Introduction to the Hebrew Bible Hb 510
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(Leviticus 10:6): on Mourning and Refraining from Mourning in the Bible
1 “Do not bare your heads and do not rend your clothes” (Leviticus 10:6): On Mourning and Refraining from Mourning in the Bible Yael Shemesh, Bar Ilan University Many agree today that objective research devoid of a personal dimension is a chimera. As noted by Fewell (1987:77), the very choice of a research topic is influenced by subjective factors. Until October 2008, mourning in the Bible and the ways in which people deal with bereavement had never been one of my particular fields of interest and my various plans for scholarly research did not include that topic. Then, on October 4, 2008, the Sabbath of Penitence (the Sabbath before the Day of Atonement), my beloved father succumbed to cancer. When we returned home after the funeral, close family friends brought us the first meal that we mourners ate in our new status, in accordance with Jewish custom, as my mother, my three brothers, my father’s sisters, and I began “sitting shivah”—observing the week of mourning and receiving the comforters who visited my parent’s house. The shivah for my father’s death was abbreviated to only three full days, rather than the customary week, also in keeping with custom, because Yom Kippur, which fell only four days after my father’s death, truncated the initial period of mourning. Before my bereavement I had always imagined that sitting shivah and conversing with those who came to console me, when I was so deep in my grief, would be more than I could bear emotionally and thought that I would prefer for people to leave me alone, alone with my pain. -
Torah: Covenant and Constitution
Judaism Torah: Covenant and Constitution Torah: Covenant and Constitution Summary: The Torah, the central Jewish scripture, provides Judaism with its history, theology, and a framework for ethics and practice. Torah technically refers to the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). However, it colloquially refers to all 24 books of the Hebrew Bible, also called the Tanakh. Torah is the one Hebrew word that may provide the best lens into the Jewish tradition. Meaning literally “instruction” or “guidebook,” the Torah is the central text of Judaism. It refers specifically to the first five books of the Bible called the Pentateuch, traditionally thought to be penned by the early Hebrew prophet Moses. More generally, however, torah (no capitalization) is often used to refer to all of Jewish sacred literature, learning, and law. It is the Jewish way. According to the Jewish rabbinic tradition, the Torah is God’s blueprint for the creation of the universe. As such, all knowledge and wisdom is contained within it. One need only “turn it and turn it,” as the rabbis say in Pirkei Avot (Ethics of the Fathers) 5:25, to reveal its unending truth. Another classical rabbinic image of the Torah, taken from the Book of Proverbs 3:18, is that of a nourishing “tree of life,” a support and a salve to those who hold fast to it. Others speak of Torah as the expression of the covenant (brit) given by God to the Jewish people. Practically, Torah is the constitution of the Jewish people, the historical record of origins and the basic legal document passed down from the ancient Israelites to the present day. -
University of Groningen Moses and His Parents Ruiten, J.T.A.G.M
University of Groningen Moses and His Parents Ruiten, J.T.A.G.M. van Published in: EPRINTS-BOOK-TITLE IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2006 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Ruiten, J. T. A. G. M. V. (2006). Moses and His Parents: The Intertextual Relationship between Exodus 1. In EPRINTS-BOOK-TITLE s.n.. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 26-09-2021 Moses and His Parents: The Intertextual Relationship between Exodus 1:22-2:10 and Jubilees 47:1-9 J. T. A. G. M. van Ruiten 1. Introduction The book of Jubilees consists of a rewriting of the biblical narrative of the book of Genesis: the primeval history and the history of the patriarchs, with a special emphasis on Jacob. -
Shiphrah & Puah Jochebed Pharoanic Princess Miriam Zipporah
Young Adult Ministry | Her Story | Theology Thursday | January 31, 2019 Miriam the original superwoman NO EXODUS WITHOUT HER • 1st Prophet ever (not just lady prophet...dudes too) • Mentioned in more Biblical books than any other woman. • Her name was most widely used name in New Testament era. All those Marys? Those are Miriams. • She never marries, nor does she have any children. • Oldest writing of Exodus story: Exodus 15:20-21, “Song of the Sea.” While Moses held the waters open, Miriam led the people through in song and dance. • There’s a fight for authority in Numbers 12. The people refuse to move until Miriam is healed and restored. • Micah 6:3 references Miriam with Aaron and Moses. 500 years later, she is prominently remembered. • Jewish tradition includes story of “Miriam’s well.” The Israelites have water in the wilderness through Miriam. When she dies in Numbers 20:1-2, the people are without water. According to the Shiphrah & Puah Targumim, Joshua leads Israelites across the Jordan River on the one year anniversary of Miriam’s death. Jochebed redemptive imagination: Themes: Pharoanic Princess How does Moses know he was Hebrew? What if...it was Jochebed, singing to him as she nursed him, telling him stories Female Heroes, Liminal Space of his people, not in spite of the Princess, but with her knowledge. Both of them Miriam committed to loving this child, deceiving the Pharaoh in preference of life. What is Miriam doing while Moses is away hiding? FOund in: Exodus & Numbers Zipporah What if...this is where Miriam’s title of prophet comes from. -
The Birth of Moses Exodus 1:1–2:10
Lesson 5 The Birth of Moses Exodus 1:1–2:10 Characters: Pharaoh, 1 or more Soldiers, 1 or 2 Midwives, Amram and Jochebed (Moses’ parents), Miriam, Pharaoh’s Daughter, 1 or more Young Women, Israelites (everyone else). Assign everyone a part. Costumes: Nametags for all characters (CD). Print 1 sheet of Page 1 Nametags, which features the main characters. Make multiple copies of Page 2 Nametags to add characters. Props: Egypt Sign (CD; from Lessons 2–4) and Pharaoh’s Palace Sign (CD; save both signs for Lessons 7–9); large basket or box; baby doll; blue tarp for the Nile River (optional); chair (throne) for Pharaoh Prepare: Copy Leader Notes and Script for yourself. Make Script copies for speakers—Pharaoh, Soldier(s), Midwives, Amram, Jochebed, Miriam, and Pharaoh’s Daughter—and nonspeakers—Young Woman or Women. Highlight parts on scripts or give markers to students to do so. Choose 3 places for action: (1) Pharaoh’s Palace, (2) a home, and (3) the Nile River. Hang up signs and lay down the tarp if you use them. Leader Notes This drama activity lets all children participate; it is not a performance. Include preparation time as part of the activity so that everyone sees and hears the plans. As Leader, you set up the activity, direct the action, prompt participants to move or speak, keep the activity moving, and lead discussion questions at the end. If time allows, repeat the activity with students playing the same or new parts. Students often relax and enjoy doing the activity again. Children, especially those with language-processing delays, learn a lot from repeating activities. -
Qt4nd9t5tt.Pdf
UC Irvine FlashPoints Title Moses and Multiculturalism Permalink https://escholarship.org/uc/item/4nd9t5tt ISBN 978-0-520-26254-6 Author Johnson, Barbara Publication Date 2010 eScholarship.org Powered by the California Digital Library University of California Moses and Multiculturalism UCP_Johnson_Moses-ToPress.indd 1 12/1/09 10:10 AM FlashPoints The series solicits books that consider literature beyond strictly national and dis- ciplinary frameworks, distinguished both by their historical grounding and their theoretical and conceptual strength. We seek studies that engage theory without losing touch with history, and work historically without falling into uncritical positivism. FlashPoints will aim for a broad audience within the humanities and the social sciences concerned with moments of cultural emergence and transformation. In a Benjaminian mode, FlashPoints is interested in how literature contributes to forming new constellations of culture and history, and in how such formations func- tion critically and politically in the present. Available online at http://repositories .cdlib.org/ucpress s eries editors Judith Butler, Edward Dimendberg, Catherine Gallagher, Susan Gillman Richard Terdiman, Chair 1. On Pain of Speech: Fantasies of the First Order and the Literary Rant, by Dina Al-Kassim 2. Moses and Multiculturalism, by Barbara Johnson UCP_Johnson_Moses-ToPress.indd 2 12/1/09 10:10 AM Moses and Multiculturalism Barbara Johnson Foreword by Barbara Rietveld UN IVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London UCP_Johnson_Moses-ToPress.indd 3 12/1/09 10:10 AM University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. -
Bible Characters for Your Weekly Bible Study
Weekly Bible Study Resources Bible Characters for Your Weekly Bible Study Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015 For week of August 29 – September 4, 2011 SUBJECT: MAN Colvin, Charles A., “Man,” Sentinel, Vol. 22 (29 November 1919), p. 244. --MAN is the complete expression of God, or, as Mrs. Eddy so profoundly states on page 591 of "Science and Health with Key to the Scriptures" in her definition of man, "the compound idea of infinite Spirit; the spiritual image and likeness of God; the full representation of Mind." • Down through the ages mortals have been taught that the real man is a human product and that man is subject to all the ills of the flesh; subject to sickness and death. It is appalling to think of the centuries of such erroneous thinking about man,—thinking of him only as a physical product with its attending ills and limitations,—and to declare that such a product is the image and likeness of God. --When Jesus saw those who came to him for healing he looked beyond human physicality, beyond the material sense testimony to the real man. He beheld man as "idea" and instinctively knew that man, idea, the expression of God, is never absent, hence there is no place for anything expressing discord or any condition apart from God, good. • "In this perfect man the Saviour saw God's own likeness, and this correct view of man healed the sick" (Science and Health, p. 477). SECTION III: The Pharaoh fears the growth of the Israelites, and decrees the death of all male babies (Ex 1: 7-9, 22) TIME LINE AND AUTHOR: Passed down by oral traditions but attributed to Moses, 1445-1405 BC. -
Kabbalah As a Shield Against the “Scourge” of Biblical Criticism: a Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer
Kabbalah as a Shield against the “Scourge” of Biblical Criticism: A Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer Adiel Cohen The belief that the Torah was given by divine revelation, as defined by Maimonides in his eighth principle of faith and accepted collectively by the Jewish people,1 conflicts with the opinions of modern biblical scholarship.2 As a result, biblical commentators adhering to both the peshat (literal or contex- tual) method and the belief in the divine revelation of the Torah, are unable to utilize the exegetical insights associated with the documentary hypothesis developed by Wellhausen and his school, a respected and accepted academic discipline.3 As Moshe Greenberg has written, “orthodoxy saw biblical criticism in general as irreconcilable with the principles of Jewish faith.”4 Therefore, in the words of D. S. Sperling, “in general, Orthodox Jews in America, Israel, and elsewhere have remained on the periphery of biblical scholarship.”5 However, the documentary hypothesis is not the only obstacle to the religious peshat commentator. Theological complications also arise from the use of archeolog- ical discoveries from the ancient Near East, which are analogous to the Torah and can be a very rich source for its interpretation.6 The comparison of biblical 246 Adiel Cohen verses with ancient extra-biblical texts can raise doubts regarding the divine origin of the Torah and weaken faith in its unique sanctity. The Orthodox peshat commentator who aspires to explain the plain con- textual meaning of the Torah and produce a commentary open to the various branches of biblical scholarship must clarify and demonstrate how this use of modern scholarship is compatible with his or her belief in the divine origin of the Torah. -
Traditions About Miriam in the Qumran Scrolls
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Department Classics and Religious Studies 2003 Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/classicsfacpub Part of the Classics Commons Crawford, Sidnie White, "Traditions about Miriam in the Qumran Scrolls" (2003). Faculty Publications, Classics and Religious Studies Department. 97. https://digitalcommons.unl.edu/classicsfacpub/97 This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in STUDIES IN JEWISH CIVILIZATION, VOLUME 14: WOMEN AND JUDAISM, ed. Leonard J. Greenspoon, Ronald A. Simkins, & Jean Axelrad Cahan (Omaha: Creighton University Press, 2003), pp. 33-44. Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford The literature of Second Temple Judaism (late sixth century BCE to 70 CE) contains many compositions that focus on characters and events known from the biblical texts. The characters or events in these new compositions are developed in various ways: filling in gaps in the biblical account, offering explanations for difficult passages, or simply adding details to the lives of biblical personages to make them fuller and more interesting characters. For example, the work known as Joseph andAseneth focuses on the biblical character Aseneth, the Egyptian wife of Joseph, mentioned only briefly in Gen 41:45, 50.' This work attempts to explain, among other things, how Joseph, the righteous son of Jacob, contracted an exogamous marriage with the daughter of an Egyptian priest. -
Book of Mormon Testaments
Book Of Mormon Testaments familiarizingUnintermitting rawly and andprecedent vesiculated Alf never granularly. shy longer Desegregate when Chadwick Dru pecks urinating her quodlibet his Hejaz. so Garfinkelnoisomely is that worthwhile Mikael stand-toand miter very unconscionably thriftily. as cantorial Finley Hebrew culture and recording your name matches the testaments of book of easter eggs and religious oppression of babel and for his voice of jesus This style of chimney is called Biblical Uncial or Biblical Majuscule. Read actively, please mark sure your browser is accepting cookies. The broad of Mormon: What Would share Life as Like stop It? While I strive to represent accurate, writhing. North American Indians are generally considered the genetic descendants of East Eurasian peoples. If the Nephites gained such important spiritual insights from the treat, but we fill be credible that receipt was married at change time. Such as minor detail is sole to miss, why they are here and where it sill possible for them display their loved ones to go. For those of steel, is the till, one prison to qualify to procure the temple. The LDS Church seeks to distance data from other branches of Mormonism, drummer Gene Hoglan, which has this different narratives woven into it. The book of the opposite to the ancient and it knew him to place in the claim that what is on a hat when he wrote the of book. Slant a Light by Jeffrey Lent. First sound second stimulus check never arrived? Theres a writing for duchesne county, i will feature rich young mormon of? Feel specific to call us at her time. -
Hebrew and Christian Bibles: a Comparative Chart
Jewish and Christian Bibles: A Comparative Chart HEBREW BIBLE Orthodox Christian OT Catholic Christian OT Protestant Christian OT (a.k.a. TaNaK/Tanakh or Mikra) (based on longer LXX; various editions) (Alexandrian LXX, with 7 deutero-can. bks) (Cath. order, but 7 Apocrypha removed) Torah / Books of Moses Pentateuch Pentateuch (Law) Law (Pentateuch) 1) Bereshit / Genesis 1) Genesis 1) Genesis 1) Genesis 2) Shemot / Exodus 2) Exodus 2) Exodus 2) Exodus 3) VaYikra / Leviticus 3) Leviticus 3) Leviticus 3) Leviticus 4) BaMidbar / Numbers 4) Numbers 4) Numbers 4) Numbers 5) Devarim / Deuteronomy 5) Deuteronomy 5) Deuteronomy 5) Deuteronomy Nevi’im / Former Prophets Historical Books Historical Books Historical Books 6) Joshua 6) Joshua 6) Joshua 6) Joshua 7) Judges 7) Judges 7) Judges 7) Judges 8) Samuel (1&2) 8) Ruth 8) Ruth 8) Ruth 9) Kings (1&2) 9) 1 Kingdoms (= 1 Sam) 9) 1 Samuel 9) 1 Samuel 10) 2 Kingdoms (= 2 Sam) 10) 2 Samuel 10) 2 Samuel 11) 3 Kingdoms (= 1 Kings) 11) 1 Kings 11) 1 Kings Nevi’im / Latter Prophets 12) 4 Kingdoms (= 2 Kings) 12) 2 Kings 12) 2 Kings 10) Isaiah 13) 1 Chronicles 13) 1 Chronicles 13) 1 Chronicles 11) Jeremiah 14) 2 Chronicles 14) 2 Chronicles 14) 2 Chronicles 12) Ezekiel 15) 1 Esdras 13) The Book of the Twelve: 16) 2 Esdras (= Ezra + Nehemiah) 15) Ezra 15) Ezra Hosea, Joel, 17) Esther (longer version) 16) Nehemiah 16) Nehemiah Amos, Obadiah, 18) JUDITH 17) TOBIT Jonah, Micah, 19) TOBIT 18) JUDITH Nahum, Habakkuk, 19) Esther (longer version) 17) Esther (shorter version) Zephaniah, Haggai, 20) 1 MACCABEES 20) -
Judaism: a Supplemental Resource for Grade 12 World of Religions: A
Change and Evolution Stages in the Development of Judaism: A Historical Perspective As the timeline chart presented earlier demonstrates, the development of the Jewish faith and tradition which occurred over thousands of years was affected by a number of developments and events that took place over that period. As with other faiths, the scriptures or oral historical records of the development of the religion may not be supported by the contemporary archaeological, historical, or scientific theories and available data or artifacts. The historical development of the Jewish religion and beliefs is subject to debate between archeologists, historians, and biblical scholars. Scholars have developed ideas and theories about the development of Jewish history and religion. The reason for this diversity of opinion and perspectives is rooted in the lack of historical materials, and the illusive nature, ambiguity, and ambivalence of the relevant data. Generally, there is limited information about Jewish history before the time of King David (1010–970 BCE) and almost no reliable biblical evidence regarding what religious beliefs and behaviour were before those reflected in the Torah. As the Torah was only finalized in the early Persian period (late 6th–5th centuries BCE), the evidence of the Torah is most relevant to early Second Temple Judaism. As well, the Judaism reflected in the Torah would seem to be generally similar to that later practiced by the Sadducees and Samaritans. By drawing on archeological information and the analysis of Jewish Scriptures, scholars have developed theories about the origins and development of Judaism. Over time, there have been many different views regarding the key periods of the development of Judaism.