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Parshat Naso
Parshat Naso 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. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
King David's Double Recognition at Hebron According to Josephus
RCatT XXXI/2 (2006) 269-281 © Facultat de Teologia de Catalunya KING DAVID’S DOUBLE RECOGNITION AT HEBRON ACCORDING TO JOSEPHUS Christopher BEGG 1. Introduction 2 Sam 5,1-3 and 1 Chr 11,1-3 tell a largely similar story of David’s recogni- tion as king by a group of Israelites at Hebron. Whereas this is the only such happening in Samuel, the Chronicler goes on, after an extended interlude (11,4– 12,22) dealing with other matters,1 to relate a similar such happening in 12,23- 40. Josephus too, in his Antiquitates judaicae (hereafter Ant. 7.53-60)2 narrates a two-stage pan-Israelite acclamation of David’s kingship at Hebron. In contrast to the Chronicler, however, the historian recounts the two moments of the king’s recognition back-to-back, just as his presentation of both moments evidences numerous differences vis-à-vis the biblical account(s). In this essay then I wish to focus on the Josephan version of David’s encounters with the Israelites who come to him at Hebron. More specifically, my study will address several wider questions: (1) In recounting the initial Hebron happening did Josephus draw on both (slightly different) accounts in 2 Sam 5,1-3 and 1 Chr 11,1-3 or rather did he limit himself to one of these to the exclusion of the other? (2) Can anything be ascertained about the text-form(s) of 2 Sam 5,1-3 and/or 1 Chr 11,1-3; 12,23- 40 used by Josephus? And (3) What sort of rewriting techniques has Josephus 1. -
JEPHTHAH with the EPHRAIMITES, THREE MINOR JUDGES Judges 12 Chapter 12 Continues the Story of the Judge Jephthah That We Began in Chapter 10 and 11
JEPHTHAH WITH THE EPHRAIMITES, THREE MINOR JUDGES Judges 12 Chapter 12 continues the story of the judge Jephthah that we began in chapter 10 and 11. Quickly let me review for you where we have been. In chapter 10 the cycle of sin that we have seen over and over again in the book of Judges sinks to its lowest point. The Israelites have turned to worship every false god in the land, rather than the Lord. When they cry out to God because their enemies, the Ammonites, are oppressing them, God initially tells them “No, I will deliver you no more. Go and cry out to the gods which you have chosen; let them deliver you in your time of distress." Yet when they again cried out, "We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray." And they put away their idols and served the Lord, the Lord could no longer endure their misery. But rather than waiting for God to deliver them, the Israelites began looking around for someone to save them. They picked Jephthah, the rejected son of Gilead. After Jephthah’s attempted diplomacy with the Ammonites fails, the Spirit of the Lord comes upon him and they defeat their enemies. But before he goes to battle, Jephthah made an unnecessary and foolish vow to offer to God as a burnt offering whatever came out of his house after he returned. His heart was broken as his only daughter is the one who meets him when he returns home. -
Y-Chromosomal Microsatellites and Genetic Affinity Between
Genetics and the History of the Samaritans: Y-Chromosomal Microsatellites and Genetic AfÀnity between Samaritans and Cohanim 1,2 1 3 4 5 PETER J. OEFNER, GEORG HÖLZL, PEIDONG SHEN, ISAAC SHPIRER, DOV GEFEL, TAL 6 6 6 7 7 LAVI, EILON WOOLF, JONATHAN COHEN, CENGIZ CINNIOGLU, PETER A. UNDERHILL, 8 1 8,9 6 NOAH A. ROSENBERG, JOCHEN HOCHREIN, JULIE M. GRANKA, JOSSI HILLEL, AND 8 MARCUS W. FELDMAN Abstract The Samaritans are a group of some 750 indigenous Middle Eastern people, about half of whom live in Holon, a suburb of Tel Aviv, and the other half near Nablus. The Samaritan population is believed to have numbered more than a million in late Roman times but less than 150 in 1917. The ancestry of the Samaritans has been subject to controversy from late Biblical times to the present. In this study, liquid chromatography/electrospray ionization/quad- rupole ion trap mass spectrometry was used to allelotype 13 Y-chromosomal and 15 autosomal microsatellites in a sample of 12 Samaritans chosen to have as low a level of relationship as possible, and 461 Jews and non-Jews. Estimation of genetic distances between the Samaritans and seven Jewish and three non-Jewish populations from Israel, as well as populations from Africa, Pakistan, Turkey, and Europe, revealed that the Samaritans were closely related to Cohanim. This result supports the position of the Samaritans that they are descendants from the tribes of Israel dating to before the Assyrian exile in 722–720 BCE. In concordance with previously published single-nucleotide polymorphism haplotypes, each Samaritan family, with the exception of the Samaritan Cohen lineage, was observed to carry a distinctive Y-chromosome short tandem repeat haplotype that was not more than one mutation removed from the six-marker Cohen modal haplotype. -
Shabbat Parshat Vayechi • 14 Tevet 5776 - Dec
THE OHR SOMAYACH TORAH MAGAZINE ON THE INTERNET • WWW.OHR.EDU SHABBAT PARSHAT VAYECHI • 14 TEVET 5776 - DEC. 26, 2015 • VOL. 23 NO. 12 PARSHA INSIGHTS THE MORAL OF THE TALE O H“G-d spoke Rto Yisrael in visionsN of the night…” (46:2E) T s every amateur sleuth knows, 221B Baker Street created the world. is the London address of the world’s greatest The Torah is the “grandchildren”. The world is the detective, Sherlock Holmes. “photograph”. The Torah is the Moral. The world is the AWhen Conan Doyle wrote the Holmes stories there Parable. was no 221 Baker Street. Addresses in Baker Street did On one level this was the ideological battle between not go that high. Baker Street was later extended, and in the Greeks and the Jews that we commemorate on the 1932 the Abbey National Building Society moved into festival of Chanukah. The Greeks believed that “Truth is premises at 219–229 Baker Street. The thousands of let - Beauty, Beauty Truth,” as John Keats put it. In other ters addressed to the Conan Doyle’s fantasy now found words, the Moral and the Parable are interchangeable. their way to the desk of a full-time secretary employed to The Jew says that what is true is beautiful, but what is answer them. In 1990 a blue plaque was put up to signify beautiful may not necessarily be true. The Parable only 221B Baker Street as the home of Sherlock Holmes. has value to the extent that is serves the Moral. If the And typically, when a soap-opera hero is “killed off” Parable serves nothing but itself it inevitably leads to deca - and written out of a TV series, the relatives of the still- dence and moral decay. -
Sh'lach - 'Send' (Numbers 13:1-15:41)
Bereans Online eNews http://www.bereansonline.org B"H Parashat Sh'lach - 'Send' (Numbers 13:1-15:41) This week's Scripture portion is named for a word in the second verse. sh'lach-l'cha anashim v'yaturu et-eretz k'na'an a.sher-ani noten livnei Yisra'el ish echad ish echad l'mate avotav tishlachu kol nasi vahem: Send men to spy out the land of Canaan, which I am giving to the Israelites; from each of their ancestral tribes you shall send a man, every one a leader among them. Numbers 13:2 This portion starts with the sending of the spies into the Promised Land. A distinguished man was chosen from each of the twelve tribes (but not Levi, since Levi was not to have an inheritance in the Land). They were being sent as representatives of the people, to give a good report regarding the Land that was promised to them. It was time for the descendants of Abraham to begin preparation for taking possession of their inheritance. There are many exhortations and admonitions for us today within this account. It is acknowledged as an account of what to do (Calev and Joshua) and what not to do (the ten unfaithful spies). We will deal with the sin of the spies as we approach 17 Tammuz next month, which begins the twenty-one day time "between the troubles." The twenty-one day period ends with the sin of the bad report (9 Av). This week, as you study this portion, I want you to think about something else though. -
Tribe of Ephraim – Prophetic of United States of America
mark h lane www.biblenumbersforlife.com TRIBE OF EPHRAIM – PROPHETIC OF UNITED STATES OF AMERICA INTRODUCTION Numbers Chapter 2 describes a Desert Camp where twelve tribes were arranged in order around the tabernacle. Each Israelite tribe in the Camp corresponds to a world power at a time in history. The order of the Israelite tribes corresponds to the chronological order of the world powers in history. The desert tribes were marching to the ‘promised land’. Secular history is leading towards the Millennium rule of Christ on Earth in Jerusalem. We use prophetic passages in the Bible pertaining to each Israelite tribe to identify the world nation they represent. The tribal emblems and the chronological order also contribute to identifying the nation. The gematria1 of the verses referring to that tribe in Numbers Chapter 2 is prophetic of events that take place in that nation at the time in history where it occurs in ‘the march’. The tribes are prophetic shadows of the world powers: the world powers are not the tribes. Because of the dispersion of Israelites among the nations and even descendants among their royalty, some believe the nations are Israelite tribes. Remnants of Israelite language and DNA may be present in a given society and culture. But Israel was a man to whom specific promises were made concerning the land of Canaan. His physical children became the tribes which occupied that land and then were dispersed. An Israelite lives in Palestine and worships God under the Mosaic covenant. No one else is an Israelite. History shows the prophecies hidden in the Book of Numbers have been fulfilled. -
[PDF] the BOOK of EPHRAIM:The Story and Prophecy of the Thirteen Tribes of the House
The Book of Ephraim is about the thirteen tribes of ancient Israel and, particularly, the ten lost tribes that went into Assyrian slavery 131 years before the better known Babylonian captivity of the three tribe Southern Kingdom called Judah. The northern 10 tribes where known as the Kingdom of Israel. Jesus called them "The Lost Sheep of Israel." THE BOOK OF EPHRAIM The Story and Prophecy of The Thirteen Tribes of The House of Israel by YAHOSHUAH ISRAEL Order the complete book from the publisher Booklocker.com https://www.booklocker.com/p/books/10965.html?s=pDf or from your favorite neighborhood or online bookstore. The Story and Prophecy of The Thirteen Tribes of The House of Israel YHVH THE BOOK OF EPHRAIM From Birthright. To Slavery, To Today YAHOSHUAH ISRAEL SPECIAL SECOND EDITION CONTAINING NEVER BEFORE REVEALED KNOWLEDGE OF THE BIBLE Copyright © 2020 by Yahoshuah Israel ISBN: 978-1-64718-394-3 All Rights Reserved. No part of this book except lynching photos may be reproduced in any manner without the express written consent of the publisher, except in the case of brief excerpts in critical reviews or articles. All inquiries should be addressed to Yahoshuah Israel (909) 319-7700 [email protected] Printed on acid-free paper. SPECIAL EDITION Includes knowledge not presented in the original volume. Second Published edition From the original written in 1983 Thr Book of Ephraim, The Untold Story of Col. John C. Robinson and the Crippling of Ethiopia, and other books by Yahoshuah Israel may be purchased in bulk at special discounts for sales promotions, corporate gifts, fund raising or educational purposes. -
The Causes of the Division of Israel's Kingdom
Scholars Crossing SOR Faculty Publications and Presentations 7-1984 The Causes of the Division of Israel's Kingdom Wayne Brindle Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Religion Commons Recommended Citation Brindle, Wayne, "The Causes of the Division of Israel's Kingdom" (1984). SOR Faculty Publications and Presentations. 76. https://digitalcommons.liberty.edu/sor_fac_pubs/76 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. The Causes of the Division of Israel's Kingdom Wayne A. Brinale Solomon's kingdom was undoubtedly the Golden Age of Israel. The accomplishments of Solomon and the highlights of his reign include those things which all kings and empires sought, and most did not obtain. A prominent feature of Solomon's rule was his preparation for defense. He fortified the key cities which ringed Israel's cen ter: Hazor, Megiddo, Gezer, Beth-horon, and Baalath ( 1 Kings 9:15-19). He assembled as many as 1,400 chariots and 12,000 horsemen, and maintained 4,000 stables in which to house the horses (1 Kings 10:26; 2 Chron. 9:25). And he kept a large standing army, which required enormous amounts of food and other provisions. * Solomon also had a much larger court than David's. He appointed 12 district supervisors ( 1 Kings 4) and as many as 550 supervisors of labor ( 1 Kings 9:23), who were in turn supervised by an overseer of district officers and a prime minister.2 He had 1,000 wives or concubines, and probably had a large number of children. -
Elkanah's Family
Faith and Dedication 1 Samuel 1:1-28 Introduction Israel's future monarchy commences with Samuel's birth who became prophet, priest, judge, and most significantly, the one who would be remembered above all for his anointing Israel's first two kings, Saul and David. The underlying theological statement posited in this portion of Scripture is that an individual's faith is not rooted in one's societal position, but in one's posture before God. On the one hand, Eli, who was to possess spiritual competence because of his office, was in fact blind to spiritual realities. On the other hand, Hannah, who was a socially impotent woman, acts with undiminished faith toward the LORD. Episode 1: 1 Samuel 1:1-2 Elkanah's Family The foundation of Israel's future monarchy begins with a man's geographical hometown, his proper name, his genealogical descent (traced to his great-great- grandfather) and lastly, his two wives' proper names and their childbearing status. TRANSLATION TEXT (Biblia Hebraica) 1aNow-there-was one man dx) #y) yhyw 1a bfrom-Ramathaim Zophim Mypwc Mytmrh-Nm b cfrom-the-mount of-Ephraim, Myrp) rhm c dand-his-name [was] Elkanah hnql) wm#w d ethe-son of-Jeroham, Mxry-Nb e fthe-son of-Elihu, )whyl)-Nb f gthe-son-of-Tohu, wxt-Nb g hthe-son of-Zuph, Pwc-Nb h ian-Ephraimite. .ytrp) i 2aAnd-to-him two wives My#n yt# wlw 2a bname of-one Hannah hnx tx) M# b cand-name of-the-second Peninnah; hnnp tyn#h M#w c dand-there-was to-Peninnah children, Mydly hnnpl yhyw d ebut-to-Hannah no children. -
50 Years (Plus) and Counting: a Summer Matinee Sing-Along! Sunday, July 14 at 3:00 Pm Following an Ice Cream Bar (With MANY
A Monthly Publication for Temple Beth-El, Las Cruces, New Mexico JULY 2019 (SIVAN-TAMMUZ 5779) Shabbat Services 50 years (plus) and counting: (See Page 2) A Summer Matinee Sing-Along! • Friday, July 5—7:00 pm—NO Sunday, July 14 at 3:00 pm EARLY SERVICE NOR DINNER THIS TIME– Shabbat service at 7:00 pm, led by Following an Ice Cream Bar Erich Zameret and Ruth Rubin. (with MANY fixings), • Friday, July 12—Shabbat service at Rabbi Larry Karol will present a 7:00 pm. • Friday, July 19 -Shabbat service at 7:00 pm. special set-list... • Friday, July 26 —Shabbat Service for • Songs by the Beatles (as Renewal of Spirit at 7:00 pm. from the film “Yesterday”) **************** Saturdays • Songs by Elton John (as Talmud Study at 9:00 am, Shabbat Service at from the film “Rocketman”) 10:15 am, followed by a potluck Kiddush • Hit songs of 1969 ***************** • American Folk Songs Summer Shiurim (Study) • Several of his originals with Rabbi Karol Please respond to Rabbi Karol at The Song Never Ends: Exploring the Psalms [email protected] Mondays at 7:00 pm or call 575-524-3380 July 1, 15 and 22 All materials will be provided. to say if you will attend. We will be using Rabbi Richard Join us for Levy’s (z”l) Songs Ascending commentary on the Psalms as our guide. a tuneful afternoon! Please let Rabbi Karol know if you plan to attend. Message from Rabbi Karol Message from D’var Torah on June 14, 2019 Temple President “Blessings from above and below” Cheryl Decker Most days, I find myself looking to the sky around the time of sun- Temple Beth El’s Board held set.