Why Was the Tabernacle So Important? (Vayak-Hel)
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Ten Makkos: Middah K'neged Middah According to the Midrash
D_18365 Ten Makkos: Middah K’neged Middah According to the Midrash By Mr. Robert Sussman Grade Level: Elementary, Middle School, High School, Adult Description: Explanations, based on various midrashim, that display how each of the ten makkos were meted out to the Mitzrim middah k’neged middah. Additional interesting information about each makkah is included in the “Did You Know” sections. Use these professionally designed sheets when preparing to teach the makkos or distribute to students as a supplement to their haggados. Includes a source for each explanation. Instructions: 1. Read through the explanations. 2. Explain the concept of middah k’neged middah, if students are not already familiar with it. 3. Encourage students to figure out how each Makkah was middah k’neged middah. 4. Teach the explanations provided by the Midrash. 5. OPTIONAL: Distribute these sheets to your students. Haggadah Insights Shock and AWE Who doesn’t know the Ten Plagues? Hashem, who is All Powerful, could have done anything to the Egyptians that He wanted, so why did He choose those ten a# ictions? e Midrash teaches that Hashem brought the plagues middah keneged middah (measure for measure). In other words, each one of the plagues was to punish the Egyptians for something they had done to persecute the Children of Israel I BY ROBERT SUSSMAN the ! sh that died in the Nile and the KINIM !LICE" # WHY? stench that was in the air. And a proof of 3 e Egyptians would make the Chil- this is that we see that Pharaoh’s magi- dren of Israel sweep their houses, their cians were able to turn the Nile to blood – streets, and their markets, therefore if it hadn’t returned to its prior state of Hashem changed all of the dust in Egypt being water, how would they have been into lice until there was no more dust to able to do so?! (Chizkuni) sweep. -
A HISTORY of the HEBREW TABERNACLE CONGREGATION of WASHINGTON HEIGHTS a German-Jewish Community in New York City
A HISTORY OF HEBREW TABERNACLE A HISTORY OF THE HEBREW TABERNACLE CONGREGATION OF WASHINGTON HEIGHTS A German-Jewish Community in New York City With An Introduction by Rabbi Robert L. Lehman, D. Min., D.D. December 8, 1985 Chanukah, 5746 by Evelyn Ehrlich — 1 — A HISTORY OF HEBREW TABERNACLE THANK YOU Many individuals have contributed toward making this project possible, not the least of which were those who helped with their financial contributions. They gave “in honor” as well as “in memory” of individuals and causes they held dear. We appreciate their gifts and thank them in the name of the congregation. R.L.L. IN MEMORY OF MY DEAR ONES by Mrs. Anna Bondy TESSY & MAX BUCHDAHL by their loved ones, Mr. and Mrs. Ernst Grumbacher HERBERT KANN by his wife, Mrs. Lore Kann FRED MEYERHOFF by his wife, Mrs. Rose Meyerhoff ILSE SCHLOSS by her husband, Mr. Kurt J. Schloss JULIUS STERN by his wife, Mrs. Bella Stern ROBERT WOLEMERINGER by his wife, Mrs. Friedel Wollmeringer IN HONOR OF AMY, DEBORAH & JOSHUA BAUML by their grandmother, Mrs. Elsa Bauml the CONGREGATION by Mrs. Gerda Dittman, Mr. & Mrs. Paul Ganzman, Ms. Bertha Kuba, Mr. & Mrs. Nathan Maier, Mrs. Emma Michel, Mrs. Ada Speyer (deceased 1984), Mrs. Joan Wickert MICHELLE GLASER and STEVEN GLASER by their grandmother, Mrs. Anna Bondy RAQUEL and RUSSELL PFEFFER by their grandparents, Mr. and Mrs. Rudolph Oppenheimer HANNA ROTHSTEIN by her friend, Mrs. Stephanie Goldmann and by two donors who wish to remain anonymous — 2 — A HISTORY OF HEBREW TABERNACLE INTRODUCTION Several factors were instrumental in the writing of this history of our congregation. -
Hermeneutics As Poetics: the Case of Midrash Hagadol
Abstract Hermeneutics as Poetics: The Case of Midrash HaGadol Gilad Shapira One of the fascinating characteristics of Midrash is its dual nature as both poetic and hermeneutic. Late Midrash has been shown to accentuate the literary, rather than the exegetical dimension of given genres (e.g. the Mashal, the retold biblical narrative). This paper addresses the place of hermeneutics in a seminal work of Late Midrash – Midrash HaGadol (Aden, Yemen, 14th century): This discussion is centered on the hermeneutical expression, ‘zehu sheamar hakatuv’ (this is what Scripture said) and the way it functions to create bundles of textual units around thematic focuses, and it indicates their components. Based on that, the paper argues that the function of hermeneutics in Midrash Hagadol is primarily poetic. [Jerusalem Studies in Hebrew Literature, XXXI (2020), pp. 1-25] Abstract The Road to Lydda: A Survivor’s Story Rabban Yohanan ben Zakkai’s Flight from Jerusalem According to Eicha Rabba 1:5 Moshe Shoshan This article presents an analysis of the story of the escape of R. Yohanan ben Zakkai from Jerusalem as it appears in Eicha Rabba. This version of the story differs markedly from the accounts found elsewhere in rabbinic literature, most notably in that it does not refer to R. Yohanan’s request to save ‘Yavne and her sages’. The Eicha Rabba account focuses on the survival of the Jews rather than on the establishment of a center of Jewish study and practice to succeed Jerusalem. Torah is presented as a source of practical wisdom, which gives the rabbis the ability to save a remnant of their people. -
Rosh Hashana 5780: There Must Have Been Tears Rabbanit Leah Sarna
Rosh Hashana 5780: There Must Have Been Tears Rabbanit Leah Sarna When is the last time you cried? Think back to it. This is an easy exercise for me since I cry all the time-- but for you it might not be. Was it recently? Was it yesterday? Was it years ago? Were you watching a movie? Reading the news? Tears of joy? Tears of sorrow? Frustration? Tears of truth-telling? Tears of empathy? Think back to it. In Great Expectations, Charles Dickens puts into the words of Pip, the main character and narrator, one of my favorite quotes about tears, just as he leaves his sister’s house and his apprenticeship and goes off to London to become a gentleman: “Heaven knows we need never be ashamed of our tears, for they are rain upon the blinding dust of earth, overlying our hard hearts. I was better after I had cried, than before--more sorry, more aware of my own ingratitude, more gentle.” Rain upon the blinding dust of earth, overlying our hard hearts. Tears open our hearts. It’s not always that feelings give way to tears, says Dickens-- often it’s the other way around, tears alert us to feelings, soften us, make us more sorry, more gentle, more whatever it is that we were feeling before --but unable to access. (PART I.) In today’s Haftara we have the tears of Rachel, crying for her exiled children. In yesterday’s Torah and Haftara readings, we encountered a whole lot of tears: the tears of Hagar, the tears of Ishmael, and the tears of Hannah. -
Sunday School Lessons: the Fall Feasts of the Lord in Leviticus 23
Sunday School Lessons: The Fall Feasts of the Lord in Leviticus 23 Why learn about the Feasts of the Lord? • These three holidays outlined in Leviticus 23 point to Jesus the Messiah and are fulfilled in Him. • Learning about the Jewish roots of our Christian faith can deepen our relationship with God. • Studying how Jewish people celebrated the feasts in biblical times and today can help us share the Good News of Messiah Jesus with our Jewish friends. In these lessons, you will learn about three autumn holidays: • Rosh Hashanah (the Jewish New Year), in which we reflect on our lives, ask forgiveness, and thank the Lord for providing His Son to die in our place. • Yom Kippur (Day of Atonement), in which we acknowledge the seriousness of our sins, but rejoice in the atonement provided by Messiah Jesus. • Sukkot (Feast of Tabernacles), during which we celebrate God’s provision for all our needs. For more information about the Fall Feasts and their fulfillment in Jesus, order the bookThe Fall Feasts of Israel by Dr. Mitch Glaser at www.chosenpeople.com/store Rosh Hashanah – The Jewish New Year Then the Lord spoke to Moses, saying, “Speak to the children of Israel, saying: ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation. You shall do no customary work on it; and you shall offer an offering made by fire to the Lord.’” (Leviticus 23:23-25) Retelling the Story – A New Year’s Party to Remember! Every year, Jewish people around the world celebrate the Jewish New Year (Rosh Hashanah in Hebrew), which generally falls in September. -
Studies in Rabbinic Hebrew
Cambridge Semitic Languages and Cultures Heijmans Studies in Rabbinic Hebrew Studies in Rabbinic Hebrew Shai Heijmans (ed.) EDITED BY SHAI HEIJMANS This volume presents a collec� on of ar� cles centring on the language of the Mishnah and the Talmud — the most important Jewish texts (a� er the Bible), which were compiled in Pales� ne and Babylonia in the la� er centuries of Late An� quity. Despite the fact that Rabbinic Hebrew has been the subject of growing academic interest across the past Studies in Rabbinic Hebrew century, very li� le scholarship has been wri� en on it in English. Studies in Rabbinic Hebrew addresses this lacuna, with eight lucid but technically rigorous ar� cles wri� en in English by a range of experienced scholars, focusing on various aspects of Rabbinic Hebrew: its phonology, morphology, syntax, pragma� cs and lexicon. This volume is essen� al reading for students and scholars of Rabbinic studies alike, and appears in a new series, Studies in Semi� c Languages and Cultures, in collabora� on with the Faculty of Asian and Middle Eastern Studies at the University of Cambridge. As with all Open Book publica� ons, this en� re book is available to read for free on the publisher’s website. Printed and digital edi� ons, together with supplementary digital material, can also be found here: www.openbookpublishers.com Cover image: A fragment from the Cairo Genizah, containing Mishnah Shabbat 9:7-11:2 with Babylonian vocalisati on (Cambridge University Library, T-S E1.47). Courtesy of the Syndics of Cambridge University Library. Cover design: Luca Baff a book 2 ebooke and OA edi� ons also available OPEN ACCESS OBP STUDIES IN RABBINIC HEBREW Studies in Rabbinic Hebrew Edited by Shai Heijmans https://www.openbookpublishers.com © 2020 Shai Heijmans. -
Deuteronomy 21:10-14: the Beautiful Captive Woman
[Notes] Deuteronomy 21:10-14: The Beautiful Captive Woman Pearl Elman The biblical text of Deuteronomy 21:10-14 deals with the treatment of sexually desirable non-Jewish women who are captured in war. It addresses the sexual privileges of the captors, as well as the legal rights and the process of the socialization into Israelite society of the captives. In light of recent events in Bosnia, the system of behaviours this section of Deuteronomy posits is particularly germane. This paper will explore some of the attitudes and laws relating to the captive woman which developed in the post-biblical literature, tracing the way in which particular issues are addressed through the various levels of commentary - the Midrashei Halakhah (Sifrei Deuteronomy, Midrash Tannaim, Midrash Hagadol),[1] the Talmudim,[2] and various Targums, commentators and midrashic compilations such as Rashi, Leqah Tov, Toldot Adam, Rabbenu Hillel, Maimonides (Rambam), Nahmanides (Ramban), Yalqut Shimoni and Torah Tmimah.[3] The tapestry of commentaries is numerous, rich and varied; it is beyond the scope of this paper to consider more than a small number of them. I shall examine in particular the following issues: 1. The nature of the sexual act contempated by Deut. 21: 10-14. 2. The type of war in which it is permissible to take captives. 3a. The possible reasons for and effect of biblical permission to marry a captive woman. 3b. The attitude of the post-biblical sages to this permission. 4. When intercourse may take place. 5. The biblical rituals, their later development by the sages, and the attitude of the sages to these rituals. -
November – December 2019
HEBREW TABERNACLE BULLETIN Y November-december 2019 CHESHVAN-kisleV/KISLEv-teVET 5780 VOLUME CIX | ISSUE 358 RABBI’S MESSAGE T’FILLAH SCHEDULE he partnership of mind and body is a central Jewish principle. When we recite the Shema at services, we say Ve-ahata et November 2019 cheshVan-KisleV 5780 TAdonai elohecha, b’chol levavecha, uvechol nafshecha, uvechol me’odecha. You shall love Adonai with all your heart, with all your Friday, November 1, 2019 CHESHVAN 3 soul, and with all your might. That is to say that we worship God with 6:30 pm: Family Service both our bodies and our minds. We study Torah to connect with God and strengthen our understanding of Jewish practice. We perform Saturday, November 2, 2019 CHESHVAN 4 mitzvot to give true substance to our holy study. At daily morning ser- Parashat Noach vices, it is customary to put on tefillen. In our prayer life, we bind the heart, the brain, and the hand together to symbolize that we worship 10:00 am: Shabbat Service God as total human beings. 6:00 pm: Havdalah Hang Moses Maimonides was not only a learned rabbi in the twelfth cen- tury, he was also a reputable physician. He emphasized that Jewish law is concerned with two things: the welfare of the body and the wel- Friday, November 8, 2019 CHESHVAN 10 fare of the soul. The welfare of both are interconnected. 6:45 pm: Kabbalat Shabbat– In terms of the welfare of the body, people cannot devote them- Kristallnacht Commemoration selves to Torah if they are unhealthy, if they are in pain, if they are physically uncomfortable, or if they are extremely hungry or thirsty. -
The Tabernacle and the Creation (Terumah)
Thu 18 Feb 2021 / 6 Adar 5781 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Terumah The Tabernacle and the Creation Introduction In this week’s Torah portion, Terumah, God begins to give very detailed instructions on how the Israelites are to build a Tabernacle for him. It is a the prototype of the future -- מִּשְׁכָּֽן portable sanctuary – in Hebrew Mishkan Temple, or Bet ha-Mikdash: עָׂ֥שּולִִּ֖י מִּ קְׁד ָּ֑ש וְׁש יכַנְׁתִִּ֖ בְׁתֹוכ ָּֽם׃ כְׁכֹ֗לאֲשֶׁ֤ראֲנִּי֙מַרְׁא ֶ֣האֹותְׁךָ֔ תאֵֵּ֚ תַבְׁנִֶּ֣ית הַמִּשְׁ כ ןָ֔ תוְׁאִֵּ֖ תַבְׁנִֶּ֣ית כל־כֵּל ָּ֑יו וְׁכִֵּ֖ן תַ עֲׂשָּֽ ּו׃ And let them make for Me a sanctuary that I may dwell among them. You shall make it … exactly as I show you. [Ex. 25:8-9] These instructions stretch over many Torah portions. The Mishkan is to be God’s dwelling place when He chooses to come down or Divine Presence, comes from ,שְׁ כִּ ינה among the people. The Shekhinah the same root as Mishkan: shin kaf nun. Parallels with the creation of the world The Midrash notes clear verbal parallels between the creation of the world and the building of the Mishkan: [Tanḥuma, Pekudei 2] On the first day it says: “In the beginning God created the heavens and the earth” [Genesis 1:1]; and it says: “Who stretches out the heavens like a curtain”. [Psalms 104:2] And regarding the Mishkan, what does it say? “And you shall make curtains of goats [for a tent over the Tabernacle]”. [Exodus 26:7] [A curtain in both places.] On the second day, “Let there be a firmament...”, and it mentions division, as it is said: “And let it divide water from water.” [Genesis 1:6] And regarding the Mishkan, it says: “And the veil shall divide for you [between the Holy and the Holy of Holies].” [Exodus 26:33] [A division in both places.] 1 On the third day, it mentions water, as it says: “Let the waters [under the heavens] be gathered together”. -
Menorah I. Hebrew Bible/Old Testament II. Judaism
645 Menorah 646 tory of the Anabaptists and the Mennonites (Scottdale, Pa. 1993). cal Jewish interpretation of the Exodus texts, which ■ Loewen R./C. Snyder, Seeking Places of Peace: Global Mennonite present contradictory information about the num- History Series: North America (Intercourse, Pa. 2012). ■ Valla- ber and shape of the lamps. The menorah was dares, J. P., Mission and Migration: Global Mennonite History among the objects taken from the temple by Antio- Series: Latin America (Intercourse, Pa. 2010). chus Epiphanes in 167 BCE (1 Macc 1:21; Josephus Derek Cooper Ant. 12.250). Whereas 1 Macc used the singular See also / Anabaptists; / Hutterites; / Ley- form, Josephus mentions that menorot were re- den, Jan van; / Reformation moved. The Maccabean restoration of the temple in- cluded an improvised menorah of iron rods overlaid with tin (bMen 28b). That these rods numbered Menorah seven (MegTa 9) is the first mention of a seven- branched menorah in the Hasmonean period I. Hebrew Bible/Old Testament (Hachlili: 22). After Judas Maccabeus purified the II. Judaism III. Christianity temple in 165 BCE, new sacred objects were made IV. Visual Arts for it including a menorah (1 Macc 4:49). This men- orah apparently had seven branches because multi- I. Hebrew Bible/Old Testament ple lamps were lit on the menorah to provide light for the temple (v. 50). In 39 BCE the menorah The Hebrew word me˘nôrâ (LXX λυχνία) refers gener- paired with the table of showbread appeared on a ally to a lampstand whose function was to light a lepton coin issued by Mattathias Antigonos (40–37 room (2 Kgs 4:10). -
The Sanctuary and Holy Vessels in Samaritan Art 1 by James D
Reproduced from the Library of the Editor of www.theSamaritanUpdate.com Copyright 2008 The Sanctuary and Holy Vessels in Samaritan Art 1 By James D. Purvis of Boston University I have had occasion in two recent studies to comment on depictions of the tabernacle and holy vessels in Samaritan art. 2 The first publication, in the twentieth anniversary edition of Aleph-Beth (1992), was a descriptive study of two tabernacle drawings in the Boston University library, one by the Samaritan high priest Jacob ben Aaron (1840-1916), and the other by his grandson, Jacob ben Uzzi (1899-1987). 3 This article also included observations on two previously published tabernacle drawings: a sister-drawing by Jacob ben Aaron,4 and a chart by Abisha ben Pinhas (1881-196l). 5 The second publication (1994) was entitled "The Tabernacle in Samaritan Iconography and Thought". 6 The purpose of this paper is to summarize what now appear to be the significant conclusions of these studies and to offer additional observations. I have summarized these conclusions and observations in a set of six remarks. The first three remarks concern the tabernacle drawings and Samaritan art. The Tabernacle in Samaritan Art: Three Conclusions Firstly, the Samaritan drawings of the tabernacle and vessels are representative of an historic artistic tradition. Although the particular drawings I examined are from the early twentieth century, older drawings are known from as early as the seventh century. 7 Also belonging to the same iconographic tradition are drawings of the tabernacle and vessels found on metallic torah-cases and plaques and on cloth synagogue hangings. -
Symbolism of Temple Gates in Ancient Israel
Studia Antiqua Volume 19 Number 1 Article 2 July 2020 Symbolism of Temple Gates in Ancient Israel Talitha Hart Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Architectural History and Criticism Commons, Biblical Studies Commons, Classics Commons, History Commons, and the Near Eastern Languages and Societies Commons BYU ScholarsArchive Citation Hart, Talitha. "Symbolism of Temple Gates in Ancient Israel." Studia Antiqua 19, no. 1 (2020): 18-30. https://scholarsarchive.byu.edu/studiaantiqua/vol19/iss1/2 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Symbolism of Temple Gates in Ancient Israel Talitha Hart Talitha Hart graduated from Brigham Young University in April 2020 with a BA in ancient Near Eastern studies, with an emphasis in Hebrew Bible. She is now serving as a full-time mother to a future academic. Abstract: The gates of the city and the temple establish boundaries be- tween inner and outer space, while also allowing access to an area that is clearly separated from its surroundings. Throughout ancient Israel, the city gate was seen as representing economic activity, belonging, justice, and strength. I would argue that the gate of the temple represented many of the same things and was seen in a similar way. I have decided to in- clude the tabernacle, as well as both Solomon’s and Herod’s temples, in this analysis, as they seem to have been seen in a similar light even if they were built and patronized in different periods.