Getting Started with Numbers by Ted Hildebrandt Introduction To
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A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination
11 PROJECT M1 USE A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination David Suchoff Prooftexts, Volume 19, Number 1, January 1999, pp. 59-69 (Article) Published by Indiana University Press DOI: 10.1353/ptx.1999.0001 For additional information about this article http://muse.jhu.edu/journals/ptx/summary/v019/19.1.suchoff.html Access Provided by Brandeis University Libraries at 10/18/12 4: 13PM GMT DAVID SUCHOFF A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination Introduction The following text, written at Auschwitz on 3 January 1945, introduces an anthology of writingscomposed by Jewish prisoners within Auschwitz itself. That anthology was lost, while this remnant remains. Avraham Levite's piece, pre sented here in a new translation, offers itself as a plea fromthe "other planet" that was Auschwitz to postwar generations, calling upon them to appreciate a fully Jewish and critical historical voice that was forged within its bounds. The introduction presciently voices its author's certainty that Jewish life at Auschwitz and the Holocaust as a whole would be distorted in representations of the event, submerged by a world eager to ease its conscience, cry and feel better, and thus to deny or minimize the facts of Jewish suffering. The price of world recognition, Levite reasons from history, would be the diminution of the powerful voice of Yiddish life. This concern with the difference between history and memory gives Levite's text an uncannily contemporary ring, as it presciently calls upon its readers to beware of the lures of an "objective" history. -
Numbers 11 • I Want It My
Numbers 11 • I Want It My Way Introduction It’s truthful but not a happy thing to report that the behavior of the Israelites between Egypt and Canaan is often duplicated in the congregations of today’s churches. It doesn’t matter what the pastor says or does, “something” is always “wrong” or “not quite right” with the music, the order of service, too much time on one thing and not enough on another, the color of the fabric on the chairs, and so on and so forth. When such complaints are boiled down one discovers that what is really being said is, “I want it MY way.” Not content to be in the presence of God or to participate as a member of a larger group, the complainant is upset with anything that does not focus entirely on them according to their personal preference and desire. For some it’s not enough that God provides the leadership and means because it isn’t presented in the way that they’d like. They’re obsessed with the form at the expense of the content. 1Now the people became like those who [Read v.1-3] complain of adversity in the hearing of the LORD; and when the LORD heard it, Q: What exactly does it mean when someone is “like those who complain of His anger was kindled, and the fire of the adversity”? Lord burned among them and consumed A: They have no legitimate grounds for complaint; they’re just emotionally 2 some of the outskirts of the camp. -
BE CONTENT! (Scripture: Numbers 11:18-20)
BE CONTENT! (Scripture: Numbers 11:18-20) Numbers 11:18-20 18Then you shall say to the people, [f] Consecrate yourselves for tomorrow, and you shall eat meat; for you have wept in the hearing of the Lord, saying, Who will give us meat to eat? For it was well with us in Egypt.” Therefore, the Lord will give you meat, and you shall eat. 19You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days, 20but for a whole month, until it comes out of your nostrils and becomes loathsome to you, because you have despised the Lord who is among you, and have wept before Him, saying, Why did we ever come up out of Egypt?” ’ ” Introduction: After a yearlong rest, now the Israelites were ready to move from Sinai Mountain. But before we can talk about their journey, I would like to bring an interesting verse to your attention. Numbers 10:29,30. 29Then Moses said to Hobab the son of Reuel the Midianite, Moses father-in-law, We are setting out to the place of which the LORD said, I will give it to you. Come with us and we will do you good, for the LORD has [g]promised good concerning Israel.” 30But he said to him, I will not come, but rather will go to my own land and relatives.” Who is this Hobab? Is it the same father-in-law Jethro that was mentioned in Exodus 18? Some scholars think that this person may be one of the sons in laws of Jethro. -
Numbers 11:1-35 Chavurah Shalom Saturday 11/18/17 Vv. 1-3 Complaint at Taberah Our Parashah for This Week Begins with the Patter
Numbers 11:1-35 Chavurah Shalom Saturday 11/18/17 Vv. 1-3 Complaint at Taberah Our Parashah for this week begins with the pattern of life that will plague Israel throughout their wilderness journeys: Complaint, Divine Judgment, Naming the Place based upon the incident of the complaint. The nature of the complaint seems to be the lack of sumptuous food they were used to back in Egypt. It is as if they were complaining about the journey, the Goodness of God, and His provisions for them in the journey. Rather than look to God, or looking forward to a land flowing with milk and honey, they looked back to the bondage they had just left. Luke 9:62 But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.” Specifically our text lists fish, leeks, onions, and garlic. These are items that we use to give our food more flavor. Our text simply begins with a complaint, and nothing is spelled out in the first three verses as to the nature of the complaint. Many scholars separate this issue from the following one concerning the manna verses the fish and vegetables of Egypt. Whatever the complaint, ADONAI answers with fire, here a deadly fire. The fiery presence of God always evokes fear, but does not always result in death. At this time, Israel is confronted with the Fiery Presence of God as both a repre- sentation of His Holiness, and also of His Judgment. The JPS Torah Commentary suggested it was lightning. -
The Road to Jericho
Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey. © 2021 Living 10:31 Hanna Brinker The Road to Jericho April 15, 2021 “Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.” (Luke 10:30) Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real and would have been understood immediately by his listeners. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey famous for attacks by thieves and robbers. The road is about 20 miles long, and was steep, descending about 3000 feet from the Mount of Olives to sea level. It ran through a rocky area with plenty of caves, large boulders and other hiding places that provided robbers a place to lay in wait for defenseless travelers. Although Jesus leaves the man undescribed, the listeners, being Jewish, would naturally assume that he was a Jew. The lawyer, remember, has just asked Jesus ‘who is my neighbor’ – believing that the answer is a ‘fellow Jew.’ Jesus implies that the man who was beaten and robbed is a ‘neighbor’ even in the restricted sense of ‘fellow Jew.’ Since the man is stripped, he is unidentifiable. In Jesus’ day, a person was identified by the way they dressed and the way they spoke – their accent or dialect. -
Deuteronomy 202 1 Edition Dr
Notes on Deuteronomy 202 1 Edition Dr. Thomas L. Constable TITLE The title of this book in the Hebrew Bible was its first two words, 'elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began the same way.1 So the Jewish title gives a strong clue to the literary character of Deuteronomy. The English title comes from a Latinized form of the Septuagint (Greek) translation title. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land, but this is not the case. It came from a mistranslation of a phrase in 17:18. In that passage, God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium, from which "Deuteronomy" is a transliteration. The Book of Deuteronomy is, to some extent, however, a repetition to the new generation of the Law that God gave at Mt. Sinai. For example, about 50 percent of the "Book of the Covenant" (Exod. 20:23— 23:33) is paralleled in Deuteronomy.2 Thus God overruled the translators' error, and gave us a title for the book in English that is appropriate, in view of the contents of the book.3 1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p. -
What Did King Josiah Reform?
Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah. -
1. What Did the Levite Woman Notice About Her Baby Son? (2:2)
1. What did the Levite woman notice about her baby 3. What did Pharaoh’s daughter do when she saw the son? (2:2) basket? (2:5) 1. He was a really big baby. 1. She didn’t do anything. 2. “He was a fine child.” 2. She told the female slave to get rid of it. 3. Both answers are correct. 3. She sent a female slave to get it. (2) (2) * What did the child’s sister say to Pharaoh’s daughter? * What was the first thing the Levite woman did to (2:7) protect her baby from Pharaoh? (2:2) 1. “Shall I take care of this baby for you?” 1. Gave him to a neighbor to care for. 2. “Shall I give this baby to my mother?” 2. Took him to Pharaoh’s daughter. 3. “Shall I go and get one of the Hebrew women to 3. Hid him for three months. nurse the baby for you?” (2) (2) 1. What did the Levite woman do when she could no 4. Whom did Pharaoh’s daughter pay to nurse baby longer hide her son? (2:3) Moses? (2:8-9) 1. She coated a papyrus basket for him. 1. An Egyptian woman 2. She put the basket among the reeds of the Nile. 2. His own mother 3. Both answers are correct 3. No One (2) (2) 2. Who watched from a distance to see what would * What did Moses’ mother do when he was older? happen to the baby in the basket? (2:4) (2:10) 1. -
In Search of the Understanding of the Old Testament in Africa: the Case of the Lemba
IN SEARCH OF THE UNDERSTANDING OF THE OLD TESTAMENT IN AFRICA: THE CASE OF THE LEMBA by MAGDEL LE ROUX submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject BIBLICAL STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF E H SCHEFFLER NOVEMBER 1999 Contemporary (1964) Ethiopian painting on cloth depicting how the Queen ofSheba journeyed to King Solomon by boat accompanied by her retinue (Photo: Kessler 1982) - 'WE CAME BY BOAT TO AFRICA .. .' CA LEMBA TRADITION) 'Solomon sent his ships to get gold from Ophir ... Some ofthe Jews who went on those boats stayed in Africa. That is the origin ofthe Lemba' (cfpp 155,156) CONTENTS ACKNOWLEDGEMENTS SUMMARY MAPS CHAPTER ONE INTRODUCTION ~ 1.1 HISTORY OF THE PROJECT . 1 1.2 METHODOLOGICAL CONSIDERATIONS ............................ 3 I~ 1.2.1 Qualitative research methods . 3 1.2.l.l The phenomenological perspective . 4 1.2.1.2 Participant observation . 5 1.2.1.3 Jn-depth interviewing . 6 1.2.1.4 The interview guide . 6 1.2.2 Processing and interpretation . 7 1.2.3 Conclusion ~··~ . 8 1.3 THE PURPOSE AND STRUCTURE OF THE THESIS .................... 8 1.3.1 The purpose of the thesis . 8 1.3.2 Limitations and delimitations of this project: the structure of the thesis . 11 CHAPTER TWO VARIOUS RECEPTIONS OF THE OLD TESTAMENT IN AFRICA: SOME OBSERVATIONS 2.1 INTRODUCTION ................................................ 14 2.2 OSTENSIBLE REASONS FOR 'RELIGIOUS SHIFTS' WORLD-WIDE . 17 2.3 'JUDAISING' MOVEMENTS IN AFRICA . 19 2.3.1 Groups upon whom the idea of Jewishness was imposed ................ -
The Psalmists' Use of the Exodus Motif
The Psalmists’ Use of the Exodus Motif A Close Reading and Intertextual Analysis of Selected Exodus Psalms Thesis Submitted for the Degree Doctor of Philosophy by David Emanuel Submitted to the Senate of the Hebrew University December 2007 This work was written under the supervision of Professor Yair Zakovitch CONTENTS ABBREVIATIONS .............................................................................................................................................. VIII INTRODUCTION ...................................................................................................................................................... 1 RESEARCH IN RELATED FIELDS ................................................................................................................................. 3 General Psalms Research ................................................................................................................................... 3 Inner-Biblical Interpretation and Allusion ......................................................................................................... 6 Juxtapositional Interpretation ............................................................................................................................ 8 METHODOLOGICAL CONSIDERATIONS .................................................................................................................... 10 SCOPE AND STRUCTURE ........................................................................................................................................ -
Exegetical Notes on Numbers 11 Douglas Maccallum Lindsay Judisch
Exegetical Notes on Numbers 11 Douglas MacCallum Lindsay Judisch The reading from the Old Testament which is assigned to the Nineteenth Sunday after Pentecost in Series B of Lutheran Worship consists in a total of sixteen verses of chapter 11 of the Book of Numbers, namely, verses 4-6, 10-16, and 24-29. THE HISTORICAL AND LITERARY SETTING The Book of Numbers is called in addition, quite correctly, the Fourth Book of Moses. Moses completed the volume late in the year 1407 B.C. (as demonstrated in Isagogical Notes on the Pentateuch). More specifically, however, chapters 10:11-14:45 (as well as part of the general itinerary of Israel in the wilderness in chapter 33) were written during the intermediate months of 1445 B.C., which is to say between May and September of the year following the exodus on 15 Nisan (March-April) in 1446 B.C. (ibid.). Chapters 10:11-12:16 relate the events which occurred to the people of Israel on the way from Mount Sinai, where they had spent a year receiving the divine constitution of the new nation, to Kadesh-Barnea, where the major rebellion occurred which necessitated a full forty years between the exodus and the entrance into Canaan (as is recounted in chapters 13 and 14). The two instances of querulous ingratitude related in Numbers 11 (in verses 1-3 and verses 4-35) set the stage for the major rebellion in Kadesh-Barnea. Intervening is the account in Numbers 12 of the rebellion of Miriam and Aaron in particular at Hazeroth. -
עקב “Because” Deuteronomy 7:12 – 11:25
© 2016 Torah Together Study Series www.torahtogether.com Parashah 46 `Ekev Torah Together עקב “Because” Deuteronomy 7:12 – 11:25 In this Torah portion, Moses continues to speak for God as he pours out his heart to the Israelites. He tells the Israelites how and why God will lead them successfully into the Promised Land and he encourages them to love and obey God, keeping his commandments. 1. Driving out the Nations - 7:12-26 a) According to verses 12-15, what are some of the benefits of following God’s laws? Some benefits the Israelites would reap by keeping God’s law include: 1) God would love, bless, and increase their numbers, 2) He would bless the fruit of their wombs, the crops of their land, and the offspring of their herds and flocks, and 3) He would keep them free of diseases. b) According to Moses, what could the Israelites expect as they went up against the stronger nations that possessed the land? The Israelites could expect their enemies to be defeated in the same way that God defeated the Egyptians. God himself would drive out their enemies. c) Why did God say that the Israelites would take the land “little by little”? What was to be done with the people they conquered? What was to be done with their idols? By taking the land “little by little,” the Israelites would be able to gradually take over the management of the land. Otherwise, “wild animals would multiply” making it necessary to tame the land Stop and ponder verse again.