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On Changing the Immutable by Marc B. Shapiro,The History and Dating
וְהָאֱמֶת וְהַשָּׁלוֹם On Changing the ;אֱהָבוּ Immutable by Marc B. Shapiro On Changing the Immutable by ;וְהָאֱמֶת וְהַשָּׁלוֹם אֱהָבוּ Marc B. Shapiro By Yitzchok Stroh Professor Marc Shapiro’s latest work, Changing the Immutable, contains considerable interesting and pertinent information for the student of Jewish history. As stated on the cover, the author attempts to reveal how the (Jewish) orthodox ‘establishment’ silences both past and present dissenting voices through “Orthodox Judaism Rewriting Its History.” I don’t intend this to be a review of the entire work (that would take a lot more time and space), however I did want to share some of my frustration here, because I sense that the author’s bias affected his objectivity, and I am afraid that many a reader will be left with an impression that in many ways does not reflect the reality of this complex topic. In this article, I would like to examine one passage of Shapiro’s work to illustrate this point. In chapter eight, entitled, “Is the truth really that important?” Shapiro writes: Because my purpose in this chapter is to chart the outer limits of what has been viewed as acceptable when it comes to falsehood and deception. I will be focusing on the more ‘liberal’ positions. My aim is to show just how far some rabbinic decisors were willing to go in sanctioning deviations from the truth. One must bear in mind, however, that there are often views in opposition to the ones I shall be examining. Perhaps this knowledge can serve as a counterweight to the shock that many readers will experience upon learning of some of the positions I will mention. -
The Garment of Adam in Jewish, Muslim, and Christian Tradition
24 The Garmentof Adam in Jewish, Muslim, and ChristianTradition Stephen D. Ricks Although rarely occurring in any detail, the motif of Adam's garment appears with surprising frequency in ancient Jewish and Christian literature. (I am using the term "Adam's garment" as a cover term to include any garment bestowed by a divine being to one of the patri archs that is preserved and passed on, in many instances, from one generation to another. I will thus also consider garments divinely granted to other patriarchal figures, including Noah, Abraham, and Joseph.) Although attested less often than in the Jewish and Christian sources, the motif also occurs in the literature of early Islam, espe cially in the Isra'iliyyiit literature in the Muslim authors al ThaclabI and al-Kisa'I as well as in the Rasii'il Ikhwiin al ~afa (Epistles of the Brethren of Purity). Particularly when discussing the garment of Adam in the Jewish tradition, I will shatter chronological boundaries, ranging from the biblical, pseudepigraphic, and midrashic references to the garment of Adam to its medieval attestations. 1 In what fol lows, I wish to consider (1) the garment of Adam as a pri mordial creation; (2) the garment as a locus of power, a symbol of authority, and a high priestly garb; and (3) the garment of Adam and heavenly robes. 2 705 706 STEPHEN D. RICKS 1. The Garment of Adam as a Primordial Creation The traditions of Adam's garment in the Hebrew Bible begin quite sparely, with a single verse in Genesis 3:21, where we are informed that "God made garments of skins for Adam and for his wife and clothed them." Probably the oldest rabbinic traditions include the view that God gave garments to Adam and Eve before the Fall but that these were not garments of skin (Hebrew 'or) but instead gar ments of light (Hebrew 'or). -
Source Sheet on Prohibitions on Loshon Ha-Ra and Motzi Shem Ra and Disclosing Another’S Confidential Secrets and Proper Etiquette for Speech
Source Sheet on Prohibitions on Loshon ha-ra and motzi shem ra and disclosing another’s confidential secrets and Proper Etiquette for Speech Deut. 24:9 - "Remember what the L-rd your G-d did unto Miriam by the way as you came forth out of Egypt." Specifically, she spoke against her brother Moses. Yerushalmi Berachos 1:2 Rabbi Shimon bar Yochai said, “Had I been at Mount Sinai at the moment when the torah was given to Yisrael I would have demanded that man should have been created with two mouths- one for Torah and prayer and other for mundane matters. But then I retracted and exclaimed that if we fail and speak lashon hara with only one mouth, how much more so would we fail with two mouths Bavli Arakhin15b R. Yochanan said in the name of R.Yosi ben Zimra: He who speaks slander, is as though he denied the existence of the Lord: With out tongue will we prevail our lips are our own; who is lord over us? (Ps.12:5) Gen R. 65:1 and Lev.R. 13:5 The company of those who speak slander cannot greet the Presence Sotah 5a R. Hisda said in the name of Mar Ukba: When a man speaks slander, the holy one says, “I and he cannot live together in the world.” So scripture: “He who slanders his neighbor in secret…. Him I cannot endure” (Ps. 101:5).Read not OTO “him’ but ITTO “with him [I cannot live] Deut.Rabbah 5:10 R.Mana said: He who speaks slander causes the Presence to depart from the earth below to heaven above: you may see foryourselfthat this is so.Consider what David said: “My soul is among lions; I do lie down among them that are aflame; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword” (Ps.57:5).What follows directly ? Be Thou exalted O God above the heavens (Ps.57:6) .For David said: Master of the Universe what can the presence do on the earth below? Remove the Presence from the firmament. -
Philo Ng.Pdf
PHILO AND THE NAMES OF GOD By A. MARMORSTEIN,Jews College, London IN A recent work on the allegorical exegesis of Philo of Alexandria' Philo's views and teachings as to the Hebrew names of God are once more discussed and analyzed. The author repeats and shares the old opinion, elaborated and propagated by Zacharias Frankel and others that Philo was more or less ignorant of the Hebrew tongue. Philo's treat- ment of the divine names is put in the first line of witnesses to corroborate this literary verdict. This question touches wider and more important problems than the narrow ques- tion whether Philo knew Hebrew, or not,2 and if the former is the case how far his knowledge, and if the latter is true how far his ignorance went. For the theologians generally some important historical and theological problems, for Jewish theology especially, besides these, literary and relig- ious questions as to the date and origin of religious concep- tions, and the antiquity and value of our sources are involved. Philo is criticized for having no idea2 of the equivalent names used by the LXX for the Tetragrammaton and Elohim respectively. The former is translated KVptOS, the latter 4hos. This omission is the more serious since the distinction between these two names is one of Philo's chief doctrines. We are referred to a remark made by Z. Frankel about ' Edmund Stein, Die allegorische Exegese des Philo aus Alexandreia; Giessen, 1929. (Beihefte Zur ZAW. No. 51.) 2 Ibid., p. 20, for earlier observations see G. Dalman, Adonaj, 59.1, Daehne, Geschichtliche Darstellung, I 231, II 51; Freiidenthal, Alexander Polyhistor, p. -
Speaker Materials
Speaker Materials Partnering organizations: The Akdamut – an Aramaic preface to our Torah Reading Rabbi Gesa S. Ederberg ([email protected]) ַאְקָדּמוּת ִמִלּין ְוָשָׁריוּת שׁוָּת א Before reciting the Ten Commandments, ַאְוָלא ָשֵׁקְלָא ַהְרָמןְוּרשׁוָּת א I first ask permission and approval ְבָּבֵבי ְתֵּרי וְּתַלת ְדֶאְפַתְּח בּ ַ ְקשׁוָּת א To start with two or three stanzas in fear ְבָּבֵרְי דָבֵרי ְוָטֵרי ֲעֵדי ְלַקִשּׁישׁוָּת א Of God who creates and ever sustains. ְגּבָוּרן ָעְלִמין ֵלהּ ְוָלא ְסֵפק ְפִּרישׁוָּת א He has endless might, not to be described ְגִּויל ִאְלּוּ רִקיֵעי ְק ֵ ָי כּל חְוּרָשָׁת א Were the skies parchment, were all the reeds quills, ְדּיוֹ ִאלּוּ ַיֵמּי ְוָכל ֵמיְכִישׁוָּת א Were the seas and all waters made of ink, ָדְּיֵרי ַאְרָעא ָסְפֵרי ְוָרְשֵׁמַי רְשָׁוָת א Were all the world’s inhabitants made scribes. Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 1 of 7 From Shabbat Shacharit: ִאלּוּ פִ יוּ מָ לֵא ִשׁיָרה ַכָּיּ ם. וּלְשׁו ֵוּ ִרָנּה כַּהֲמון גַּלָּיו. ְושְפתוֵתיוּ ֶשַׁבח ְכֶּמְרֲחֵבי ָ רִקיַע . וְעֵיֵיוּ ְמִאירות ַכֶּשֶּׁמ שׁ ְוַכָיֵּרַח . וְ יָדֵ יוּ פְ רוּשות כְּ ִ ְשֵׁרי ָשָׁמִי ם. ְוַרְגֵליוּ ַקלּות ָכַּאָיּלות. ֵאין אֲ ַ ְחוּ ַמְסִפּיִקי ם לְהודות לְ ה' אֱ להֵ יוּ וֵאלהֵ י ֲאבוֵתיוּ. וְּלָבֵר ֶאת ְשֶׁמ עַל ַאַחת ֵמֶאֶלף ַאְלֵפי אֲלָ ִפי ם ְוִרֵבּי ְרָבבות ְפָּעִמי ם Were our mouths filled with song as the sea, our tongues to sing endlessly like countless waves, our lips to offer limitless praise like the sky…. We would still be unable to fully express our gratitude to You, ADONAI our God and God of our ancestors... Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 2 of 7 Creation of the World ֲהַדר ָמֵרי ְשַׁמָיּא ְו ַ שׁ ִלְּיט בַּיֶבְּשָׁתּ א The glorious Lord of heaven and earth, ֲהֵקים ָעְלָמא ְיִחָידאי ְוַכְבֵּשְׁהּ בַּכְבּשׁוָּת א Alone, formed the world, veiled in mystery. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
Early Christians Identified Jesus' Shroud with His Royal & Priestly Robe!
Early Christians Identified Jesus’ Shroud With His Royal & Priestly Robe! __________________________ By Larry Stalley1 Copyrighted © 2020 All Rights Reserved ABSTRACT Based on an abundance of scientific and historical evidence that has surfaced in recent years, the author believes the Shroud of Turin is the genuine burial cloth that Joseph of Arimathea purchased and used to wrap the body of Jesus. Peter and “the disciple whom Jesus loved” found the tomb empty of a corpse on Resurrection Day. However, when they found the funeral linens, something about their appearance caused the disciple to “believe” (John 20.8). The cloth was stained with blood and had been defiled by its contact with a corpse. Why then wasn’t the Shroud viewed as “unclean,” discarded and buried? Why did the early Church treasure this piece of linen and seek to safeguard it from opponents and enemies of the Faith? How did they come to perceive this cloth? What beliefs became attached to it? In a former paper2 the author attempted to show that the early Christians likely perceived the Shroud as being the miraculous “sign of Jonah” that Jesus had promised.3 In this paper he will seek to demonstrate that the early Christians also identified Jesus’ Shroud, typologically, as his royal- priestly robe, sanctified by His sacrificial blood! The earthly Shroud was a “type and shadow” of the heavenly robe! With its miraculous image, the Shroud was viewed as being a link between the earthly and heavenly realities. ____________________________________________________ 1. INTRODUCTION Being Jewish and living in Rome during the 1st century had its difficulties! You felt the contempt native Romans held concerning your race! From their unwelcomed glares you could sense their unspoken but heartfelt animosity: Another Jew! I despise you! You despise the customs of our ancestors! You have no idols like all other religions. -
Mishnah: the New Scripture Territories in the East
176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender. -
The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself. -
The Pinto Associations Around the World, Along with Rabbi David Hanania Pinto Shlita, Send You Their Best Wishes for an Exceptional New Year 5770
The Pinto Associations around the world, along with Rabbi David Hanania Pinto Shlita, send you their best wishes for an exceptional new year 5770. Shana Tova! May we all be inscribed in the Book of Life. Amen. CONTENTS THE $25 MILLION FUNERAL ....................................................................................................................2 UNDER AEGIS OF THROUGH FAITH IN THE TZADDIK, ONE ATTAINS FAITH IN HASHEM .................................................4 RABBI DAVID HANANIA PINTO CHLITA PARIS • ORH CHAIM VEMOSHE THE INTERNET: A MODERN FORM OF IDOLATRY ...................................................................................10 11, RUE DU PLATEAU - 75019 PARIS 32, RUE DU PLATEAU - 75019 PARIS Tel : +331 4803 5389 • Fax : +331 4206 0033 A JOURNEY INTO THE Ukraine – ELUL 5768 ......................................................................................12 LYON • HEVRAT PINTO 20 bis, rue des Mûriers • 69100 Villeurbanne LETTERS FROM OUR READERS ................................................................................................................22 Tel: +334 7803 89 14 - Fax: +334 7868 6845 ISRAEL • ASHDOD THE MUMBAI CLASS ..................................................................................................................................30 OROT HAÏM OU MOSHE rehoV ha-adMour Mi-belz 41/6 • ashdod THE TZADDIK RABBI YEHUDAH PINTO, Known as “RABBI Hadan” ................................................35 Tel: 972 88 566 233 • Fax: 972 88 521 527 ISRAEL • JERUSALEM HEVRAT PINTo’s -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Death, Dying, and Immortality in Qabala and Alchemy.Pdf
Death, Dying and Immortality in Qabala and Alchemy A Special Report from The Institute for Hermetic Studies Dear Friends, The Institute for Hermetic Studies seeks to make the most accurate, useful, and easily understood materials on esotericism available to students seeking to make one or more of the Hermetic practices a focal point in their life. To make materials available at a low cost, and to allow for regular updates, an electronic medium of delivery has been chosen. Each student is allowed by copyright law to make one printed hard copy of this or other legally obtained materials for their personal use, as well as one electronic back up of the material in case of damage or loss to the original. To distribute copyrighted Institute for Hermetic Studies materials in any form to a third party without written consent from the Institute for Hermetic Studies is a violation of U.S. and International Copyright Law and we strongly require of our readers that this not be done. Our reasons for this are simple. Institute materials are priced so that anyone can afford them. There is no need to steal. Making unauthorized copies of our materials would deny the Institute for Hermetic Studies of income used to continue its work of providing additional educational services and forums. In addition, it is from these educational services and forums that the Institute for Hermetic Studies derives resources used to provide financial contributions to The Louis Claude de St. Martin Fund, a fund dedicated to providing material support to non-profit organizations seeking to advance the Western Esoteric Tradition.