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And This Is the Blessing)
V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification. -
Zebulun and Issachar As an Ethical Paradigm
ZEBULUN AND ISSACHAR AS AN ETHICAL PARADIGM hy S. DANIEL BRESLAUER University of Kansas, Lawrence A paradigm, it has been remarked (Blank, I974, pp. I I If.), can be either a boring linguistic model or a rather exciting literary image with its own evolutionary history.' Ethical models often rely upon paradigms as a means of inspiring certain types of behavior patterns. Often, how ever, paradigms seem to conflict. In later Judaism this conflict often revolved around the tension between the paradigm of the pious doer of l)esed, deeds of lovingkindness, and the paradigm of the scholar. Norman Lamm ( 1971, pp. 212-246) has investigated this tension. He suggests that the Musar Movement, while attractive, has problematic implications for normative Judaism. It holds up the model of ethical piety in contrast to that of Torah scholarship. He contends that the great leaders in Judaism managed to combine a sensitivity to morality-that which lies beyond the line of the law-with intensive scholarship and dedication to the letter of the law itself. The ideal should be, he suggests, the scholar who makes room for deeds of love only when they do not conflict with the primary duty of Torah study. This ideal and the tension it reflects found expression in rabbinic exegesis through the paradigm of the partnership between Issachar and Zebulun. The relationship between these two was inferred from two ancient poems, both of which are obscure and have presented modern scholars with problems of interpretation as any of the modern commen taries demonstrate: Genesis 49 and Deuteronomy 33 (see for example Speiser, 1964 and Von Rad, 1966). -
Family of Abraham
Family of Abraham Terah ? Haran Nahor Sarai - - - - - ABRAM - - - - - Hagar Lot Milcah Bethuel Ishmael (1) ISAAC (2) Daughter 1 Daughter 2 Ishmaelites (12 tribes / Arabs) Laban Rebekah Moabites Ammonites JACOB (2) Esau (1) Leah Rachel Edomites (+Zilpah) (+Bilhah) ISRAELITES Key: blue = men; red = women; (12 tribes / Jews) dashes = spouses; arrows = children Terah: from Ur of the Chaldeans; has 3 sons; wife not named (Gen 11:26-32; cf. Luke 3:34). Haran: dies in Ur before his father dies; wife not named; son Lot, daughters Milcah & Iscah (11:27-28). Nahor: marries Milcah, daughter of his brother Haran (11:29); have 8 sons, incl. Bethuel (22:20-24). Abram: main character of Gen 12–25; recipient of God’s promises; name changed to ABRAHAM (17:5); sons Ishmael (by Hagar) and Isaac (by Sarah); after Sarah’s death, takes another wife, Keturah, who has 6 sons (25:1-4), including Midian, ancestor of the Midianites (37:28-36). Lot: son of Haran, thus nephew of Abram, who takes care of him (11:27–14:16; 18:17–19:29); wife and two daughters never named; widowed daughters sleep with their father and bear sons, who become ancestors of the Moabites and Ammonites (19:30-38). Sarai: Abram’s wife, thus Terah’s daughter-in-law (11:29-31); Abram also calls her his “sister,” which seems deceptive in one story (12:10-20); but in another story Abram insists she really is his half- sister (his father’s daughter by another wife; 20:1-18); originally childless, but in old age has a son, Isaac (16:1–21:7); name changed to SARAH (17:15); dies and is buried in Hebron (23:1-20). -
The Twelve Tribes of Israel by Felix Just, S.J., Ph.D
The Twelve Tribes of Israel by Felix Just, S.J., Ph.D. In the Hebrew Bible (the Christian Old Testament), the Israelites are described as descendants of the twelve sons of Jacob (whose name was changed to Israel in Gen 32:28), the son of Isaac, the son of Abraham. The phrase "Twelve Tribes of Israel" (or simply "Twelve Tribes") sometimes occurs in the Bible (OT & NT) without any individual names being listed (Gen 49:28; Exod 24:4; 28:21; 39:14; Ezek 47:13; Matt 19:28; Luke 22:30; Acts 26:7; and Rev 21:12; cf. also "Twelve Tribes of the Dispersion" in James 1:1). More frequently, however, the names are explicitly mentioned. The Bible contains two dozen listings of the twelve sons of Jacob and/or tribes of Israel. Some of these are in very brief lists, while others are spread out over several paragraphs or chapters that discuss the distribution of the land or name certain representatives of each tribe, one after another. Surprisingly, however, each and every listing is slightly different from all the others, either in the order of the names mentioned or even in the specific names used (e.g., the two sons of Joseph are sometimes listed along with or instead of their father; and sometimes one or more names is omitted for various reasons). A few of the texts actually have more than 12 names! Upon closer analysis, one can discover several principles for the ordering and various reasons for the omission or substitution of some of the names, as explained in the notes below the following tables. -
V‟ZOT HA‟BERACHAH – “And This Is the Blessing”
V‟ZOT HA‟BERACHAH – “And this is the Blessing” DEUTERONOMY (D‟VARIM 33:1 – 34:12) INTRODUCTION: 1. This portion describes what happened on the very last day of Moses‟s life. 2. Following in the tradition established by Jacob goes from tribe to tribe to blessing them. a. Like Jacob, Moses‟ blessing combines prophecy with the blessings. 3. Before leaving them, Moses gives a general blessing to the entire nation: “There is none like unto God, O Jeshurun, who rides on the heaven as your help.” 4. Because this is the last portion, this is the one read on Simchat Torah – rejoicing in the Torah – when the annual cycle is completed. a. Simchat Torah marks when the scroll is rolled back to the Beginning. b. Can‟t help but think of what Scripture has to say as all things are being restored: “Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place.” - Revelation 6:14 CHAPTER 33: THE BLESSING 1. Verse 1: “And this is the blessing (v’zot ha’berachah).” a. The Song was an admonition describing punishments for disobedience. b. The Blessings describe Israel‟s ultimate destiny determined by God. 2. This is Moses‟ last act – to bless the ones who were, indirectly, responsible for his transgression which made it impossible for him to cross over into the land. a. When others might be tempted to curse, he blessed. b. He could do no less that Bila‟am who sought to curse but could only bless. -
What Time Is It? an ISSACHAR Anointing
What Time is it? An ISSACHAR anointing... Let's begin by reading from the book of Ecclesiastes, chapter 3, verses 1-8. A TIME TO... There is a time for everything, and a season for every activity under the heavens a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, a time to search and a time to give up, a time to keep and a time to throw away, a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace. There are 2 basic types of TIME in the scriptures (Chronos & Kairos) Chronos: this is time, as we know it, the ticking clock that cannot be moved backward, ever-moving forward. .H#5703: a continual time into eternity, a forward process, perpetual. .G#5550: a space or succession of time. Kairos: this is a specific moment of God's divine intervention in our everyday lives. He enters into Chronos time with a door of opportunity. G#2540: due season, short while, opportunities, right time, chosen time. -
Torah Dedication Own Your Own Parasha
Community Sefer Torah Dedication Own Your Own Parasha Sunday September 16, 2018 at 9:30 am Mashadi Jewish Center Shaare Shalom Followed by a lavish breakfast in honor of the New Sefer Torah Dedicate a Parasha in the Memory of a Loved One Under the Instruction of our Chief Rabbi, Rabbi Eliyahu Ben Haim This special, travel-size Sefer Torah is only 30 centimeters tall. This Torah will be available for community members to borrow when traveling to Miami, Las Vegas, Tuscan or MYC weekenD getaways. When in town, this Sefer Torah will be kept in Rabbi Ben Haim’s minyan. The name of each Parasha with it’s donor’s names will be engraved on the cover of the Torah. In aDDition to Donating a Parsha, any community member who woulD like to be part of this beautfiul mitzvah can have their name enscribed on the inside of the Torah cover for a $100 Donatation. Bereshit G‑d creates the world in six days. On the first day He makes darkness and light. On the second day He forms the heavens, dividing the “upper waters” from the “lower waters.” On the third day He sets the boundaries of land and sea, and calls forth trees and greenery from the earth. On the fourth day He fixes the position of the sun, moon and stars as timekeepers and illuminators of the earth. Fish, birds and reptiles are created on the fifth day; land animals, and then the human being, on the sixth. G‑d ceases work on the seventh day, and sanctifies it as a day of rest. -
Twelve Sons of Jacob / Twelve Tribes of Israel
Twelve Sons of Jacob / Twelve Tribes of Israel In the Hebrew Bible (Old Testament), the Israelites are described as descendants of the twelve sons of Jacob (whose name was changed to Israel in Gen 32:28), the son of Isaac, the son of Abraham. The phrase “Twelve Tribes of Israel” (or simply “Twelve Tribes”) sometimes occurs in the Bible (OT & NT) without any individual names being listed (Gen 49:28; Exod 24:4; 28:21; 39:14; Ezek 47:13; Matt 19:28; Luke 22:30; Acts 26:7; and Rev 21:12; cf. also “Twelve Tribes of the Dispersion” in James 1:1). More frequently, however, the names are explicitly mentioned. The Bible contains two dozen listings of the twelve sons of Jacob and/or tribes of Israel. Some of these are in very brief lists, while others are spread out over several paragraphs or chapters that discuss the distribution of the land or name certain representatives of each tribe, one after another. Surprisingly, however, each and every listing is slightly different from all the others, either in the order of the names mentioned or even in the specific names used (e.g., the two sons of Joseph are sometimes listed along with or instead of their father; and sometimes one or more names is omitted for various reasons). A few of the texts actually have more than 12 names! Upon closer analysis, one can discover several principles for the ordering and various reasons for the omission or substitution of some of the names, as explained in the notes below the following tables. -
The Parsha of V'zot Haberacha, the Final Parsha in the Torah, Is Read on Simchat Torah
The parsha of V'Zot Haberacha, the final parsha in the Torah, is read on Simchat Torah. The name of the parsha means "and this is the blessing" because in this parsha, Moses blesses the tribes of Israel before he passes away. Each tribe get its own blessing, just like Jacob blessed each tribe individually. Reuven is blessed with life, Judah with success in battle. Levi with serving in the Temple and being teachers of Torah, Benjamin is "beloved" by G-d. Joseph is blessed with sweet fruits on his land, Zebulun with success in trade. Issachar is blessed with success in Torah study, Gad with a lot of land. Dan is blessed with the might of a lion, Naftali with fertile land and sea, and Asher with sons and olive oil. After Moses finishes blessing the people of Israel, he goes up Mount Nebo and G-d shows him the whole Land of Israel. Then Moses, at the age of 120, passes away. He is buried by G-d, and until today, nobody knows his burial place. The Jews mourned Moses for thirty days, and then Joshua became the new leader, and all the Jews followed and respected him, just as they did Moses. The parsha, and the entire Torah, ends by telling us what a great person Moses was: "There arose not a prophet since in Israel like Moses, whom God knew face to face... and in all the mighty hand and the great awesome things which Moses did before the eyes of all Israel." As soon as we finish reading the parsha, we immediately begin again from the beginning, reading from Bereishit about how God created the world. -
The Red Tent a Case Study for Feminist Midrash
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 4-21-2009 The Red Tent a Case Study for Feminist Midrash Karen Flagg Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Flagg, Karen, "The Red Tent a Case Study for Feminist Midrash." Thesis, Georgia State University, 2009. https://scholarworks.gsu.edu/rs_theses/21 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG Under the Direction of Dr. Kathryn McClymond ABSTRACT This thesis puts forth the argument that two contrasting models of modern feminist midrash evolved in the late nineteenth century. Both models successfully bridge Jewish tradition and modern experience. The Red Tent serves as a primary text and a case study in this discussion of modern feminist midrash. INDEX WORDS: Feminist midrash, Modern midrash, Jewish feminism, The Red Tent, Anita Diamant THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. FLAGG A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the College of Arts and Sciences Georgia State University 2009 Copyright by Karen J. Flagg 2009 THE RED TENT A CASE STUDY FOR MODERN FEMINIST MIDRASH by KAREN J. -
The Handmaids of Jacob's Story in the Context Of
DOI: 10.29135/std.447665 STD, XXVII / 2, Ekim | October 2018, 391-407. Araştırma | Research THE HANDMAIDS OF JACOB’S STORY IN THE CONTEXT OF CHRISTIAN ART HRİSTİYAN SANATI BAĞLAMINDA YAKUP HİKAYESİ’NDEKİ CARİYELER Pınar SERDAR DİNÇER* Abstract A related issue addressed in this research is whether or not these handmaids in the Jacob story, who are depicted in Christian art as playing important roles and holding crucial positions in the family, are biblically more important to both the narrative and the family than has traditionally been recognized. Because of the importance of the historical context, the story of Zilpah and Bilhah is a remarkable myth for females and may be viewed as a master archetype of the age-old infertility problem. This raises of the question of how handmaids were defined in the Bible. In the study, examples of Christian art were included with the Bible commentary. Consequently, identifying the handmaids is only possible by following the chronological sequence of events in Genesis. This study also shows the identify of handmaids in the biblical book of Genesis. Besides the Bible, rabbinic sources were also investigated in detail. It is possible that children may have increased the status of women in Genesis but this is only true of women who already had status to speak of. Keywords: Handmaid, Jacob, Christian art, Zilpah, Bilhah, Öz Bu araştırma aile içinde önemli bir pozisyona sahip olan Yakup hikayesindeki cariyelerin (Zilpa ve Bilha) Hıristiyan Sanatı’nda nasıl tasvir edildikleri ile ilgilidir. Söz konusu cariyelerin (Zilpa ve Bilha) varolmasında Kutsal Kitaptaki hikayelerin mi yoksa bilinen geleneksel ailelerin rolünün etkin olup olmadığı araştırmanın bir diğer konusudur. -
TORAH STUDY a Survey of Classic Sources on Timely Issues
Yehudah Levi TORAH STUDY A Survey of Classic Sources on Timely Issues Rendered into English by Raphael N. Levi Revised Edition Philipp Feldheim, Inc. Jerusalem - New York 5762 - 2002 46 PART 1 TORAH AND THE WORLD The most lenient opinion concerning payment for Torah study to those providing Torah services includes even students who provide no immedi ate service to the community, but spend all day studying Torah. Rashbatz presumably limits this dispensation, applying it not to just anyone who sets aside his affairs and concerns himself only with Divine ones, but only to an accomplished Torah scholar, as stated in the Talmud.64 Apparently, Rashbatz's opponents, such as Rashi,65 maintain that the term "holy min istrations" refers only to one who serves the community (this is not nec essarily the great personage entitled to enrichment; rather, as Rashi says, he is entitled to "whatever is necessary for his subsistence"). Rashbatz presents an additional argument to support his lenient view:66 "A person important to the community may accept money from it... without violating the prohibition against benefiting from the Torah, for he is honoring the Torah-not using it." Similarly, in the words ofR. 'Ovadiah Sfomo:67 "One who is supporting himself temporarily [through Torah], endeavoring to increase his knowledge and improve either his own or another's actions is comparable to one who uses sanctified uten sils for the service in the Sanctuary." Perhaps this is also the opinion of the Acharonim68 who wrote: "This permission is based on the fact that it enables those who study the Torah to maintain it." R.