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Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena. -
The God Who Delivers (Part 2)
The God Who Delivers (part 2) Review from Creation to Jacob’s family in Egypt? Our last study ended the book of Genesis with Joseph enjoying life as the Pharoah’s commanding officer. After forgiving his brothers for what they had done, Jacob and his entire clan moves to Egypt and this is where the book of Exodus begins. What turn of event occurs in the life of the Israelites in Egypt? Exodus 1:8-11 A generation passes and new powers come to be. A new pharaoh “whom Joseph meant nothing” became fearful the Israelite nation, becoming so fruitful and huge, would rebel against him. The Israelites became slaves to the Egyptians. The Pharoah comes up with what solution? 1:22 Kill every Hebrew boy that is born. The future deliverer is delivered. 2:1-10. A boy is spared, saved from a watery death through the means of an “ark”. Sound familiar? Moses is delivered to one day deliver God’s people out of Egypt, but for the time being, was being brought up in the Egyptian royal household. Moses becomes an enemy to Egypt. 2:11-15. Moses tries to do what is right, but has to flee Egypt for his life so he goes to Mdian. God has a message for Moses. Chapter 3. The Lord tells Moses he will be the one to deliver the Israelites out of slavery, but Moses immediately doubts. 3:11. God tells Moses who He is. 3:14-15. I am who I am. God gives Moses special abilities in order to convince the people. -
The Word and Words in the Abrahamic Faiths
Messiah University Mosaic Bible & Religion Educator Scholarship Biblical and Religious Studies 1-1-2011 The Word and Words in the Abrahamic Faiths Larry Poston Messiah College, [email protected] Linda Poston Messiah College, [email protected] Follow this and additional works at: https://mosaic.messiah.edu/brs_ed Part of the Library and Information Science Commons, and the Religion Commons Permanent URL: https://mosaic.messiah.edu/brs_ed/6 Recommended Citation Poston, Larry and Poston, Linda, "The Word and Words in the Abrahamic Faiths" (2011). Bible & Religion Educator Scholarship. 6. https://mosaic.messiah.edu/brs_ed/6 Sharpening Intellect | Deepening Christian Faith | Inspiring Action Messiah University is a Christian university of the liberal and applied arts and sciences. Our mission is to educate men and women toward maturity of intellect, character and Christian faith in preparation for lives of service, leadership and reconciliation in church and society. www.Messiah.edu One University Ave. | Mechanicsburg PA 17055 Running head: THE WORDPoston AND and WORDS Poston: The Word and Words in Abrahamic Faiths “The Word and Words in the Abrahamic Faiths” Linda and Larry Poston Nyack College Published by Digital Commons @ Kent State University Libraries, 2011 1 Advances in the Study of Information and Religion, Vol. 1 [2011], Art. 2 THE WORD AND WORDS Abstract Judaism, Christianity, and Islam are “word-based” faiths. All three are derived from texts believed to be revealed by God Himself. Orthodox Judaism claims that God has said everything that needs to be said to humankind—all that remains is to interpret it generation by generation. Historic Christianity roots itself in “God-breathed scriptures” that are “useful for teaching, rebuking, correcting and training in righteousness.” Islam’s Qur’an is held to be a perfect reflection of the ‘Umm al-Kitab – the “mother of Books” that exists with Allah Himself. -
Laws of the Church New Testament
Laws Of The Church New Testament Barron is uninteresting: she execrate mordaciously and homologating her Pasolini. Is Ramsay amalgamate when Sanford checkers inconsiderably? Is Marve always abessive and seminarial when regurgitating some bluecoat very serologically and downstage? If it holy people he purified himself and laws the bible says that he to the lord your days Are about as binding on Christians today had they sharp for Israelites before about coming of Jesus Christ? How solemn the leaders of as New Testament enlarge view the laws of God Paul wrote. Would oxygen be less inclined to mold God and live like Him? The New Testament is clear share the dietary prohibitions of Leviticus. Humble in law of. Hold one new testament church has changed lives of churches of sin as may be liable for instance, articles of right principles underlying principles. Some this all the new Testament Laws are perhaps relevant problem all aspects of article They exclude it pollute the church's responsibility to develop how one-world kingdom that. Paul wrote the smart book of Galatians to fulfil that refuge is not to understood the Mosaic Law. Consider donating today! Sabbath laws come into church law have. Gentiles are not included. Is define an 11th commandment? Money by law, churches teach us keep all church is no law, for what jesus did he used to them and barnabus traveled to show. Spirit of new testament canon of religion ever more holy spirit lives within them to sin upon what does not of law comes over another esteems every imagination of. -
A Brief Chronology
A Brief Chronology B.C.E. is an abbreviation of "Before the Common Era" and C.E. of the "Common Era." The Common Era is that of the Gregorian calendar, where time is measured before or after what was thought to be the birth year of Jesus: in Latin, Anno Domini, the "Year of the Lord," abbreviated A.D. In fact, Jesus' date of birth is now placed in or about 4 B.C.E. Muslims also use a "before" and "after" system. In their case the watershed date is that of the Hijrah or Emigration of Muhammad from Mecca to Medina in 622 C.E., called in the West A.H., or Anno Hegirae. Jewish time reckoning is only "after," that is, from the Creation of the World, normally understood to be about 4000 years B.C.E. B.C.E. ca. 1700 God's Covenant with Abraham ca. 1200 The exodus from Egypt; the giving of the Torah to Moses on Mount Sinai ca. 1000 David, king of the Israelites, captures Jerusalem and makes it his capital ca. 970 Solomon builds the First Temple in Jerusalem 621 Josiah centralizes all Jewish worship in the Temple in Jeru- salem 587 Babylonians under Nebuchadnezzar carry Israelites into exile in Babylon; the destruction of Solomon's Temple £38 Exiles return to Judea; Ezra; Nehemiah; rebuilding of Jerusa- lem Temple 332 Alexander the Great in the Near East; Greek dynasties rule Palestine ca. 280 Translation of Bible in Greek: the "Septuagint" 200 The Seleucid dynasty of Syria replaces the Ptolemies as rulers of Palestine 17 £-164 Antiochus IV Epiphanes; profanation of the Temple 164 Maccabean revolt; Jewish independence 164-37 The Hasmonean dynasty rules Palestine xviii CHRONOLOGY 37-4 Herod the Great, king of Judea ca. -
The Two Screens: on Mary Douglas S Proposal
The Two Screens: On Mary Douglass Proposal for a Literary Structure to the Book of Leviticus* Gary A. Rendsburg In memoriam – Mary Douglas (1921–2007) In the middle volume of her recent trio of monographs devoted to the priestly source in the Torah, Mary Douglas proposes that the book of Leviticus bears a literary structure that reflects the layout and config- uration of the Tabernacle.1 This short note is intended to supply further support to this proposal, though first I present a brief summary of the work, its major suppositions, and its principal finding. The springboard for Douglass assertion is the famous discovery of Ramban2 (brought to the attention of modern scholars by Nahum Sar- na3) that the tripartite division of the Tabernacle reflects the similar tripartite division of Mount Sinai. As laid out in Exodus 19 and 24, (a) the people as a whole occupied the lower slopes; (b) Aaron, his two sons, and the elders were permitted halfway up the mountain; and (c) only Moses was allowed on the summit. In like fashion, according to the priestly instructions in Exodus 25–40 and the book of Leviticus, (a) the people as a whole were allowed to enter the outer court of the Taberna- * It was my distinct pleasure to deliver an oral version of this article at the Mary Douglas Seminar Series organized by the University of London in May 2005, in the presence of Professor Douglas and other distinguished colleagues. I also take the op- portunity to thank my colleague Azzan Yadin for his helpful comments on an earlier version of this article. -
Covenant of Mount Sinai
mark h lane www.biblenumbersforlife.com COVENANT OF MOUNT SINAI SUMMARY The children of Israel were slaves in Egypt. The Lord brought them out with a mighty hand and with an outstretched arm. He brought them into the desert of Sinai and made them a nation under God, with the right to occupy and live in the Promised Land, AS TENANTS, subject to obedience to the Law of Moses. To have the privilege to continue to occupy the Promised Land Israel must keep: The ritual law concerning the priesthood and the continual offering of animal sacrifices, etc. The civil law concerning rights of citizens, land transactions, execution of justice, etc. The moral law: Love your neighbor as yourself The heart law: Love the LORD your God and serve him only In the Law of Moses there were blessings for obedience and curses for disobedience. Penalties for disobedience went as far as being shipped back to Egypt as slaves. All who relied on observing the Law of Moses were under a curse. It is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law” (Deut. 27:26). None of the blessings under the Law of Moses concern eternal life, the heavenly realm, or the forgiveness of sins necessary to stand before God in the life hereafter. The people under the Covenant of Sinai did not even enjoy the privilege of speaking to the Lord face to face. The high priest, who crawled into the Most Holy Place once a year, was required to fill the room with incense so that he would not see the LORD and die. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt. -
Fisher, Memories of The
Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past By Daniel Shalom Fisher A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ronald Hendel, Chair Professor Robert Alter Professor Benjamin Porter Professor Daniel Boyarin Professor Ann Swidler Summer 2018 Copyright © 2018 by Daniel Shalom Fisher, All Rights Reserved. 1 Abstract Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past by Daniel Shalom Fisher Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Ronald Hendel, Chair This dissertation constructs a cultural biography of the Ark of the Covenant, exploring through it the close, but often complicated, relationships that have existed between objects and collective memory in Biblical and ancient Jewish societies. The project considers the different ways in which Biblical writers and interpreters have remembered the Ark as a “real thing,” forming it, mobilizing it, and making meaning with it—largely in its absence after its likely loss in the 6th century BCE. From Exodus to Chronicles and in works of biblical interpretation through the Mishnah, this project explores how these writers reimagine the Ark to craft visions for their people’s future through their people’s past. The project is structured around five interrelated case studies from the Ark’s mnemohistory, considering different dimensions of cultural memory’s entanglement in material culture. Each case study draws upon and enriches text-, source-, and redaction-critical approaches, investigating the growth and reshaping of biblical writings as creative memory work. -
Jewish Calendar 2020-2025 (PDF)
For your convenience we are pleased to offer: The following programs may be viewed • Electric Sabbath candles (can be obtained from Spiritual on your television on Channel 50: Care, ext. 35550, or after hours at ext. 34444). • “Healing Through Jewish Songs and Stories” • Kosher food is available in the Employee Cafeteria (Street at 1:45 and 2:30 p.m. Level, South Tower) and the Plaza Café (Plaza Level, • Sabbath Services: every Friday at 4 p.m. South Tower). For any questions regarding kosher food for patients, please call ext. 34797. • Havdalah (end of Sabbath) Services: every Saturday night at 9 p.m. • The Sabbath elevators (#13, North Tower; #38, Saperstein) stop at every fl oor of the medical center on the Sabbath • Rabbi Jason Weiner’s Torah Study: Tuesdays and holidays. in the chapel at noon. • Jewish reading material and prayer books are available at • Kabbalat Shabbat Services: Fridays in the ext. 35550. chapel at 3 p.m. Beverly Boulevard PLAZA LEVEL P2 ACCESS P6 BEVERLY SAPERSTEIN CENTER via North Tower V Elevators San Vicente Boulevard OSCHIN SPIELBERG V P1 Cedars-Sinai Medical Center NORTH TOWER TAPER EMERGENCY 8700 Beverly Blvd. P5 V Los Angeles, CA 90048 V Alden Drive Gracie Allen Drive For more information: George Burns Road Burns George Sherbourne Drive Sherbourne 310-423-3277 V P3 Ray Charles Cafeteria PAVILION THALIANS Jewish chaplain’s offi ce: SOUTH TOWER 310-423-5238 MEDICAL MEDICAL www.cedars-sinai.edu/chaplaincy Parking OFFICES OFFICES Office WEST EAST V Staff Parking P8 Only P4 © 2020 Cedars-Sinai 18792 (0720) 3rd Street Jewish Calendar 5781-5785 | 2020-2025 Founded On Jewish Values One hundred years ago, Jewish concerns about meeting the From generation to generation, Cedars-Sinai health needs of a growing Los Angeles community took root has fulfi lled and perpetuated its commitment to with the dedication of Kaspare Cohn Hospital, predecessor its Jewish tradition and values. -
Exodus 20: 1-17 March 7, 2021 – Lent 3 Stacy Carlson Mystery And
Exodus 20: 1-17 March 7, 2021 – Lent 3 Stacy Carlson Mystery and Meaning in Stone Good morning everyone. No matter what tradition we come from, most of us probably know this passage from Exodus, at least as the headline we call the Ten Commandments. These are ten rules or laws for how we should behave. They seem especially important during Lent, don't they? Yes, but perhaps not in the way we might think, because when a story is familiar, sometimes it doesn’t seem as meaningful the second and third time around as it was the first. We think we have learned all there is to know. So it might be with the Ten Commandments. But today, let’s try to look at them differently. One way is to think more about the stone tablets. Were they gray? Brown? Were they red clay? How much did they weigh? Did God chisel them letter by letter, or in a big flash all at once? Do we know if the commandments were divided equally – five and five -- between the tablets? And don't we wonder what the Israelites thought when Moses came down carrying stone tablets from a mountain shrouded in clouds, but also bursting with thunder and fire? Even if we knew the answers to all those questions, what new lesson can we learn today? I believe there is still mystery and meaning in these two stone tablets. What if we imagine the world after the pandemic? Imagine we're gathered outside a Metro station in DC. Let's say Dupont Circle. -
Tabernacle, the Golden Calf, and Covenant Renewal Exodus 25-40 – Lesson 18 Wednesday, September 2, 2020
EXODUS: Tabernacle, the Golden Calf, and Covenant Renewal Exodus 25-40 – Lesson 18 Wednesday, September 2, 2020 Quite possibly this is the last major unit of Exodus (dealing with the tabernacle), this section probably seems tedious, for many modern readers of the Old Testament. Nevertheless, Scripture has given us an intricate description of the tabernacle, a description that ranges over sixteen chapters, from divine orders to build (25-31), to interruption and delay of implementation because of apostasy (32-34), to final execution of the divine mandate (35-40). The movement is from instruction (25-31) to interruption (32-34) to implementation (35-40). Sandwiched in between two sections (25-31 and 35-40) that deal with proper worship of God and building what God wants his people to build is a section (32-34) that deals with improper worship of God and building/making what God does not want his people to build/make. One may also discern that Exodus begins and ends with Israelites building something. At the beginning that are forced to build stores cities for Pharaoh (1:11); at the end they choose to build a portable place of worship where God may dwell in their midst. Theological Analysis In the tabernacle there were seven pieces of furniture. The article of clothing worn by those officiating in the tabernacle numbered eight, four of which are worn by the high priest alone (the ephod 28:6-12); (the breastpiece of judgment 28:15-30); (the ephod’s robe (28:31-35); (a turban 28:36-38), and four more that are worn by all the priests (a coat, gridle, cap, and linen breeches 28:40-42).