Structure Of The Kenite Scribe

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www.novelguide.com/a/discover/rens_03/rens_03_00278.html
Eli Barnavi's A Historical Atlas of the Jewish People


Strong's Exhaustive Concordance:

Kenite: Hebrew word #7017 Qeyniy (kay-nee'); or Qiyniy (1st Chron. 2:55)
(kee-nee'); patronymic from Hebrew word #7014 (see below); a Kenite or member of
the tribe of Kajin [Cain]:

Cain: Hebrew word #7014 Qayin: As a proper noun, masculine: Cain = "possession";
the oldest son of Adam and Eve and the first murderer, having murdered his
brother Abel.



When The Kenites became know as " Scribes" they began teaching , whats know as ,
The Oral Law . The traditions decrees, { Aggadah } customs and other man-made
laws was passed down from ,The Kenites people , and became greater than ,
following Father YHVH Laws .

1 Chronicles 2:55
And the families of the scribes which dwelt at Jabez; the Tirathites, the
Shimeathites, [and] Suchathites. These [are] the Kenites that came of Hemath,
the father of the house of Rechab.

A scribe is a person who writes books or documents by hand as a profession and
helps the city keep track of its records. The profession, previously found in
all literate cultures in some form, lost most of its importance and status with
the advent of printing. The work could involve copying books, including sacred
texts, or secretarial and administrative duties such as taking of dictation and
the keeping of business, judicial and historical records for kings, nobility,
temples and cities. Later the profession developed into public servants,
journalists, accountants, typists, and lawyers.

The books of Ezra and Nehemiah shows, when the small remnant of Judah , Benjamin
and a few Levities , came back from their Babylonian Captivity . The Scribes ,[
who where The Kenites ], became the professional interpreters of the Law , and
began to teach the commandments and judgments .

In 1 Maccabees 7:12, 13 The Scribes ,again , [ who where The Kenites ] , joined
a party of men called ,the Zealous Assideans . The Scribes, quickly through
their public realignments words , acquired a great influence over the Hebrew
people ,while the Levi priesthood ,lost's its prestige.

Under the Asmonean rule the Sopherim ,The Scribes ,became the leaders of a new
party called , the Pharisees . When the Kenites under the tittle of ,Scribes /
Pharisees ,were admitted to the Sanhedrin , they began to make void the precepts
of the Law . The "Traditions of the Elders" / " Oral Law " customs and
interpretations, became greater then ,the teaching that Moses , had delivered to
,The Hebrews , from, Father YHVH .

The " Hagada " [The Talmudic Literature that does not deal with law but with
tradition ], prevailed , in the time of The Messiah . He spoke against "The
scribes and the Pharisees " calling them " Hypocrites , for layin aside the
Commandments of Father YHVH for the "traditions of the elders".

The Messiah himself identifies, These, Scribes and the Pharisees , the once who
sit in Moses' seat , as being Descendent's of Cain.


Aggadah (Aramaic אגדה: tales, lore; pl. Aggadot or
(Ashkenazi) Aggados) refers to the homiletic and non-legalistic exegetical texts
in the classical rabbinic literature of Judaism, particularly as recorded in the
Talmud and Midrash. In general, Aggadah is a compendium of rabbinic homilies
that incorporates folklore, historical anecdotes, moral exhortations, and
practical advice in various spheres, from business to medicine. Also known as
Aggad or Aggadh.

Halakha (Hebrew: הלכה‎) — also transliterated
Halocho (Ashkenazic Hebrew pronunciation), Halacha, or Halakhah — is the
collective body of Jewish law, including biblical law (the 613 mitzvot) and
later talmudic and rabbinic law, as well as customs and traditions.

Historically in the diaspora, Halakha served many Jewish communities as an
enforceable avenue of civil and religious law. Since the Age of Enlightenment,
emancipation, and haskalah in the modern era, Jewish citizens are bound to
Halakha only by their voluntary consent. Under contemporary Israeli law,
however, certain areas of Israeli family and personal status law are under the
authority of the rabbinic courts and are therefore treated according to Halakha.
Some differences in Halakha itself are found among Ashkenazi, Mizrahi, Sephardi,
and Yemenite Jews, which are reflective of the historic and geographic diversity
of various Jewish communities within the Diaspora.

The name Halakha is derived from the Hebrew halakh הלך, which
means "to walk" or "to go"; thus a literal translation does not yield "law", but
rather "the way to go". The term Halakha may refer to a single law, to the
literary corpus of rabbinic legal texts, or to the overall system of religious
law. The root may be Semitic aqqa, meaning "to be true, be suitable".

Because Halakha is developed and applied by various halakhic authorities, rather
than one sole "official voice", different individuals and communities may well
have different answers to halakhic questions. Controversies lend rabbinic
literature much of its creative and intellectual appeal. With few exceptions,
controversies are not settled through authoritative structures because during
the age of exile Jews have lacked a single judicial hierarchy or appellate
review process for Halakha. Instead, Jews interested in observing Halakha
typically choose to follow specific rabbis or affiliate with a more tightly
structured community.

Halakha has been developed and pored over throughout the generations since
before 500 BCE, in a constantly expanding collection of religious literature
consolidated in the Talmud. First and foremost it forms a body of intricate
judicial opinions, legislation, customs, and recommendations, many of them
passed down over the centuries, and an assortment of ingrained behaviors,
relayed to successive generations from the moment a child begins to speak. It is
also the subject of intense study in yeshivas;

A yeshiva is an institution in classical Judaism for the study of its
traditional, central texts.

Alternate spellings and names include yeshivah (English pronunciation:
/jəˈʃiːvə/; Hebrew:
ישיבה‎, "sitting" (noun); plural yeshivot
and yeshivas); metivta and mesivta (Aramaic:
מתיבתא methivta); Beth midrash, Talmudical
Academy, Rabbinical Academy; and Rabbinical School.

Yeshivot are generally, but not always, associated with Orthodox Judaism.
Learning at a yeshiva includes Torah study; the study of Rabbinic literature,
especially the Talmud (Rabbinic Judaism's central work); and the study of
Responsa for Jewish observance, and alternatively ethical (Musar) or mystical
(Hasidic philosophy) texts. In some institutions, classical Jewish philosophy
(Hakira) texts or Kabbalah are studied, or the works of individual thinkers

History of responsa in Judaism spans a period of 1,700 years. Responsa
constitute a special class of rabbinic literature, differing in form, but not
necessarily in content, from Rabbinic commentaries devoted to the exegesis of
the Bible, the Mishnah, the Talmud, and halakha (the codes of Jewish religious
law)

The responsa of the first five centuries are not contained in special works;
they are scattered through the writings of both Talmuds (the Babylonian Talmud
and the Jerusalem Talmud). Works devoted especially to responsa first appear in
the post-Talmudic period. Many responsa have been lost, but those extant number
hundreds of thousands, in almost a thousand known collections.

The Mishnah or Mishna (Hebrew: משנה, "repetition", from
the verb shanah שנה, or "to study and review", also
"secondary"[1](derived from the adj. שני)) is the first major
written redaction of the Jewish oral traditions called the "Oral Torah" and the
first major work of Rabbinic Judaism.[2] It was redacted c. 220 CE by Judah
haNasi when, according to the Talmud


Nasi  is a Hebrew title meaning prince, in Biblical Hebrew, Patriarch (of the Sanhedrin) in
Mishnaic Hebrew, or president, in Modern Hebrew.

History

During the Second Commonwealth (c. 530 BCE - 70 CE), the nasi was the
highest-ranking member and president of the Sanhedrin or Assembly, including
when it sat as a criminal court. The position was created in c. 191 BCE when the
Sanhedrin lost confidence in the ability of the High Priest to serve as its
head.[1] The Romans recognised the nasi as 'Patriarch of the Jews', and required
all Jews to pay a tax for the upkeep of that office, which ranked highly in the
Roman official hierarchy.


First Prayer-Book.

The collection, in one book, of the year's prayers for week-days, Sabbaths, holy days, and fast-days is generally known as the "Seder Tefillot," or simply the "Siddur." The first compilation known of the Jewish book of common prayer is that of Amram Gaon, principal of the yeshibah of Matah Meḥasya in Babylon (846-864). This prayer-book was extensively used and referred to by the early authorities, as Rashi, the tosafists, Asheri, and Caro. The "Seder Rab Amram," as it was called, was the basis of all subsequent prayer-books. Azulai thinks that the disciples of Amram wrote this siddur ("Shem ha-Gedolim," ii. 48a). Interpolations were made, however, not only by Amram's disciples but also by others in later periods. Amram is quoted (ib. ii. 26a); so are Saadia Gaon and other geonim who lived after Amram's death. The language of some of the later interpolations is not in the geonic style. Nevertheless, the siddur as a whole still retains the original system of Amram Gaon.

Amram's siddur is interspersed with decisions from the Talmud and with notes of customs prevailing in the yeshibot of Babylon. The text, with the exception of the benedictions, is somewhat abridged. But between the divisions or chapters there are many midrashic excerpts, accompanied by individual ḳaddishim, that are omitted in the subsequent prayer-books. "Seder Rab Amram" is nearer the Sephardic than the Ashkenazic minhag. The contents of the siddur are: Shaḥarit (morning prayer), Ma'amadot, Minḥah, Ma'arib (omitting the 'Amidah), the Shema' before sleep, seliḥot for Mondays and Thursdays, prayers for Sabbath and close of Sabbath, New Moon, Blessing of New Moon, fast-days, Ḥanukkah, Purim, Passover, Haggadah, Pentecost, Ninth of Ab, New-Year, Yom Kippur, Sukkot, order of the 'erub, circumcisions, and weddings, and also prayers for travelers, occasional prayers, and mourners' benedictions.

The second part consists of a collection of seliḥot by later authors, divided into fifteen ma'amadot" for the fifteen nights preceding Rosh ha-Shanah, and hymns and yoẓerot (piyyuṭim) for Rosh ha-Shanah and Yom Kippur. Amram's siddur, which remained in manuscript over 1,000 years, was first published at Warsaw in 1865 from a Hebron manuscript purchased by N. N. Coronel.

Saadia Gaon, principal of the yeshibah of Sura (928-942), was the compiler of another prayer-book, preserved in a manuscript found at his birthplace, Al-Fayyum, in Egypt. The manuscript includes two prayers composed by Saadia, and translated into Arabic—one by Saadia himself and one by Ẓemaḥ b. Joseph (Neubauer, "Cat. Bodl. Hebr. MSS." cols. 1096, 2197, 2250).

Moses Maimonides (1135-1204) gives the order of prayers for the whole year in the "Seder Tefillot Kol ha-Shanah," at the end of the second book of the "Yad." It is identical with the Sephardic minhag. This text, with a German translation, was published by Leon J. Mandelstamm, at St. Petersburg, in 1851.

"Mahzor Vitry."

The most important early compilation of the prayers is the "Maḥzor Vitry," which was the basis of the Ashkenazic minhag introduced by the French rabbis in 1208; it was first published by the Meḳizbdot;e Nirdamim, and was edited by Simeon Hurwitz (Berlin, 1893). The "Maḥzor Vitry" is ten times as voluminous as the "Seder Rab Amram," which is frequently referred to. Saadia and other geonim are also quoted. As in the earlier compilations, the decisions of the Talmud and codes are embodiedbefore the subject-divisions of the text. Here occur, probably for the first time, the compilation of "hosh'anot" (p. 447) and of "zemirot" (songs, hymns) for various occasions (pp. 146, 177, 184), a parody for Purim (p. 583), and a valuable collection of "sheṭarot." The piyyuṭim are listed in a separate "ḳonṭres" edited by H. Brody (Berlin, 1894).

Various Minhagim.

Rabbi Elhanan (13th cent.) is credited with the compilation of "Seder Tiḳḳun Tefillah" (Tos. Ber. 60b). Jacob Asheri (14th cent.), in Ṭur Oraḥ Ḥayyim, compares Amram's, the Sephardic, and the Ashkenazic siddurim (§ 46). Jacob Landau, in his "Agur" (15th cent.), speaks of the Italian, Castilian, and Spanish siddurim. There were also the Romagna siddur and the Minhag France, the latter, very similar to the Ashkenazic ritual, being used in Carpentras, Avignon, Lisle, and Cologne. The principal differences are between the Ashkenazic ritual and the Sephardic ritual. The Minhag Ashkenaz, in the seventeenth and eighteenth centuries, was used throughout Bohemia, Poland, Moravia, White Russia, and Lithuania; the Minhag Sefarad was used in Spain, Portugal, and the Orient; the Italian rite is identical with the Minhag Romi, to which the Minhag Romagna likewise is very similar. The divergence among these rituals was mainly in the piyyuṭim and appended prayers. The traditional prayers and benedictions were not changed, except that the Sephardim used a few more adjectives and a profusion of cabalistic synonyms. From the time of the Ashkenazic cabalist Luria, the Ḥasidim used the Minhag Sefarad in many sections of Russia, Poland, Galicia, and Rumania, and the Karaite siddur forms a special division in the Jewish liturgy.

The Karaites are first mentioned in written sources in the late eighth century.
They themselves claim to be descendants of dissident sects of the First Temple
period, and the rabbinical tradition traces them back to opposition trends of
the Second Temple period. Although no direct affiliation to any particular sect
in ancient times has been proven, they could have borrowed some of their customs
and forms of organization from certain Jewish sects in Persia.

karaite shul

Karaite synagogue

The beginnings of Karaite activity are associated with the figure of Anan ben
David--a learned and aristocratic man, probably belonging to a family of
exilarchs, the leaders of Babylonian Jewry. His immediate followers were a small
group of intellectuals who formulated the sect's tenets and preached them in
Jewish centers throughout the caliphate, including Palestine. In the tenth and
eleventh centuries, the Karaite communities were protected by eminent members of
the sect who had reached influential positions in the ruler's court. Led by a
nasi (prince) claiming Davidic lineage, the Karaites attracted many scholars of
distinction in biblical exegesis, law, Hebrew lexicography, and philosophy.



Zugot (Hebrew: תְּקוּפָת)
הַזוּגוֹת)‎)
((təqūphāth) hazZūghôth) refers to the period during the
time of the Second Temple (515 BCE - 70 CE), in which the spiritual leadership
of the Jewish people was in the hands of five successive generations of zugot
("pairs") of religious teachers.

In Hebrew, the word "zugot" indicates a plural of two identical objects. (In
English: "pairs".) The name was given to the two leading teachers of the Law
during each successive generation during the period. According to tradition, two
of them always stood at the head of the Sanhedrin; one as president ("nasi") and
the other as vice-president or father of the court ("Av beit din"; see
Sanhedrin).

The term "Zugot" refers to 5 pairs of legal scholars who ruled the Supreme Court
Beit Din HaGadol from 142 BCE when the 2nd Judean State was established as an
independent state to the end of Hillel the Elder's rule ca. 40 BCE. Afterwards
the positions Chief Justice Nasi and Vice President Av Beit Din remained, but
they were not Zugot.

With the rise of the independent Judean state under Simon the Maccabee of the
Hasmoneans, the nature of Judaism changed from Theocracy to Nomocracy.[citation
needed] The change reflected a radical transformation from the rule of the
Jewish community by God through the High Priest,[citation needed] to rule of the
community through the judicial and legislative discourse of the Supreme Court.
The High Priest, the Kohen Gadol, went from being the supreme legal and
spiritual authority to a figurehead who ruled in the Temple but was still
subservient to the Supreme Court. After the destruction of the Judean state and
the 2nd Temple in 70 CE, the Supreme Court Beit Din HaGadol ceased to exist.
With Roman permission the Sanhedrin was re-established, first at Jamnia, and it
became the government in exile for the Jewish community.[1] In 425 CE the Roman
government shut down the Sanhedrin as a result of its Christian intent to
dominate religious expression and marginalize Judaism

Geonim (Hebrew: גאונים‎; also
transliterated Gaonim) were the presidents of the two great rabbinical colleges
of Sura and Pumbedita, in Babylonia, and were the generally accepted spiritual
leaders of the Jewish community world wide in the early medieval era, in
contrast to the Resh Galuta (Exilarch) who wielded secular authority over the
Jews in Islamic lands.

Geonim is the plural of גאון (Gaon'), which means
"pride" or "splendour" in Biblical Hebrew and since the 19th century "genius" as
in modern Hebrew. As a title of a Babylonian college president it meant
something like "His Excellency."

The Geonim played a prominent and decisive role in the transmission and teaching
of Torah and Jewish law. They taught Talmud and decided on issues on which no
ruling had been rendered during the period of the Talmud.

Jewish Magic. Magic played a significant role in Jewish culture during the
Renaissance, both as a subject of scholarly study among intellectuals and as a
popular or folk belief among ordinary people. In Renaissance Italy, Jewish and
Christian scholars involved in the study of magic often worked together. For
example, Pico gained his knowledge of Kabbalah from Rabbi Yohanon Alemanno of
Florence. Alemanno, in turn, had studied under Ficino. However, while Christian
scholars developed their theories of magic under the watchful eye of a church
that tended to be hostile toward the practice, the Jewish interest in magic
extended all the way up to leading rabbis. Some Jewish scholars even interpreted
the religious rituals of their faith in magical terms.

Astrology also flourished in Jewish communities, especially in Italy. Many
Jewish astrologers worked at the courts of royal and noble families. One of the
most famous, Calonymous ben David, served in the court of Naples. Ben David,
also known as Maestro Calo, wrote treatises* in Hebrew predicting events in the
1490s, with chapters on the fates of various religions, nations, and
professions. Other well-known astrologers included Abraham Zakkut of Portugal
and Bonet (Jacob) de Lattes of Italy, who predicted that the Messiah* would come
in 1505. In the late 1500s, a Jewish astrologer named Eliezer, about whom little
is known, wrote a treatise called A Valley of Vision. This work contains a
detailed theory of astrology as well as comments on the horoscopes of famous
Renaissance figures.

While Jewish scholars developed complex theories of magic, common people
followed folk magic practices that had been around for centuries. Jewish popular
magic often focused on telling fortunes through such methods as palm reading and
astrology. It also involved the idea that spirits or demons, known as dybbuks,
could take control of human bodies. Rabbis developed techniques to rid people of
dybbuks, combining elements of Kabbalah, magic, and even Roman Catholic ritual.

Christians of the Renaissance tended to regard Jews as expert magicians. This
view mingled respect and fear. Because Jewish women were thought to be skilled
in magic, some found employment as fortune-tellers or as makers of medicines and
potions. However, their supposed powers also brought them under suspicion. In
1600 authorities in Mantua burned an elderly Jewish woman, Judith Franchetti, to
death at the stake for the crime of sorcery.

Acharonim (Hebrew: אחרונים
Aḥaronim‎; sing. אחרון, Aḥaron;
lit. "last ones") is a term used in Jewish law and history, to signify the
leading rabbis and poskim (Jewish legal decisors) living from roughly the 16th
century to the present.

The Acharonim follow the Rishonim, the "first ones" - the rabbinic scholars
between the 11th and the 16th century following the Geonim and preceding the
Shulkhan Arukh. The publication of the Shulkhan Arukh thus marks the transition
from the era of Rishonim to that of Acharonim.

Role in Jewish life

The Geonim officiated, in the last place, as directors of the academies,
continuing as such the educational activity of the Amoraim and Saboraim. For
while the Amoraim, through their interpretation of the Mishnah, gave rise to the
Talmud, and while the Saboraim definitively edited it, the Geonim's task was to
interpret it; for them it became the subject of study and instruction, and they
gave religio-legal decisions in agreement with its teachings.

During the geonic period the Babylonian schools were the chief centers of Jewish
learning; the Geonim, the heads of these schools, were recognized as the highest
authorities in Jewish law. Despite the difficulties which hampered the irregular
communications of the period, Jews who lived even in most distant countries sent
their inquiries concerning religion and law to these officials in Babylonia.

In the latter centuries of the geonic period, from the middle of the tenth to
the middle of the eleventh, their supremacy lessened, as the study of the Talmud
received care in other lands. The inhabitants of these regions gradually began
to submit their questions to the heads of the schools in their own countries.
Eventually they virtually ceased sending their questions to Babylonian Geonim.

The title "Gaon"

The title of gaon came to be applied to the heads of the two Babylonian
academies of Sura and Pumbedita, though it did not displace the original title
of Rosh Yeshivah Ge'on Ya'akov (Hebrew, head of the academy, pride of Jacob).
The Aramaic term used was Resh metivta.

The title gaon properly designated the office of head of the academy. The title
became popular in use around the end of the 6th century. As the academies of
Sura and Pumbedita were invested with judicial authority, the gaon officiated as
supreme judge.

The organization of the Babylonian academies recalled the ancient Sanhedrin. In
many responsa of the Geonim, members of the schools are mentioned who belonged
to the "great sanhedrin," and others who belonged to the "small sanhedrin." In
front of the presiding gaon and facing him were seated seventy members of the
academy in seven rows of ten persons each, each person in the seat assigned to
him, and the whole forming, with the gaon, the so-called "great sanhedrin." Gaon
Amram calls them in a responsum ("Responsa der Geonim," ed. Lyck, No. 65) the
"ordained scholars who take the place of the great sanhedrin." (A regular
ordination ("semichah") is of course not implied here: that did not exist in
Babylonia, only a solemn nomination taking place.)

Gaon Ẓemaḥ refers in a responsum to "the ancient scholars of the
first row, who take the place of the great sanhedrin." The seven masters, or
"allufim" and the "ḥaberim," the three most prominent among the other
members of the college, sat in the first of the seven rows. Nine sanhedrists
were subordinated to each of the seven allufim, who probably supervised the
instruction given during the entire year by their subordinates. The members of
the academy who were not ordained sat behind the seven rows of sanhedrists.

The Sanhedrin (Hebrew:
סַנְהֶדְרִי&#1\
503;‎; Greek: συνέδριον,[1]
synedrion, "sitting together," hence "assembly" or "council") was an assembly of
twenty-three judges appointed in every city in the Biblical Land of Israel.[2]

The Great Sanhedrin was the supreme court of ancient Israel made of 71 members.
The Great Sanhedrin was made up of a Chief/Prince/Leader called Nasi (at some
times this position may have been held by the Kohen Gadol or the High Priest), a
vice chief justice (Av Beit Din), and sixty-nine general members.[3] In the
Second Temple period, the Great Sanhedrin met in the Hall of Hewn Stones in the
Temple in Jerusalem. The court convened every day except festivals and Shabbat.
In the late 3rd century, to avoid persecution, its authoritative decisions were
issued under the name of Beth HaMidrash.

The last binding decision of the Sanhedrin was in 358, when the Hebrew Calendar
was adopted. The Sanhedrin was dissolved after continued persecution by the
Roman Empire. Over the centuries, there have been attempts to revive the
institution, such as the Grand Sanhedrin convened by Napoleon Bonaparte.

The Sanhedrin is mentioned in the Gospels in relation to the Sanhedrin Trial of
Yahushua

The Shulchan Aruch (Hebrew:
שׁוּלחָן
עָרוּך‎, literally: "Set Table") (also
Shulhan Aruch or Shulhan Arukh), known in English as the Code of Jewish Law, is
a codification, or written manual, of halacha (Jewish law), authored and
published by Rabbi Yosef Karo in the 16th century. Together with its
commentaries, it is generally considered the most widely accepted and
authoritative compilation of halacha since the Mishneh Torah or even the Talmud
itself.

The halachic rulings in the Shulchan Aruch generally follow Sephardic law and
customs whereas Ashkenazi Jews will generally follow the halachic rulings of
Moshe Isserlis (known as the Rema) who added his glosses to the Shulchan Aruch,
noting where the Sephardic and Ashkenazic customs differ. These glosses are
widely referred to as the mappah (literally: the "tablecloth") to the Shulchan
Aruch's "Set Table". Almost all published editions of the Shulchan Aruch include
this gloss, and the term "Shulchan Aruch" has come to denote both Rav Karo's
work as well as Rav Isserlis', with Karo usually referred to as "the mechaber"
("author") and Isserlis as "the Rema".