The Story of Joseph (Genesis 25 to 46)
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Dramatizing the Sura of Joseph: an Introduction to the Islamic Humanities
Dramatizing the Sura of Joseph: An introduction to the Islamic humanities Author: James Winston Morris Persistent link: http://hdl.handle.net/2345/4235 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Journal of Turkish Studies, vol. 18, pp. 201-224, 1994 Use of this resource is governed by the terms and conditions of the Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States" (http:// creativecommons.org/licenses/by-nc-nd/3.0/us/) Dramatizing the Sura ofJoseph: An Introduction to the Islamic Humanities. In Annemarie Schimmel Festschrift, special issue of Journal of Turkish Studies (H8lVard), vol. 18 (1994), pp. 20\·224. Dramatizing the Sura of Joseph: An Introduction to the Islamic Humanities. In Annemarie Schimmel Festschrift, special issue of Journal of Turkish Studies (Harvard), vol. 18 (1994), pp. 201-224. DRAMATIZING THE SURA OF JOSEPH: AN INTRODUCTION TO THE ISLAMIC HUMANITIES James W. Morris J "Surely We are recounting 10 you the most good-and-beautiful of laJes ...." (Qur'an. 12:3) Certainly no other scholar ofher generation has dooe mae than Annemarie Schimmel to ilIwninal.e the key role of the Islamic hwnanities over the centuries in communicating and bringing alive for Muslims the inner meaning of the Quru and hadilh in 30 many diverse languages and cultural settings. Long before a concern with '"populal'," oral and ve:macul.- religious cultures (including tKe lives of Muslim women) had become so fashK:inable in religious and bi.storica1 studies. Professor Scbimmel's anicJes and books were illuminating the ongoing crutive expressions and transfonnalions fA Islamic perspectives in both written and orallilrnblr'es., as well as the visual ar:1S, in ways tba have only lllCentIy begun 10 make their war into wider scholarly and popular understandings of the religion of Islam. -
CT Elijah Anderson, VA
William Hargis (Elizabeth Joy), NC A Henry Holladay/Holliday (Mary Fayle/Faile), NC James Adams (Edna Allyn), CT Samuel Hudgins (Elizabeth Lanier), VA Elijah Anderson, VA I B Joseph Ingalls (Ruby Norton), MA Henry Bale (Elizabeth Gunderman), NJ Benjamin Ishmael (Jane), PA John/Johannes Bellinger (Maria Magdalena Klock), NY Christen Bower (Elizabeth), PA Richard Briggs, MA Peter Brown, NY & PA K John Kennedy (Esther Stilly), VA C Asa Kitchell (Rhoda Baldwin), NJ Dempsey Capp/Capps (Sarah Pool Overman), NC James Carr, NC, CAPT Thomas Clark, NC James Coachman, SC L George Edwards Cordell, VA PS John Lockridge/Loughridge (Margaret Henderson), VA James Courtney, VA Joseph Long (Elizabeth Myers), MD Joseph Crane, NJ Christopher Loving, SC D M George Damron (Susannah Thomas), VA Andrew Mann (Rachel Egnor), PA Richard Davenport (Rebecca Johnston), VA Peleg Matteson (Barbara Bowen), VT James Davidson/Davison (Elinor Stinson), NJ Elijah Mayfield (Elizabeth), VA Peter Derry, MD Jonathan McNeil, VA Elisha Dodson (Sarah Evertt), VA Isham Meader (Biddy Bradshaw), VA William Duvall (Priscilla Prewitt), MD Jeptha Merrill (Mary Royce), CT John Mills (Frances Hall), VA E Roger Enos (Jerusha Hayden), CT & VT P Henry Parrish (Mary Ann Monk), NC F Joel Parish ( Mary (Woolfolk), VA William Penney, NC CAPT CS Samuel Foster (Mary Mayhall Veach), VA &PA William Penney (Elizabeth Barkley), NC George Fruits, Jr. (Catherine Stonebraker), PA Jonathan Purcell, VA Benjamin Purdy Jr. (Elizabeth Bullis), VT G Philip Gatch, VA, PS R John Greider (Isabelle Blair), NC John Reagan, NC, CAPT William Mccale, SC PVT PS Isaiah Guymon (Elizabeth Flynn), NC Casper Reed, Jr. (Anna), PA Henry Rhodes/Rhodes (Elizabeth Stoner), PA John Richardson (Mary Terrell), H Frederick Ripperdan (Sarah Chiticks), VA Caleb Halsted, Sr. -
Benjamin Franklin on Printers' Choice
National Humanities Center Resource Toolbox Becoming American: The British Atlantic Colonies, 1690-1763 The Franklin Institute BENJAMIN FRANKLIN on Printers’ Choice & Press Freedom * Two editorials in The Pennsylvania Gazette, 1731, 1740 ___________________________________________________ “Apology for Printers” The Pennsylvania Gazette, 10 June 1731, excerpts After being criticized for printing a ship captain’s advertisement that excluded clergymen as passengers, local clergy threatened to boycott the Gazette and take no printing jobs to Franklin.1 Due to the resulting clamor, Franklin published this “apology,” i.e., a statement of his philoso- phy as a printer, and concludes by explaining how and why he printed the offending handbill and why he should not be censured for the act. Slug mold (~10 in.)., into which hot lead is poured to create "slugs" of metal from which individual characters (letters, numerals, etc.) can be made Being frequently censur’d and condemn’d by different Persons for printing Things which they say ought not to be Tools of the printing trade printed, I have sometimes thought it might be necessary to make a standing Apology for myself and publish it once a Year, to be read upon all Occasions of that Nature. Much Business has hitherto hindered the execution of this Design [plan], but having very lately given extraordinary Offense by printing an Advertisement with a certain N.B.2 at the End of it, I find an Apology more particularly requisite at this Juncture . I request all who are angry with me on the Account of printing things they don’t like, calmly to consider these following Particulars 1. -
The PAS and American Abolitionism: a Century of Activism from the American Revolutionary Era to the Civil War
The PAS and American Abolitionism: A Century of Activism from the American Revolutionary Era to the Civil War By Richard S. Newman, Associate Professor of History Rochester Institute of Technology The Pennsylvania Abolition Society was the world's most famous antislavery group during the late eighteenth and early nineteenth centuries. Indeed, although not as memorable as many later abolitionists (from William Lloyd Garrison and Lydia Maria Child to Frederick Douglass and Sojourner Truth), Pennsylvania reformers defined the antislavery movement for an entire generation of activists in the United States, Europe, and even the Caribbean. If you were an enlightened citizen of the Atlantic world following the American Revolution, then you probably knew about the PAS. Benjamin Franklin, a former slaveholder himself, briefly served as the organization's president. French philosophes corresponded with the organization, as did members of John Adams’ presidential Cabinet. British reformers like Granville Sharp reveled in their association with the PAS. It was, Sharp told told the group, an "honor" to be a corresponding member of so distinguished an organization.1 Though no supporter of the formal abolitionist movement, America’s “first man” George Washington certainly knew of the PAS's prowess, having lived for several years in the nation's temporary capital of Philadelphia during the 1790s. So concerned was the inaugural President with abolitionist agitation that Washington even shuttled a group of nine slaves back and forth between the Quaker State and his Mount Vernon home (still, two of his slaves escaped). The PAS was indeed a powerful abolitionist organization. PAS Origins The roots of the Pennsylvania Abolition Society date to 1775, when a group of mostly Quaker men met at a Philadelphia tavern to discuss antislavery measures. -
John Jay and Benjamin Franklin Benjamin Franklin Was Born in 1706 in Boston to a Lower-Class Family and Was the 15Th out of 17 Children
John Jay and Benjamin Franklin Benjamin Franklin was born in 1706 in Boston to a lower-class family and was the 15th out of 17 children. Franklin never received a formal education past the age of 10. He became a printer’s apprentice and eventually moved to Philadelphia at the age of 17 to continue his trade. John Jay was born in 1745 in New York to a moderately wealthy family and was the 8th of 10 children. He received a good education and was taught by tutors before attending King’s College at the age of 14. After graduating, he became a successful lawyer. Huguenot Cross John Jay and Benjamin Franklin both descended from ancestors who came to America seeking religious freedom. Jay’s ancestors were French Huguenots while Franklin’s family were Puritans. The stories of their ancestor’s religious persecution had a huge impact on both men and is reflected in many of their beliefs. John Jay’s grandfather, Augustus Jay, was a French Huguenot who came to America in the 1680s. Augustus and his family had to leave France in order to flee the religious persecution of Huguenots after the King of France revoked the Edict of Nantes. The Edict had protected French Protestants from religious persecution in the heavily Catholic country and without it, Huguenots were no longer safe in France. The oppression and pursuit of religious freedom that his ancestors endured had a lasting effect on Jay and his beliefs. He strongly believed that there should not be a national religion and that it was important to enforce a strong separation between religion and government. -
A Threshold Crossed Israeli Authorities and the Crimes of Apartheid and Persecution WATCH
HUMAN RIGHTS A Threshold Crossed Israeli Authorities and the Crimes of Apartheid and Persecution WATCH A Threshold Crossed Israeli Authorities and the Crimes of Apartheid and Persecution Copyright © 2021 Human Rights Watch All rights reserved. Printed in the United States of America ISBN: 978-1-62313-900-1 Cover design by Rafael Jimenez Human Rights Watch defends the rights of people worldwide. We scrupulously investigate abuses, expose the facts widely, and pressure those with power to respect rights and secure justice. Human Rights Watch is an independent, international organization that works as part of a vibrant movement to uphold human dignity and advance the cause of human rights for all. Human Rights Watch is an international organization with staff in more than 40 countries, and offices in Amsterdam, Beirut, Berlin, Brussels, Chicago, Geneva, Goma, Johannesburg, London, Los Angeles, Moscow, Nairobi, New York, Paris, San Francisco, Sydney, Tokyo, Toronto, Tunis, Washington DC, and Zurich. For more information, please visit our website: http://www.hrw.org APRIL 2021 ISBN: 978-1-62313-900-1 A Threshold Crossed Israeli Authorities and the Crimes of Apartheid and Persecution Map .................................................................................................................................. i Summary ......................................................................................................................... 2 Definitions of Apartheid and Persecution ................................................................................. -
Jacob Boehme's Theosophical Vision of Islam
Kom, 2016, vol. V (1) : 1–20 UDC: 14 Беме Ј. 28-1:141.332 DOI: 10.5937/kom1601001P Original scientific paper A Wild Tree toward the North – Jacob Boehme’s Theosophical Vision of Islam Roland Pietsch Ukrainian Free University, Munich, Germany Jacob Boehme, who was given by his friends the respectful title “Philoso- phus Teutonicus”, is one of the greatest theosophers and mystics at the be- ginning of the seventeenth century, whose influence extends to the present day. He was born in 1757 in the village Alt-Seidenberg near Görlitz, in a Protestant family of peasant background. Boehme spent most of his life in Görlitz, as a member of the Cobbler’s Guild. His first mystical experience was in 1600, when he contemplated the Byss and the Abyss. Published in 1612, “Aurora: the Day-Spring (Morgenröte im Aufgang)” was Boehme’s first attempt to describe his great theosophical vision. It immediately incurred the public condemnation of Görlitz’s Protestant Church. He was forbidden to write further. Boehme kept silent for six years and then published “A Description of the Three Principles of the Divine Essence (Beschreibung der drei Prinzipien göttlichen Wesens)” in 1619 and many other works. A large commentary of Genesis, “Mysterium Magnum” came out in 1623, fol- lowed by “The Way to Christ (Der Weg zu Christo)” in 1624. In the same year Jacob Boehme died on November 20th in Görlitz. According to his own self-conception, Boehme’s doctrine of divine wisdom (Theo-Sophia) is a divine science which was revealed to him in its entirety (see Pietsch: 1999, 205-228). -
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). -
Inbreeding and the Origin of Races
JOURNAL OF CREATION 27(3) 2013 || PERSPECTIVES time, they would eventually come to population at that time, it should be Inbreeding and the same ancestor or set of ancestors clear that there couldn’t be a separate the origin of in both the mother and father’s side of ancestor in each place. And at 40 the family. This can be shown using generations (AD 810) you would have races simple mathematics. over 1 trillion ancestors, which is Simply count up the number of impossible since that is more people ancestors you have in preceding than have ever lived in the history of Robert W. Carter generations: 2 parents, 4 grand- the world. Almost all of your ances- parents, 8 great-grandparents, 16 tors that far back are your ancestors frequent question asked of great-great-grandparents, etc., and thousands of times over (or more) Acreationists is, “Where did the factor in that the average generation due to a process I call ‘genealogical different human races come from?” time for modern humans is about 30 recursion’. There are various ways to answer this years.4 Thus, 10 generations ago was Indeed, it does not take many gen- within the biblical (‘young-earth’) about AD 1710, and you had 1,024 erations to have more ancestral places paradigm and many articles and ancestors in that ‘generation’ (Of in your family tree than the popula- books have already been written course, not all of your ancestors lived tion of the world. The problem is made 1 on the subject. However, I recently at exactly the same time, but this is worse when you consider that many thought of a new way to illustrate a good estimate.) By 20 generations people do not leave any descendants. -
9Th Month of Israel, Kislev (Benjamin) Page 2
9th Month of Israel, Kislev (Benjamin) page 2 9th Month of God’s Calendar Kislev (Nov/Dec) Kislev Is The Fall Month Associated With Benjamin Kislev Is The Month To Be Aware Of Dreams. God Created Time One of the keys to walking in God’s blessings, is to walk with an understanding of God’s calendar. Because God created time. Time is God’s way of keeping everything from happening at once. God designed a calendar to help us stay in step with Him as we move through time. God’s calendar was established at creation. When God created the heavens on purpose of the sun, moon, and stars, was to serve as signs to mark season and days and years and appointed times. God revealed His calendar in his word. His calendar is not like ours. God has a different way of looking at time. Days begin in the even and not the morning. They include a cycle of yearly appointed times when God desires to meet with us. It has a different understanding of months. Each month is really a prophetic season. The goal is therefore to live ‘in sync’ with God’s timing. And when we do that, we prosper. Kislev Is In The 3rd Season, Fall FALL SEASON The three months of the fall season – Tishrei Sept/Oct, Cheshvan Oct/Nov, Kislev Nov/Dec – correspond to the three tribes of the camp of Ephraim – Ephraim, Manasseh, and Benjamin– who were situated to the west of the Tabernacle in the wilderness. • In the Seventh Month, Tishrei The month of the Fall Feasts”—Returning to God and experiencing His Glory. -
Mikketz 5781 the Paradox of Benjamin
[email protected] 1 Mikketz 5781 The Paradox of Benjamin This week’s parashah ends with Joseph falsely accusing Benjamin of stealing a silver cup that Joseph himself has planted in Benjamin’s sack. We’re familiar with the scene, from what we learned at Hebrew school, or watching it in Joseph and the Amazing Technicolor Dreamcoat, maybe. As we think about that scene again this morning, let’s focus on how we see Benjamin. Let’s pull him up in our imaginations for a moment. Is he tall or is he short? Is he dark or is he fair? Does he look like Joseph at all? Often, the way we see a Biblical character at a specific moment is the way we think of them always, and this is probably that moment for Benjamin. But little boys grow up. This one is going to grow up to be the leader of a tribe, with a legacy that will follow him out of the Torah, into the books of Joshua and Judges and beyond. This morning I want to take a look at the whole arc of Benjamin’s story. We should start at the beginning, with his birth. Unlike many other characters, we know something about his birth beyond the fact that his mother gave birth to him. Benjamin was Rachel’s second child. She had to wait and wait for Joseph, her first, and in naming him made it clear that the only thing she wanted was another child (is this why Joseph and his father became so close? That’s for another sermon). -
D'var Torah Pekudei the Torah Portion Pekudei Is the Final Parsha
D’Var Torah Pekudei The Torah portion Pekudei is the final parsha of the Book of Shemot (Exodus), and in Hebrew means accounting. It is the last in a series of 5 parshiot (torah sections) describing the Mishkan-the portable sanctuary built by our ancestors by divine command to serve as “ a dwelling place for G-D in this physical world”. Pekudei contains three elements: a) an audit of the gold, silver and copper used in the Miskan’s construction, b) the making of the priestly garments and c) the erection and consecration of the Mishkan. Before I continue however, I want to pose a question that I also hope to answer before I complete this sermon. In the beginning of Bereshit (Genesis), the Torah devotes 31 verses to describe how G-D created the entire world. In striking contrast, the Torah portions of this and the last 4 weeks devote 371 verses to describe how the Jews created the tabernacle in the desert. This seems profoundly strange and begs the question, “Why?” More on this later. Bezalel from the tribe of Jehudah and Oholiav from the tribe of Dan were the divinely chosen architects of the Mishkan and priestly garments. In chapter 39, Verse 43 we are told,” And Moses saw all of the work, and behold they had done it; as the Lord commanded, even so they had done it. And Moses blessed them.” Moshe expressed his thanks by invoking a blessing upon them. The time had been short, the task great and arduous; but the laborers were fired up by holy enthusiasm and zeal and had joyfully completed the work they had undertaken.