DOCSLIB.ORG

The Kibbitzer OCTOBER 2015 Temple Am Shalom TISHREI—CHESHVAN 5776 Mentor, Ohio

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Kibbitzer OCTOBER 2015 Temple Am Shalom TISHREI—CHESHVAN 5776 Mentor, Ohio The Kibbitzer OCTOBER 2015 Temple Am Shalom TISHREI—CHESHVAN 5776 Mentor, Ohio Shemini Azteret Oct 4—Simchat Torah Oct 5 Inside this issue: LEADERSHIP COLUMN Youth Group October 11 2 Youth Group October 25 2 Excavating is under way on the out- Galilee Diary—Free to Be You 2/3 side of the building, first on the kitchen and Me * ello friends, sides, and then on the south side. Fol- Galilee Diary—Nothing to Fear lowing the outside work, the basement 3 HIt was such a wonderful But... * will be sanitized due to the mold and Holy Days, sharing these special mildew down there. Eventually, the Torah Portions for October 4 days with all of you. I love this holi- kitchen will be remodeled. I will keep day season. There is so much go- you updated. Please keep those do- Vayeira, Genesis 18:1-22:24 Hospitality: Can We Do Better? * 4 ing on with, not only the services nations coming in. Thank you to all of which were awesome, but with the you who already have done that. Israel Connections –Glimpsing building and decorating of the Suk- the Jerusalem above * 5 kah for Sukkot along with the tem- The Toronto trip is quickly approach- ple youth group BBQ. The Hebrew ing. Thanks to Ron Rose for all of his Healing Prayers/Letter to Editor/ 5 school had dinner in the Sukkah as hard work making all of the arrange- Shemini Atzeret/Simchat Torah well as having a chance to shake ments, while the profits made from it the Lulav and Etrog. The next holi- go directly to the Temple. Your efforts Donations/Birthday & Anniversary 6 do not go unnoticed. day to come is Simchat Torah Yahrzeit List 6 which we will celebrate on Fri- Thanks, also, to Elise Aitken for all day, October 9th at 7:00 p.m. her work and dedication in making the Fundraising—how we‘re doing 6 Please join us as we celebrate the High holy Days flow like clockwork. Calendar 7 Torah. She is definitely an asset to the tem- I want to give a warm welcome to ple and I so appreciate all that she * Related articles above Sarah Kammens, who has come does. aboard to help me at Sunday Enjoy the onset of the fall season. It is school. She has an impressive re- so beautiful to see the trees ablaze SISTERHOOD— sumé, including a Masters in Jew- with colors. Another gift from God. Meeting for breakfast SATURDAY, OCTOBER 10 ish Education and has taught at See you soon, many Jewish institutions in the 10:00 am Cleveland area. Welcome, Morah B’ahava, at Manhattan Deli, Mentor. Sarah. Renée ¤ Let’s schmooz. SCHEDULE OF EVENTS Shabbat Services Men’s Fellowship Group Youth Group Friday, OCT 9 8:00am Sunday, OCT 18, at Mentor Family NOON SUNDAY OCT 11 7:00pm Family Simchat Torah service Restaurant. Contact Lee Hawthorne at (440) “Courage and Chutzpah” Leadership Friday, OCT 23 725-6852 or at [email protected] seminar—details on page 2 6:30pm Children’s Service / 7:30pm Adult service Sisterhood NOON SUNDAY, OCT 25 Sunday School 10:00am SATURDAY, OCT 10 at “The Role of Faith in Today’s World” October 4, 11, 18, 25 9:15-11:30am Manhattan Deli, Mentor Contact Rita Rose Leadership Seminar *As we will be watch- Preschool at (440) 867-2268 or [email protected] ing a movie, this seminar will run longer October 4 & 18 10:45-11:45am Board Meeting than usual—plan on approximately 2 hours. Hebrew School 7:30pm Wed OCTOBER 7 Oct 9-10th, 16-17th, 23-24th— October 7, 21, 28 3:30- 5:00pm Congregants, get involved! Friday/Saturday Nights: Haunted No Hebrew School on the 14th Hayrides. See ASYG bulletin board at the Temple or call Elise for more information Page 2 THE KIBBITZER Ever wonder where we Jews found the courage and chutzpah to defy: If you could witness one event from the Torah, what would The Romans? you want to have seen? The Nazis? The 1946 Arab World? Do you need scientific proof of our history,or is your faith Various rulers of countries and city states? enough to believe what you’ve been taught all thse years in What relevance does this have to my life or to Judaism? Sunday School? What does this have to do with music? A little of both? (Come to the Leadership Seminar and find out!) ASYG Leadership Seminar Courage and Chutzpah: “The Role of Faith in Today’s World” Electric Guitar and Drums Sunday, October 25th th Sunday, October 11 12:00 noon Temple 12:00 noon Temple Am Shalom *This seminar will run longer than usual, as we will be watching a video “The Incredible Discovery of Noah’s Ark” *Keyboards, electric guitars, drums will all be provided— however feel free to bring your personal stories of chutzpah, Plan on 2 to 2½ hours for this session. personal heroism, etc. Participants are encouraged to bring lunch as limited munchies will be provided. WE HOPE TO SEE YOU THERE! The following article is excerpted from Ten Minutes of Torah— Israel tures are so very different, and everyone has historical bag- Connections from urj.org on July 29, 2015. Rabbi Marc Rosenstein gage as well as a bundle of fears both rational and irrational. is presently the director of the Israeli Rabbinical Program of HUC-JIR, Then we drove to a much small Bedouin community—just a in Jerusalem. dozen families—Hamdun, adjacent to Kibbutz Lotem. We Galilee Diary met with M., a charming and articulate Bedouin man of about 35, who speaks unaccented, colloquial Hebrew. Dressed in Free to Be You and Me jeans and a polo shirt, he showed us around the village, By Rabbi Marc Rosenstein proudly pointing out all the fruit trees he has planted, and Rabbi Huna in the name of Bar Kappara said that Israel deserved to discussing his building plans. Even though the villagers had somehow received building permits years ago, so they live in be redeemed from Egypt for four reasons: They never changed their houses (not tents or shanties), they were unrecognized as a names, they never changed their language, they never engaged in community, meaning they were ―off the grid‖ for water, elec- gossip, and they never engaged in sexual immorality. tricity, and roads until the mid-1990s. By then, many families —Midrash Song of Songs Rabbah 4:12 had left for nearby large Arab villages. But M.‘s family and some others refused to trade in their rural independence, Recently I went on a tour sponsored by the local Hebrew- leading to, among other hardships, a long trek to school eve- Arabic webzine Dugrinet, to visit examples of Bedouin and ry day. Though initially, when the kibbutz was established in Jewish communities living in close proximity. We first visited the ‗80s, it was fenced in (and the village fenced out), even- Kamaneh, a large Bedouin village, and Kamun, a rural Jew- tually relations developed, and M. was taken under the wing ish community of a few hundred families. The two, which of a kibbutznik who apparently recognized his talents. The share a mountaintop east of Karmiel, have been struggling to kibbutz employed him, and encouraged him to pursue his find a modus vivendi (compromise) for years, and both sides education. Today he commutes to his job as manager of the have invested much effort. On the whole the project has been industrial poultry farm on a much larger kibbutz. And the aid successful, but there are still issues and incidents, as the cul- (Free to Be Continued on page 3) Page 3 OCTOBER 2015 discrimination. Israel Connection—Galilee Diary Here at Shorashim, which has a history of membrs‘ activism The following article is excerpted from Ten Minutes of Torah— Israel on behalf of Jewish-Arab cooperation, and a number of families who sent their children to the bilingual ―Hand in Connections from urj.org on August 5, 2015. Rabbi Marc Rosenstein Hand‖ school, the issue never came up...until a few months is presently the director of the Israeli Rabbinical Program of HUC-JIR, ago, when out of the blue (it seemed) the executive as well as the director of Makom ba-Galil, a seminar center that engages committee proposed an amendment to our constitution in programming to foster pluralism and coexistence. requiring members to be ―observant of the Jewish tradition.‖ Galilee Diary There were two public meetings to discuss the amendment, and the supporters made it clear that its only purpose was to Nothing to Fear But . provide a tool for justifying rejection of potential Arab By Marc Rosenstein candidates. Do not follow a majority to do evil. Some of us argued that such restrictions have no place in a —Exodus 23:2 democracy, contradicting a basic human freedom (the Israeli For decades, it was taken for granted that rural communities supreme court decision includes a long disquisition on the based on some form of economic communalism (like the support of the Jewish tradition for equality); that Jews if kibbutz or moshav) were justified in vetting new members, anyone should be sensitive to this (remember ―restricted usually involving a vote, a year of probation, and another vote. deeds‖ and ―Anglo Saxons only‖?). The more radical of us After all, the commitment of and to the community was lifelong even suggested that separation only contributed to fear, and economically significant—and the community was weakening the overall social fabric and sustainability of the generally relatively small and isolated.
Load more

Recommended publications
  • The Wife of Manoah, the Mother of Samson
    546 THE WIFE OF MANOAH, THE MOTHER OF SAMSON Magdel le Roux University of South Africa P O Box 392, UNISA 0003 E-mail: [email protected] (Received 21/04/2016; accepted 06/07/2016) ABSTRACT The last account of the judges is that of Samson (Judges 13–16). This account has all the elements of a blockbuster. All the indications are that Samson would be an extraordinary person. And yet, even though Samson may be regarded as some sort of hero, the story suggests that Samson was also the weakest or most ineffective of the judges. Tension is created through the juxtaposition of “ideal” and “non-ideal” bodies. An alternative ideology, as a hidden polemic, is concealed in the account. As in the case of Achsah (Judges 1:11–15) and Deborah (Judges 4–5), the nameless wife of Manoah (the mother of Samson) serves as an illustration of “countercultural rhetoric” as a hidden polemic. INTRODUCTION In the dominant cultural ideology of the Israelite tribes, ideal, whole bodies were those of male Israelite soldiers without any defects. This is the image that comes to mind when one first reads about the strong man, Samson, although in time one becomes more aware of his weaknesses than his strengths. These accounts (Judges 14–16) are full of violence and of Samson’s personal revenge, but they also describe his weakness for women. In the case of Samson, an ideal male body develops into an “unwhole body” in that an aesthetic element is added to the story: God favours Samson despite his disobedience (Chs 14–16).
    [Show full text]
  • Samson Gods Strong Man English
    Bible for Children presents SAMSON, GOD’S STRONG MAN Written by: Edward Hughes Illustrated by: Janie Forest; Alastair Paterson Adapted by: Lyn Doerksen Produced by: Bible for Children www.M1914.org ©2021 Bible for Children, Inc. License: You have the right to copy or print this story, as long as you do not sell it. Long ago, in the land of Israel, lived a man named Manoah. He and his wife had no children. One day the Angel of the LORD appeared to Mrs. Manoah. "You will have a very special baby," He said. She told her husband the wonderful news. Manoah prayed, "Oh my Lord . come to us again. Teach us what we shall do for the child." The Angel told Manoah the child must never have his hair cut, must never drink alcohol, and must never eat certain foods. God had chosen this child to be a judge. He would lead Israel. God's people certainly needed help. They left God out of their lives, and then were bullied by their enemies, the Philistines. But when they prayed, God heard. He sent this baby who would become the world's strongest man. "So the woman bore a son and called his name Samson: and the child grew, and the LORD blessed him. And the spirit of the LORD began to move upon him." Samson became very strong. One day he fought a young lion with his bare hands - and killed it! Later, Samson tasted honey from a swarm of bees which had nested in the lion's dead body.
    [Show full text]
  • Romanticizing Samson's Mother
    Romanticizing Samson’s Mother Romanticizing Samson’s Mother David J. Zucker, Aurora, Colorado, USA Abstract Samson’s mother is nameless in the Hebrew Bible. Little is said about her as a person. Roughly two millennia ago, in three sources of Rewritten Bibles her character is fleshed out, she becomes much more of a real figure. This article addresses specific verses pertaining to her in Judges 13 showing how they were recast in three pieces of literature from the Late Second Temple period and beyond. The three works are Josephus’ Judean Antiquities; Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); and the homiletic discourse, Pseudo-Philo’s “On Samson.” Key Words: Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); Josephus’ Judean Antiquities; Judges 13; Ms. Manoah/Eluma; Pseudo-Philo’s “On Samson.” Although anonymized in the biblical book of Judges, Samson’s mother increasingly is a person of interest in a number of writings created in the Late Second Temple period and after, i.e. the centuries around the time of the turning of the millennium two thousand years ago, about 200 BCE-200 CE and beyond. She becomes romanticized and idealized; she becomes more prominent and empowered in these works. Referring to specific verses which address her in Judges 13, this article shows how in three later texts a new picture of this woman emerges. The three sources under consideration are: Flavius Josephus’ Judean Antiquities (also known as the Antiquities of the Jews); a Pseudepigraphic work titled Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]) and a third source, the homiletic Pseudepigraphic work, Pseudo-Philo “On Samson.” All three of these texts come under the rubric, Rewritten Bible or Rewritten Scripture.
    [Show full text]
  • Duke University Dissertation Template
    The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v ABSTRACT The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v Copyright by Stephen Michael Wilson 2013 Abstract This study identifies and elaborates on a theme in the Hebrew Bible (HB) that has largely gone unnoticed by scholars: the transition of a male adolescent from boyhood to manhood. Beyond identifying the coming-of-age theme in different HB texts, the project also describes how the theme is employed by biblical narrators and redactors to highlight broader messages and transitions in the historical narratives of the HB. It also considers how these stories provide insight into the varying representations of biblical masculinity. The project begins by showing how the recent discussions on masculinity in the HB and biblical rites of passage are incomplete without an analysis of how a boy becomes a man in the biblical text.
    [Show full text]
  • KINGDOMS Family Guide
    KINGDOMS Family Guide Welcome to IMMERSE The Bible Reading Experience Leading a family is arguably one of the most challenging tasks a person can undertake. And since families are the core unit in the church, their growth and development directly impacts the health of the communi- ties where they serve. The Immerse: Kingdoms Family Reading Guide is a resource designed to assist parents, guardians, and other family lead- ers to guide their families in the transformative Immerse experience. Planning Your Family Experience This family guide is essentially an abridged version of Immerse: King- doms. So it’s an excellent way for young readers in your family to par- ticipate in the Immerse experience without becoming overwhelmed. The readings are shorter than the readings in Immerse: Kingdoms and are always drawn from within a single day’s reading. This helps every- one in the family to stay together, whether reading from the family guide or the complete Kingdoms volume. Each daily Bible reading in the family guide is introduced by a short paragraph to orient young readers to what they are about to read. This paragraph will also help to connect the individual daily Scripture pas- sages to the big story revealed in the whole Bible. (This is an excellent tool for helping you guide your family discussions.) The family guide readings end with a feature called Thinking To- gether, created especially for young readers. These provide reflective statements and questions to help them think more deeply about the Scriptures they have read. (Thinking Together is also useful for guiding your family discussions.) The readings in the family guide are intended primarily for children i ii IMMERSE • KINGDOMS in grades 4 to 8.
    [Show full text]
  • Through the Bible Study Judges 13-16
    THROUGH THE BIBLE STUDY JUDGES 13-16 The California redwoods are one of the wonders of nature. They’re colossal. The trees are skyscrapers - their girth is gigantic - they’re kings of the forest. And nothing is as impressive as the falling of one of these redwoods… The cutters score the tree trunk. They move the saw back and forth, and the cut deepens. Soon, the tree starts to bend. It leans further and further from the cutters. Before long you hear the cracking of wood fibers. With each slice of the saw the noise builds. Eventually, it swells to a roar. The tree begins to fall. If you’re underneath it seems that the sky is falling. The trunk explodes along the cut-line, and the tree crashes to the forest floor. It sounds like thunder. Tonight, I need to yell “TIIIIIIMBEEEER…” - for we’re going to watch the falling of a redwood… not of a giant tree, but a giant of a man. Samson was huge – not necessarily in physical stature, but in privilege, and power, and effectiveness for God. Samson was a Nazirite (dedicated to God). He came from a godly home - served in an important post - was feared by his enemies - was used by God in supernatural ways. Samson was God’s Strongman. He was a divine vigilante – a one-man wrecking crew. Samson was a redwood. Yet Samson fell… The saw slides back and forth - the !1 slender score line around his heart deepens – he leans – finally cracks – Samson falls hard. We’ve all met a Samson – a person who had it all… beautiful spouse, good job, healthy kids, good reputation, effective ministry.
    [Show full text]
  • Biblical Names in Amharic
    2 ëAņŖŠŸŶ ëŸǬă ųǫĈŖŠŸ ëģǖþƭ Ŧǐë Ĉîė ƻûų ûŸǰĈŘɈ ŃûǘŦŵŖŠŸ ŃINjĔĘ ƐĐĘřĘ ŃǯřŠ ǯŖŠŸ ƐńĐ ĘĀ ŖîĨ ĀĘǮŶŠŸŸ EŶģĐņëŸɅ 3 4 We present our many thanks to Our God-Father and to Our King of Kings, to His Imperial Majesty, HAILE SELLASSIE I’s Kingdome in the Glorious name of Iyesus Kristos, Our Saviour – Our Lord of Lords. AMEN AND AMEN. 5 6 THE BIBLE SOCIETY OF HIS IMPERIAL MAJESTY (BSHIM) PUBLISHED BY: H.H. RAS IADONIS TAFARI, & H.H. WOIZERO TEHETENA GIRMA-ASFAW OF THE LION OF JUDAH SOCIETY (LOJS) IMPERIAL PUBLISHERS TO THE H.I.M. UNIVERSITIES,COLLEGES & CHRISTIAN [TEWAHEDO]CHURCHES 1991-2011 BSHIM-LOJ 7 ©2011 by LION OF JUDAH SOCIETY PUBLISHERS & PRINTING PRESS All rights reserved. No part of this publication may be reproduced or transmitted for commercial purposes, except for brief quotations in printed reviews, without written permission of the publishers’. Churches and other noncommercial interests may reproduce portions of this book without the express written permission of the LOJS PRINTING PRESS, provided that the text does not exceed 500 words and that the text is not material quoted from another publisher. When reproducing text from this book, include the following credit line: “From the Amharic Book of Ruth, A translation & interpretation by Ras Iadonis Tafari, published by the Lion of Judah Society. Used by permission.” All English-language scripture quotations, unless otherwise noted, are taken from the King James Version of the 1611 A.D. Holy Bible [KJV]. All Amharic-language scripture quotations, unless otherwise noted, are taken the Emperor’s Bible, the 1961/2 A.D.
    [Show full text]
  • The Failure of the Family in Judges, Part 2: Samson
    Liberty University DigitalCommons@Liberty University Faculty Publications and Presentations School of Religion 2005 The aiF lure of the Family in Judges, Part 2: Samson Michael J. Smith Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Smith, Michael J., "The aiF lure of the Family in Judges, Part 2: Samson" (2005). Faculty Publications and Presentations. Paper 116. http://digitalcommons.liberty.edu/sor_fac_pubs/116 This Article is brought to you for free and open access by the School of Religion at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. BiBLiOTHECA SACRA 162 (October-December 2005): 424-36 THE FAILURE OF THE FAMILY IN JUDGES, PART 2: SAMSON Michael J. Smith HE FAILURE OF THE FAMILY IN THE BOOK OF JUDGES is seen in many of the judges, including especially the twelfth and final Tjudge, Samson.1 In his case the paradigm of the judge cycle from Judges 2:11-18 appears for the last time in the book, but only two of the elements are given.2 "Now the sons of Israel again did evil in the sight of the LORD, so that the LORD gave them into the hands of the Philistines forty years" (13:1). Though this is the long­ est period of time in which Israel was under another nation, there is no record of the Israelites crying out to the Lord for deliverance as they had done in the past.
    [Show full text]
  • K.E.Y. Bible Study
    K.E.Y. Bible Study K.E.Y. Bible Study is a systematic study of Scripture that equips participants to become acquainted with major Bible truths over a 5-year period. Each lesson is self-contained which means you can join in the study at any time during the 5 years. Purpose: To teach the most significant events, passages, and doctrines of the Bible in a manner and using methods which encourage and empowers the students: To KEEP THE FAITH that we have received Be EQUIPPED to serve the body of Christ Become YOKED in ministry with other believers K.E.Y. Events in the Old Testament January 28, 2015 “Samson – Living Irresponsibly” Background Any names pop in your mind of public officials, famous athletes, religious leaders, etc., who have lived in an incredibly irresponsible manner? Is this a new phenomenon? In the judges’ period of Biblical history, Israel followed a pattern. First, the people sinned and began to worship other gods. Second, the Lord brought discipline to His people through a foreign oppressor. Third, the people cried out to God in repentance and promised if God would take the oppressor away they would serve Him faithfully. Fourth, God would rise up a judge who brought military victory and governed the people for some time afterward. But when that judge died, the cycle would begin again. The Lord chose Samson before Samson was born to serve as one of Israel’s judges. This lesson emphasizes Samson’s irresponsible behavior and disastrous consequences that followed his foolish actions. WHO • God: God is the central character.
    [Show full text]
  • Samson & Delilah
    SAMSON & DELILAH Judges 13–16 1 2 3 4 5 6 7 8 9 10 Created with TheTeachersCorner.net Crossword Maker Across Down 3. What was Samson forced to grind when in jail? 1. Samson used a donkey’s _________ to kill 1000 Across(WHEAT) DownPhilistine men. (JAWBONE) 6.3. T Whathe Is rwasaeli tSamsones were forced so dis too bgrindedie nwhent to G ino jail?d th at he 1. 2Samson. Sams usedon k nao donkey’scked do w_________n the pilla rtos killof t1000he b uilding handed them over to the (PHILISTINES) for Forty where the festival for which false god was being held? 6. The Israelites were so disobedient to God that he Philistine men. yearhandeds of op pthemress overion a tond the su ________ffering. for Forty years of 2. (SamsonDAGON knocked) down the pillars of the building where 9. Woppressionhat anima lands d isuffering.d Samson tie torches to, in order to 4the. W festivalhat ga forve whichSams falseon h igods st rwaseng beingth? (H held?AIR) se9.t Whatevery animalsthing on did fir eSamson? (FOX tieES torches) to, in order to set 4. 5What. Th egave ang Samsonel said t ohis M strength?anoah’s wife, that her new son’s 10. The Philistines punished Samson by poking out hair could never be (CUT). everything on fire? 5. The angel said to Manoah’s wife, that her new son’s hair h10.is (TheEYE PhilistinesS). punished Samson by poking out his 7could. Ma nneveroah’ sbe w ____ife na. med her son _________. (SAMSON) _____. 7. Manoah’s wife named her son _________.
    [Show full text]
  • Biblical Creatures: the Animal As an Object of Interpretation in Pre-Modern Christian and Jewish Hermeneutic Traditions – an Introduction 7–15
    vol 5 · 2018 Biblical Creatures The Animal as an Object of Interpretation in Pre-Modern Christian and Jewish Hermeneutic Traditions Karel Appel, Femmes, enfants, animaux, 1951: oil on jute, 170 x 280 cm © Cobra Museum voor Moderne Kunst Amstelveen – by SIAE 2018 Published by vol 5 · 2018 Università degli studi di Milano, Dipartimento di Studi letterari, filologici e linguistici: riviste.unimi.it/interfaces/ Edited by Paolo Borsa Christian Høgel Lars Boje Mortensen Elizabeth Tyler Initiated by Centre for Medieval Literature (SDU & York) with a grant from the The Danish National Research Foundation università degli studi di milano, dipartimento di studi letterari, filologici e linguistici centre for medieval literature Contents Astrid Lembke Biblical Creatures: The Animal as an Object of Interpretation in Pre-Modern Christian and Jewish Hermeneutic Traditions – an Introduction 7–15 Beatrice Trînca The Bride and the Wounds − “columba mea in foraminibus petrae” (Ct. 2.14) 16–30 Elke Koch A Staggering Vision: The Mediating Animal in the Textual Tradition of S. Eustachius 31–48 Julia Weitbrecht “Thou hast heard me from the horns of the unicorns:” The Biblical Unicorn in Late Medieval Religious Interpretation 49–64 David Rotman Textual Animals Turned into Narrative Fantasies: The Imaginative Middle Ages 65–77 Johannes Traulsen The Desert Fathers’ Beasts: Crocodiles in Medieval German Monastic Literature 78–89 Oren Roman A Man Fighting a Lion: A Christian ‘Theme’ in Yiddish Epics 90–110 Andreas Kraß The Hyena’s Cave:Jeremiah 12.9 in Premodern Bestiaries 111–128 Sara Offenberg Animal Attraction: Hidden Polemics in Biblical Animal Illuminations of the Michael Mahzor 129–153 Bernd Roling Zurück ins Paradies.
    [Show full text]
  • Lesson 6 – Judges 13-14 Text
    Lesson 6 – Judges 13-14 Text: Judges 13-14 Main Characters: God, Manoah, Manoah’s wife, Samson, Samson’s wife, Philistines, Israelites Key Passages: - Judges 13:4-5 – Manoah and his wife were to have a child who was to be a Nazarite from birth. - Judges 14:6, 19 – Samson was given supernatural strength by God to overcome his foes. Main Storyline: After the previous judge died (Abdon), the Israelites once again fell into idolatry and wickedness. The Lord punished them by allowing the Philistines to have dominion over them for 40 years. During the Philistine dominion, there was a man named Manoah whose wife was barren and had no children. One day, the Angel of the Lord (God) appeared to his wife and told her that she would have a son who would begin to deliver Israel from the Philistines. However, that son was to a Nazirite to God for life. That meant that he was not to partake of grapes in any form, nor was he to touch dead bodies or other unclean things, nor was he to cut his hair (note Numbers 6). Manoah’s wife was therefore to abstain from grapes and unclean food during her pregnancy for the sake of her son. Manoah’s wife went and told him all that had happened. Manoah prayed to the Lord, asking Him to send the “man of God” again (not realizing he was God, himself). Later, God appeared again to Manoah’s wife, who ran quickly to get Manoah so he could see the “man.” After speaking unknowingly with God, Manoah took a young goat and offered it as a burnt offering on a rock.
    [Show full text]