A Study of the Biblical Basis for Tithing
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Common Law and Jewish Law. the Diasporic Principle of Dina De-Malkhuta Dina
Behemoth. A Journal on Civilisation 2008, 2 (39–53) Common Law and Jewish Law. The Diasporic Principle of dina de-malkhuta dina Sylvie Anne Goldberg Abstract Medieval rabbis conceived of a legal framework for the relations between Jews and non-Jews according to a principle: dina de-malkhuta dina , ‘the Law of the Kingdom is Law.’ This framework depended on the fact that Jews were living in Galut, Diaspora. Thus, the notion of Diaspora, which in the last century came to be used to refer to the fate of migrants in general, bears a dual legal connotation in Judaism. This article tries first, by tracing back the origin of the word “galut” or “golah” (translated as “exile”) in An- tiquity, to demonstrate how it is related to the core of Jewish definitions of the “present” as construed by Rabbinic Judaism. It then ventures across the boundaries of time and place to question the purely theolog- ical and particularly Jewish evolution of this concept. It is an attempt to apprehend the ways in which the evolution of the notion of Diaspora bears witness to the transformation of the history of the Jews. Keywords: Jerusalem; Diaspora; Exile; Jewishness; Law; dina de-malkhuta dina “And I spoke […] saying: ‘Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken concerning the nation that will not serve the king of Babylon? And hearken not unto the words of the prophets that speak unto you, saying: Ye shall not serve the king of Babylon, for they prophesy a lie unto you. -
King, Clergy and War at the Time of the Carolingians
KING, CLERGY AND WAR AT THE TIME OF THE CAROLINGIANS Friedrich E. Prin z As the Normans besieged Paris in 886, Bishop Gauzlin, though describ ed by Abbo in the Bella Parisiacae urbis as presul domini et dulcissimus heros , stood on the walls of the city taking active part in the battle . His nephew , Abbot Ebo lus of St. Ge rmain-des Pres , is celebrate d in the same account as fortissimus abba and is credite d with having killed seven Normans with his spear in a single sortie . It is some thing akin to "b lack humour" fo r us that Ab bot Ebolus shouted laughingly at the same time : "Carry them in to the kitchen!"l How could such active par ticipa tion in war by the higher clergy come ab out? Indeed, it seems inconceivab le . 2 Anyone who examine s the ph enomenon of participation in war by clergy durin g the Middle Age s is con fron te d with a paradox, the an tinomie s of which are pe rh aps to be balanced out in though t an d belief but do little to explain the weather beaten bedrock of his torical life . There is an element of the paradoxical inherent even in official expressions of the Church 's attitude . As a result of the creation of the post-Cons tantinian State Church, the ecclesias tical hierarchy found an apparent solution, epitomized by St. Augus tine 's teaching on the "jus t war," which was as elegan t as it was dan ge rous . -
The Crucifiable Jesus
The Crucifiable Jesus Steven Brian Pounds Peterhouse Faculty of Divinity University of Cambridge This dissertation is submitted for the degree of Doctor of Philosophy February 2019 This thesis is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my thesis has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. It does not exceed the prescribed word limit for the relevant Degree Committee Steven Brian Pounds “The Crucifiable Jesus” Abstract: In recent decades, scholars have both used Jesus’ crucifixion as a criterion of historicity and employed the rhetoric of a “crucifiable Jesus”– suggesting that some historical reconstructions of Jesus more plausibly explain his crucifixion than others. This dissertation tests the grounds of these proposals, whilst offering its own reconstruction of a crucifiable Jesus. It first investigates primary source depictions of Roman crucifixion and focuses upon the offences for which crucifixions were carried out. As a first level conclusion, it determines that, in a formal sense, a bare appeal to crucifiability or to a criterion of crucifixion does not yield what it purports to deliver because a wide range of offences were punishable by crucifixion. -
Siddur-Layout 11.Pdf
iii ▶ THE BRESLOV SIDDUR Publisher’s Preface ur Sages call prayer the “service of the heart” (Ta’anit 2a). OPrayer is an opportunity to focus on ourselves — to look deep into our hearts and discover our true aches and pains, our real joys and goals. Prayer helps us recognize who we are, and assess our relationship with God. Through prayer, we are not spectators to life but actual participants, because we can involve our whole heart and soul in connecting to our Creator. Is that what prayer means to you? Or is it little more than rote recital, imparting little meaning or excitement? Your passport to a world of meaning, personal fulfillment and connection is the siddur, the compilation of prayers formulated by the Men of the Great Assembly during the Second Temple era. These sages were blessed with ruach ha-kodesh (Divine inspiration) to compose prayers that fly straight to their mark — both on our hearts and in the heavenly realms. In fact, says the ARI, every day the morning prayers take us on a spiritual ascent, traversing the Four Worlds described in Kabbalah: the Worlds of Asiyah (Action), Yetzirah (Formation), Beriyah (Creation), and Atzilut (Nearness). We begin the morning service by reciting the sacrificial offerings, which correspond to the lowest of the worlds, the World of Asiyah. Then we proceed to the next higher world, that of Yetzirah (the angelic world), when we recite the Pesukey d’Zimra (Verses of Praise). From there we ascend to the World of Beriyah (the World of the Throne of God), paralleling the Shma and its blessings. -
Nov. 26, 1959 Catholic Church
Seton Hall University eRepository @ Seton Hall The aC tholic Advocate Archives and Special Collections 11-26-1959 The Advocate - Nov. 26, 1959 Catholic Church Follow this and additional works at: https://scholarship.shu.edu/catholic-advocate Part of the Catholic Studies Commons, and the Missions and World Christianity Commons Recommended Citation Catholic Church, "The Advocate - Nov. 26, 1959" (1959). The Catholic Advocate. 80. https://scholarship.shu.edu/catholic-advocate/80 Holy Father Grants Papal Honors To 64 Priests, Laity in Archdiocese NEWARK Sixty-four distinguished priests, Maloney, Rev. Bernard F. Rev. Moore, Thomas F. Anna M. Russo, Genevieve J. San Mrs. on laymen and Filippo, James Sept. 26, 1948, he Is a member laywomen of the Archdiocese of Newark Curry, Rev. A. Chmely, of the Visitation Joseph Rev. Eugene R. Galla- A. Sebold, Mrs. Richard J. Strasser, and E. Committee have been awarded high honors Gladys for Religious, Pro-Synodal Judge, member Papal by Pope John gher, Rev. Thomas F. Mulvaney,Rev. Leo L. t Mahoney, Winter, of the Sites and Announcement of the honors list was made this Rev. Building Commission and Deputyfor Leo J. Martin, Rev. Aloysius S. Carney and Rev! week by who Prothonotaries Apostolic are accorded certain Temporalities of Immaculate Archbishop Boland, returned recently Michael G. Kemezis. Conception Seminary from his ad limina visit to the Vatican. privileges normally reserved to Bishops. They may Darlington. • The Papal Chamberlains are Rev. Henry J. Mur- celebrate Pontifical Mass four times a Two of year. MSGR. THREE MONSIGNORI were elevated to the phy, Rev. Eugene J. Reilly, Rev. David J. -
Shavuot Daf Hashavua
בס״ד ׁשָ בֻ עוֹת SHAVUOT In loving memory of Harav Yitzchak Yoel ben Shlomo Halevi Volume 32 | #35 Welcome to a special, expanded Daf Hashavua 30 May 2020 for Shavuot at home this year, to help bring its 7 Sivan 5780 messages and study into your home. Chag Sameach from the Daf team Shabbat ends: London 10.09pm Sheffield 10.40pm “And on the day of the first fruits…” Edinburgh 11.05pm Birmingham 10.22pm (Bemidbar 28:26) Jerusalem 8.21pm Shavuot starts on Thursday evening 28 May and ends after Shabbat on 30 May. An Eruv Tavshilin should be made before Shavuot starts. INSIDE: Shavuot message Please look regularly at the social media and websites by Chief Rabbi Ephraim Mirvis of the US, Tribe and your community for ongoing updates relating to Coronavirus as well as educational programming Megillat Rut and community support. You do not need to sign by Pnina Savery into Facebook to access the US Facebook page. The US Coronavirus Helpline is on 020 8343 5696. Mount Sinai to Jerusalem to… May God bless us and the whole world. the future Daf Hashavua by Harry and Leora Salter ׁשָ בֻ עוֹת Shavuot Shavuot message by Chief Rabbi Ephraim Mirvis It was the most New York, commented that from stunning, awe- here we learn that the Divine inspiring event revelation was intended to send a that the world has message of truth to everyone on ever known. Some earth - because the Torah is both three and a half a blueprint for how we as Jews millennia ago, we should live our lives and also the gathered as a fledgling nation at the foundational document of morality foot of Mount Sinai and experienced for the whole world. -
Halacha a Crash Course in Teruma and Maaser 1. Mishna Rosh Hashana 1:1 אַרְבָּעָּהרָּ אשֵׁ ישָּ נִיםהֵׁם
Why Tu Bishvat Matters: Halacha A Crash Course in Teruma and Maaser 1. Mishna Rosh Hashana 1:1 ַאְרָּבָּעה ָּראֵׁשי ָּשִנים ֵׁהם. ְבֶאָּחד ְבִניָּסן רֹאש ַהָּשָּנה ַלְמָּלִכים ְוָּלְרָּגִלים. ְבֶאָּחד ֶבֱאלּול רֹאש ַהָּשָּנה לְמַעְשַ רבְ הֵׁמָּ ה . ַרִבי ֶאְלָּעָּזר ְוַרִבי ִשְמעֹון אֹוְמִרים, ְבֶאָּחד ְבִתְשֵׁר י. ְבֶאָּחד ְבִתְשֵׁרי רֹאש ַהָּשָּנה ַלָּשִנים ְוַלְשִמִטין ְוַלּיֹוְבלֹות, ַלְנִטיָּעה ְוַלְיָּרקֹות. ְבֶאָּחד ִבְשָּבט, רֹאש ַהָּשָּנה ָּלִאיָּלן, ְכִדְבֵׁרי ֵׁבית ַשַמאי. בֵׁית הִ לֵׁל אֹוְמִרים, ַבֲחִמָּשה ָּעָּשר בֹו: There are four New Years: On the first of Nisan is the New Year for kings; And for the Festivals. On the first of Elul is the New Year for animal tithes; Rabbi Elazar and Rabbi Shimon say: on the first of Tishrei. On the first of Tishrei is the New Year for years, for Sabbatical Years and Jubilee Years, for planting and for vegetables. On the first of Shevat is the New Year for the tree, in accordance with the statement of Beit Shammai. But Beit Hillel say: on the fifteenth. 2. Terumah and Maaser I have assigned to you as your share, you Terumah Gedola – Bemidbar 18:8-12 shall set aside from them one-tenth of the tithe as a gift to the LORD. This shall be ַוְיַדֵׁבר ה׳ ֶאלַ־אֲהֹרן ַוֲאִני ִהֵׁנה ָּנַתִתי ְלָך ֶאת־ִמְשֶמֶרת accounted to you as your gift. As with the ְתרּוֹמָּתי ְלָּכל־ָּקְדֵׁשי ְבֵׁני־ִיְשָּרֵׁאל ְלָך ְנַתִתים ְלָּמְשָּחה new grain from the threshing floor or the flow ּוְלָּבֶניָך ְלָּחק־עֹוָּל ם... ֹכל ֵׁחֶלב ִיְצָּהר ְוָּכֵׁל־חֶלב ִתירֹוש ְוָּדָּגן from the vat, so shall you on your part set ֵׁראִשָּיתֲם אֶשר־ִיְתנּו ַליהָּוה ְלָך ְנַתִתים׃ The LORD spoke to Aaron: I hereby give you aside a gift for the LORD from all the tithes charge of My gifts, all the sacred donations that you receive from the Israelites; and from of the Israelites; I grant them to you and to them you shall bring the gift for the LORD to your sons as a perquisite, a due for all time… Aaron the priest. -
It Is Advisable to Study the Pertinent Torah Laws Prior to the Performance of a Mitzvah in Order to Perform the Mitzvah Flawlessly
Rabbi Pinches Friedman Parshas Re'eh 5774 Translation by Dr. Baruch Fox “עשר תעשר“ “הענק תעניק“ “נתון תתן“ It Is Advisable to Study the Pertinent Torah Laws Prior to the Performance of a Mitzvah in order to Perform the Mitzvah Flawlessly In this week’s parsha, parshas Re’eh, we read (Devarim 14, “taryag mitzvos” of the Torah? Furthermore, while “milah and tithe, you — “עשר תעשר את כל תבואת זרעך היוצא השדה שנה שנה“ :(22 “הענק :shall tithe the entire crop of your planting, the produce of the Midrash compare these pairs to the words in the Torah priah” and “tzitzis and tefillin” are pairs of mitzvos, how does the The language is double, but ?תעניק, נתון תתן, פתוח תפתח, עשר תעשר“ .field, year by year following elucidation from Chazal: each pair of words only refers to a single mitzvah. In the Midrash Tanchuma (13), we find the “עשר תעשר, הדא הוא דכתיב )משלי לא-כא( לא תירא לביתה משלג כי כל ביתה to our passuk in the Midrash Tanchuma (Ki Savo 11). There the לבוש שנים, חזקיה אמר משפט רשעים בגיהנם י“ב חדשים, ששה חדשים בחמה וששה Additionally, we find another enigmatic statement related :(Midrash is elucidating the passuk (ibid. 26, 11 חדשים בצינה... יכול אף לישראל, תלמוד לומר כי כל ביתה לבוש שנים, שנים שנים, מילה ופריעה, ציצית תפילין, הענק תעניק, נתון תתן, פתוח תפתח, עשר תעשר, לפיכך “ושמחת בכל הטוב אשר נתן לך ה’ אלקיך, ואין טוב אלא תורה, שנאמר )משלי משה מזהיר את ישראל עשר תעשר“. ד-ב( כי לקח טוב נתתי לכם וגו’, לפיכך משה מזהיר את ישראל עשר תעשר“. -
Tzedakah As the Defining Social Marker of Jewish Identity
Tzedakah as the Defining Social Marker of Jewish Identity A. The Test of a True Jew: Check the Pocketbook B. Maimonides: Appealing to Jewish Genes – The Perfect “Pitch” “[God] has told you, human being, what is good and what Adonai requires of you: Nothing but to do justice (mishpat), to love kindness (hesed), and to walk humbly with your God.” (Micah 6:8) הִ גִיד לְָך ָאדָ ם מַ ה-ּטוֹב ּומָ ה-יְהוָה ּדוֹרֵ ׁש מִמְ ָך כִ י אִ ם- עֲׂשוֹתמִׁשְ טפָ וְַאהֲבַת חֶסֶ ד וְהַצְ נֵעַ לֶכֶת עִ ם- אֱֹלהֶ יָך. Noam Zion, Hartman Institute, [email protected] – excerpted form from Jewish Giving in Comparative Perspectives: History and Story, Law and Theology, Anthropology and Psychology. Book One: From Each According to One’s Ability: Duties to Poor People from the Bible to the Welfare State and Tikkun Olam Previous Books: A DIFFERENT NIGHT: The Family Participation Haggadah By Noam Zion and David Dishon LEADER'S GUIDE to "A DIFFERENT NIGHT" By Noam Zion and David Dishon A DIFFERENT LIGHT: Hanukkah Seder and Anthology including Profiles in Contemporary Jewish Courage By Noam Zion A Day Apart: Shabbat at Home By Noam Zion and Shawn Fields-Meyer A Night to Remember: Haggadah of Contemporary Voices Mishael and Noam Zion www.haggadahsrus.com 1 Our teachers have said: "If all troubles were assembled on one side and poverty on the other, poverty would outweigh them all." - Midrash Shemot Rabbah 31:14 "The sea of a mighty population, held in galling fetters, heaves uneasily in the tenements.... The gap between the classes in which it surges, unseen, unsuspected by the thoughtless, is widening day by day. -
2006 V20 N2.Pdf
ADVENTISTS AFFIRM : Who Then Is That Wise and Faithful Servant? http://www.adventistsaffirm.org/article/173/previous-issues/volume-20-... Home > Previous Issues > Volume 20, Number 2 > EDITOR'S CORNER Who Then Is That Wise and Faithful Servant? JERRY A. STEVENS Retired General Conference Worker/Ponderer of Our Changing Times Before we could unite with the Seventh-day Adventists, Penny and I had to clear what at the time seemed one last but insurmountable hurdle. That patient pastoral couple from the little church in East Detroit, Michigan, Kenneth and Rosalie Haffner Lee, were just as thrilled as we were, in all the eagerness of our newfound faith, as we fairly breezed through a manual containing the basic beliefs held by the denomination. This baptism preparation manual bore the title “In His Steps . : A Summary of the Doctrinal Beliefs of Seventh-day Adventists.” In the section called “Living the Christian Life,” we were suddenly confronted with a terrifying predicament. In devastatingly direct, uncompromising language a subsection read: “The Christian’s stewardship will include a faithful tithe and freewill offerings for the support of the church and its mission to the world.” The Bible itself indicated that withholding tithe was tantamount to robbing God Himself, and would bring a curse (Malachi 3:8, 9). Well, I don’t know about you, but I simply cannot conjure up a vision of some wretched miscreant so brazen, so cretinous, so brutish as to attempt to rob God! Needless to say, I was acutely uncomfortable with the thought that the God I had so recently come to know and love might yet look upon me as a thief, a petty pickpocket, and then place a curse upon me. -
Calendar of Roman Events
Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th. -
Triage: Setting Tzedakah Priorities in a World of Scarcity
Triage: Setting Tzedakah Priorities in a World of Scarcity Noam Zion Hartman Institute in Jerusalem, Israel The Principle of Scarcity versus Faith in God Gender Discrimination: Comparative Shame and Relative Vulnerability Lfi kevdo – “According to one's Individualized Social Status or Honor” – excerpted from: Jewish Giving in Comparative Perspectives: History and Story, Law and Theology, Anthropology and Psychology Book Two: To Each according to one’s Social Needs: The Dignity of the Needy from Talmudic Tzedakah to Human Rights Previous Books: A DIFFERENT NIGHT: The Family Participation Haggadah By Noam Zion and David Dishon LEADER'S GUIDE to "A DIFFERENT NIGHT" By Noam Zion and David Dishon A DIFFERENT LIGHT: Hanukkah Seder and Anthology including Profiles in Contemporary Jewish Courage By Noam Zion A Day Apart: Shabbat at Home By Noam Zion and Shawn Fields-Meyer A Night to Remember: Haggadah of Contemporary Voices Mishael and Noam Zion [email protected] www.haggadahsrus.com 1 Triage: Setting Priorities (TB Ketubot 67a-b) Definition: tri·age Etymology: French, sorting, sifting, from trier to sort, from Old French — 1 a: the sorting of and allocation of treatment to patients and especially battle and disaster victims according to a system of priorities designed to maximize the number of survivors 1b: the sorting of patients (as in an emergency room) according to the urgency of their need for care 2: the assigning of priority order to projects on the basis of where funds and other resources can be best used, are most needed, or are most likely to achieve success. IF AN ORPHAN IS GIVEN IN MARRIAGE SHE MUST BE GIVEN NOT LESS THAN FIFTY ZUZ.