The Tabernacle Was Built
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A HISTORY of the HEBREW TABERNACLE CONGREGATION of WASHINGTON HEIGHTS a German-Jewish Community in New York City
A HISTORY OF HEBREW TABERNACLE A HISTORY OF THE HEBREW TABERNACLE CONGREGATION OF WASHINGTON HEIGHTS A German-Jewish Community in New York City With An Introduction by Rabbi Robert L. Lehman, D. Min., D.D. December 8, 1985 Chanukah, 5746 by Evelyn Ehrlich — 1 — A HISTORY OF HEBREW TABERNACLE THANK YOU Many individuals have contributed toward making this project possible, not the least of which were those who helped with their financial contributions. They gave “in honor” as well as “in memory” of individuals and causes they held dear. We appreciate their gifts and thank them in the name of the congregation. R.L.L. IN MEMORY OF MY DEAR ONES by Mrs. Anna Bondy TESSY & MAX BUCHDAHL by their loved ones, Mr. and Mrs. Ernst Grumbacher HERBERT KANN by his wife, Mrs. Lore Kann FRED MEYERHOFF by his wife, Mrs. Rose Meyerhoff ILSE SCHLOSS by her husband, Mr. Kurt J. Schloss JULIUS STERN by his wife, Mrs. Bella Stern ROBERT WOLEMERINGER by his wife, Mrs. Friedel Wollmeringer IN HONOR OF AMY, DEBORAH & JOSHUA BAUML by their grandmother, Mrs. Elsa Bauml the CONGREGATION by Mrs. Gerda Dittman, Mr. & Mrs. Paul Ganzman, Ms. Bertha Kuba, Mr. & Mrs. Nathan Maier, Mrs. Emma Michel, Mrs. Ada Speyer (deceased 1984), Mrs. Joan Wickert MICHELLE GLASER and STEVEN GLASER by their grandmother, Mrs. Anna Bondy RAQUEL and RUSSELL PFEFFER by their grandparents, Mr. and Mrs. Rudolph Oppenheimer HANNA ROTHSTEIN by her friend, Mrs. Stephanie Goldmann and by two donors who wish to remain anonymous — 2 — A HISTORY OF HEBREW TABERNACLE INTRODUCTION Several factors were instrumental in the writing of this history of our congregation. -
Bible Challenge 2014 Going Deeper – Questions for Readings Week 6
Bible Challenge 2014 Going Deeper – Questions for Readings Week 6 What is the covenant that is made between God and the Israelites at Mount Sinai? What does God promise the Israelites? What do the Israelites promise God? How do the Ten Commandments fit into this covenant agreement? (Exodus 19:1-20:17; 23:23-24:8) List the Ten Commandments (Exodus 20:1-17). What is the meaning and purpose of each commandment? Which commandment or commandments do you find easiest to obey and follow? Why? Which are the most difficult for you to obey and follow? Why? How does God appear to the Israelites on Mount Sinai? How do they react to God’s presence? How does this impact the relationship between God and the Israelites? (Exodus 20:18-20) Why do you think the laws in Exodus 21-23 (which follow the Ten Commandments) are so detailed in nature? What would they have meant for the Israelites who came out of slavery in Egypt? What, if anything, do these laws mean for you today? Was there one particular law in these chapters that caught your attention more than some of the others? Why? What are the three festivals that the Israelites are supposed to hold each year (Exodus 23:14-19)? What is the purpose of each festival? What is the Tabernacle? Why was it so important to the Israelite community in the wilderness? Why do you think the instructions for its construction were so detailed? Who was allowed in the Tabernacle? Why? Who was not allowed in the Tabernacle? Why? (Exodus 25-29) What is contained in the Ark of the Covenant (Exodus 25:10-16)? What was the purpose -
Fisher, Memories of The
Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past By Daniel Shalom Fisher A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ronald Hendel, Chair Professor Robert Alter Professor Benjamin Porter Professor Daniel Boyarin Professor Ann Swidler Summer 2018 Copyright © 2018 by Daniel Shalom Fisher, All Rights Reserved. 1 Abstract Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past by Daniel Shalom Fisher Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Ronald Hendel, Chair This dissertation constructs a cultural biography of the Ark of the Covenant, exploring through it the close, but often complicated, relationships that have existed between objects and collective memory in Biblical and ancient Jewish societies. The project considers the different ways in which Biblical writers and interpreters have remembered the Ark as a “real thing,” forming it, mobilizing it, and making meaning with it—largely in its absence after its likely loss in the 6th century BCE. From Exodus to Chronicles and in works of biblical interpretation through the Mishnah, this project explores how these writers reimagine the Ark to craft visions for their people’s future through their people’s past. The project is structured around five interrelated case studies from the Ark’s mnemohistory, considering different dimensions of cultural memory’s entanglement in material culture. Each case study draws upon and enriches text-, source-, and redaction-critical approaches, investigating the growth and reshaping of biblical writings as creative memory work. -
Exodus 202 1 Edition Dr
Notes on Exodus 202 1 Edition Dr. Thomas L. Constable TITLE The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words. "The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."1 Exodus cannot stand alone, in the sense that the book would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and." The English title "Exodus" is a transliteration of the Greek word exodus, from the Septuagint translation, meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt. "The exodus is the most significant historical and theological event of the Old Testament …"2 DATE AND WRITER Moses, who lived from about 1525 to 1405 B.C., wrote Exodus (17:14; 24:4; 34:4, 27-29). He could have written it, under the inspiration of the 1Ronald Youngblood, Exodus, pp. 9-10. 2Eugene H. Merrill, Kingdom of Priests, p. 57. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Exodus 2021 Edition Holy Spirit, any time after the events recorded (after about 1444 B.C.). -
Sunday School Lessons: the Fall Feasts of the Lord in Leviticus 23
Sunday School Lessons: The Fall Feasts of the Lord in Leviticus 23 Why learn about the Feasts of the Lord? • These three holidays outlined in Leviticus 23 point to Jesus the Messiah and are fulfilled in Him. • Learning about the Jewish roots of our Christian faith can deepen our relationship with God. • Studying how Jewish people celebrated the feasts in biblical times and today can help us share the Good News of Messiah Jesus with our Jewish friends. In these lessons, you will learn about three autumn holidays: • Rosh Hashanah (the Jewish New Year), in which we reflect on our lives, ask forgiveness, and thank the Lord for providing His Son to die in our place. • Yom Kippur (Day of Atonement), in which we acknowledge the seriousness of our sins, but rejoice in the atonement provided by Messiah Jesus. • Sukkot (Feast of Tabernacles), during which we celebrate God’s provision for all our needs. For more information about the Fall Feasts and their fulfillment in Jesus, order the bookThe Fall Feasts of Israel by Dr. Mitch Glaser at www.chosenpeople.com/store Rosh Hashanah – The Jewish New Year Then the Lord spoke to Moses, saying, “Speak to the children of Israel, saying: ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation. You shall do no customary work on it; and you shall offer an offering made by fire to the Lord.’” (Leviticus 23:23-25) Retelling the Story – A New Year’s Party to Remember! Every year, Jewish people around the world celebrate the Jewish New Year (Rosh Hashanah in Hebrew), which generally falls in September. -
Ngoma Lungundu: an African Ark of the Covenant1
102 Le Roux: Ngoma Lungundu OTE 22/1(2009), 102-125 Ngoma Lungundu: an African Ark of the Covenant1 MAGDEL LE ROUX (UNISA) ABSTRACT The Lemba in Southern Africa are a specific group with unique tra- ditions regarding Israelite origins. Their oral traditions also contain significant information on the leading role their priestly family played on their journey from the North into the Arabian Peninsula and eventually into Africa. They blazed their trail southwards into Africa as traders, with the ngoma lungundu (“the drum which thun- ders”) playing a very similar role to that of the Ark of the Covenant. Striking parallels between the two traditions as well as a possible link between these two narratives are scrutinised. This study shows how the Lemba have constructed their own set of beliefs around Biblical myths in the context of marginalisation among other Afri- can communities. Their oral culture constitutes their world-view and self-understanding or identity. It incorporates the role of oral traditions, history and historiography. One could draw parallels between orality in early Israelite and African religions. The recipro- city between orality and inscripturation of traditions yields valuable information regarding the possible development of traditions in the Old Testament. A INTRODUCTION In the spirit of the year of the drum in Africa (2008), this article celebrates the mysterious and fearsome role that the ngoma lungundu played in African tradi- tion. Bloomhill is convinced that “no other legend is so imbued with the mystic enthralment of African folklore as that of Ngoma Lungundu” (“the drum that thunders”; 1960:165). The Lemba2 in Southern Africa are a very specific group with unique traditions regarding Israelite extraction. -
Moses Meets God on the Mountain 10 – 16 OCT 2017
Moses Meets God on the Mountain 10 – 16 OCT 2017 EX 19 - 40 Week 4 --- 46 Weeks to Go God reveals, through Moses, his law and how he is to be worshipped. The Mosaic covenant (the 10 commandments and the Book of the Covenant) reveal God’s justice and righteousness, basic principles of ethics and morality, people’s choice and responsibility, and God’s concern for the poor, helpless and oppressed. God’s desire to be present among his people is revealed in the construction and regulations regarding the tabernacle and worship. Exodus emphasizes God’s holiness.. The central character of this book, Moses, is the mediator between God and his people, pointing ahead to Christ our own great mediator. Weekly Reading Plan Outline Day 1: EX 19:1 – 21:36 The Covenant at Sinai (Days 1-7) Day 2: EX 22:1 – 24:18 Divine Worship (Days 2-7) Day 3: EX 25:1 – 27:21 God’s Glory (Day 7) Day 4: EX 28:1 – 29:46 Day 5: EX 30:1 – 32:35 Day 6: EX 33:1 – 35:35 Day 7: EX 36:1 – 40:38 Key Characters Key Locations Key Terms Moses Mt. Sinai Covenant Aaron The desert Ten Commandments The Tabernacle Tabernacle Joshua Priests The Israelites The Law Bezalel Sabbath Oholiab Holy, Holiness Offerings Book of the Covenant Ark of the Covenant Cloud of glory Key Verses You yourselves have seen what I did to Egypt and how I carried you on eagles’ wings and brought you to myself. Now the, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine. -
Women at Work in the Deuteronomistic History
International Voices in Biblical Studies Women at Work in the Deuteronomistic History Mercedes L. García Bachmann Women at Work in the Deuteronomistic history international Voices in Biblical studies General Editors monica J. melanchthon Louis c. Jonker Editorial Board eric Bortey anum Ida Fröhlich Jione Havea Hisako Kinukawa Sam P. Mathew Néstor Míguez Nancy Nam Hoon Tan number 4 Women at Work in the Deuteronomistic history Women at Work in the Deuteronomistic history mercedes L. García Bachmann society of Biblical Literature atlanta copyright © 2013 by the society of Biblical Literature all rights reserved. no part of this work may be reproduced or published in print form except with permission from the publisher. individuals are free to copy, distribute, and transmit the work in whole or in part by electronic means or by means of any informa- tion or retrieval system under the following conditions: (1) they must include with the work notice of ownership of the copyright by the society of Biblical Literature; (2) they may not use the work for commercial purposes; and (3) they may not alter, transform, or build upon the work. requests for permission should be addressed in writing to the rights and Permissions office, society of Biblical Literature, 825 houston mill road, atlanta, Ga 30329, usa. Scripture quotations labeled NRSV are from the New Revised Standard Version Bible (London, HarperCollins Publishers), copyright © 1989 by the Division of Christian Educa- tion of the National Council of the Churches of Christ in the USA. SBL Hebrew Fonts and BWHEBB and BWTRANSH PostScript® Type 1 and TrueType fonts Copyright ©1994-2013 BibleWorks, LLC. -
Joshua's Reception of the Laying on of Hands, Part 2
And~ewsUniversity Seminary Studies, Spring 2002, Vol. 40, No. 1,89-103. Copyright 2002 Andrews University Press. JOSHUA'S RECEPTION OF THE LAYING ON OF HANDS, PART 2: DEUTERONOMY 34:7 AND CONCLUSION KEITHMATTINGLY Andrews University Two passages address laying on of hands in the installation of Joshua: Num 27: 12-23 and Deut 34:9. In a previous micle,' I exegeted Num 27:12-23 with the specific purpose of analyzing the significance of laying hands on Joshua. In this article, I will exegete Deut 349 with the same hand-laying emphasis and then conclude by analyzing the procedural techniques, symbolic meanings, and tangible effects of laying on of hands in the installation of Joshua in these two passages. Deuteronomy is generally divided into four major sections: Moses' first (chaps. 1-4), second (chaps. 5-26), and third (chaps. 27-30) addresses, and final arrangements (chaps. 31-34). As a key element in the final chapter of the book, Deut 34:9 also plays a significant function in the final section of the book (chaps. 31-34) as it clarifies the roles of YHWH and Moses in selecting the new leader of the covenant community as well as Israel's expected response to the new leader. Deuteronomy 34:9 must .be understood in light of the larger picture portrayed in Deut 31 through 34. Other than YHWH, Moses and Joshua play the major character roles of the final four chapters. While the dominant theme running throughout these chapters is that of the death of Moses, the installation of Joshua plays an important secondary theme. -
Why Was the Tabernacle So Important? (Vayak-Hel)
Sat 5 Mar 2016 – 25 Adar I 5776 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim D’var Torah on Vayak-hel Why was the Tabernacle so important? This week's Torah portion, Vayak-hel, continues the long instructions for the building of the Tabernacle. The Tabernacle, or portable sanctuary, or Mishkan in Hebrew, containing the Ark of the Covenant, is the prototype of the future Temple, or Bet ha-Mikdash. God gives very detailed instructions on how to build it, stretching over many Torah portions, beginning with Parshat Terumah. One wonders: Why was the Tabernacle so important that it had to be built just so? Why so many verses devoted to it compared with other mitzvot? Let us begin with some examples of its perceived importance: -The Talmud, the Midrash, and the Zohar all say that the Mishkan came before the creation of the world. The Talmud says: It was taught: The following seven things were created before the world: The Torah, repentance, the Garden of Eden, Gehennom, the Throne of Glory, the Temple and the name of the Messiah [Pesachim 54a, also Gen. R. 1:4, Zohar, Tzav 34b]. This means that these things are at the very foundation of the world. -The Book of Samuel tells us that when the Philistines captured the Mishkan, the Israelites were thrown in despair. So much so that ‘Eli, a prominent judge and High Priest, and his pregnant daughter-in-law both died from the shock. [1Samuel 4]. -The number of lines in the Torah devoted to the Mishkan is far greater than the number of lines devoted to the creation of the world! A commentator has said that the reason is that it is easy for God to make a place for people to dwell in, but more difficult for people to make a place for God to dwell in. -
The Internal Consistency and Historical Reliability of the Biblical Genealogies
Vetus Testamentum XL, 2 (1990) THE INTERNAL CONSISTENCY AND HISTORICAL RELIABILITY OF THE BIBLICAL GENEALOGIES by GARY A. RENDSBURG Ithaca, New York The general trend among scholars in recent years has been to treat the genealogies recorded in the Bible with an increased skep- ticism. Whereas past generations of scholars may have been ready to affirm the trustworthiness of at least some of the Israelite lineages, current research in this area has led to the opposite con- clusion. Provided with parallels both from ancient Near Eastern documents and from the sociological and anthropological study of tribal societies of the present, most scholars today contend that the biblical genealogies do not constitute a reliable source for the reconstruction of history.' The current approach is that the genealogies may retain some value for the reconstruction of political ties on a national or tribal level,2 but that in no way should they be taken at face value. This is especially true for those genealogies which purport to be from early Israelite times, such as the lineages of Moses or David. In the present article I will offer some evidence which, depending on how it is judged, may stem the tide described above. The approach to be taken will differ from recent work on the subject, in that it will adduce no external evidence from either ancient or modern times. Instead, I will concentrate on the genealogies them- selves, in particular those lineages of characters who appear in Exodus through Joshua. I anticipate one of the results of my analysis with the following statement: the genealogies themselves 1 See especially R. -
November – December 2019
HEBREW TABERNACLE BULLETIN Y November-december 2019 CHESHVAN-kisleV/KISLEv-teVET 5780 VOLUME CIX | ISSUE 358 RABBI’S MESSAGE T’FILLAH SCHEDULE he partnership of mind and body is a central Jewish principle. When we recite the Shema at services, we say Ve-ahata et November 2019 cheshVan-KisleV 5780 TAdonai elohecha, b’chol levavecha, uvechol nafshecha, uvechol me’odecha. You shall love Adonai with all your heart, with all your Friday, November 1, 2019 CHESHVAN 3 soul, and with all your might. That is to say that we worship God with 6:30 pm: Family Service both our bodies and our minds. We study Torah to connect with God and strengthen our understanding of Jewish practice. We perform Saturday, November 2, 2019 CHESHVAN 4 mitzvot to give true substance to our holy study. At daily morning ser- Parashat Noach vices, it is customary to put on tefillen. In our prayer life, we bind the heart, the brain, and the hand together to symbolize that we worship 10:00 am: Shabbat Service God as total human beings. 6:00 pm: Havdalah Hang Moses Maimonides was not only a learned rabbi in the twelfth cen- tury, he was also a reputable physician. He emphasized that Jewish law is concerned with two things: the welfare of the body and the wel- Friday, November 8, 2019 CHESHVAN 10 fare of the soul. The welfare of both are interconnected. 6:45 pm: Kabbalat Shabbat– In terms of the welfare of the body, people cannot devote them- Kristallnacht Commemoration selves to Torah if they are unhealthy, if they are in pain, if they are physically uncomfortable, or if they are extremely hungry or thirsty.