Fruit of the Spirit
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Joseph Remembers to Forget Parashat Miketz
Joseph Remembers to Forget Parashat Miketz • Jacob took to note of the relationship • The chief cupbearer did not speak up between Joseph and his brothers (37:11- or remember Joseph once he was “So his brothers were jealous of him, and removed from prison (40:23- “Yet the his father kept the matter in mind”). chief cupbearer did not think of Kept that matter in mind Joseph; he forgot him”). Rashi- he was waiting and looking forward in did not think of Joseph; he forgot him expectation of when it (fulfillment) would come. Bechor Shor- not out of malice but because he forgot. Rashi- did not remember that day or afterwards Ibn Ezra- not in speech or mentally did he remember him. • Chief cupbearer, now, remembers Joseph • The opening of Exodus 1:8 “A new after Pharaoh awoke and is agitated from king arose over Egypt who knew not his dreams. 41:9-12, 13- “The chief Joseph”. cupbearer then spoke up and said to Pharaoh, ‘I must make mention today of Who knew not my offenses’…A Hebrew youth was Rashi- he acted as if he did not know about there with us, a servant of the chief him. steward; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream. 13. And as he interpreted for us, so it came to pass”. A Hebrew lad, a servant Rashi- he mentions him with contempt. Unfit for high position, who does not understand our language. Na'aseh V'Nishma, Hanukkah • 42:8, 9: “Joseph recognized his brothers His brothers did not recognize him when but they did not recognize him. -
Parshat Matot/Masei
Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. -
Joseph and Asenath
JOSEPH AND ASENATH. BY BERNHARD PICK. INTRODUCTION. THE romance of Joseph and Asenath is founded upon the words of Gen. xH. 45 : "And he gave him to wife, Asenath, the daughter of Poti-pherah, priest of On." Later Judaism took offence that Joseph should have married a heathen woman, and the assertion was therefore made that Asenath, whom Dinah bore to Shechem, was brought up by the wife of Poti-pherah, prince of Tanes.^ How- ever this may be, certain it is that this religious romance was once widely known. A fragment of a Greek text of this legend Fabricius published from a Codex Baroccianus in his Codex pseudepigraphns. Vol. H, 85-102 ; but the complete text according to four manuscripts was first published by Batiffol, Studia patristica, etudes d'ancienne littera- ture chretienne, fasc. 1-2, Paris, 1889-1890. pp. 1-87, and this is the one we follow. The Latin text, which was formerly the main source for the knowledge of the legend, is only an extract. It is printed in Vin- centius Belloracensis (13th century), SpecuJiun historiale, Vol. 1, lib. n, cap. 118-124, and reprinted in Fabricius, Codex pseudepi- graphns, I, 774-784. The complete Latin text from which this extract was taken, was discovered by James in two IMSS. of English origin (13th-14th century) at Cambridge, and is given in Batiffol's work, fasc. 2, pp. 89-115.- According to Batift'ol, the translation, like that of the "Testaments of XH Patriarchs," may have been ^ So the Targum Jonathan on Gen. xli. 45. In the Bible we read nothing of Dinah's daughter. -