scribes and others. The Paleo-Hebrew script was retained for some time as an archaizing or conservative mode of writing. It is found in certain texts of the Torah among the Dead Sea Scrolls, dated to the 2nd to 1st centuries BCE: manuscripts 4Q12, 6Q1: Genesis. 4Q22: Exodus. 1Q3, 2Q5, 4Q11, 4Q45, 4Q46, 6Q2, and the Leviticus scroll (11QpaleoLev). In some Qumran documents, the tetragrammaton name of the Israelite deity, YHWH, is written in Paleo-Hebrew while the rest of the text is rendered in the adopted Aramaic square script that became today’s normative Jewish Hebrew script. The vast majority of the Hasmonean coinage, as well as the coins of the First Jewish–Roman War and Bar Kokhba's revolt, bears Paleo-Hebrew legends. The Paleo-Hebrew alphabet fell completely out of use among Jews only after 135 CE. Legacy Samaritan alphabet The paleo-Hebrew alphabet continued to be used by the Samaritans and over time developed into the Samaritan alphabet. The Samaritans have continued to use the script for writing both Hebrew and Aramaic texts until the present day. A comparison of the earliest Samaritan inscriptions and the medieval and modern Samaritan manuscripts clearly indicates that the Samaritan script is a static script which was used mainly as a book hand. Talmud The Talmudic sages did not share a uniform stance on the subject of Paleo-Hebrew. Some stated that Paleo-Hebrew was the original script used by the Israelites at the time of the Exodus, whereas the Aramaic square script was brought from Assyria and introduced for writing Torah scrolls in the post-exilic period, while others believed that Paleo-Hebrew merely served as a stopgap in a time when the ostensibly original script (the Assyrian Script) was lost. According to both opinions, Ezra the Scribe (c. 500 BCE) introduced, or reintroduced the Assyrian script to be used as the primary alphabet for the Hebrew language. The arguments given for both opinions are rooted in Jewish scripture and/or tradition. A third opinion in the Talmud states that the script never changed altogether. Rabbi Eleazar from Modiin, the sage who expressed this opinion, based his opinion on a scriptural verse, which makes reference to the shape of the letter vav. He argues further that, given the commandment to copy a Torah scroll directly from another, the script could not conceivably have been modified at any point. A different version of the debate in the Jerusalem Talmud refers to the circular