#ש"ס

[ofpd]

worst rule in the hebrew language i think is when in hitpa'el the ת switches places with the ש or ס or צ at the beginning of the shoresh but then it turns into a ט. the letters switching places is fine it makes sense it's even kinda fun but the ת turning into a ט goes against all my instincts of how language works. those are different letters!!

[mybeautifulchristianjourney]

To You I Lift Up My Soul

1 [A Psalm] of David.

א

Unto Thee, O LORD, do I lift up my soul.

ב

2 O my God, in Thee have I trusted, let me not be ashamed; Let not mine enemies triumph over me.

ג

3 Yea, none that wait for Thee shall be ashamed; They shall be ashamed that deal treacherously without cause.

ד

4 Show me Thy ways, O LORD; teach me Thy paths.

הו

5 Guide me in Thy truth, and teach me; For Thou art the God of my salvation; For Thee do I wait all the day.

ז

6 Remember, O LORD, Thy compassions and Thy mercies; For they have been from of old.

ח

7 Remember not the sins of my youth, nor my transgressions; According to Thy mercy remember Thou me, For Thy goodness’ sake, O LORD.

ט

8 Good and upright is the LORD; Therefore doth He instruct sinners in the way.

י

9 He guideth The humble in justice; And He teacheth the humble His way.

כ

10 All the paths of the LORD are mercy and truth Unto such as keep His covenant and His testimonies.

ל

11 For Thy name’s sake, O LORD, Pardon mine iniquity, for it is great.

מ

12 What man is he that feareth the LORD? Him will He instruct in the way that He should choose.

נ

13 His soul shall abide in prosperity; And his seed shall inherit the land.

ס

14 The counsel of the LORD is with them that fear Him; And His covenant, to make them know it.

ע

15 Mine eyes are ever toward the LORD; For He will bring forth my feet out of the net.

פ

16 Turn Thee unto me, and be gracious unto me; For I am solitary and afflicted.

צ

17 The troubles of my heart are enlarged; O bring Thou me out of my distresses.

ר

18 See mine affliction and my travail; And forgive all my sins.

19 Consider how many are mine enemies, And the cruel hatred wherewith they hate me.

ש

20 O keep my soul, and deliver me; Let me not be ashamed, for I have taken refuge in Thee.

ת

21 Let integrity and uprightness preserve me, Because I wait for Thee.

22 Redeem Israel, O God, out of all his troubles. — Psalm 25 | JPS Tanakh 1917 (JPST) The Holy Scriptures according to the Masoretic text; Jewish Publication Society 1917. Cross References: Genesis 49:18; Exodus 33:13; Exodus 34:9; 2 Chronicles 2:12; Psalm 3:1; Psalm 4:1; Psalm 13:4; Psalm 23:6; Psalm 27:14; Psalm 31:9; Psalm 40:12; Psalm 41:12; Psalm 44:26; Psalm 51:5; Psalm 64:10; Psalm 77:9; Psalm 86:4; Proverbs 1:33; Isaiah 30:21; Lamentations 1:9; Micah 4:2; John 7:17

[renegade-hierophant]

Because Ugaritic is a Semitic Abjad it can be used to write Hebrew, so you can now write Hebrew in a Cuneiform script! (like this)

(Hebrew is written right-to-left, but Ugaritic is left-to-right.)

א : 𐎀 ב : 𐎁 ג : 𐎂 ד : 𐎄 ה : 𐎅 ו : 𐎆 ז : 𐎇 ח : 𐎈 ט : 𐎉 י : 𐎊 ך : 𐎋 כ : 𐎋 ל : 𐎍 ם : 𐎎 מ : 𐎎 ן : 𐎐 נ : 𐎐 ס : 𐎒 ע : 𐎓 ף : 𐎔 פ : 𐎔 ץ : 𐎕 צ : 𐎕 ק : 𐎖 ר : 𐎗 ש : 𐎌 ת : 𐎚 (word separator) : 𐎟

You can transcribe any Hebrew text automatically at this site, just pick Hebrew on the left and Ugaritic on the right.

Exodus 34:1

ויאמר יהוה אל־משה פסל־לך שני־לחת אבנים כראשנים וכתבתי על־הלחת את־הדברים אשר היו על־הלחת הראשנים אשר שברת׃

𐎆𐎊𐎀𐎎𐎗𐎟𐎊𐎅𐎆𐎅𐎟𐎀𐎍𐎎𐎌𐎅𐎟𐎔𐎒𐎍𐎍𐎋𐎟𐎌𐎐𐎊𐎍𐎈𐎚𐎟𐎀𐎁𐎐𐎊𐎎𐎟𐎋𐎗𐎀𐎌𐎐𐎊𐎎𐎟𐎆𐎋𐎚𐎁𐎚𐎊𐎟𐎓𐎍𐎅𐎍𐎈𐎚𐎟𐎀𐎚𐎅𐎄𐎁𐎗𐎊𐎎𐎟𐎀𐎌𐎗𐎟𐎅𐎊𐎆𐎟𐎓𐎍𐎅𐎍𐎈𐎚𐎟𐎅𐎗𐎀𐎌𐎐𐎊𐎎𐎟𐎀𐎌𐎗𐎟𐎌𐎁𐎗𐎚

[chcctah]

@jewishicequeen מ א י פ ה ז ה ו א י ך א נ י מ ש י ג ה א ת ה ג ר ס א ש ל ל ו מ י ן

הינה!!!!!!!!!!!!!!!!

יש עכשיו בטוויטר כל מיני ספוילרים מאחר והעדכון של גנשין הוא מחר אולי יהיו עוד כמה תמונות בהמשך היום!!

[shchiche]

מבקרים חולים נכרים עם חולי ישראל, ואפילו חולי נכרים בפני עצמם, ודוקא לענין ביקור שהם יודעים שכך דרך ישראל לבקר חולים, אבל להקים ארגונים למטרת טיפול בבני נכר נטו, במקום ביהודים ובכלל האוכלוסיה יחד עמהם, אינו בכלל ההיתר, וכמה הצטערנו כשהתקיים מול עינינו כל המחניף לרשעים סופו נופל בידיהם. מקורות: מבקרין וכו' גיטין סא ע"א, ואפילו בפני עצמן ראה ש"ך יו"ד שלה ס"ט ובסי' קנא וב"ח שם, וכך רוב הפוסקים לענין צדקה, דרך אמונה מ"ע פ"ז ה"ז, ואפי' הרמב"ם לענין ביקור לא הזכיר עם חולי ישראל, ביאוה"ה שם א, ט, ודוקא ביקור בלבד שכן הכל לפי הענין כמ"ש שם וכעין זה בהכרעתו בפ"ז שם בשם הריק"ו שרק במקום שניכר ומביא לאיבה, וכל המחניף וכו' בשלהי ס��טה.

[peniswizard69]

א ש ס ק

Microsoft Office 2004 icons

[kasirnasution]

#עברית #العبرية #ibrani יום 1 Hari ke 1 שלום : shalom Salam בוקר טוב : boker tov Selamat pagi מה שמיך : ma symikhaa (l) / ma symekh (p) Siapa namamu? שמי : syimii / אני : anii Nama saya / saya Ibrani (dari kanan ke kiri) Latin (dari kiri ke kanan) א ב ג ד Alef Bet Gemel Dalet ה ו ז He Vov Zain ח ט י Het Tet Yod כ ל מ נ Kaf Lamet Mem Non ס ע פ צ Samekh Ain Pe Tsadi ק ר ש ת Kuf Resy Syin Tov 22 huruf terkumpul dalam أبجد هوز حطي كلمن سعفص قرشت ( ABJaD HaWwaZ HuTHY KaLaMuN Sa'FaSH QoRoSYT ) א : Alef bisa berbunyi A, ء ، ا , ב : Bet bisa berbunyi B, ب ، V (love) ג : Gemel bisa berbunyi G (God), ج nya Cairo, kadang-kadang ج فصحى (J) ד : Dalet bisa berbunyi D, kadang Dz ذ ה : He berbunyi H besar ه ו : Vov bisa berbunyi U, W/V, harokah mad dhommah U/O ז : Zayin berbunyi Z, ز ח : Het berbunyi H kecil ح ט : Tet berbunyi lebih kepada T, י : Yodh berbunyi Y ي , harokah madd dari kasroh atau imalah כ : Kaf bisa berbunyi K, Kh خ di akhir kata atau akhir suku kata ל : Lamet berbunyi L ل מ : Mem berbunyi M م נ : Non berbunyi N ن ס : Samekh berbunyi S س ע : Ain berbunyi ء bagi penutur Yahudi Barat (Ashkenazi) dan modern, ع bagi penutur Yahudi Timur (Sefardim) פ : Pe bisa berbunyi P (Pepsi), kadang F ف di akhir kata צ : Tsadi berbunyi Ts ק : Quf berbunyi lebih kepada K, jarang Q ר : Resy berbunyi R ر ש : Syin berbunyi Sy ش , kadang S س tapi biasanya banyak pada nama-nama tokoh/tempat sejarah seperti Sayyidah Sarah AS ( istri nabi Ibrahim AS) שרה ת : Tov berbunyi T ت , bisa berbunyi Ts ث tergantung konteks. Ada 5 huruf yang penulisannya berbeda di akhir kata אותיות סופיות / Utiyut Supiyut / الحروف النهائية כ => ך Kaf sofit / Kaf akhir מ => ם Mem sofit / Mem akhir נ => ן Non sofit / Non akhir פ => ף Pe sofit / Pe akhir צ => ץ Tsadi sofit / Tsadi akhir Semuanya terkumpul dalam ��صفكم Contoh: מה שמיך : ma symikha : Kaf akhir Siapa namamu שלום : shalom : Mem akhir Salam לימון : limun : Non akhir Lemon אלף : elef : Pe akhir Seribu קמץ : qomats : Tsadi akhir Harokah Fatah madd. #yahudi #israel #hebrew #bahasakuno (di Giza Concrete - جيزة كونكريت) https://www.instagram.com/p/CleOY8tsjwl/?igshid=NGJjMDIxMWI=

[gwendolynlerman]

Languages of the world

Yiddish (ײִדיש)

Basic facts

Number of native speakers: 2 million

Official language: Jewish Autonomous Oblast (Russia)

Recognized minority language: Belarus, Bosnia and Herzegovina, Germany, Netherlands, Poland, Romania, Sweden, Ukraine, United Kingdom

Language of diaspora: Argentina, Australia, Austria, Azerbaijan, Belgium, Brazil, Canada, Chile, Colombia, Czech Republic, Estonia, France, Hungary, Ireland, Israel, Italy, Latvia, Lithuania, Mexico, Moldova, New Zealand, Slovakia, South Africa, United States

Script: Hebrew, 30 letters

Grammatical cases: 3

Linguistic typology: fusional, SVO, V2

Language family: Indo-European, Germanic, West Germanic, Elbe Germanic, High German

Number of dialects: 2 main groups

History

1272 - first oldest surviving document using the Hebrew script

18th century - decline of Western Yiddish

1945 - decline of Eastern Yiddish

Writing system and pronunciation

These are the letters that make up the alphabet: א, ב, בֿ, ג, ד, ה, ו, ז, ח, ט, י, כּ, כ, (ך), ל, מ, (ם), נ, (ן), ס, ע, פּ, פֿ, (ף), צ, (ץ), ק, ר, ש, שׂ, תּ, ת.

Letters that are silent or represent glottal stops in Hebrew are used as vowels in Yiddish.

Stress varies depending on the origin of the word. Germanic words usually have the stress on the first syllable of the root, while in Semitic and Slavic loanwords, it falls on the penultimate syllable.

Grammar

Nouns have three genders (masculine, feminine, and neuter), two numbers (singular and plural), and three cases (nominative, accusative, and dative). They themselves are not usually inflected for case, as the latter is indicated in the accompanying definite article or adjective.

Adjectives usually precede the nouns. Double negation is allowed and often required.

Verbs are conjugated for tense, mood (conditional, indicative, and imperative), person, and number. There is only one inflected tense, the present. All the other tenses are formed using auxiliary verbs or modifiers.

Dialects

There are two main dialect groups: Western and Eastern. Western Yiddish includes Northwestern, Midwestern, and Southwestern and is spoken in Western Europe. Eastern Yiddish comprises Northern and Southern and is spoken in Eastern Europe.

There is no standard language, but general references to the language normally refer to Eastern Yiddish. The dialects differ in phonology, morphology, lexicon, and grammar.

[milestudieslanguages]

.•°•.alfabeto hebreo.•°•.

pronunciación • nombre • carácter

א • muda • alef

ב • b • bet

ג • g • guimel

ד • d • dalet

ה • exhalación • he

ו • w • vav

ז • z vibrante • zayin

ח • j • jet

ט • t • tet

י • y/i • yod

כ • j • kaf

ל • l • lamed

מ • m • mem

נ • n • nun

ס • s • samej

ע • muda • ayin

פ • f/p • pe

צ • ts • tsade

ק • k • qof

ר • r • resh

ש • s/sh • shin

ת • t • tav

[apilgrimpassingby]

I think I saw this on my dash, and then went back to find it. I remembered it because, as someone learning Biblical Hebrew, the chart of Hebrew letters is bull. No two ways about it. So I'm going to post the actual Hebrew alphabet here:

א: Aleph, pronounced aa-lef. Signifies a glottal stop (the first "h" in "uh-oh", or the "tt" in "bottle" if you're Cockney).

ב: Bet. Signifies B.

ג: Gimel, pronounced ghee-mel. Signifies G.

ד: Daleth, pronounced daa-let. Signifies D.

ה‎: He, pronounced heh. Signifies H.

ו: Waw/Vav, pronounced waaw or vaav. Signifies W, V, O in "bone" or U in "blue".

ז: Zayin, pronounced zaa-yeen. Signifies Z.

ח: Chet, pronounced het, but the "h" is formed at the back of the throat. This is the sound is makes, called a pharyngeal H.

ט: Tet, pronounced tet, but the "t" is formed at the back of the throat. This is the sound is makes, called a pharyngeal T.

י: Yod, pronounced yoe-d. Signifies Y or I in "ski".

כ and ך: Kaph, pronounced kaa-f. The form changes to the latter if it's at the end of a word. Signifies K or the "ch" of German and Scots.

ל: Lamed, pronounced laa-med. Signifies L.

מ and ם: Mem. Again, the form changes to the latter if it's at the end of a word. Signifies M.

נ and ן: Nun, pronounced noon. Yet again, the form changes to the latter if it's at the end of a word. Signifies N.

ס: Samech, pronounced saa-mek. Signifies S.

ע: Ayin, pronounced aa-yin. Signifies a sound that doesn't really exist in English; imagine someone swallowing in reverse and you've got the general idea.

פ and ף: Pe, pronounced peh. Yet again, the form changes to the latter if it's at the end of a word. Signifies P or F.

צ and ץ: Tsadi, pronounced tsaa-dee. Yet again, the form changes to the latter if it's at the end of a word. Signifies Ts or Tz.

ק‎: Qof, pronounced koe-ff. Signifies a sound usually transliterated as Q; think of an Australian's pronunciation of the "C" in "caught".

ר: Resh. Signifies a guttural R sound like the one in French or German.

ש: Shin/Sin, pronounced sheen or seen. Signifies Sh or S.

ת: Tav, pronounced taav. Signifies T.

[achisraeli]

י ש י ו ת ר מ א ק ס א ח ד מ ה

כן!! יש את האקס מכיתה ט

האקס מכיתה י

האקס מכיתה ז שהיה נוכח יותר בעבר

כולם חברים

[rabbiaharon]

From Scripture to Talmud - a brief recapitulation of the history of the Oral Tradition

This post is a modest start for anyone who wants to understand the process by which Jewish law is handed down. Furthermore I am leaving this here to dispel the unfortunate misconception that we were given scripture, then a huge break from Torah, then Mishnah/Talmud (and then another huge break until today). The Mesorah - handing down of the tradition - is an unbroken chain from Sinai until today. Let’s begin with Pirkei Avos, a simple, up-front source for this stuff: 

משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:

אבות א:א

Moshe received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.

Pirkei Avos Chapter 1, Mishnah 1.

The time which passed from the giving of the Torah (the year 2448AM) until the building of the second temple (3410AM) was 962 years, during which there was a halachically undisputed leader of the Jewish people who was responsible for guiding them and teaching the oral Torah, the Rambam (Maimonides) lists the order of transmission in much more detail in his preface to his magnum opus, the Mishnah Torah.

רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב

גיטין ד’’ס ע’’ב

Rabbi Yehuda bar Naḥmani, the translator for Rabbi Shimon ben Lakish, expounded as follows: It is written: “Write you these matters” (Exodus 34:27), and it is written later in that same verse: “For on the basis of [al pi] these matters.” How can these texts be reconciled? They mean to teach: Matters that were written you may not express them orally [al peh], and matters that were taught orally you may not express them in writing. The school of Rabbi Yishmael taught: The word “these” in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: These matters, i.e., those recorded in the Written Law, you may write, but you may not write halakhot, i.e., the mishnayot and the rest of the Oral Law. 

--Gittin 60b

So... if there is an injunction not to write down the Oral Tradition. How did we get to the mishnah, the talmud... and for that matter all the incredible breadth (read: literally millions of volumes of explanations, expounding, or written law of any sort) that we have now. Warning: The english translation will be imprecise, because in comparison to mishnaic hebrew, english is un-elegant, inefficient, un-contextual, and a lot of other in-’s and -un’s. For those who can understand the mishnaic hebrew text, you’ll understand why.

זמן בית שני היה נחלק לשתי תקופות בכלל. הא' היא זמן אנשי כנסת הגדולה, והשני’, זמן הזוגות. האנשי כנסת הגדולה (ובתוכם מרדכי היהודי, עזרא הסופר, ירמיהו הנביא, נחמיה וכמה עד שניזכרו במקרא) הם סוף זמן המקרא, ותחילת זמן המשנה, והם גזרו כמה וכמה גזירות לחזק את ישראל בעבודת אלקים חיים ב'’ה. ושמעון הצדיק היה משירי אנשי כנסת הגדולה כמ'’ש במס' אבות. בתקופה השני’ היה המסורה נמסרה בעיקר ע'’י שני גדולי הדור – נשיא ואב בית דין, ובית דינם. ושירי הזוגות הם הלל ושמאי. ואחר הלל, שמעון בנו היה הנשיא, ורבן יוחנן בן זכאי האב בית דין… ותלמידיו ,ותלמידי תלמידיו נחשבו גוף התנאים שבמשנה. בתחילת גלות רומי (בשנת 3829 ליצירה) החריבה את בתינו ושרפה את היכלינו והגליתנו מארצנו, ומכאן ואילך נעשו הצרות כפולות ומכופלות ונתחדשו גזירות קשות בכל שנה ושנה עד נשיאיות רבינו הקדוש, הוא רבי יהודא הנשיא ונתן לו הקב'’ה חן בעיני אנטונינוס מלך רומי ונחו מצרות וימצא חן וחסד וכבוד בעיניו והרביץ התורה לרבים (זה לשון ספר הליכות עולם). וראה רבינו בחכמתו שהגיע זמן לחבר ספר בתורה שבעל פה פן ישכח המסורה מתוך עם ישראל מפני הירידה לגלות ח’’ו. וקבץ בעלי שמועה ובעלי משנה מכל קצוות הארץ ואמר כל אחד ואחד שמועתו כמו שנשמעה תלמיד מפי רבו עד משה רבינו עליו השלום. ובחר רבינו המובחר משש מאות סדרי משנה שהיה בזמן ההוא וחבר ששה סדרי המשנה בס'’ג מסכתות בקיצור נמרץ, מעט בכמות, ומרובה באיכות וסמכו הוא ובית דינו על המקרא שכתוב עת לעשות לה’ הפרו תורתיך. ועכ'’ז נגנזו בו כל התורה וסודותיה. וכתוב בסדר הדורות שזה היה בערך לשנת 3948 

The time of the second temple was divided into 2 eras. The first was the era of the Men of the Great Assembly, and the second was referred to as the era of the Pairs. The Men of the Great Assembly (and among them Mordechai, Ezra, Yirmiyahu, Nechemiah, and many more who are mentioned in Scripture) represented the end of scripture, and the beginning of the time of the Mishnah, and they made many decrees to strengthen the Jewish people in their service of the Living G-d. Shimon the Righteous was among the last of the Men of the Great Assembly, as is written in Pirkei Avos. 

In the second era the tradition was guarded and disseminated mainly by 2 great leaders working in tandem - the first one the Nasi (leader typically descended from King David) and the second the Av Beis Din (head of the court) aided by their court. The last of the Pairs was Hillel and Shammai, and after them, Hillel’s son Shimon served as the Nasi, and Rabban Yochanan Ben Zakkai as the Av Beis Din. Rabban Yochanan Ben Zakkai, his students, and his students’ students became the main sages of the Mishnah. In the year 3830, the Romans destroyed our Holy House, burned our Palace, and sent us into exile from our land. From then on, the suffering was doubled and quadrupled, with new, harsher decrees against the jewish people every year until the generation of Rebbi Yehudah HaNasi. G-d granted him grace and respect in the eyes of Antoninus, the emperor of Rome, and the decrees were relaxed. Students came back to the study houses to learn, and the Oral Torah spread out to the masses.

Rebbi Yehuda saw with his wisdom that it had come time to assemble a book of the Oral Tradition, lest it be forgotten from the Jewish people in the midst of the descent into Exile. Thus he gathered sages from as far north as Germany, as far West as Spain, as Far South as Ethiopia, and as far East as India, and each one repeated their learning tradition as they had received it, teacher to student, going back to Moshe, our teacher, peace be upon him. Rebbi Yehuda HaNasi picked the choicest of the mishnayot from the 600 orders of mishnah that were at that time, and assembled them into the 6 orders of mishnah, comprised of 63 tractates in brief - words few in quantity, but great in quality - in the 6 orders of mishnah, he concealed the entire oral tradition and all of its secrets. It’s written in Seder Hadoros (historical text) that the assembly of the mishnah was around the year 3948AM, 1500 years after the exodus from Egypt.

ואלו הן הס'’ג מסכתות של משנה לפי סדרם

A list of the 63 tractates of Mishnah divided into 6 “orders”: 

Zeraim, dealing with agricultural laws and blessings.

Berachos, Peah, Demai, Kilayim, Shvi’is, Terumos, Ma’asros, Ma’aser Sheni, Orlah, Challah, Bikkurim

Mo’ed, dealing with the holidays and their customs

Shabbos, Eiruvin, Pesachim, Shekalim, Yoma, Sukkah, Beitzah Rosh Hashanah, Ta’anis, Megillah, Moeh Katan, and Chagigah

Nashim, dealing with the laws of marriage, vows, and divorce

Yevamos, Kiddushin, Kesubos, Nedarim, Nazir, Sotah, and Gittin

Nezikin, dealing with civil law, criminal law, and damages

Baba Kamma, Baba Metziah, Baba Basra, Sanhedrin, Makkos,  Shevuos, Eidius, Horius, Avodah Zarah, and Avos

Kodashim, dealing with the temple and sacrifices

Zevachim, Menachos, Chullin, Bechoros, Erchin, Temurah, Kerisos, Me’ilah, Kinnim, Tamid, and Middos

Taharos, dealing with the laws of ritual purity and impurity

Keilim, Ohelos, Negayim, Para, Taharos, Mikvaos, Niddah, Makshirin, Zavim, T’vul Yom, Yaddayim, and Uktzin

לפי דעת בעל ��פר הליכות עולם: מרבי יוחנן בן זכאי לרבינו הקודש חמש דורות ואלו הם: הדור הראשון רבי יוחנן בן זכאי בעצמו וחבריו,  הדור השני, רבי אליעזר בן הורקנוס, רבי אלעזר בן ערך, רבי יהושע בן חנניה, רבי יוסי הכהן והרבה זולתם  הדור השלישי, רבי עקיבא, רבי טרפון, רבן גמליאל, רבי אלעזר בן עזריה, רבי אלעזר בן שמוע וחבריהם, הדור הרביעי, רבי שעמון בן יוחי (מחבר הזהר הקדש), רבי יהודא , רבי מאיר, רבי יוסי בן חלפתא, רבי נחמיה, וחבריהם. הדור החמישי רב��נו הקדוש, רבי נתן, רבי ישמעאל בנו של רבי יוסי, וחבריהם, והם סוף התנאים שבמשנה ע''כ.

According to Sefer Halichos Olam: The time between Rabban Yochanan Ben Zakkai until Rebbi Yehuda HaNasi spanned 5 generations. In the first generation, Rabban Yochanan Ben Zakkai and his colleagues. The Second Generation: Rebbi Eliezer ben Horkenus, Rebbi Elazar ben Arach, Rebbi Yehoshuah Ben Chananya, Rebbi Yossi HaKohen, and many others like them. The Third generation included Rebbe Akiva, Rebbi Tarfon, Rabban Gamliel, Rebbi Elazar ben Azarya, Rebbi Elazar ben Shamuah and their colleagues. The fourth generation included Rebbi Shimon Bar Yochai (who assembled the Holy Zohar), Rebbi Yehuda bar Ilai, Rebbi Meir, Rebbi Yossi ben Chalafta, Rebbi Nechemiah, and their colleagues. The fifth generation included Rebbi Yehudah HaNasi, Rebbi Nasan, Rebbi Yishmael the son of Rebbi Yossi, and their colleagues - and they were the last generation of the sages of the Mishnah. 

ואחר חיבור המשנה נתבלבלה דעת הלומדים, ולא נמצא אלא מעט התלמידים היכולים לדייק כל התורה ממשנה בלבד, ונצטרכו להכניס ברייתות, מלשון כלפי בר, שנקרא כן מפני שנשתיירו חוץ למשנה. וחברו תלמידי רבינו – רבי הושעיא ורבי חייא – ספר התוספתא שהם ברייתות חזקות ואלמות כמשנה. וחברו רבי הושעיא ותלמידיו המדרש רבה להאיר המסורה וסודותיה בקו הנסתר באגדת התורה, ביין ובשמן כמ'’ש ואספת דגנך ותירושך ויצהרך. וחבר רב (י'’א שהוא רבי אבא דירושלמי, והוא תלמידו של רבי) ותלמידיו את הספרא כנגד ספ' ויקרא, וספרי כנגד במדבר ודברים ,שהם מדרשי הלכות. וחבר רבי יוחנן האמורא ותלמידיו את התלמוד ירושלמי, להאיר המשא ומתן שבמשנה ולבון הילכתא.

In the years after the assembly of the Mishnah, as a result of the descent into exile, the torah students began to lose the ability to learn the oral tradition properly - there were only a select few who knew how to divine all the secrets of the Torah from the few words of the Mishnah. Therefore they required the additional detail of Mishnaic statements left out of the 6 Orders of Mishnah, called Baraisos (Which means “outside”) because they were left out of the Mishnah. The students of Rebbi Yehudah HaNasi-  Rebbi Hoshiya and Rebbi Chiya - assembled the Tosefta from those Baraisos: The Tosefta, edited and published so soon after the mishnah, is considered highly accurate, and when compared in talmud has strength similar to Mishnah. Rebbi Hoshiya and his students then assembled the Midrash Rabbah to illuminate the traditions and their secrets within the stories of the torah, with “wine and oil”, as it is written “And you will gather your grain, your wine and your oil”. Rav (many say he was also known as Rebbi Aba in the Jerusalem Talmud - also a students of Rebbi Yehuda HaNasi) and his students assembled the baraisos of Sifra on Sefer Vayikra and the Sifri on Bamidbar and Devarim - Sifra and Sifri are midrashei halacha (sections of law derived directly from verses in Torah). Rebbi Yochanan the Amora and his students assembled the Jerusalem Talmud to illuminate and elucidate the discussions behind the Mishnah.

 וכתוב בספר הליכות עולם: אלו הם חכמי הגמרא לדרותם. הדור הראשון, רבי חייא, ורבי הושעיא, ולוי, ובר קפרא, רבים זולתם (והם נקראים בכמה מקומות 'דור המעבר' שהם ממעצים בין תנאים לאמוראים), הדור השני רבי יוחנן, ריש לקיש, [רב, וי'’א שהוא רבי אבא דירושלמי, ושמואל], וחכמי דורם. הדור השלישי רב הונא ורב יהודא, ורב נחמן, ורב אסי, ועולא ואנשי דורם, הדור הרביעי רב חסדא ורבה בר נחמני ורב יוסף,  ורב ששת וזולתם. הדור החמישי אביי ורבא וזולתם הרבה. הדור הששי רב פפא ורב פפי ורב הונא בריה דרב יהושע ורב יימר ורב זביד ואנשי דורם, הדור השביעי רב כהנא ורפרם בר פפא ואמימר ומר זוטרא ורב אשי . ורבינא, והם סוף הוראה עד כאן לשון הליכות עולם. חיבור הגמרא היה בערך לשנת 4250, ומכאן  ועד 4300 היה זמן הרבנן סבראי כגון רב אחאי ורב יהודאי.

It’s written in Sefer Halichos Olam: These are the leaders of the generations of the Gemara. The first generation, Rebbi Chiya, Rebbi Hoshiya, Levi, Bar Kappara, and many like them (as they are called in many places, the “transition generation”, as they represent the transition between Tannayim of the Mishnah and Amorayim of the Gemara). The second generation Rebbi Yochanan, Reish Lakish, Rav, and Shmuel, and the others of their generation. The third generation, Rav Huna, Rebbi Yehuda Nesiah, Rebbi Nachman, Rav Assi, Ullah, and the others of their generation. The fourth generation, Rev Chisda, Rabbah bar Nachmeini, Rav Yosef, Rav Sheishes, and their peers. The fifth generation, Abaye, Rava and many others. The Sixth generation, Rav Pappi, Rav Pappa, Ameimar, Mar Zutra, Rav Ashi, and Ravina. They represented the end of the time of the gemara, which was written down around the year 4250 on the hebrew calendar to preserve the discussions and elucidations on the mishnah lest they be forgotten. From then until around the year 4300 was the time of the Rabbanan Savrai, like Rav Achai and Rav Yehudai - who added a few final sections to the Gemara before sealing it.

ועמדו אחריהם הגאונים, כגון רב סעדיא גאון, רב שרירא,  ורב האי גאון והרבה זולתם, שהם נשיאים  התמימים עד עמוד הראשונים בשנת 4800, דמשמת רב האי גאון, נולד רש'’י, הראשון שבראשונים. והם הם עמודי הלכה. ובתוכם – רש'’י, הרמב'’ם, הרמב'’ן, הר'’ף, הר'’ן, הר'’י, רבינו תם, המהר'’ם, מרדכי, והרבה זולתם והרא'’ש הוא האחרון שבהם, וחיבור בנו את הטור, שקבץ סברות הראשונים במקום אחד וסדר אותם לעין כל. 

After them arose the Geonium, like Rav Sa’adya Gaon and Rav Sherira, Rav Hai Gaon, and many others. They were the the pure and holy leaders of the jewish people until the beginning of the era of the Rishonim (firsts) in the year 4800 - as the last of the Geonim (Rav Hai Gaon) passed away, Rashi (known as the first of the Rishonim) was born - and they represented pillars of halacha, and among them: Rashi, the Rambam, the Ramban, The Rif, The Ran, the Ri, Rabbeinu Tam, the Maharam, the Mordechai, and many like them. The Rosh as the last of them, and his son, the Tur, gathered the rulings of the Rishonim into one place and arranged them for all to see.

ואחריו עמדו שני מאירי עולם, רב יוסף קארו (הבית יוסף) ואת רב משה איסרליש (רמ'’א) . ונתן הקב'’ה  בליבם לבאר דברי הטור בבאר היטב, ואחר כך לסדר ההלכה למעשה לעם ישראל, הוא השולחן ערוך שהוא עומד וקיים לעד אפילו לאחרי ביאת המשיח ותחיית המתים. 

And after them arose 2 illuminators of the world, Rav Yosef Karo (the Beis Yosef) and Rav Moshe Isserles (the Ramah). The Holy One Blessed be He placed upon their hearts to explain the words of the Tur in great breadth, and afterwards to arrange and publish the practical laws for the Jewish People. This is the Shulchan Aruch, which will stand and sustain until even after the Moshiach comes and the dead are resurrected.

והטור ושולחן ערוך נחלק לארבע חלקים, ובתוכם הלכות לאין קץ מסודרים בסימנים ופרקים שונים, ואלו הם

The Tur and Shulchan Aruch are divided into 4 sections, and within them many laws with no end, arranged according to their sections and different chapters.

[project-rebirth]

Lore - Kabbalah

Kabbalah (カバラ Kabara?), also referred to as Qabalah, are a set of esoteric principles and teachings meant to explain the relationship between an eternal and mysterious Creator and the mortal and finite universe (His creation).

In Toaru Majutsu no Index, it is used as background to explain the situations and concepts that are related to the Abrahamic religions and their God.

Principles

Aspects of God

In the 3rd volume of Toaru Majutsu no Index, Index compares the goals of Academy City, which is to achieve SYSTEM, or One who is not a god yet reaches the will of the Heavens, to the teachings of the Kabbalah, specifically she referred to Ein Sof Ohr, Ein Sof, Ein.

Ein is translated as null, void, or nothingness, and corresponds to 0. Ein Sof is translated as infinity, and corresponds to 00, and is the emanator of 10 Sephirot. Ein Sof Ohr is translated as infinite light, and corresponds to 000. Ein caused Ein Sof, and Ein Sof begot Ein Sof Ohr.

Ein Sof in Kabbalah, is understood as God prior to His manifestation in the production of any spiritual Realm — before God changes His Self, known as Seder hishtalshelus to the creation of the physical world. Ein Sof may be translated as "no end", "unending," or infinite. Ein Sof is the divine origin of all created or existed, in contrast to the Ein, which is infinite nothingness. Ohr on the other hand, is translated as light, and is used as an analogy as a way of describing metaphysical Divine emanations of God.

Ein Sof Ohr or Ohr Ein Sof means The Infinite Light, and is the Kabbalistic term for the Divine essence. In the Kabbalah, it describes the 10 Sephirot (The 10 Divine emanations or attributes), that reveal the unknowable Godhead to the creations and channel the creative life-force to all levels of existence. As well as the 10 "lights" of God encapsulated in the Sephirot, Kabbalah also describes a more primordial light that shines from the Ein Sof (Infinite) itself. This light, the origin of all Creation, and all lower lights, is called the "Ohr Ein Sof" ("The light of the Infinite", or alternatively, itself "The Infinite Light"). Before Creation, there could be no being to behold a revelation of Divine light. The Ohr Ein Sof is a form of Divine self knowledge, and through God knowing Himself, He created everything, with its subsequent historical unfolding, and its ultimate purpose in the innermost Divine Will.

The above can be explained as God, has known Himself, and through it, He created everything from infinite nothingness, and from there emanated his divine presence, infinitely upon His creations.

In relation to the story

Since the purpose of SYSTEM is to find a way to reach the will of the heavens and for Academy City to find a body that exceeds humans and can do God's calculations, this comes off as particularly blasphemous to Index.[1] Simply put, SYSTEM is the achievement of becoming the same as God, and goes up against God's will, by removing one's self from his divine light.

Furthermore, Kabbalah teaches that God is neither matter nor spirit, but is the creator both, is unknowable and the revealed aspect of God that created the universe, preserves the universe, and interacts with mankind. Because God is infinite (Ein Sof), nothing can be said of His essence, and that the 10 emanations through the Sephirot is only partially accessible to human thought.

Sephiroth

The Sephiroth (セフィロト Sefiroto?), also known as the Tree of Sephirot, meaning tree of enumerations, represent the 10 attributes/emanations in Kabbalah, through which God reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms. The emanations, or Sephirah (セフィラ Sefira?), arise out of the three preliminary states that are considered to precede manifestation. The first is the Ein, the second is the Ein Sof (the concentration of Ein), and the third is Eins Sof. The Sephiroth was brought from the Ein Sof, and from the brilliance of God's light, the Ein Sof Ohr, took form of as His emanations.

Sephirah

The downward route through the ten Sephirah in numerical order from Keter to Malkuth, is represented in the shape of a lightning flash, which is also referred to as the Flaming Sword (フレイミングソード Fureimingusōdo?)

1 Keter (ケテル Keteru?) Crown (王冠 Ōkan?) Divine Will to create/Infinite Light of the Creator/the Hebrew name of God "Ehyeh Asher Ehyeh-I Am that I Am"

2 Chokhmah (コクマー Kokumā?) Wisdom (知恵 Chie?) First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness

Hebrew God name Yah

3 Binah (ビナー Binā?) Understanding (理解 Rikai?) The infinite flash of Chokhmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God

Hebrew God name Yahweh Elohim

4 Chesed (ケセド Kesedo?) Mercy (慈悲 Jihi?) Loving grace of free giving/love of God/inspiring vision.

Hebrew God name El

5 Gevurah (ゲブラー Geburā?) Severity (峻厳 Shungen?) Strength/judgment/intention/withholding/awe of God

Hebrew God name Elohim Gibor

6 Tiferet (ティファレト Tifareto?) Beauty (美 Bi?) Symmetry/balance between Chesed and Gevurah in compassion

Hebrew God name Yahweh Eloah V'daath

7 Netzach (ネツァク Netsuaku?) Victory (勝利 Shōri?) Hebrew God name Yahweh Tzabaoth

8 Hod (ホド Hodo?) Glory (栄光 Eikō?) Withdrawal/Surrender/sincerity

Hebrew God name Elohim Tzabaoth

9 Yesod (イェソド Iesodo?) Foundation (基礎 Kiso?) Connecting to the task to accomplish/wholly remembering/coherent knowledge

Hebrew God name Shaddai El Chai

10 Malkuth (マルクト Marukuto?) Kingdom (王国 Ōkoku?) Female vessel for the pregnant nurturing of the male lights of the emotional sephirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan.

Hebrew God name Adonai Ha-Aretz

N/A Da'at (ダアト Dāto?) Knowledge (知識 Chishiki?) Central state of unity of the 10 Sephirot, also called the Tree of Life. Daath is an invisible sephirah and it is sometimes not considered as a sephirah.

Paths

In addition to the Sephirah, the tree also has 22 paths (パス Pasu?) which connect the ten spheres, with their own set of attributes ascribed to them, including a letter of the Hebrew alphabet, and a card of the Major Arcana, in Golden-style traditions.

Similar to the downward route through the Sephirah represented in the Flaming Sword, the route along the 22 paths is represented in the form of the Serpent of Wisdom. Wrapped around the tree, the serpent's head is in the first path from the top (Keter - Chokhmah) and its tail at the bottom path (Yesod - Malkuth), with the serpent's body touching each path in numerical order from head to tail, going round but never passing through the spheres.

1 Aleph (א‬) Keter - Chokhmah Major Arcana: The Fool 2 Beth (ב) Keter - Binah Major Arcana: The Magician 3 Gimel (ג‬) Keter - Tiferet Major Arcana: The High Priestess 4 Dalet (ד‬) Chokhmah - Binah Major Arcana: The Empress 5 Heh (ה) Chokhmah - Tiferet Major Arcana: The Emperor 6 Vau (ו‬) Chokhmah - Chesed Major Arcana: The Hierophant 7 Zayin (ז‬) Binah - Tiferet Major Arcana: The Lovers 8 Chet (ח) Binah - Gevurah Major Arcana: The Chariot 9 Tet (ט‬) Chesed - Gevurah Major Arcana: Strength 10 Yod (י) Chesed - Tiferet Major Arcana: The Hermit 11 Kaf (כ‬) Chesed - Netzach Major Arcana: The Wheel of Fortune 12 Lamed (ל) Gevurah - Tiferet Major Arcana: Justice 13 Mem (מ) Gevurah - Hod Major Arcana: The Hanged Man 14 Nun (נ‬) Tiferet - Netzach Major Arcana: Death 15 Samech (ס‬) Tiferet - Yesod Major Arcana: Temperance 16 Ayin (ע) Tiferet - Hod Major Arcana: The Devil 17 Peh (פ) Netzach - Hod Major Arcana: The Tower 18 Tsade (צ‬) Netzach - Yesod Major Arcana: The Star 19 Qof (ק) Netzach - Malkuth Major Arcana: The Moon 20 Resh (ר‬) Hod - Yesod Major Arcana: The Sun 21 Shin (ש‬) Hod - Malkuth Major Arcana: Judgement 22 Tau (ת) Yesod - Malkuth Major Arcana: The World

The Athanasius Kircher version of the Tree of Sephirot, which omits the Da'at Sephirah, though traditionally it is often omitted from the Tree. Da'at is translated as (Knowledge), where all 10 sephirot are united as one. In Da'at, all sefirot exist in their perfected state of infinite sharing. The three sephirot of the left column that would receive and conceal the Divine Light, instead share and reveal it. Since all sephirot radiate infinite self-giving Divine Light, it is no longer possible to distinguish one sefira from another. Thus they are one.

It should be noted that his version has been adapted by the Hermetic Order of the Golden Dawn and its descendant organizations. Kircher's version shows twenty-two channels or pathways connecting the Sephiroth, arranged in the same pattern as is found on the modern Tree. Each channel has been assigned one of the Hebrew letters.

It can be assumed that this may what Index be referring to as the slot where God's positions amongst the other hierarchy is. However, this is highly unlikely, as the Sephirot is the emanation of God, and no single Sephirah nor the entire Tree, consitute to the whole limiteless state of God. Thus, Index's reaction when Komoe reveals Academy City's goal of SYSTEM, as it is not part of the emanation of God, and a being separate from his emanation is separate from Ein Sof, implying that the being in itself has his own infinity. In Toaru Majutsu no Index, the Tree is referred to as a basic concept where 10 levels are arranged, separating God, Angels, Humans, and souls, and to represent that God reigns supreme over everything. Furthermore, both Stiyl Magnus and Tsuchimikado Motoharu state that people can train in order to achieve a higher level, but there is a limit to how much humans can climb.

During Angel Fall, Motoharu refers that all of the positions in the sephirot are full and is such, two beings cannot exist in the same sephirot, forcing a switch. It should be noted that there are beings that rule over each sephirot, though it varies depending on the source. It is unknown if this was what Motoharu referring to.

Qliphoth

The Qliphoth (クリフォト Kurifoto?) is the completely opposite tree to the Sephiroth, covering another side of the world. Like the tree of life, the Qliphoth consists of 10 spheres and 22 paths. Unlike the upright tree of the Sephiroth which is protected by angels, the Qliphoth is an upside-down tree with a demon's name engraved in each qliphah.

Though the Qliphoth is often interpreted as a tree of evil, being the inverse of the Sephiroth and having demons as the guardians of its spheres, it's essence is not an absolute evil. With appropriate training and experience, it can assist in acquiring dangerous knowledge found in the hidden world. However it will inevitably trip up anyone who tries to view it with insufficient training or resolve. Such people will likely be bewildered by a fog of confusion, find something other than truth, come to believe that perverted ceremonies are one and the only way to acquire knowledge, among other things. The sight alone can provide a powerful shock to those who never intended to view it. Practitioners must learn and understand the fundamental meanings of the standard Sephiroth before even attempting to peer into the inverse Qliphoth and utilize the reverse meanings.

Just as the Sephiroth, the tree of life, is also a diagram explaining how to handle the soul, the Qliphoth, the inverse tree, can assist in the creation of something much like life if used properly. This can be used to produce artificial demons based on the Qliphoth. These artificial demons have a structure similar yet different to humans corresponding to the tree of life and much simpler than demons like Coronzon, evil trees anthropomorphized by knowledge, and are the inverse of thought beings based on the standard tree. An example of such an artificial demon is the Qliphah Puzzle 545. Though this demon was noted to be quite flimsy despite the illusion of stability, it was capable of repairing itself after having its spheres destroyed so long as the paths connecting them remained intact, by filling in the holes left behind, though it took a long time and it was helpless while it was doing so.

Four Worlds

The Four Worlds (四界 Shikai?) are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence. These "Worlds" denotes the emanation of God's light, the Ohr, from the Ein Sof Divinte Infinite, through progressive, innumerable constrictions of his Ohr in order to allow for the "conceptual space" in which a finite and seemingly independent world could exist. These constrictions or dimming of his light, form differentiated spirtiual levels. Higher realms metaphorically denote greater relvelation of God's divine Ohr light, and more open to their source, or closer to God.

Atziluth (World of Emanation) On this level the light of the Ein Sof, radiates and is still united with its source. This supernal revelation the souls and Divine emanations in Atzilus from sensing their own existence, which would mean that those that reside with this realm are unaware of their self.

Briah (World of Creation) On this level is the first concept of creatio ex nihilo, yet without shape or form. Here, the creations of Beri'ah are aware of their selves, of their own existence, but cease being Divine.

Yetzirah (World of Formation) This level have beings that have assumed shaped and form. The beings here worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah.

Assiah (World of Action) On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. Assiah is separated as spiritual and physical, and here in the physical Assiah, is the material Universe of humans with all its creations.

In relation to the story

Continuing with the explation of Angel Fall to Touma, Kanzaki Kaori states that the spell affects all of the four worlds, from those closest to the Divine light of God, and in the lowest from it, the world of humans, switching the inside and the outside states of the beings.

According to Fiamma of the Right, Angel Fall occurred only because there was a distortion of the Laws of the World, allowing for the switching of the elements and attributes of the Archangels and the ability of those beings to name themselves without God's permission. This would imply that a terribly powerful source pervaded through the four worlds and distorted the divine light of God, perhaps something that is outside the Ein Sof of God.

Background

According to Coronzon, at some point in the past, the majority of the sephirah were under attack by an unknown threat, only to be saved by the Second Adam atoning with blood.

The technique of animating corpses using artificial souls used by the Rosenthal Family was derived from several hundred years of Kabbalic knowledge, and further developed using elements of the Hopping Zombie Spell into Rosenthal-style Necromancy.

Kabbalah was one of the formats used as a foundation in the magical system developed by the Golden Dawn alongside Hermeticism, which would come to be known as Golden-style Magic. One of its founders, Samuel Liddell MacGregor Mathers, translated the grimoire The Kabbalah Unveiled and converted it into a form which anyone could read, leading to a Kabbalah-centric magic culture spreading across Europe.

Among attempts by magicians to pass between sephira in history, one of the most notable attempts was by Aleister Crowley during a trip to Africa. In order to pass through the abyss without taking spiritual damage, Aleister wished to become one with that abyss. During this experiment, he encountered the demon Coronzon, who was not contained within the existing Qliphoth and broke through Aleister's attempts to bind it.

Gershom Scholem was a pioneer in academic study of Kabbalah, notably writing on the nature of Golems.

[council-of-beetroot]

When I first heard this, my thought was why does his title sound like the Hebrew for book ספר sefer. I looked on the wiki and it said this is likely a misspelling somehow of seraf שרף I have no idea how though although japanese is difficult when it comes to foreign words. If you don't know Hebrew, and are confused by why the letters are different it's because ש and ס both make an s sound (ש can make a sh sound too) while ף is the final form of פ p/f

So my guess is they will either go with sefer/safer or go seraf. Really depending

Seraf makes more sense but Sefer sounds better to me personally even if it sounds nonsensical.

Crying because what is the actual translation of セーファ・セフィロス????

Because セーファ on its own means ‘safer’ but put it with セフィロス (Sephiroth) and you get:

セーファ・セフィロス - Safa Sephiroth

セーファ・セフィロス - Cepha Sephiroth

セーファ・セフィロス - Sefa Cephillos // Sefa Sephiroth.

so is it ‘Safer Sephiroth’ or something entirely different and there was a translation error.

I wonder what they'll call it in Part 3...

[vintaguli]

שרפרף וינטג’ מתקפל יפהפה, בולי מס.

גובה 46, חלק עליון 36 על 37 ס”מ

מחיר 220 ש”ח

[lamaaniosaetze]

היום יום ראשון שלי עם פלטה, אמא שלי מוצאת את זה מאוד משעשע

אני:*אומרת מילים עם ש וצ*

אמא שלי: *ניקרעת מצחוק*

אני: "זהו דברי איתי רק באנגלית צ' אני עוד יכולה לעשות"

_ _ _

אמא: " זוכרת את הצפרדע?"

אני*עם צ שנישמעת כמו ס*: "איזה צפרדע?"

אמא שלי תוך כדי שהיא מנסה לא להתפקע מצחוק: "סתם רציתי לשמוע אותך אומרת את זה" 3:

אני: >:(