The Golden Calf
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GOD's GREATEST SIN Rosh Hashanah Second Day October 1
GOD’S GREATEST SIN Rosh Hashanah Second Day October 1, 2019 2 Tishri 5780 Rabbi Jennifer R. Greenspan I have found, at least in my life, that we are often our own worst critics. We expect too much of ourselves, and we overuse the word “should,” trying desperately to reach some unattainable goal of perfection. I should be able to work a full-time job, maintain a clean home, cook and serve three healthy meals a day, and find at least an hour a day for exercise. I should be able to find time to meditate, go to bed earlier, get up earlier, still get eight hours of sleep, drink more water, and start a yoga routine. I should stop buying things I don’t need and be better about saving money. I should stop using disposable bottles, plastic straws, and eating anything that isn’t organic. I should come to synagogue more often. I should stop looking at my phone. I should use my phone to make sure I’m on top of my calendar. I should spend more time with my family. I should figure out how to be perfect already. How many of those “should”s that we constantly tell ourselves are really true to who we are, and how many come from a culture of perfectionism? When we are sitting in a season of judgement, how are we to judge ourselves and our deeds and our sins when we know we’re not perfect? In the Talmud, Rabbi Abbahu asks: Why on Rosh Hashanah do we sound a shofar made from a ram’s horn? אמר הקדוש ברוך הוא: תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק The Holy Blessed One said: use a shofar made from a ram’s horn, so that I will be reminded of the -
Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena. -
The God Who Delivers (Part 2)
The God Who Delivers (part 2) Review from Creation to Jacob’s family in Egypt? Our last study ended the book of Genesis with Joseph enjoying life as the Pharoah’s commanding officer. After forgiving his brothers for what they had done, Jacob and his entire clan moves to Egypt and this is where the book of Exodus begins. What turn of event occurs in the life of the Israelites in Egypt? Exodus 1:8-11 A generation passes and new powers come to be. A new pharaoh “whom Joseph meant nothing” became fearful the Israelite nation, becoming so fruitful and huge, would rebel against him. The Israelites became slaves to the Egyptians. The Pharoah comes up with what solution? 1:22 Kill every Hebrew boy that is born. The future deliverer is delivered. 2:1-10. A boy is spared, saved from a watery death through the means of an “ark”. Sound familiar? Moses is delivered to one day deliver God’s people out of Egypt, but for the time being, was being brought up in the Egyptian royal household. Moses becomes an enemy to Egypt. 2:11-15. Moses tries to do what is right, but has to flee Egypt for his life so he goes to Mdian. God has a message for Moses. Chapter 3. The Lord tells Moses he will be the one to deliver the Israelites out of slavery, but Moses immediately doubts. 3:11. God tells Moses who He is. 3:14-15. I am who I am. God gives Moses special abilities in order to convince the people. -
From Gods to God
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln University of Nebraska Press -- Sample Books and Chapters University of Nebraska Press 2012 From Gods to God Avigdor Shinan Yair Zakovitch Follow this and additional works at: https://digitalcommons.unl.edu/unpresssamples Part of the Arts and Humanities Commons Shinan, Avigdor and Zakovitch, Yair, "From Gods to God" (2012). University of Nebraska Press -- Sample Books and Chapters. 130. https://digitalcommons.unl.edu/unpresssamples/130 This Article is brought to you for free and open access by the University of Nebraska Press at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in University of Nebraska Press -- Sample Books and Chapters by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. From Gods to God Buy the Book University of Nebraska Press | Lincoln Buy the Book FROM GODS TO God How the Bible Debunked, Suppressed, or Changed Ancient Myths & Legends avigdor shinan & yair zakovitch Translated by Valerie Zakovitch The Jewish Publication Society Philadelphia Buy the Book English translation © 2012 by Avigdor Shinan and Yair Zakovitch. Lo kakh katuv ba-Tanakh © 2004 by Miskal-Yedioth Ahronoth Books and Chemed Books. All rights reserved. Published by the University of Nebraska Press as a Jewish Publication Society book. Manufactured in the United States of America. ∞ Library of Congress Cataloging-in-Publication Data Zakovitch, Yair. [Lo kakh katuv ba-Tanakh. English] From gods to God: how the Bible debunked, suppressed, or changed ancient myths and legends / Yair Zakovitch and Avigdor Shinan; translated by Valerie Zakovitch. p. cm. “Published by the University of Nebraska Press as a Jewish Publication Society book.” Includes bibliographical references and index. -
B a P T I S M
SCOUTING in AMERICA, BSA RELIGIOUS EMBLEMS for the Episcopal Church USA Grades 1-3 B A P T I S M I WANT TO WALK AS A CHILD OF THE LIGHT ADULT LEADER / COUNSELOR’S GUIDE I. HOLY BAPTISM (grades 1-3) II. COMMUNION (grades 4-6) III. CONFIRMATION (grades 7-9) IV. RELATIONSHIPS (grades 10-12) prepared by the Rev’d Edward K. Erb under the auspices of the Episcopal Scouters’ Association and the Brotherhood of St. Andrew with permission from P.R.A.Y. 10-2018 TABLE OF CONTENTS page 1 Introduction 2 Outline of the Student book and description of sessions 3 Suggestions & Helpful Hints 6 “Answer” sheets for Water and Word Search 7 Exodus: The Game, instructions, shopping list, and resources Additional Resources Good News Translation® (Today’s English Version, Second Edition) © 1992 American Bible Society. All rights reserved. Used by permission. Bible text from the Good News Translation (GNT) is not to be reproduced in copies or otherwise by any means except as permitted in writing by American Bible Society, 101 North Independence Mall East, Floor 8, Philadelphia, PA 19106-2155 (www.americanbible.org). INTRODUCTION Thank you for agreeing to help our (your) Scouts with their Religious Emblems. This set was written by an Episcopal priest, 30-year Adult Scouter, and recipient of the St. George Award. The series is conceived to be a via media between the Roman Catholic and the general Protestant awards. Subsequent editions are planned to include resources from The Evangelical Lutheran Church in America (ELCA), The United Methodist Church (UMC) and other denominations in Full Communion with the Episcopal Church with a sacramental basis. -
A Brief Chronology
A Brief Chronology B.C.E. is an abbreviation of "Before the Common Era" and C.E. of the "Common Era." The Common Era is that of the Gregorian calendar, where time is measured before or after what was thought to be the birth year of Jesus: in Latin, Anno Domini, the "Year of the Lord," abbreviated A.D. In fact, Jesus' date of birth is now placed in or about 4 B.C.E. Muslims also use a "before" and "after" system. In their case the watershed date is that of the Hijrah or Emigration of Muhammad from Mecca to Medina in 622 C.E., called in the West A.H., or Anno Hegirae. Jewish time reckoning is only "after," that is, from the Creation of the World, normally understood to be about 4000 years B.C.E. B.C.E. ca. 1700 God's Covenant with Abraham ca. 1200 The exodus from Egypt; the giving of the Torah to Moses on Mount Sinai ca. 1000 David, king of the Israelites, captures Jerusalem and makes it his capital ca. 970 Solomon builds the First Temple in Jerusalem 621 Josiah centralizes all Jewish worship in the Temple in Jeru- salem 587 Babylonians under Nebuchadnezzar carry Israelites into exile in Babylon; the destruction of Solomon's Temple £38 Exiles return to Judea; Ezra; Nehemiah; rebuilding of Jerusa- lem Temple 332 Alexander the Great in the Near East; Greek dynasties rule Palestine ca. 280 Translation of Bible in Greek: the "Septuagint" 200 The Seleucid dynasty of Syria replaces the Ptolemies as rulers of Palestine 17 £-164 Antiochus IV Epiphanes; profanation of the Temple 164 Maccabean revolt; Jewish independence 164-37 The Hasmonean dynasty rules Palestine xviii CHRONOLOGY 37-4 Herod the Great, king of Judea ca. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt. -
Jewish Calendar 2020-2025 (PDF)
For your convenience we are pleased to offer: The following programs may be viewed • Electric Sabbath candles (can be obtained from Spiritual on your television on Channel 50: Care, ext. 35550, or after hours at ext. 34444). • “Healing Through Jewish Songs and Stories” • Kosher food is available in the Employee Cafeteria (Street at 1:45 and 2:30 p.m. Level, South Tower) and the Plaza Café (Plaza Level, • Sabbath Services: every Friday at 4 p.m. South Tower). For any questions regarding kosher food for patients, please call ext. 34797. • Havdalah (end of Sabbath) Services: every Saturday night at 9 p.m. • The Sabbath elevators (#13, North Tower; #38, Saperstein) stop at every fl oor of the medical center on the Sabbath • Rabbi Jason Weiner’s Torah Study: Tuesdays and holidays. in the chapel at noon. • Jewish reading material and prayer books are available at • Kabbalat Shabbat Services: Fridays in the ext. 35550. chapel at 3 p.m. Beverly Boulevard PLAZA LEVEL P2 ACCESS P6 BEVERLY SAPERSTEIN CENTER via North Tower V Elevators San Vicente Boulevard OSCHIN SPIELBERG V P1 Cedars-Sinai Medical Center NORTH TOWER TAPER EMERGENCY 8700 Beverly Blvd. P5 V Los Angeles, CA 90048 V Alden Drive Gracie Allen Drive For more information: George Burns Road Burns George Sherbourne Drive Sherbourne 310-423-3277 V P3 Ray Charles Cafeteria PAVILION THALIANS Jewish chaplain’s offi ce: SOUTH TOWER 310-423-5238 MEDICAL MEDICAL www.cedars-sinai.edu/chaplaincy Parking OFFICES OFFICES Office WEST EAST V Staff Parking P8 Only P4 © 2020 Cedars-Sinai 18792 (0720) 3rd Street Jewish Calendar 5781-5785 | 2020-2025 Founded On Jewish Values One hundred years ago, Jewish concerns about meeting the From generation to generation, Cedars-Sinai health needs of a growing Los Angeles community took root has fulfi lled and perpetuated its commitment to with the dedication of Kaspare Cohn Hospital, predecessor its Jewish tradition and values. -
Aaron and the Golden Calf in the Rhetoric of the Pentateuch
Syracuse University SURFACE Religion College of Arts and Sciences Fall 2011 Aaron and the Golden Calf in the Rhetoric of the Pentateuch James W. Watts Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, and the Rhetoric Commons Recommended Citation Watts, James W. "Aaron and the Golden Calf in the Rhetoric of the Pentateuch." Journal of Biblical Literature 130 (2011), 417-430. This Article 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]. JBL 130, no. 3 (2011): 417–430 Aaron and the Golden Calf in the Rhetoric of the Pentateuch james w. watts [email protected] Syracuse University, Syracuse, NY 13244-1170 In the Pentateuch, the contrast between legal or instructional material, on the one hand, and stories, on the other, is nowhere more stark than in the relationship between the story of the golden calf (Exodus 32–34) and the instructions and nar- ratives (Exodus 25–31; 35–40) that surround it. The story tells of ritual failure with disastrous consequences, while the ritual instructions and narratives around it recount fulfilling those divine instructions to the letter. The contrast becomes most excruciating in each section’s characterization of the high priest: the golden calf story seems to vilify Aaron by placing him at the center of the idolatrous event, while the ritual texts celebrate Aaron and his sons as divinely consecrated priests. -
Class of 2022
CLASS OF 2022 Eesha Bhalla, MD Ayelet Cohen, MD Anuschka Bhatia, MD Medical School: Medical School: University of Illinois College Medical School: Northwestern University of Medicine Albany Medical College Feinberg School of Medicine Sophia Hwangbo, MD Divya Igwe, MD Benjamin Hancock, MD Medical School: Medical School: Medical School: Stony Brook University University of Missouri Indiana University School of Health Sciences Center Kansas City School of Medicine School of Medicine Medicine Aaron Lefkowitz, MD James Maher, MD Brian Mayrsohn, MD Medical School: Medical School: Albert Einstein College Albert Einstein College Medical School: of Medicine of Yeshiva of Medicine of Yeshiva University of Central Florida University University College of Medicine Lyle Nolasco, MD Michael Ohebsion, MD Devin O’Conor, MD Medical School: Medical School: Albert Einstein College Medical School: Keck School of Medicine of of Medicine of Yeshiva Georgetown University the University of Southern University School of Medicine California Feroz Osmani, MD Zoe Ozment, MD Savan Parker, MD Medical School: Medical School: Medical School: University of Illinois College Howard University College Boston University School of of Medicine of Medicine Medicine Arjun Patel, MD Christian Pina, MD Aaron Reagan, MD Medical School: Medical School: Medical School: Rutgers Robert Wood Icahn School of Medicine at University of Texas Medical Johnson Medical School Mount Sinai Branch School of Medicine Lauren Sartor, MD Bhanu Seth, MD Mo Shirur, MD Medical School: Medical School: -
The Monk Encounters the Prophet—The Story of the Encounter Between Monk Bahīra and Muhammad As It Is Recorded in the Syriac Manuscript of Mardin 259/2
Cultural and Religious Studies, Nov.-Dec. 2015, Vol. 3, No. 6, 349-357 doi: 10.17265/2328-2177/2015.06.006 D DAVID PUBLISHING The Monk Encounters the Prophet—The Story of the Encounter between Monk Bahīra and Muhammad as It Is Recorded in the Syriac Manuscript of Mardin 259/2 Abjar Bahkou Baylor University, Waco, USA The Syriac communities have been, since the eighth century, orally circulating the story of monk Sargis-Bahīra. Although its oral tradition is widely spread, the written story is not well studied or publicized.1 Moreover, the oral story (stories) has been embellished and/or distorted and ends with varying conclusions. At a later period, the Christian version of Bahīra was translated into Armenian and Latin where it gained more popularity, as a means of apology. There are a few versions of the story in different languages such as Arabic, Armenian, Latin, west-Syriac and East-Syriac. It is not the purpose of this study to present a critical edition of the various versions of the story. The purpose is to present an overview that will highlight the important historical events embedded in the story and its religious motifs, with the particular attention to the Syriac manuscript of Mardin 259/2. Throughout the story, the reader will be guided to look at the text within its own historical and apologetic context. Keywords: Christian Arabic Theology, Muslim-Christian dialogue, Church History The Text of Monk Bahīra The text of Monk Bahīra is an evidence of how historical traditions may have been perverted for polemical purposes. -
The Egypt-Palestine/Israel Boundary: 1841-1992
University of Northern Iowa UNI ScholarWorks Dissertations and Theses @ UNI Student Work 1992 The Egypt-Palestine/Israel boundary: 1841-1992 Thabit Abu-Rass University of Northern Iowa Let us know how access to this document benefits ouy Copyright ©1992 Thabit Abu-Rass Follow this and additional works at: https://scholarworks.uni.edu/etd Part of the Human Geography Commons Recommended Citation Abu-Rass, Thabit, "The Egypt-Palestine/Israel boundary: 1841-1992" (1992). Dissertations and Theses @ UNI. 695. https://scholarworks.uni.edu/etd/695 This Open Access Thesis is brought to you for free and open access by the Student Work at UNI ScholarWorks. It has been accepted for inclusion in Dissertations and Theses @ UNI by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. THE EGYPT-PALESTINE/ISRAEL BOUNDARY: 1841-1992 An Abstract of a Thesis .Submitted In Partial Fulfillment of the Requirements for the ~egree Master of Arts Thabit Abu-Rass University of Northern Iowa July 1992 ABSTRACT In 1841, with the involvement of European powers, the Ottoman Empire distinguished by Firman territory subject to a Khedive of Egypt from that subject more directly to Istanbul. With British pressure in 1906, a more formal boundary was established between Egypt and Ottoman Palestine. This study focuses on these events and on the history from 1841 to the present. The study area includes the Sinai peninsula and extends from the Suez Canal in the west to what is today southern Israel from Ashqelon on the Mediterranean to the southern shore of the Dead Sea in the east.