
This is a direct transcription, including cantillation and non-standard vocalizations, of the cantillated Megilat Antiokhos found in the British Library manuscript Or 5866, folios 105v-110r. . . .
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☞ Megillot
![]() Shared on ו׳ בטבת ה׳תשפ״א (2020-12-20) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on כ״ח בתמוז ה׳תשע״ו (2016-08-03) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() This is a faithful transcription of the text of the medieval Megillat Yehudith (the Scroll of Judith), not to be confused with the deutero-canonical Book of Judith, authored in Antiquity. We have further set this text side-by-side with the English translation made by Susan Weingarten, and vocalized and cantillated the Hebrew so that it may be chanted. . . . ![]() Shared on כ״ג בכסלו ה׳תש״פ (2019-12-20) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ט״ו באדר ה׳תש״פ (2020-03-11) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ו׳ בטבת ה׳תשע״ד (2013-12-09) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() The Megillat Antiochus was composed in Palestinian Aramaic sometime between the 2nd and 5th century CE, likely in the 2nd Century when the memory of the Bar Kochba revolt still simmered.. The scroll appears in a number of variations. The Aramaic text below follows the critical edition prepared by Menaḥem Tzvi Kaddari, and preserves his verse numbering. The English translation by Rabbi Joseph Adler (1936) follows the Hebrew translation in the middle column, the source of which is a medieval manuscript reprinted by Tzvi Filipowsky in 1851. Adler and Kaddari’s verse ordering loosely follows one another indicating variations in manuscripts. Where Aramaic is missing from Kaddari’s text, the Aramaic version from Adler’s work is included in parentheses. Adler also included a Yiddish translation which we hope will be fully transcribed (along with vocalized Hebrew text, a Hungarian translation, and perhaps even a Marathi translation from South India) for Ḥanukkah 5775 , G!d willing. . . . ![]() Shared on ט׳ באב ה׳תשע״ח (2018-07-21) — under the following terms: Creative Commons Attribution (CC BY) 4.0 International free-culture license Categories: ![]() Tags: ![]() ![]() Perhaps Megillat Antiokhus could be read a la Esther on Purim (the holiday with the most similarities), going to Eicha trope in the upsetting parts. A few notes: on the final mention of Bagris the Wicked I included a karnei-farah in the manner of the karnei-farah in Esther. I also included a merkha kefulah in the concluding section, which (according to David Weisberg’s “The Rare Accents of the Twenty-Eight Books”) represents aggadic midrash material. It also serves as a connection to the Chanukah haftarah, which is famously the only one that has a merkha kefulah. –Isaac Mayer . . . ![]() Shared on י״ז בטבת ה׳תשע״ט (2018-12-25) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״ג באדר ב׳ ה׳תשע״ו (2016-03-22) — under the following terms: Fair Use Right (17 U.S. Code §107 - Limitations on exclusive rights: Fair use) Categories: ![]() Tags: ![]() ![]() It is challenging to think of how to mark Nicanor Day, as it remains at a disadvantage, not only on years when it conflicts with Ta’anit Esther but on all years since it has no mitzvot. This is probably the main reason that, unlike Chanukah and Purim, it was lost to Jewish practice for more than a thousand years. Nevertheless, we do have its megillah, which has been translated into Hebrew and English. Perhaps, if we start reading chapters 13-15 of 2 Maccabees, even just to ourselves, on the 13 of Adar, we can begin to resurrect a holiday that was celebrated and instituted by Judah Maccabee and his followers over two millennia ago, and which they envisioned would continue throughout Jewish History. With the return of Jews to Israel and Jewish sovereignty to Jerusalem, I believe it is about time. . . . ![]() Shared on י״ד באדר א׳ ה׳תשע״ט (2019-02-18) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() |
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