9 AV, aka Tisha B’av, is tomorrow August 12 to 13th, Sundown to Sundown — The Worst Day for the Jews

stock here: I shall present that information to a large gathering today. Stay frosty, there could be some fireworks tomorrow night.

It is curious, although somber, that the Jews have a “Celebration of their oppression”. By it’s existence, there can be no doubt that every Jew is reminder of their past represssions.

Sure, here’s a quick list of significant tragic events traditionally associated with Tisha B’Av, a day of mourning in Jewish tradition:

1. Destruction of the First Temple (586 BCE) – The Babylonian Empire, led by Nebuchadnezzar II, destroyed Solomon’s Temple in Jerusalem, leading to the Babylonian Exile.
2. Destruction of the Second Temple (70 CE) – The Roman Empire, under Emperor Titus, destroyed the Second Temple, marking a major turning point in Jewish history and leading to the beginning of the Jewish Diaspora.
3. Bar Kokhba Revolt (135 CE) – The failure of the Bar Kokhba revolt against Roman rule resulted in the destruction of many Jewish communities and further suppression of Jewish practice.
4. Expulsion from Spain (1492) – The Alhambra Decree led to the expulsion of Jews from Spain, marking a significant and painful episode in Jewish history.
5. Expulsion from England (1290) – The Edict of Expulsion forced Jews to leave England, a significant loss for the Jewish community there.
6. Worms Blood Libel (1147) – The false accusation of ritual murder led to the massacre of Jews in Worms, Germany.
7. The Crusades – During the First Crusade (1096), many Jewish communities were attacked and massacred, including in the Rhineland.

These events reflect the historical trials and tribulations faced by the Jewish people and are commemorated on Tisha B’Av as a day of mourning and reflection.

there is a large gap between 1096 and 135 I wonder if there were other bad things to jews, or was this a more centrally managed timeframe???

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You’re right that there’s a significant gap between the First Crusade and the Bar Kokhba Revolt. This period was marked by various challenges and tragedies for Jewish communities, although they might not always align with the specific historical timeline of Tisha B’Av. Here are some notable events and periods of hardship for Jews between 1096 and 135 CE:

1. Pogroms and Persecutions during the Crusades (1096-1270s) – As the Crusades continued, Jewish communities in Europe faced periodic violence and forced conversions. The First Crusade, in particular, saw widespread massacres of Jews in the Rhineland cities (e.g., Mainz, Worms, and Speyer).
2. The Black Death (1348-1350) – During the Black Death, Jews were often scapegoated and blamed for the plague, leading to violence and massacres, particularly in the Rhineland and other parts of Europe.
3. Expulsions and Persecutions in Medieval Europe – Throughout the Middle Ages, Jewish communities faced numerous expulsions and restrictions in various European countries. For instance:
   • Expulsion from France (1306) – King Philip IV expelled Jews from France, leading to significant suffering and displacement.
   • Expulsion from England (1290) – As mentioned earlier, this was a significant event for the Jewish community in England.
4. Blood Libels and Accusations – The Blood Libel accusations (that Jews were murdering Christian children) emerged in the 12th century and led to violence against Jews, including massacres and expulsions. These false accusations were part of a broader pattern of anti-Semitic violence.
5. Economic Restrictions and Discrimination – Throughout the medieval period, Jews often faced economic restrictions and were barred from various professions. They were frequently forced into money lending and other roles that became targets for resentment.
6. The Expulsion from Spain (1492) – While this occurred later, it’s worth noting the impact it had on Jewish communities. The Alhambra Decree led to the expulsion of Jews from Spain, a significant and painful event in Jewish history.

While these events might not fall precisely within the traditional timeframe associated with Tisha B’Av, they represent the broader historical context of Jewish suffering and adversity over the centuries. Tisha B’Av focuses on a range of calamities, primarily those directly related to the destruction of the Temples, but the broader history includes many other tragic events.

what day now, is 9AV for this year?

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To find out the exact date of Tisha B’Av (9 Av) for any given year, you can use a Jewish calendar or date conversion tool. For 2024, Tisha B’Av falls on the evening of Monday, August 12th, and concludes on the evening of Tuesday, August 13th.

what years did 9 AV Start on or end on August 11

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To determine when Tisha B’Av (9 Av) started on or ended on August 11, we need to consider the Jewish calendar’s variation from the Gregorian calendar. Tisha B’Av begins on the evening of 8 Av and ends on the evening of 9 Av.

Here are the recent years when Tisha B’Av either started on August 11 or ended on August 11:

1. Tisha B’Av Started on August 11:
   • 2003: Tisha B’Av began on the evening of August 11, 2003.
2. Tisha B’Av Ended on August 11:
   • 1968: Tisha B’Av ended on the evening of August 11, 1968.
   • 1991: Tisha B’Av ended on the evening of August 11, 1991.

To find these dates, you can cross-reference Jewish calendar dates with Gregorian dates for the specific years.

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The date of the destruction of the First Temple, also known as Solomon’s Temple, is a subject of debate among scholars and historians. Traditionally, Jewish sources date the destruction to 586 BCE. This date is based on several factors, including biblical accounts and historical records, but there are some points of contention and alternative theories.

Traditional Date

586 BCE:

• Biblical Account: According to the Bible, specifically in 2 Kings 25:8-9, the First Temple was destroyed by the Babylonians in the 11th year of King Zedekiah’s reign, on the 9th of Av.
• Historical Consensus: This date aligns with the traditional Jewish dating and is supported by the writings of ancient historians like Josephus and later Jewish sources.

Alternative Theories

1. Alternative Dates:
   • 587 BCE: Some scholars suggest that the destruction might have occurred in 587 BCE. This theory often arises from considerations of synchronisms with other historical events and recalibrations of the biblical chronologies.
   • 585 BCE: A few scholars propose 585 BCE, arguing based on astronomical and historical data, including the so-called “Astronomical Diaries” from Babylon, which suggest a different timeline for related events.
2. Historical and Archaeological Evidence:
   • Archaeological Findings: Archaeological evidence in Jerusalem does confirm a significant destruction layer from the period, but precise dating can be complex and often inconclusive. Radiocarbon dating and other techniques provide broad date ranges that may not always match the traditional date exactly.
   • Astronomical Data: Some researchers use astronomical data to align historical events with known celestial phenomena, which sometimes suggest alternate dates for the destruction of the First Temple.
3. Chronological Recalibrations:
   • Chronological Adjustments: Some historians and archaeologists work with adjusted chronologies based on updated interpretations of Babylonian and other ancient records, which can shift the dates of historical events slightly.

Summary

While the traditional date for the destruction of the First Temple is 586 BCE, alternative dates like 587 BCE and 585 BCE are also discussed among scholars. These variations often result from differing interpretations of biblical, historical, and archaeological evidence. The traditional date remains widely accepted in Jewish tradition and many historical accounts, but the debate reflects the complexities of ancient historical dating.

When was 2 kings written

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The biblical book of 2 Kings is part of the Deuteronomistic History, which also includes the books of Joshua, Judges, 1 Samuel, and 1 Kings. The dating of the composition of 2 Kings is a matter of scholarly debate, but most scholars agree on a general timeframe for its writing based on historical and textual analysis.

Traditional View

Traditionally, Jewish and Christian traditions have attributed the authorship of 2 Kings to the prophet Jeremiah or his followers. However, this traditional view is less supported by modern scholarship.

Scholarly Consensus

1. Composition Date:
   • 6th to 5th Century BCE: Many scholars believe that 2 Kings was written or compiled during the 6th century BCE, particularly after the Babylonian Exile (which began in 586 BCE). This would place the writing around the time of or shortly after the fall of Jerusalem and the destruction of the First Temple. The final form of the text may have been completed by the 5th century BCE.
2. Historical Context:
   • Post-Exilic Context: The book reflects a perspective that looks back on the history of Israel and Judah from a post-exilic viewpoint, assessing the causes of the exile and the fall of the kingdoms. This retrospective nature suggests that the book was composed with knowledge of the events leading up to and including the exile.
3. Sources and Redaction:
   • Multiple Stages: The text of 2 Kings likely underwent multiple stages of composition and redaction. Earlier portions may have been written or compiled during the reigns of the later kings of Judah, while other sections were updated or edited to reflect the aftermath of the exile.

Summary

While exact dates are difficult to pin down, 2 Kings was most likely written or compiled in the 6th or 5th century BCE. The book reflects a post-exilic perspective, which influences its historical analysis and narrative focus.

explain this Deuteronomistic History,

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The Deuteronomistic History is a scholarly term used to describe a collection of books in the Hebrew Bible (Old Testament) that share a common theological and historical perspective. This theory suggests that these books were compiled or edited by a group of editors, often associated with the Deuteronomistic movement, which emphasized the principles found in the Book of Deuteronomy. Here’s a detailed explanation:

Composition and Structure

1. Books Included:
   • The Deuteronomistic History traditionally includes the following books:
     • Joshua
     • Judges
     • 1 Samuel
     • 2 Samuel
     • 1 Kings
     • 2 Kings
2. Historical Context:
   • The Deuteronomistic History covers the history of Israel from the conquest of Canaan (Joshua) through the establishment and division of the monarchy (Judges and Samuel) to the destruction of the First Temple and the Babylonian Exile (Kings).

Theological Themes

1. Covenant and Obedience:
   • The central theme of the Deuteronomistic History is the covenant between God and Israel, emphasizing that Israel’s fortunes depend on their obedience to God’s laws. This idea is rooted in the teachings of the Book of Deuteronomy, which stresses that faithfulness to God’s commandments will lead to blessings, while disobedience will result in curses and disaster.
2. Deuteronomic Theology:
   • The history reflects the Deuteronomic theology which includes:
     • Centralization of Worship: Emphasis on worshiping God in a single, central location (the Temple in Jerusalem).
     • Divine Retribution: The belief that Israel’s suffering and exile are consequences of their unfaithfulness and sin.
     • Repentance and Restoration: The hope for restoration if the people repent and return to God.

Historical and Critical Views

1. Redaction Theory:
   • Scholars believe that the Deuteronomistic History was not written all at once but was edited and compiled over time. The process of redaction (editing) is thought to have occurred during or after the Babylonian Exile (6th century BCE), reflecting a retrospective analysis of Israel’s history with a focus on theological lessons.
2. Historical Purpose:
   • The Deuteronomistic History likely served to interpret the historical events of Israel from a theological perspective, explaining the reasons behind the successes and failures of the nation. It was a means to understand the consequences of Israel’s covenant relationship with God.
3. Literary Characteristics:
   • The books share common literary elements, such as similar narrative styles, themes, and language. For example, they often use similar phrases and theological commentary, suggesting they were shaped by a unified editorial agenda.

Summary

The Deuteronomistic History is a scholarly construct that identifies a common editorial and theological framework across several books of the Hebrew Bible. This framework emphasizes the importance of covenant faithfulness, the consequences of disobedience, and the centralization of worship. The historical narrative provided by these books reflects the theological concerns of the editors, likely active during or after the Babylonian Exile.

Hebrew is an ancient Semitic language with deep historical and cultural roots. It evolved from Biblical Hebrew used in religious texts to Medieval Hebrew and then to Modern Hebrew, which is spoken today. It plays a central role in Jewish religious life and is a vital part of Israeli national identity.

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Hebrew is a Semitic language with a rich historical and cultural significance, particularly in Judaism and the broader context of the ancient Near East. Here’s an overview of what Hebrew is and its key aspects:

Linguistic Aspects

1. Language Family:
   • Semitic Language: Hebrew is a member of the Semitic branch of the Afro-Asiatic language family, which also includes languages such as Aramaic, Phoenician, Arabic, and Amharic.
2. Historical Phases:
   • Biblical Hebrew: The earliest form of Hebrew, used in the Hebrew Bible (Tanakh), dating roughly from the 10th to 4th centuries BCE. It includes Classical Biblical Hebrew found in texts like the Torah and historical books.
   • Mishnaic (or Rabbinic) Hebrew: This form emerged during the late Second Temple period (circa 1st to 4th centuries CE) and is found in the Mishnah and Talmud, reflecting developments in the language and its usage.
   • Medieval Hebrew: Used from the 5th to 15th centuries CE, this phase includes various forms used by Jewish scholars, poets, and philosophers.
   • Modern Hebrew: The contemporary standard form of Hebrew, revived in the late 19th and early 20th centuries, and now spoken as the national language of Israel.
3. Script:
   • Alphabet: Hebrew uses the Hebrew script, which is an abjad, meaning it primarily represents consonants with optional vowel markings (niqqud). The script has evolved from ancient forms, including Paleo-Hebrew and the square script used in modern Hebrew.

Cultural and Religious Significance

1. Religious Texts:
   • Tanakh: The Hebrew Bible, comprising the Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings), is written in Biblical Hebrew.
   • Liturgical Use: Hebrew remains the liturgical language in Judaism, used in prayers, religious texts, and synagogue services.
2. Modern Revival:
   • Revival Movement: In the late 19th and early 20th centuries, efforts by figures such as Eliezer Ben-Yehuda led to the revival of Hebrew as a spoken language. This was part of the broader Zionist movement aiming to re-establish a Jewish homeland in Palestine.
3. Israeli Society:
4. Official Language: Modern Hebrew is the official language of Israel and is spoken by millions as a native language. It serves as the primary medium for government, education, media, and daily communication in Israel.

Semitic languages are a branch of the Afro-Asiatic language family and were historically spoken across a broad area in the Near East and parts of North Africa. Here’s a list of the main Semitic languages and their geographic distribution:

1. Akkadian

• Geographic Area: Ancient Mesopotamia (modern-day Iraq, parts of Syria, and Turkey)
• Historical Period: Spoken from around the 3rd millennium BCE to the 1st millennium BCE.
• Notable Dialects: Babylonian and Assyrian.

2. Amharic

• Geographic Area: Ethiopia
• Historical Period: Spoken from ancient times to the present.
• Modern Usage: Official language of Ethiopia.

3. Arabic

• Geographic Area: Arabian Peninsula, North Africa, and the Middle East
• Historical Period: Developed from the 4th to 6th centuries CE to the present.
• Modern Usage: Widely spoken across the Arab world, including countries like Saudi Arabia, Egypt, Iraq, Jordan, Lebanon, Syria, and the Gulf states.

4. Aramaic

• Geographic Area: Ancient Near East, including parts of modern-day Syria, Iraq, Turkey, and Israel
• Historical Period: Spoken from around the 10th century BCE to the 7th century CE.
• Notable Dialects: Imperial Aramaic, Jewish Aramaic, Christian Aramaic, and Syriac.

5. Hebrew

• Geographic Area: Ancient Israel and Judah (modern-day Israel and Palestine)
• Historical Period: Spoken from around the 10th century BCE to the present.
• Modern Usage: Official language of Israel; also used in Jewish religious contexts.

6. Ugaritic

• Geographic Area: Ancient city of Ugarit (modern-day Ras Shamra, Syria)
• Historical Period: Spoken from around the 14th to 12th centuries BCE.
• Notable Features: Known from cuneiform texts found at Ugarit.

7. Phoenician

• Geographic Area: Ancient Phoenicia (modern-day Lebanon, parts of Syria, and Israel)
• Historical Period: Spoken from around the 12th century BCE to the 2nd century CE.
• Notable Descendants: Punic, spoken in North Africa (Carthage).

8. Ge’ez

• Geographic Area: Ancient Ethiopia and Eritrea
• Historical Period: Spoken from the 1st millennium BCE to the 4th century CE.
• Modern Usage: Still used in liturgical contexts by Ethiopian Orthodox Christians.

9. Modern South Arabian Languages

• Geographic Area: Southern Arabian Peninsula (Yemen and parts of Oman)
• Historical Period: Continuously spoken from ancient times to the present in various dialects.

10. South Arabian (Ancient)

• Geographic Area: Ancient South Arabia (modern Yemen)
• Historical Period: Spoken from the 1st millennium BCE to the early centuries CE.
• Notable Languages: Sabaean, Minaean, Qatabanian, and Hadramautic.

Summary

Semitic languages have historically covered a vast and diverse geographic area, stretching from the Arabian Peninsula through the Near East and into North Africa. They have evolved over millennia, with some languages like Arabic and Amharic remaining vibrant today, while others like Akkadian and Ugaritic are known primarily through ancient texts and archaeological findings.

Certainly! Here’s a concise overview of Semitic languages with a focus on their definition and unique features:

• Definition:
  • Semitic Languages: A branch of the Afro-Asiatic language family, historically spoken in the Near East and parts of North Africa. These languages share a common ancestral root and have significant historical and cultural importance.
• Geographic Distribution:
  • Historically spoken across regions including the Arabian Peninsula, Mesopotamia (Iraq), the Levant (Syria, Lebanon, Israel/Palestine), and parts of North Africa (such as ancient Carthage).
• Unique Consonantal Roots:
  • Root System: Semitic languages are characterized by a triliteral (three-consonant) root system, where most words are derived from a base set of three consonants. These roots convey core meanings, and different patterns of vowels and additional consonants modify the meanings.
• Morphological Structure:
  • Root and Pattern Morphology: Words are formed through a combination of root consonants and vowel patterns (morphemes) that modify the meaning and grammatical function of the words. This system is distinct from the more analytic or inflectional morphology found in many other language families.
• Historical and Cultural Impact:
  • Religious and Historical Texts: Semitic languages include significant religious texts and inscriptions. For example, Hebrew is the language of the Hebrew Bible, Arabic is the language of the Quran, and Aramaic was widely used in the Near East and in the biblical context.