The Dilemma of Genocide in the Old Testament
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Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
Bereishit (Genesis)
Issues and Comments The Book of Bereishit (Genesis) Introduction Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi Haftarot Note: all quotations and comments refer to the interpolated translation unless otherwise indicated. All comments are by Moshe Wisnefsky unless otherwise indicated. Introduction Title: Bereishit Some people questioned the advisability of ending this word with a ‘t’ at the end, because of its negative connotation in secular society. So, we looked at a number of Kehos books (e.g., R’ Schochet’s translations of Likutei Sichot) and found that the use of “Bereishit” was not uncommon. Personally, I thought the whole question was a bit silly, reminded me of being in fourth grade. Here in Israel, sometimes when their teaching kids the 12 pesukim, they change the last word of the one that ends “batachtonim,” because in Modern Hebrew “tachtonim” [also] means “underwear.” But this is for 7-8 year-olds. Hebrew: Double parashiot However, in the Shai LaMora edition, the .שני כשהם מחוברין In most Chumashim, the formula is The Hebrew text file we used came using the second version, so that’s .שני במחוברין formula is what we stuck with. CONCEPTS: The following are some of the specific issues where science and Torah are commonly considered to contradict each other. I have not included spontaneous generation, because (1) the issue is not raised in the written Torah, and (2) it would have unnecessarily made us look totally wacko. CONCEPTS: ARCHEOLOGY: In most cases, it is the lack of archeological attestation of particular event or period that is purported to refute the Torah’s account. -
The Law Knows No Heresy”: Jewish Communal Autonomy and the American Court System
Hindsight Graduate History Journal Vol. VI (Spring 2012) “THE LAW KNOWS NO HERESY”: JEWISH COMMUNAL AUTONOMY AND THE AMERICAN COURT SYSTEM By Jason Schulman Emory University On 15 April 1844, Judge David Lewis Wardlaw of Charleston, South Carolina’s Court of Common Pleas presided over a trial between two factions of synagogue Kahal Kadosh Beth Elohim.1 The so-called “Organ Congregation” represented the temple’s more liberal group, which called for an abridged service, English sermon, and, most controversially, accompanying organ. The other group in the rift—the “Remnants”—was composed of the more traditional members of the congregation that ardently resisted these changes. The predominantly American-born reformers made the case that the more conservative congregation members were “intruders who had exercised the privileges of membership without right.”2 Although the in- fighting in Beth Elohim would later be recognized as paradigmatic of the tensions of Jewish life in America, it was hardly clear at the time that the rupture that had formed in the Charleston community was irreconcilable. Nor, as we shall see, was it a foregone conclusion that the resolution would be found in an American civil court. The schism, between the “Organ Congregation” and the “Remnants”, had developed several years before the court case in the 1840s.3 After the destruction of their synagogue in the Great Fire of 1838, Charleston’s Jews rebuilt Beth Elohim, laying the cornerstones in January 1 State of South Carolina ex relatione Abraham Ottolengui et al. v. G.V. Ancker et al. (1844), cited in James William Hagy, This Happy Land: The Jews of Colonial and Antebellum Charleston (Tuscaloosa: University of Alabama Press, 1993), 254. -
Konkel-OT-3XJ3-Joshua-F19.Pdf
Syllabus McMaster Divinity College Fall 2019 Course Designation OT 3XJ3 Joshua Specializations Biblical Studies Pastoral Studies Those students not yet committed to a program with a selected specialization will need to register the course in one of the two specializations. Check the assignment requirements to decide which of the specializations you may prefer. Course Schedule Tuesday 6:30 p.m. – 8:20 p.m. Classes begin Tuesday September 10. No class on Tuesday Oct. 15 (intensive hybrid week) Final class is Tuesday Dec. 10 Instructor August H. Konkel, Professor of Old Testament (Ph.D.) [email protected]; 905 525 9140 x 23505 https://mcmasterdivinity.ca/faculty-and-administration/august-h-konkel/ Joshua Course Description The book of Joshua is challenging in various ways. It is difficult to bring coherence to apparently contradictory assertions: all the land was conquered yet much land remains to be taken; all the Canaanites are to be destroyed yet Israel lives amongst the Canaanites. Joshua is a challenging book theologically, as the promise of redemption comes about through war and conflict. The goal of this course is to provide a guide in understanding the book of Joshua in its literary intent and its theological message in dealing with the concepts of judgment and redemption. It is to provide guidance for living in a world that is torn by strife. Course Objectives Knowing Content and structure of the versions of Joshua (Masoretic, Greek, and Qumran) Questions of textual history and the process of composition Relationship of Joshua -
Abrahamic Alternatives To
UNiteD StateS iNStitUte of peaCe www.usip.org SpeCial REPORT 1200 17th Street NW • Washington, DC 20036 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPO R T Susan Thistlethwaite and Glen Stassen* Eight Muslim scholar-leaders, six Jewish scholar-leaders, and eight Christian scholar-leaders met from June 13 to 15, 2007, in Stony Point, N.Y., at a conference sponsored by the United States Institute of Peace and the Churches’ Center for Theology and Public Policy. Conference participants specified practices abrahamic alternatives within each of the three faith traditions that could lay the groundwork for nonviolent alternatives to resolving conflict and addressing injustice, while also identifying roadblocks in the sacred texts of their traditions to creating such processes. The to War scholars ’ teachings found that these ancient religious teachings on peace and justice are often consistent with modern conflict- resolution theory. This report examines passages that support violence in each tradition’s scripture, presents definitions of Jewish, Christian, and Muslim “just peacemaking” in each tradition, summarizes places of convergence that might create the foundation for a program perspectives on Just peacemaking offering an Abrahamic alternative to war and presents a joint statement and series of commitments reached at the end of the conference. Summary • Jewish, Muslim, and Christian sacred texts all contain sections that support *With contributions by Mohammed Abu-Nimer, violence and justify warfare as a means to achieve certain goals. In particular Jamal Badawi, Robert Eisen, and Reuven Kimelman. historical circumstances, these texts have served as the basis to legitimate violent campaigns, oftentimes against other faith communities. -
The Bible and Its Modern Methods: Interpretation Between Art and Text
Morse, Benjamin L. (2008) The Bible and its modern methods: interpretation between art and text. PhD thesis. http://theses.gla.ac.uk/498/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] THE BIBLE AND ITS MODERN METHODS: INTERPRETATION BETWEEN ART AND TEXT Doctoral dissertation submitted to the Faculty of Arts by BENJAMIN MORSE University of Glasgow Department of Theology and Religious Studies 31 October 2008 In memory of my mother The Reverend Jane Anderson Morse (1943-1995) 2 ABSTRACT The dissertation that follows pushes the boundaries of biblical interpretation by formulating relationships between passages of the Hebrew Bible and unrelated works of Modern art. While a growing field of criticism addresses the representation of scriptural stories in painting, sculpture and film, the artwork in this study does not look to the Bible for its subject matter. The intertextual/intermedia comparisons instead address five different genres of biblical literature and read them according to various dynamics found in Modern images. In forming these relationships I challenge traditional perceptions of characters and literary style by allowing an artistic representation or pictorial method to highlight issues of selfhood, gender and power and by revaluing narrative and poetry in nuanced aesthetic terms. -
Jeremiah Introduction
Jeremiah Introduction Jeremiah, the 7th century prophet, lived during the tumultuous times that were taking place in the Middle East. The Assyrian Empire was about to crumble before the armies of the Babylonia and Chaldea. Little Judah was under the leadership of King Josiah, and hoped to survive this uncertain political and military scene. There was a renewal of faith in Judah under Josiah which caused the people to be united during his lifetime but upon his death that unity disappeared. In the light of the uncertainty of domination, Egypt sought to gain an advantage by capturing Judah and Jerusalem. However, just as this was about to take place the Egyptians were soundly defeated at the battle of Carchemish. As the Babylonian army marched against Palestine, the city of Jerusalem and the temple were plundered by Babylonian soldiers. A puppet king was established in Palestine. Babylon experienced an internal revolt, resulting in Egypt’s hope to gain control but the Babylonians were able to become firmly established. Jehoahaz (also called Shallum) ruled for three months and then was taken to Egypt by Pharaoh Neco. Jehoiakim (also called Eliakim) reigned for eleven years during which time Judah was a buffer state between the two great powers: Egypt and King Nebuchadnezzar. During this time the current Canaanite religion came into vogue and was practiced by many residents. Zedekiah then reigned for eleven yeas and was taken to Babylon by Nebuchadnezzar as a prisoner. Jehoichin (also called Jeconiah or Coniah) tried to rule, though his rule lasted only three months and he was taken to Babylon by Nebuchadnezzar at the same time that Ezekiel was taken into captivity in Babylon. -
Notes on Numbers 202 1 Edition Dr
Notes on Numbers 202 1 Edition Dr. Thomas L. Constable TITLE The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers in the wilderness. The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1—4) and toward the end (ch. 26) of the book. These "numberings" of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers. DATE AND WRITER Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He apparently wrote it late in his life, across the Jordan from the Promised Land, on the Plains of Moab.1 Moses evidently died close to 1406 B.C., since the Exodus happened about 1446 B.C. (1 Kings 6:1), the Israelites were in the wilderness for 40 years (Num. 32:13), and he died shortly before they entered the Promised Land (Deut. 34:5). There are also a few passages that appear to have been added after Moses' time: 12:3; 21:14-15; and 32:34-42. However, it is impossible to say how much later. 1See the commentaries for fuller discussions of these subjects, e.g., Gordon J. -
Can You Answer These Questions?
c"qa CAN YOU ANSWER THESE QUESTIONS? 1. In what way were the Matriarchs superior to the Patriarchs? 2. How was Sarah related to Terah? 3. In what ways was Rivkah similar to Sarah? 4. Who founded the city of Hebron? 5. What do Hebron, Shechem, and Mount Moriah have in common? This and much more will be addressed in the sixth lecture of this series: "Sarah and Rivkah: The Legacy of the Matriarchs". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the lecture and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book were designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it as well as a handy reference guide and for quick review. This lecture is dedicated to the merit and honor of the Newman Family THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series XIII Lecture #6 SARAH AND RIVKAH: THE LEGACY OF THE MATRIARCHS I. The Unique Contribution of the Matriarchs A. cec oxd`e dyn awrie wgvie mdxa` od el`e mlerd cqizp odilry dfd mleray miwicv dray (` e dkin) xn`py mlerd miiwzn odizeyp liaya jk mlerd z` miiwzn oliayay myke dnlye erny (a my my) xn`py mlerd zea` `l` mixd oi` jlew zerabd dprnyze mixdd z` aix mew zerabd dprnyze (my) xn`py d`le lgx dwax dxy zedn` `l` zerab oi`e 'ebe 'c aix z` mixd ohy zkqn zezia `tl` yxcn 'a wlg zeyxcn iza .jlew There are seventzaddikim (saints) upon whom the world was founded: Avraham, Yitzchak, Yaakov, Moshe, Aharon, David and Shlomo. -
On Robert Alter's Bible
Barbara S. Burstin Pittsburgh's Jews and the Tree of Life JEWISH REVIEW OF BOOKS Volume 9, Number 4 Winter 2019 $10.45 On Robert Alter’s Bible Adele Berlin David Bentley Hart Shai Held Ronald Hendel Adam Kirsch Aviya Kushner Editor Abraham Socher BRANDEIS Senior Contributing Editor Allan Arkush UNIVERSITY PRESS Art Director Spinoza’s Challenge to Jewish Thought Betsy Klarfeld Writings on His Life, Philosophy, and Legacy Managing Editor Edited by Daniel B. Schwartz Amy Newman Smith “This collection of Jewish views on, and responses to, Spinoza over Web Editor the centuries is an extremely useful addition to the literature. That Rachel Scheinerman it has been edited by an expert on Spinoza’s legacy in the Jewish Editorial Assistant world only adds to its value.” Kate Elinsky Steven Nadler, University of Wisconsin March 2019 Editorial Board Robert Alter Shlomo Avineri Leora Batnitzky Ruth Gavison Moshe Halbertal Hillel Halkin Jon D. Levenson Anita Shapira Michael Walzer J. H.H. Weiler Ruth R. Wisse Steven J. Zipperstein Executive Director Eric Cohen Publisher Gil Press Chairman’s Council Blavatnik Family Foundation Publication Committee The Donigers of Not Bad for The Soul of the Stranger Marilyn and Michael Fedak Great Neck Delancey Street Reading God and Torah from A Mythologized Memoir The Rise of Billy Rose a Transgender Perspective Ahuva and Martin J. Gross Wendy Doniger Mark Cohen Joy Ladin Susan and Roger Hertog Roy J. Katzovicz “Walking through the snow to see “Comprehensive biography . “This heartfelt, difficult work will Wendy at the stately, gracious compelling story. Highly introduce Jews and other readers The Lauder Foundation– home of Rita and Lester Doniger recommended.” of the Torah to fresh, sensitive Leonard and Judy Lauder will forever remain in my memory.” Library Journal (starred review) approaches with room for broader Sandra Earl Mintz Francis Ford Coppola human dignity.” Tina and Steven Price Charitable Foundation Publishers Weekly (starred review) March 2019 Pamela and George Rohr Daniel Senor The Lost Library Jewish Legal Paul E. -
Walking with God Session Five Chapter Five: Conquest and Judges
Walking with God Session Five Chapter Five: Conquest and Judges Reflect: Thinking of your soul, which sins or imperfections need to be conquered so that you can enter into the Promised Land of Paradise? Do you judge yourself too harshly or too leniently? Are you a good judge of your character? Remember that Israel lived in peace when their judge was good, and Israel suffered when their judge was bad. Recollection: God calls everyone to come into covenantal relationship with Him. He seeks to give us a share in His Divine life. Do you accept His invitation daily? Are you faithful to Him? Act One: Joshua Joshua leads the Israelites across the Jordan. The Ark of the Covenant is carried by Levites, who stand in the river. The people cross over dryshod. What is the significance of this? What is the explanation for herem warfare (also called “the ban”)? How did the Israelites mark the transition from wilderness to conquest? Who helped the spies and thus gained a spot in Jesus’ genealogy? Why are Achan and his family stoned to death? What is meant by the rare word “achor” and when is the word used? What lessons can we take from this? Against which cities did Israel execute herem, “the ban”? Study Guide developed by Ginger Herrington, Director of Adult Formation, St. Mary Magdalene Catholic Church June, 2021 Act Two: Judges Why does the generation after the initial conquest of the Promised Land fall so often into sin and idolatry? What is the ordering of the twelve judges illustrating? Consider the judges and their interesting tales: Othniel, nephew of Caleb, is a good judge in Judah Ehud, of the tribe of Benjamin, is a good judge – these two tribes eventually make up the “Southern Tribe” of Judah – the faithful tribe, the survivor of the Chosen People Shamgar, whose name means “a stranger,” killed 600 Philistines with an oxgoad. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved.