex Disappears
On December i, 1947, two days after the adoption of the Un Security Council resolution to establish the State of State of israel, anti-Jewish riots broke out in Arab countries. The ancient Aleppo synagogue was too targeted. Afterward it had been destroyed, it was rumored that the Aleppo Codex kept there had been desecrated and burned; Professor Cassuto wrote in Haaretz on Jan 2, 1948: "Keter Aram Zova, as it was called, is no more."
Saving the Aleppo Codex
Believed to exist lost, the Aleppo Codex nevertheless rose from the ashes. When the riots had died downwardly, information technology turned out that the Jews of Aleppo had managed to retrieve and hibernate information technology. Some ten years later, in 1958, the Codex was brought to Jerusalem in a bold secret performance, fabricated possible through the intervention of President Yizhak Ben-Zvi of Israel and various rabbinical leaders. The Aleppo Codex was entrusted to the Ben-Zvi Found in Jerusalem, and a lath of trustees, which included the Sephardi master rabbi (the Rishon le-Zion), was appointed to look subsequently it. It remained at the Ben-Zvi Establish for a while, and later was on display at the National Library before finally arriving at the Israel Museum.
Unfortunately, the Codex that reached Jerusalem was no longer consummate – the beginning, the stop, and a few pages from the middle were missing. Considering of its poor physical status, extensive restoration was necessary; this was carried out in the Israel Museum laboratories over a menstruum of some 10 years. Pieces of tape stuck to the Codex were removed, stains were cleaned, and the ink was reinforced where information technology had disintegrated and peeled off. Considerable efforts were made to locate the lost parts, for it was rumored that they still existed somewhere. These efforts accept not been very successful. To appointment, only 1 complete folio, with a passage from the Book of Chronicles, was discovered in NY in 1981. Information technology was brought to Israel, and is now owned past the Israel Museum. In addition, a pocket-sized fragment of a page from Exodus was kept as an amulet in the wallet of a member of the Aleppine community in New York. It too is now owned by the Israel Museum. Only time volition tell if any other leaves of the Codex all the same exist.
The Aleppo Codex as a Symbol
One time the Aleppo Codex had left Aleppo and reached Jerusalem, the weather condition under which information technology was kept inverse completely. In Aleppo it had been enveloped in an aura of mystery and kept in a locked chest, far from the public center. In Jerusalem, however, in the Shrine of the Volume, it is on public view. Many printed editions of the Bible base their texts on the Aleppo Codex: The critical edition beingness published by the Hebrew University Bible Project; the scientific edition being published by Bar-Ilan University – Mikra'ot Gedolot "Haketer," which includes the Masorah Parva and Masorah Magna from the Aleppo Codex; and, most recently, a new edition of the Hebrew Bible inspired by the Aleppo Codex, entitled Keter Yerushalaim (Jerusalem Crown).
After some i 1000 years of wandering, the Aleppo Codex has reemerged in Jerusalem. Information technology is at present on display together with the Dead Sea Scrolls – they too were "brought to life" after 2 millennia. Interestingly, iii of the scrolls were purchased by Professor Sukenik only a few days before the synagogue in Aleppo was burned This unique symbolism enhances the significance of the Shrine of the Volume, whose very form represents the idea of the rebirth of the Jewish people later on ii thousand years of wandering, exile, and near-annihilation; to quote the prophet Ezekiel in his "Vision of the Dry Bones" (37:14): "I will put my breath into y'all and you lot shall alive again. . . ."
"They shall non profane the city where I abide, for I, the Lord, abide amongst the children of Israel for e'er and ever" (Temple Coil XLV:13–14).
Explore the Expressionless Sea Scrolls Online
The Isaiah Scroll on a Timeline
Travel back in time and detect the history of the scroll
The Digital Expressionless Sea Scrolls
Dead Sea Scrolls Digital Projection, assuasive users to examine and explore these almost aboriginal manuscripts from Second Temple times at a level of detail never earlier possible. Developed in partnership with Google, the new website gives users access to searchable, fast-loading, high-resolution images of the scrolls, likewise equally short explanatory videos and background information on the texts and their history.
Explore the Isaiah Curlicue
The Great Isaiah Scroll (1QIsaa) is 1 of the original seven Dead Sea Scrolls discovered in Qumran in 1947. It is the largest (734 cm) and best preserved of all the biblical scrolls, and the just one that is virtually complete.
Visualizing Isaiah
Visualizing Isaiah invites y'all on a journey through a rich selection of objects from the Museum's collections that portray the era of the Prophet Isaiah.
Human being Sanctuary
The Homo Sanctuary is a web based, interactive, encyclopedia offering a unique glimpse into community life during the historical period at the beginning of the Common Era (CE)
Fourth dimension Travel: The Story of the Dead Sea Scrolls
Animated Film
Join Alma on a journeying through time to discover the incredible story of the Dead Bounding main Scrolls (Hebrew with English subtitles)
In retention of Uri Whistler In cooperation with George Blumenthal, USA
Screening every one-half hour during Museum opening hours
Dr. Adolfo Roitman, Lizbeth and George Krupp Curator of the Expressionless Ocean Scrolls and Head of the Shrine of the Book
Source: https://www.imj.org.il/en/wings/shrine-book/dead-sea-scrolls
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