8 Things You Need to Know About the Kotel and the Temple Mount
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Man of the day: that is the first five books of the Old Testament, The Prophet Elijah and Elijah is credited with writing – nothing at all. Moses brought the children of Israel out of When Jesus took Peter, James, and John to the their slavery in Egypt. He led those many top of the mountain, he was transfigured before thousands of people across the Red Sea and the their eyes, and his robe and his face were desert, to the verge of the Promised Land. suddenly as bright as the sun. And they saw Elijah didn’t do that. Elijah was a prophet in beside him the two great prophets of the Old Israel when almost everyone was worshiping Testament, Moses and Elijah. Jesus was Baal instead of God. The wicked king Ahab speaking with and the worse them, and Peter queen Jezebel did must have caught so too. Elijah some of that could hardly find conversation, more than a because, though handful of men in he didn’t really Israel who did not know what he was want to kill him. saying, he did get Yet when we the persons right. think of each of “Lord,” he said, them, Moses and “it is good for us Elijah, there is to be here!” And something about he said they their stories that should knock should remind us together three huts of Holy to spend the night Communion. in, one for the You may Lord, one for remember that Moses, and one there came a for Elijah. Pharaoh in Egypt You should know who Moses was. -
From Ark of the Covenant to Torah Scroll: Ritualizing Israel’S Iconic Texts
Syracuse University SURFACE Religion College of Arts and Sciences 2014 From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts Syracuse University Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation James W. Watts, "From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts," pre- publication draft, published on SURFACE, Syracuse University Libraries, 2014. This Book Chapter is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts [Pre-print version of chapter in Ritual Innovation in the Hebrew Bible and Early Judaism (ed. Nathan MacDonald; BZAW 468; Berlin: De Gruyter, 2016), 21–34.] The builders of Jerusalem’s Second Temple made a remarkable ritual innovation. They left the Holy of Holies empty, if sources from the end of the Second Temple period are to be believed.1 They apparently rebuilt the other furniture of the temple, but did not remake the ark of the cove- nant that, according to tradition, had occupied the inner sanctum of Israel’s desert Tabernacle and of Solomon’s temple. The fact that the ark of the covenant went missing has excited speculation ever since. It is not my intention to pursue that further here.2 Instead, I want to consider how biblical literature dealt with this ritual innovation. -
The Straight Path: Islam Interpreted by Muslims by Kenneth W. Morgan
Islam -- The Straight Path: Islam Interpreted by Muslims return to religion-online 47 Islam -- The Straight Path: Islam Interpreted by Muslims by Kenneth W. Morgan Kenneth W. Morgan is Professor of history and comparative religions at Colgate University. Published by The Ronald Press Company, New York 1958. This material was prepared for Religion Online by Ted and Winnie Brock. (ENTIRE BOOK) A collection of essays written by Islamic leaders for Western readers. Chapters describe Islam's origin, ideas, movements and beliefs, and its different manifestations in Africa, Turkey, Pakistan, India, China and Indonesia. Preface The faith of Islam, and the consequences of that faith, are described in this book by devout Muslim scholars. This is not a comparative study, nor an attempt to defend Islam against what Muslims consider to be Western misunderstandings of their religion. It is simply a concise presentation of the history and spread of Islam and of the beliefs and obligations of Muslims as interpreted by outstanding Muslim scholars of our time. Chapter 1: The Origin of Islam by Mohammad Abd Allah Draz The straight path of Islam requires submission to the will of God as revealed in the Qur’an, and recognition of Muhammad as the Messenger of God who in his daily life interpreted and exemplified that divine revelation which was given through him. The believer who follows that straight path is a Muslim. Chapter 2: Ideas and Movements in Islamic History, by Shafik Ghorbal The author describes the history and problems of the Islamic society from the time of the prophet Mohammad as it matures to modern times. -
The Assumption of Mary - Part II: Typology by Greg Witherow
The Assumption of Mary - Part II: Typology By Greg Witherow In our previous article we saw that Enoch, Elijah and perhaps Moses were bodily assumed into heaven and as such, provide precedence in our case for M ary’s Assumption. We will now turn our attention to typology1, establishing a link between the Ark of the Covenant and Mary. Once the typological link is established, we will glean from it further evidence for Mary’s bodily Assumption into heaven. But first, a brief background. The Ark of the Covenant was the most holy object in the Old Testament. In the Temple the Ark resided behind the veil in the holy of holies, the inner sanctum, where only the high priest could enter once a year. The Ark contained three objects consisting of manna from heaven, Aaron’s rod that had budded and the tablets of the Ten Commandments. The Ark was a box-like object made of acacia wood covered in pure gold. Two cherubim on each end, facing each other were mounted on the top. The Ark had been designed under specific instructions given by God and was not to be touched by man. As such, it had rings on both sides enabling it to be carried by poles. In the gospel of Luke we read that Mary was given a message by the angel Gabriel, namely that she was to conceive a son by the Holy Ghost. Mary then makes her way to her relative Elizabeth in the Judean hill country. As she approaches Elizabeth she greets her, where upon John the Baptist leaps for joy in his mother’s womb and Elizabeth cries out - for why is this granted to me, that the mother of my Lord should come to me? Elizabeth then explains the reaction of her son. -
Day 7 Thursday March 10, 2022 Temple Mount Western Wall (Wailing Wall) Temple Institute Jewish Quarter Quarter Café Wohl Museu
Day 7 Thursday March 10, 2022 Temple Mount Western Wall (Wailing Wall) Temple Institute Jewish Quarter Quarter Café Wohl Museum Tower of David Herod’s Palace Temple Mount The Temple Mount, in Hebrew: Har HaBáyit, "Mount of the House of God", known to Muslims as the Haram esh-Sharif, "the Noble Sanctuary and the Al Aqsa Compound, is a hill located in the Old City of Jerusalem that for thousands of years has been venerated as a holy site in Judaism, Christianity, and Islam alike. The present site is a flat plaza surrounded by retaining walls (including the Western Wall) which was built during the reign of Herod the Great for an expansion of the temple. The plaza is dominated by three monumental structures from the early Umayyad period: the al-Aqsa Mosque, the Dome of the Rock and the Dome of the Chain, as well as four minarets. Herodian walls and gates, with additions from the late Byzantine and early Islamic periods, cut through the flanks of the Mount. Currently it can be reached through eleven gates, ten reserved for Muslims and one for non-Muslims, with guard posts of Israeli police in the vicinity of each. According to Jewish tradition and scripture, the First Temple was built by King Solomon the son of King David in 957 BCE and destroyed by the Neo-Babylonian Empire in 586 BCE – however no substantial archaeological evidence has verified this. The Second Temple was constructed under the auspices of Zerubbabel in 516 BCE and destroyed by the Roman Empire in 70 CE. -
Sermon: David and Worship God’S Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev
Sermon: David and Worship God’s Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev. Becky Stephens Smithey Some definitions I found this week concerning elements in worship. BULLETIN: Church information, read only during the sermon. PEW: A medieval torture device still found in most churches. HYMN: A song of praise, usually sung in a key three octaves higher than that of the congregation’s range. CHOIR: A group of people whose singing allows the rest of the congregation to lip-sync. AMEN: The only part of a prayer that everyone knows. This morning we are continuing our look at the song, “These Are the Days of Elijah,” to see what we can learn about revival from it. Here’s a quick reminder of what we’ve looked at before. We saw how Elijah declared the word of the Lord not only when it was hard to hear but also when it was hard to preach. No matter what else we do we need to be faithful to the Bible. Then, we saw how John the Baptist prepared the way of the Lord, by urging the people to repent and how we can also prepare the way for God in our lives through repentance. Then, we looked at the year of jubilee. The year of Jubilee is all about forgiveness and restoration. We saw how God wanted to forgive and restore us and how it was our response to forgive and restore others. Last week we looked at Ezekiel in the valley of dry bones and how God can make our dead lives come alive again. -
Jesus & the Tabernacle in John's Gospel
Jesus & the Tabernacle in John’s Gospel In the Old Testament God told the Jews to build a temple according to a set pattern. The NT book of Hebrews tells us that this pattern revealed heavenly truths about the Lord Jesus which were revealed 1500 years later. Exodus 25:9 “Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.” (about 1450 BC) Hebrews 8:5 “They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain.’” The tabernacle & temple pattern came from God as a shadow of heavenly things.. The tabernacle (and later, the temple) represented the presence of God among his people and how they were to approach him. This was the “way to God” in a concrete model, a sort of treasure map for a lost humanity to return to God’s presence. Jesus, in his person and work, was the fulfillment of this pattern. This is made very clear especially in the NT gospel of John… John 1:14 And the Word became flesh and dwelt [or, “tabernacled, pitched his tent, dwelt, lived”, same root word as “tabernacle” in the Greek version of the OT] among us, and we have seen his glory, [cf. Ex. 40:34ff] glory as of the only Son from the Father, full of grace and truth. John 2:19-21 Jesus answered them, "Destroy this temple, and in three days I will raise it up." The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" But he was speaking about the temple of his body. -
An Alternative Explanation of the Royal and Select Master Degrees
An Alternative Explanation of the Royal and Select Master Degrees by Sir Knight Gene Fricks The legends behind the ritual of the Royal and Select Masters degrees are among those with only a vague basis in biblical antecedents. Unlike the legend of Hiram and the building of the first temple or that of Zerubabbel and the second temple, we have only a passing mention of Adoniram as the first overseer of King Solomon and a listing of Solomon's chief officers in I Kings 4:4. We do not find the secret passageway or the nine arches described in the II Kings story of the temple's construction. Recognizing that the writers of the original rituals were men steeped in classical learning, we should look elsewhere for the source of this story. I suggest that the writings of the 15th century Arab historian, Mudjir ad-Din, may have been that source. What prompted this thought was the celebration of the 3000th anniversary of Jerusalem several years ago and the renewed interest in its ruins that the commemoration sparked. Let us review some of Jerusalem's history after the Roman destruction of Herod's Temple in 70 A.D. to set some background. Titus and his son Vespasian conquered Jerusalem after a long and bloody siege. Determined to bring the recalcitrant Jews to heel, the Roman 10th Legion, left to garrison the city, were ordered to level the temple down to its foundations. What we see today in Jerusalem is the temple mount platform upon which the temple sat, all that remains of Herod's imposing construction project. -
The Temple Mount/Haram Al-Sharif – Archaeology in a Political Context
The Temple Mount/Haram al-Sharif – Archaeology in a Political Context 2017 March 2017 Table of contents >> Introduction 3 Written by: Yonathan Mizrachi >> Part I | The history of the Site: How the Temple Mount became the 0 Researchers: Emek Shaveh Haram al-Sharif 4 Edited by: Talya Ezrahi >> Part II | Changes in the Status of the Temple Mount/Haram al-Sharif 0 Proof-editing: Noa Granot from the 19th century to the Present Day 7 Graphic Design: Lior Cohen Photographs: Emek Shaveh, Yael Ilan >> Part III | Changes around the Temple Mount/Haram al-Sharif and the 0 Mapping: Lior Cohen, Shai Efrati, Slava Pirsky impact on the Status Quo 11 >> Conclusion and Lessons 19 >> Maps 20 Emek Shaveh (cc) | Email: [email protected] | website www.alt-arch.org Emek Shaveh is an Israeli NGO working to prevent the politicization of archaeology in the context of the Israeli-Palestinian conflict, and to protect ancient sites as public assets that belong to members of all communities, faiths and peoples. We view archaeology as a resource for building bridges and strengthening bonds between peoples and cultures. This publication was produced by Emek Shaveh (A public benefit corporation) with the support of the IHL Secretariat, the Federal Department for Foreign Affairs Switzerland (FDFA) the New Israeli Fund and CCFD. Responsibility for the information contained in this report belongs exclu- sively to Emek Shaveh. This information does not represent the opinions of the above mentioned donors. 2 Introduction Immediately after the 1967 War, Israel’s then Defense Minister Moshe Dayan declared that the Islamic Waqf would retain their authority over the Temple Mount/Haram al-Sharif compound. -
Dangerous Grounds at Al- Haram Al-Sharif
One of the most sacred sites on earth has become Dangerous a place of episodic chaos and cacophony, a Grounds at al- place where hatred and contempt are openly expressed, and where an unequal battle is being Haram al-Sharif: waged over incompatible claims. Spearheaded by “Temple Mount” groups, The Threats to the various Jewish “redemptionists” have mounted Status Quo a calibrated campaign for major unilateral Israeli changes to the Status Quo on the Haram Marian Houk al-Sharif (which Jews prefer to call the Temple Mount) in order to advance toward their goals “millimeter by millimeter”. The time has come, these organizations say, to brush aside what’s left of the inconvenient Status Quo arrangements, inherited from the Ottoman period and adapted by Moshe Dayan in June 1967, which left administration of the mosque esplanade in the hands of the Islamic Waqf (or “Trust Foundation”). The truth is, the Status Quo has already been tweaked a number of times – two of the most dramatic changes were in June 1967, after Israel’s conquest of the West Bank and Gaza, and again on 28 September 2000, when Ariel Sharon wanted to make a point, accompanied by about 1,000 armed Israeli soldiers and police. A third moment of change is occurring as this is written, with Israeli officials ordering the exclusion of Palestinian Muslim worshippers in order to make the Jewish visitors more comfortable, and Palestinians desperately trying to devise strategies to retain their acquired rights. What exists, now, on any given day, is a precarious balance of political and diplomatic interests as defined at any given moment by Israel’s Prime Minister Benyamin Netanyahu. -
Tree of Souls: the Mythology of Judaism
96 MYTHS OF CREATION 124. THE PILLARS OF THE WORLD The world stands upon pillars. Some say it stands on twelve pillars, according to the number of the tribes of Israel. Others say that it rests on seven pillars, which stand on the water. This water is on top of the mountains, which rest on wind and storm. Still others say that the world stands on three pillars. Once every three hundred years they move slightly, causing earthquakes. But Rabbi Eleazar ben Shammua says that it rests on one pillar, whose name is “Righteous.” One of the ancient creation myths found in many cultures describes the earth as standing on one or more pillars. In this Jewish version of the myth, several theories are found—that the earth stands on twelve, seven, or three pillars—or on one. Rabbi Eleazar ben Shammua gives that one pillar the name of Tzaddik, “Righteous,” under- scoring an allegorical reading of this myth, whereby God is the pillar that supports the world. This, of course, is the central premise of monotheism. Alternatively, his comment may be understood to refer to the Tzaddik, the righteous man whose exist- ence is required for the world to continue to exist. Or it might refer to the principle of righteousness, and how the world could not exist without it. Sources: B. Hagigah 12b; Me’am Lo’ez on Genesis 1:10. 125. THE FOUNDATION STONE The world has a foundation stone. This stone serves as the starting point for all that was created, and serves as a true foundation. -
Kebra Nagast
TheQueenofShebaand HerOnlySonMenyelek (KëbraNagast) translatedby SirE.A.WallisBudge InparenthesesPublications EthiopianSeries Cambridge,Ontario2000 Preface ThisvolumecontainsacompleteEnglishtranslationofthe famousEthiopianwork,“TheKëbraNagast,”i.e.the“Gloryof theKings[ofEthiopia].”Thisworkhasbeenheldinpeculiar honourinAbyssiniaforseveralcenturies,andthroughoutthat countryithasbeen,andstillis,veneratedbythepeopleas containingthefinalproofoftheirdescentfromtheHebrew Patriarchs,andofthekinshipoftheirkingsoftheSolomonic linewithChrist,theSonofGod.Theimportanceofthebook, bothforthekingsandthepeopleofAbyssinia,isclearlyshown bytheletterthatKingJohnofEthiopiawrotetothelateLord GranvilleinAugust,1872.Thekingsays:“Thereisabook called’KiveraNegust’whichcontainstheLawofthewholeof Ethiopia,andthenamesoftheShûms[i.e.Chiefs],and Churches,andProvincesareinthisbook.IÊprayyoufindout whohasgotthisbook,andsendittome,forinmycountrymy peoplewillnotobeymyorderswithoutit.”Thefirstsummary ofthecontentsofthe KëbraNagast waspublishedbyBruceas farbackas1813,butlittleinterestwasrousedbyhissomewhat baldprécis.And,inspiteofthelaboursofPrætorius,Bezold, andHuguesleRoux,thecontentsoftheworkarestill practicallyunknowntothegeneralreaderinEngland.Itis hopedthatthetranslationgiveninthefollowingpageswillbe ii Preface ofusetothosewhohavenotthetimeoropportunityfor perusingtheEthiopicoriginal. TheKëbraNagast isagreatstorehouseoflegendsand traditions,somehistoricalandsomeofapurelyfolk-lore character,derivedfromtheOldTestamentandthelater Rabbinicwritings,andfromEgyptian(bothpaganand