Old Testament Priest Washing
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The Structure of Salvation: Part 12 – Tabernacle and Priesthood P a G E | 1
The Structure of Salvation: Part 12 – Tabernacle and Priesthood P a g e | 1 The Aspects of the Tabernacle I. The Space A. Holy of Holies (Ex. 26:33-34) 1. The heart of the whole worship of God. It is the place in which God dwells among His people. 2. Represents heaven and the Garden of Eden; with cherubim around the throne of God (ark) and guarding the entrance (woven into the veil separating it from the holy place (Ex. 26:1, 31)). 3. Only the high priest can enter and only once a year to make atonement. B. Holy Place (Ex. 26:33-34) 1. Houses the altar of incense, the lampstand, and the table of showbread. 2. Only the priests may enter to do the duties of worship. C. Outer court (Ex. 27:9-19) 1. Has the altar of burnt offering and the wash basin. 2. Items made of bronze, as opposed to gold in the holy place and holy of holies. 3. Non-priests may enter but only to bring offerings. II. The Articles A. Ark. God’s figurative throne on earth (Ex. 25:20-22; Psa. 80:1; 99:1). The place where God grants atonement once a year for His people (Lev. 16:15-16). B. Altar of incense. The priests were to keep incense burning continually before the veil (Ex. 30:7- 8). The smoke represents the prayers of God’s people ascending to Him (Rev. 5:8; 8:3-4). C. Lampstand. 7-headed lamp, in the image of a tree (Ex. -
1 the 613 Mitzvot
The 613 Mitzvot P33: The Priestly garments P62: Bringing salt with every (Commandments) P34: Kohanim bearing the offering According to the Rambam Ark on their shoulders P63: The Burnt-Offering P35: The oil of the P64: The Sin-Offering Anointment P65: The Guilt-Offering P36: Kohanim ministering in P66: The Peace-Offering 248 Positive Mitzvot watches P67: The Meal-Offering Mitzvot aseh P37: Kohanim defiling P68: Offerings of a Court that themselves for deceased has erred P1: Believing in God relatives P69: The Fixed Sin-Offering P2: Unity of God P38: Kohen Gadol should P70: The Suspensive Guilt- P3: Loving God only marry a virgin Offering P4: Fearing God P39: Daily Burnt Offerings P71: The Unconditional Guilt- P5: Worshiping God P40: Kohen Gadol's daily Offering P6: Cleaving to God Meal Offering P72: The Offering of a Higher P7: Taking an oath by God's P41: The Shabbat Additional or Lower Value Name Offering P73: Making confession P8: Walking in God's ways P42: The New Moon P74: Offering brought by a P9: Sanctifying God's Name Additional Offering zav (man with a discharge) P10: Reading the Shema P43: The Pesach Additional P75: Offering brought by a twice daily Offering zavah (woman with a P11: Studying and teaching P44: The Meal Offering of the discharge) Torah Omer P76: Offering of a woman P12: Wearing Tephillin of the P45: The Shavuot Additional after childbirth head Offering P77: Offering brought by a P13: Wearing Tephillin of the P46: Bring Two Loaves on leper hand Shavuot P78: Tithe of Cattle P14: To make Tzitzit P47: The Rosh Hashana -
Potential Risk and Protective Factors for Eating Disorders in Haredi (Ultra‑Orthodox) Jewish Women
Journal of Religion and Health (2019) 58:2161–2174 https://doi.org/10.1007/s10943-019-00854-2 PSYCHOLOGICAL EXPLORATION Potential Risk and Protective Factors for Eating Disorders in Haredi (ultra‑Orthodox) Jewish Women Rachel Bachner‑Melman1,2 · Ada H. Zohar1 Published online: 7 June 2019 © Springer Science+Business Media, LLC, part of Springer Nature 2019 Abstract Little is known scientifcally about eating disorders (EDs) in the Haredi (Jewish ultra-Orthodox) community. This paper aims to describe Haredi culture, review available peer-reviewed research on EDs in the Haredi community and discuss pos- sible risk and protective factors for these disorders in a culturally informed way. A literature search for 2009–2019 yielded 180 references of which only nine were stud- ies on ED in the Haredi community. We describe these and use them as a basis for discussion of possible risk and protective factors for ED in Haredi women. Risk fac- tors may include the centrality of food, poverty, rigid dress codes, the importance of thinness for dating and marriage, high demands from women, selfessness and early marriage and high expectations from women. Protective factors may include faith, Jewish laws governing eating and food that encourage gratitude and mindful eat- ing, and body covering as part of modesty laws that discourage objectifcation. Ways of overcoming the current barriers to research in the Haredi community should be sought to advance ED prevention and treatment in this population. Keywords Eating disorders · ultra-Orthodox · Haredi · Risk and protective factors · Body image Introduction Eating disorders (EDs) are characterized by a persistent disturbance of eating-related behavior that leads to altered consumption of food and the impairment of physical health or psychosocial functioning (APA 2013). -
The Reasons Why This Book, 'Lord Yeshua'
THE REASONS WHY THIS BOOK, ‘LORD YESHUA’ BORN THE FULFILLMENT OF THE SEED OF HIGH PRIEST ZADOK … IS A MUST FOR YOU TO READ! 25% of the knowledge concerning our LORD Yeshua is not being taught . He is King of heaven and He is High Priest of heaven. He is the fulfillment of the family of king David and also the family of high priest Zadok of the Aaronic Priesthood. Learn just how Yeshua fulfilled the Aaronic Priesthood in the flesh at His first coming; and what were these Old Testament prophesies … Learn more about the real mysteries that existed between Miriam, Yeshua’s mother from the family of David (Judah), and her close relative Elisheva of Aaron; learn their family secret … Learn how Zechariah and his son Yochanan were the last of the mystery Zadok high priests of the Aaronic Priesthood … Learn more about the real mystery existing between Yeshua and His cousin Yochanan, sent to prepare the Way of the LORD; and why did Yeshua say, “Permit it to be so now to fulfill all Righteousness!” Gain greater insights regarding the mysteries carried in the Blood of Yeshua; to help experience more of the Blood’s full Power … Learn greater biblical knowledge needed for sharing the Salvation message of Yeshua with the Orthodox religious Jews, for God said that He would only accept the blood of Atonement offering made by a priest who is from the sons of the Zadok high priest family … The Jerusalem Temple will soon be built by the Orthodox religious Jews, who need priests to serve who are sons of Zadok. -
Why Sacrifices in the Millennium
Scholars Crossing Article Archives Pre-Trib Research Center May 2009 Why Sacrifices in The Millennium Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "Why Sacrifices in The Millennium" (2009). Article Archives. 60. https://digitalcommons.liberty.edu/pretrib_arch/60 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. WHY LITERAL SACRIFICES IN THE MILLENNIUM Tom's Perspectives by Thomas Ice A common objection to the consistent literal interpretation of Bible prophecy is found in Ezekiel’s Temple vision (Ezek. 40—48). Opponents argue that if this is a literal, future Temple, then it will require a return to the sacrificial system that Christ made obsolete since the prophet speaks of “atonement” (kiper) in Ezekiel 43:13, 27; 45:15, 17, 20. This is true! Critics believe this to be a blasphemous contradiction to the finished work of Christ as presented in Hebrews 10. Hank Hanegraaff says that I have “exacerbated the problem by stating that without animal sacrifices in the Millennium, Yahweh’s holiness would be defiled. That, for obvious reasons, is blasphemous.” He further says that such a view constitutes a return “to Old Covenant sacrifices.”1 “Is it heretical to believe that a Temple and sacrifices will once again exist,” ask John Schmitt and Carl Laney? “Ezekiel himself believed it was a reality and the future home of Messiah. -
Mixed Multitudes: Nobody's Free 'Til Everybody's Free
Mixed Multitudes: Nobody’s Free ‘til Everybody’s Free A Racial Justice Haggadah for Pesach Raul Ayala 1 This haggadah is an open-source resource, available for download at jfrej.org. Please download, share, and use 2 the haggadah widely and freely, but please cite if you are excerpting for your own use. Sarah Quinter Introduction by 2016 Racial Justice Seder Planning Committee: Graie Barasch-Hagans, Robin Blanc, Ruben Brosbe, Megan Madison, and Mackenzie Reynolds Chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim. Each person must see themselves as though they came out of Mitzrayim Tonight we come together, as Jewish communities have for countless generations, to retell an ancient story. But while the story is old, we come together with a new purpose, to tell the story firmly planted in and committed to the reality that we are the mixed multitude. We tell this story today together as part of our collective fight for racial and economic justice, for collective liberation, and for the expanse of freedom. Tonight we celebrate the freedom of the Israelite slaves. And we imagine for ourselves today: What would the world look like if everyone was free? In the narrative of the haggadah, we wonder: what is the moment of freedom? Is freedom achieved? Are liberation and freedom the same? And: at whose expense does Israelite freedom come? Is the exodus of the mixed multitude from Mitzrayim a moment of collective liberation, involving Egyptians and other non-Israelites suffering under Pharaoh’s rule? Or does collective liberation also demand the liberation of Pharaoh from his hardened heart and the fortress of power around him? Our tradition tells us: “B’chol dor vador chayav adam lirot et atzmo k’ilu hu yatza mimitzrayim. -
Guarding the Brit and Guarding the Eyes
WITH THE HELP OF THE HOLY ONE BLESSED BE HE THE GUARDING OF THE BRIT AND THE GUARDING OF THE EYES TORAH = 611 = BRIT = 612 EYF[=611=[JYB=612 THE ONE WHO GUARDS THE COVENANT IS CONSIDERED AS IF HE HAD OBSERVED ALL THE TORAH (ZOHAR HA KADOSH I, 197a) THIS BOOK IS DISTRIBUTED FREE OF CHARGE ALL THE TORAH THAT IS BROUGHT IN THIS BOOK IS QUOTED FROM TANACH, TALMUD, ZOHAR, MIDRASH, RISHONIM, ACHARONIM, SHULCHAN ARUCH, STUDENTS OF THE ARI HA KADOSH, STUDENTS OF THE BAAL SHEM TOV, THE CHAFETZ CHAIM, ETC. IT IS A MITZVAH TO COPY THIS BOOK OR PARTS OF IT IN ORDER TO GIVE IT TO OTHER JEWS, THEREBY INCREASING TORAH STUDY AND THE OBSERVANCE OF MITZVOT. AND THE ONE WHO BRINGS MERIT TO OTHER JEWS HAS EVIL DECREES AGAINST HIM ANNULLED AND THERE IS NO LIMIT FOR HIS REWARD AND MERITS TO HAVE SONS THAT WILL BE TZADDIKIM AND NO SIN COMES THROUGH HIM 2 THE GUARDING OF THE BRIT AND THE GUARDING OF THE EYES It is forbidden to masturbate, and this sin is more serious than any other in the Torah (Tur, Shulchan Aruch, Even Ha-ezer 23:1) The true strength of a person's piety is demonstrated under the following circumstances: a devout person does not cast off his piety even when people ridicule him; whatever he does is for the sake of heaven; he does not look at women. His piety is put to the test especially when he is in the company of other men in a situation where women are usually around-for example, in a wedding hall where women are dressed in elegant gowns, and all are gazing at the women, and he does not stare. -
The Priestly Covenant
1 THE PRIESTLY COVENANT THE SETTING OF THE PRIESTLY COVENANT Numbers begins with God commanding Moses to take a census of the people a little over a year after the Exodus The people have left Mt. Sinai and have begun their journey toward the promised land Numbers covers a period of time known as the wilderness wanderings, the time from when Israel departed Mt. Sinai to when they were about to enter the promised land (a period which lasted 38 years, 9 months and 10 days) The book is called “Numbers” because of the two censuses taken in Numbers 1 and 26 God told them how to arrange themselves as tribes around the tabernacle when camped (Num 2) The Levites were given instructions regarding their special role (Num 3, 4, 8) The people were given instructions regarding defilement and ceremonial uncleanness (Num 5) Instructions regarding the Nazirites were given (Num 6) The people complained after leaving Sinai about their lack of meat so God provided quail (Num 11) Miriam and Aaron rebelled against Moses (Num 12) The 12 spies went into the land and brought back a report which led the people to rebel (Num 13-14) Korah led a rebellion of 250 leaders against Moses (Num 16) Moses and Aaron were told they would not enter the promised land due to Moses’ disobedience (Num 20) God sent a plague amongst the camp for their complaining and then provided the bronze serpent; they defeated Sihon and Og (Num 21) Balak, king of Moab, heard of this great conquering hoard, and sought for Balaam, a seer, to bring a curse on them (Num 22-24) But Balaam blessed Israel 3 different times instead of cursed them 2 “Balaam has spoken God’s word, and God has said that the promises of heir, covenant and land will indeed be fulfilled. -
ISRAEL's PRIESTHOOD-Exodus 28 and 29
ISRAEL'S PRIESTHOOD-Exodus 28 and 29 Exodus 28-Garments for the Priests ---Aaron, the High Priest 28:2-39 v. 4 Breastplate Tunic Ephod Turban Robe Sash Ephod--:5-14 Breastplate of Judgment--: 15-30 Robe--:31-35 Turban--:36-39 (Also called headpiece, mitre, headdress, headcovering, hat) Tunic--:39 Sash--:39 --Aaron's sons, the "common" priests 28:40-43 Tunics, sashes, hats, linen trousers (NO shoes) Exodus 29-Consecration of the Priests Holy Garments ....... for glory and for beauty (Exodus 28:2) The Ephod 28:5-14 For Beauty :5-8 For Glory :9-14 "You shall put the two stones on the shoulders." (: 12) Reuben Dan Simeon Gad Levi Asher Judah Naphtali Zebulun Joseph Issachar Benjamin --on 2 stones together, showing unity --on Aaron's shoulders, showing strength The Breastplate of Judgment 28:15-30 For Beauty : 15-20, 22-28 For Glory :21, 29-30 Breastplate covered the heart. --12 precious stones indicated people precious to God --borne over the heart showed the love of God for Israel --12 different stones for different peoples, yet the Lord revealed that they all were precious to Him as such! Exodus 28:30- -The Urim and the Thummim Biblical References: Exodus 28:30 I Samuel 28:3-6 Leviticus 8:6-9 Ezra 2:59-63 Numbers 27:18-21 Nehemiah 7:65 Deuteronomy 33:8-10 What were the Urim and the Thummim? (some thoughts on the matters) 1 . A necklace of gems 2. 3 antique stones representing 3 answers: affirmative, negative, neutral 3. Polished and unpolished diamonds inscribed with the name of the LORD, which the High Priest could cast on a table, thereby deducing God's answer based upon their final positions 4. -
Atonement Sacrifices (Part 1)
SESSION 10 Atonement Sacrifices (Part 1) Summary and Goal The first three kinds of sacrifices described in Leviticus are the burnt offering, the grain offering, and the peace offering. The burnt offering was for the removal of the people’s guilt before God; the grain offering restored Israel to serve God and neighbor; and the peace offering was for reconciliation between God and His people. Because of Christ’s ultimate sacrifice, we celebrate the removal of our guilt before God, the freedom to serve God on His mission, and the restoration of our relationship with God. Main Passages Leviticus 1:3-9 Leviticus 2:1-3 Leviticus 3:1-5 Session Outline 1. We need atonement to remove our guilt (Lev. 1:3-9; Heb. 9:12). 2. We need atonement to restore us to service (Lev. 2:1-3; John 12:24). 3. We need atonement to reconcile us to God (Lev. 3:1-5; Eph. 2:13). Theological Theme The burnt offering was for the removal of the people’s guilt before God; the grain offering restored Israel to serve God and neighbor; and the peace offering was for the reconciliation between God and His people. Christ Connection Because of Christ’s ultimate sacrifice, we celebrate the removal of our guilt before God, the freedom to serve God on His mission, and the restoration of our relationship with God. Missional Application Because we have been freed from our guilt, God calls us to serve Him by serving others. Date of My Bible Study: ______________________ 115 © 2015 LifeWay Christian Resources. -
The Power of the Torah Rabbi
d”sb HEVRAT PINTO O Under Aegis of N 73 Rabbi David Hanania Pinto a”eylw 11, rue du plateau - 75019 PARIS ohhj lrs TSAV Tel: (331) 48 03 53 89 • Fax (331) 42 08 50 85 8 Morris Road - Spring Valley NY 10977 THE PATH 15 ADAR II 5765 Tel: 1-845 426 1276 • Fax: 1-845 426 1149 MARCH.26.2005 www.hevratpinto.org TO FOLLOW Responsable of publication Hanania Soussan THE IMPORTANCE OF FERVOR IN THE SERVICE OF G-D (by Rabbi David Hanania Pinto a”eylw) oncerning the verse that states, “Command Aaron given by fire and written with letters of fire – black fire on white and his sons, saying: ‘This is the law of the burnt fire (Tanhuma Yitro 12). In everything that concerns the study of offering’ ” (Leviticus 6:2), Rashi says in the name Torah, which is a burnt offering, a man should literally resemble of the Sages that tzav (“command”) is a word that is fire and burn with enthusiasm for the Eternal from morning to night, used to encourage the one being addressed, a word without paying attention to the loss that this may entail. In fact the Cthat is particularly necessary when there exists the possibility of evil inclination is extremely powerful in that which concerns the loss (Torat Kohanim 6:1). Torah, but we can conquer it by acting like a burnt offering destined This demands an explanation. How is it conceivable that the to be entirely consumed, for the Zohar affirms that the forces of Kohen, in sacrificing a burnt offering that will be entirely consumed evil have no power on the sacrifice of the burnt offering and draws in honor of the Eternal, can demonstrate such negligence that the no benefit from it (Zohar II:181b). -
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Performing the Idealized Judaism: Processes of Jewish Missionary Work at Franklin and Marshall College Ilana Meira Weiss Hirsh Independent Study for Departmental Honors in Anthropology Spring 2017 May 1, 2017 1 Introduction Sometime in March, I ventured into the Klehr Center for admittedly self-serving reasons - - in search of a vessel for the smoothie I intended to make as an afternoon snack. “Swag,” as it is colloquially known, consists of branded items, such as reusable mugs, cups, stickers, and other commodities. In this case, these items bear Hillel International’s logo. I caught Dean Lewis on his way out the door, and asked, nervously, if there were any cups left. “Of course! We’d love to have you promote us,” he told me, somewhat facetiously. I quickly wrote this phrase down when I returned home to make that smoothie. Previously, I had no understanding as to the motivations behind the seemingly endless “swag” that Hillel extends to its students. The table with these commodities features prominently when one first walks in, and students must pass it on their way to the dining room on Friday evenings. Clearly, students and administrators engage in this project of religious promotion at Hillel. The Jewish Engagement Fellows (JEFs) are tasked with finding unengaged Jewish students, and encouraging these individuals to attend Hillel. While Chabad may seemingly conform better to conceptualizations of missionary work, both organizations engage in distinct processes of missionization, as I will articulate in this thesis. When I first began formulating this project, it looked quite different than it does now. In Spring 2016, I envisioned an ethnographic inquiry into Jewish political thought and identity on Franklin and Marshall’s campus.