The Doctrine of Hebron
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Torah Talk for Lech Lecha 5781 Genesis 12-17
Torah Talk for Lech Lecha 5781 Genesis 12-17 Gen. 12:1 The LORD said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you. 3 I will make of you a great nation, And I will bless you; I will make your name great, And you shall be a blessing.a a I.e., a standard by which blessing is invoked; cf. v. 3 end. 3 I will bless those who bless you And curse him that curses you; And all the families of the earth Shall bless themselves by you.” Gen. 12:4 Abram went forth as the LORD had commanded him, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 Abram took his wife Sarai and his brother’s son Lot, and all the wealth that they had amassed, and the persons that they had .in Haran; and they set out for the land of Canaan [ ְוֶאת־ֶֶַ֖הנּפשֲׁאֶשׁר־ָ֣ﬠוּשׂ ] acquired (times 2627) שׂעה I ;might, mighty acts Nu 2418 Dt 817f 1S 1448 see Stoebe KAT 8/1:275 ַח י ִ ל (to acquire: a .6— 2 Gn (דבָכּ ,( power through a large family Ru 411 (Parker JBL 95 (1976):23 ַח י ִ ל ;wealth Ezk 284 ֵֹעשׂ י רֶכֶשׂ ,wages Pr 1118 הָלֻּעְפּ ,1K 15 ֶבֶרכ ,Qoh 28 ָשׁ ִ ר םי ו ָשְׁ ת(ר ;people, slaves) Gn 125) ֶשֶׁנפ ,311 possession of cattle and property Ezk 3812; b) to ְקִמ הֶנ ו ְ ִק ְנ ָי ן ,wage-earners Is 1910 ( ָשׂ רָכ .cj) ָע ׳ םֵשׁ ;418 הֶלֵּא ,Jr 217 ֹזאה ,Gn 216 קְֹצח Pr 235; to obtain for someone ְכּ ַפָנ ִי ם :obtain for oneself .to make a name for oneself ְל with GERSONIDES: The persons that they had acquired in Haran. -
Bereishit (Genesis)
Issues and Comments The Book of Bereishit (Genesis) Introduction Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi Haftarot Note: all quotations and comments refer to the interpolated translation unless otherwise indicated. All comments are by Moshe Wisnefsky unless otherwise indicated. Introduction Title: Bereishit Some people questioned the advisability of ending this word with a ‘t’ at the end, because of its negative connotation in secular society. So, we looked at a number of Kehos books (e.g., R’ Schochet’s translations of Likutei Sichot) and found that the use of “Bereishit” was not uncommon. Personally, I thought the whole question was a bit silly, reminded me of being in fourth grade. Here in Israel, sometimes when their teaching kids the 12 pesukim, they change the last word of the one that ends “batachtonim,” because in Modern Hebrew “tachtonim” [also] means “underwear.” But this is for 7-8 year-olds. Hebrew: Double parashiot However, in the Shai LaMora edition, the .שני כשהם מחוברין In most Chumashim, the formula is The Hebrew text file we used came using the second version, so that’s .שני במחוברין formula is what we stuck with. CONCEPTS: The following are some of the specific issues where science and Torah are commonly considered to contradict each other. I have not included spontaneous generation, because (1) the issue is not raised in the written Torah, and (2) it would have unnecessarily made us look totally wacko. CONCEPTS: ARCHEOLOGY: In most cases, it is the lack of archeological attestation of particular event or period that is purported to refute the Torah’s account. -
The Significance of the Number in the Pleading of Abraham
AN EXEGETICAL PAPER ON GEN 18:16-33 WITH SPECIAL STUDIES ON THE SIGNIFICANCE OF THE NUMBER FIFTY AND TEN by A. K. Lama (Box 560) An Exegetical Paper Submitted to Dr. Richard E. Averbeck In Partial Fulfillment of the Course Requirement of DOT 733-Exegesis of Genesis Trinity International University Deerfield, Illinois April 28, 2004 Introduction In the pleading for the righteous in Genesis 18:16-33, Abraham begins with supposing fifty righteous persons in the cities of Sodom and Gomorrah and then he ends his approximation abruptly at ten. Several questions may arise here. Why does Abraham’s supposition begin very optimistically with the number fifty and abruptly end at ten? What significance did this number have in his time? Were these numbers just a random selection, or did they have some cultural, historical, or theological meaning? How does the intertextual study of these numbers within the Pentateuch illuminate this text? In this exegetical paper, I intend to investigate these specific questions. Translation V16 Then the men rose up from there, and looked down toward Sodom, and Abraham went with them to send them off. V17 And the Lord said, “Shall I hide from Abraham what I am about to do?” V18 “And Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed.” V19 “For I have chosen him1, in order that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice so that the Lord may bring upon Abraham what He has spoken about him.” V20 And the Lord said, “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave.” V21 “I will go down now, and see if the outcry2 that has come to me is because of what they have done completely. -
The Bible and Its Modern Methods: Interpretation Between Art and Text
Morse, Benjamin L. (2008) The Bible and its modern methods: interpretation between art and text. PhD thesis. http://theses.gla.ac.uk/498/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] THE BIBLE AND ITS MODERN METHODS: INTERPRETATION BETWEEN ART AND TEXT Doctoral dissertation submitted to the Faculty of Arts by BENJAMIN MORSE University of Glasgow Department of Theology and Religious Studies 31 October 2008 In memory of my mother The Reverend Jane Anderson Morse (1943-1995) 2 ABSTRACT The dissertation that follows pushes the boundaries of biblical interpretation by formulating relationships between passages of the Hebrew Bible and unrelated works of Modern art. While a growing field of criticism addresses the representation of scriptural stories in painting, sculpture and film, the artwork in this study does not look to the Bible for its subject matter. The intertextual/intermedia comparisons instead address five different genres of biblical literature and read them according to various dynamics found in Modern images. In forming these relationships I challenge traditional perceptions of characters and literary style by allowing an artistic representation or pictorial method to highlight issues of selfhood, gender and power and by revaluing narrative and poetry in nuanced aesthetic terms. -
Jeremiah Introduction
Jeremiah Introduction Jeremiah, the 7th century prophet, lived during the tumultuous times that were taking place in the Middle East. The Assyrian Empire was about to crumble before the armies of the Babylonia and Chaldea. Little Judah was under the leadership of King Josiah, and hoped to survive this uncertain political and military scene. There was a renewal of faith in Judah under Josiah which caused the people to be united during his lifetime but upon his death that unity disappeared. In the light of the uncertainty of domination, Egypt sought to gain an advantage by capturing Judah and Jerusalem. However, just as this was about to take place the Egyptians were soundly defeated at the battle of Carchemish. As the Babylonian army marched against Palestine, the city of Jerusalem and the temple were plundered by Babylonian soldiers. A puppet king was established in Palestine. Babylon experienced an internal revolt, resulting in Egypt’s hope to gain control but the Babylonians were able to become firmly established. Jehoahaz (also called Shallum) ruled for three months and then was taken to Egypt by Pharaoh Neco. Jehoiakim (also called Eliakim) reigned for eleven years during which time Judah was a buffer state between the two great powers: Egypt and King Nebuchadnezzar. During this time the current Canaanite religion came into vogue and was practiced by many residents. Zedekiah then reigned for eleven yeas and was taken to Babylon by Nebuchadnezzar as a prisoner. Jehoichin (also called Jeconiah or Coniah) tried to rule, though his rule lasted only three months and he was taken to Babylon by Nebuchadnezzar at the same time that Ezekiel was taken into captivity in Babylon. -
Can You Answer These Questions?
c"qa CAN YOU ANSWER THESE QUESTIONS? 1. In what way were the Matriarchs superior to the Patriarchs? 2. How was Sarah related to Terah? 3. In what ways was Rivkah similar to Sarah? 4. Who founded the city of Hebron? 5. What do Hebron, Shechem, and Mount Moriah have in common? This and much more will be addressed in the sixth lecture of this series: "Sarah and Rivkah: The Legacy of the Matriarchs". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the lecture and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book were designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it as well as a handy reference guide and for quick review. This lecture is dedicated to the merit and honor of the Newman Family THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series XIII Lecture #6 SARAH AND RIVKAH: THE LEGACY OF THE MATRIARCHS I. The Unique Contribution of the Matriarchs A. cec oxd`e dyn awrie wgvie mdxa` od el`e mlerd cqizp odilry dfd mleray miwicv dray (` e dkin) xn`py mlerd miiwzn odizeyp liaya jk mlerd z` miiwzn oliayay myke dnlye erny (a my my) xn`py mlerd zea` `l` mixd oi` jlew zerabd dprnyze mixdd z` aix mew zerabd dprnyze (my) xn`py d`le lgx dwax dxy zedn` `l` zerab oi`e 'ebe 'c aix z` mixd ohy zkqn zezia `tl` yxcn 'a wlg zeyxcn iza .jlew There are seventzaddikim (saints) upon whom the world was founded: Avraham, Yitzchak, Yaakov, Moshe, Aharon, David and Shlomo. -
VAYISHLACH (And He Sent)
VAYISHLACH (And He Sent) GENESIS (B‟RESHIYT 32:3 – 36:43) INTRODUCTION: 1. Jacob‟s flight from Esau now comes full circle. a. He had left to flee Esau‟s anger and vengeful plan to kill him. b. As Jacob approached Canaan, Esau approached him with a 400 man army. c. However, Isaac was still alive at this time. “And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, „The days of mourning for my father are at hand; then will I slay my brother Jacob.” – Genesis 27:41 2. It seems inevitable that Jacob was going to have to confront Esau in order to enter land. a. Prophetically: Israel under Moses/Joshua had to confront Esau as well as giants. b. To possess the Land (fulfill purpose) requires confronting the obstacles. 3. Also see how and when Jacob became Israel. a. From “hand on heel” to “prince of God.” 4. Some rabbinic writers consider this even to have been a prophetic vision. a. Many see it as symbolic – each person has to struggle with God to become whole. b. In face of crisis, Jacob was left alone with God. 5. Yet, in the haftarah it says: “In the womb he took his brother by the heel [literally occurred], and in his manhood he strove with God. He strove with the angel and prevailed; he wept and sought his favor. He met God at Bethel [literally occurred], and there God spoke with us.” – Hosea 12:3-4 6. Jacob had struggled with men and overcome through persistency, morality and wit. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
Abraham, What Kind of an Ancestor Is He ? a New Look at Biblical Traditions
A. de Pury, Abraham. A New Look 1 Abraham, what kind of an ancestor is he ? A new look at Biblical traditions As we all know — be we Muslims, Christians, or Jews — Abraham is a much loved, much coveted, much invoked, and therefore perhaps disputed ancestor1. Our respective traditions are well known to us, even the traditions of the families of faith to which we do not belong. We know, for instance, that for Muslims2, Ibrahim (who says: aslamtu li-rabbi l-‘alamin (Sur 2,31)) is held to be the first Muslim in history, and that in Mecca the pilgrim is the guest of Ibrahim and Isma'il even more so than he is of Muhammad. Ibrahim is held in such high esteem, that in the medieval Bâb el Khalîl of Jerusalem, the gate that opens the road to Hebron, an Islamic inscription of the shahada allows the confession of Muhammad as the rasûl'Allah to be replaced by the words : ’ashhadu ’an Ibrahim khalîl-’allah3. We know that for the first Christians4 as well as for many Jewish proselytes, Abraham came to be the human father par excellence, the “father of faith” and the “father in faith” : having accepted the call of God, Abraham became the model of the convert, the model of the believer (l Macc 2,50-52; James 2,21-23), and, being himself justified by faith rather than by his own righteousness or obedience (Rom 4,1-5), Abraham becomes the “father” of all believers, whether they be his physical descendents or not, whether they follow or not the law of Moses, and even, at the limit, whether they be righteous or sinners. -
210505 Wednesday Night Bible Study 8 Joshua Copy 31
Wednesday Night Bible Study….(Announcements): www.ebcnc.com (calendar & information) Joshua Continues the Fighting Joshua 11:10 Joshua turned back at that time and took Hazor, and struck its king with the sword; for Hazor was formerly the head of all those kingdoms. :11 And they struck all the people who were in it with the edge of the sword, utterly destroying them. There was none left breathing. Then he burned Hazor with fire. :12 So all the cities of those kings, and all their kings, Joshua took and struck with the edge of the sword. He utterly destroyed them, as Moses the servant of the Lord had commanded. :13 But as for the cities that stood on their mounds, Israel burned none of them, except Hazor only, which Joshua burned. :14 And all the spoil of these cities and the livestock, the children of Israel took as booty for themselves; but they struck every man with the edge of the sword until they had destroyed them, and they left none breathing. Having pursued the enemy all the way to the sea, Joshua now returned to destroy the capital of the confederacy. So complete was the destruction of Hazor that nothing that breathed was left. Joshua burned the city, something he did not do to the cities that stood still in their strength. This implies cities that were “heaped up,” or built high mounds for defense and strength, like the castles along the Rhine. Joshua 11:15 As the Lord had commanded Moses his servant, so Moses commanded Joshua, and so Joshua did. -
The History of Jerusalem
THE HISTORY OF JERUSALEM 1 Prepared by Ilana Epstein and Simon Goulden, US Living & Learning, May 2015/אייר תשע"ה Biblical quotations are from www.mechon-mamre.org 2 In its long history Jerusalem has been: . Destroyed at least twice . Besieged 23 times . Attacked 52 times . Captured and recaptured 44 times 3 Chalcolithic Period • The first settlement was established near the Gichon Spring 4 Middle Bronze Age The Book of Bereshit 14:18, mentions a city called Salem, which mefarashim (commentators) such as the Ramban (d. 1270) identifies as Jerusalem, ruled by King Melchizedek, probably a title, which means "my king is zedek", where Zedek is believed to refer to the word righteous, or perhaps “The Righteous King”. According to one Midrash, Jerusalem was founded by Abraham's forefathers Shem and Eber. And Melchizedek king of Salem brought forth bread 18 יח ּומַ לְכִּ י- קצֶדֶ מֶ לְֶך שָׁ לֵם, הוֹצִּ יא םלֶחֶ וָׁיָׁיִּן; וְ הּוא כֹהֵ ן, לְאֵ ל עֶלְיוֹן. and wine; and he was priest of God the Most High. 5 Middle Bronze Age 2220 -1550 BCE • c.1700 BCE - the Binding of Isaac takes place on Mount Moriah. Mefarashim have often interpreted the location of the mountain to be Jerusalem And they came to the place which God had told him 9 ט וַיָׁבֹאּו, אֶ ל- ַהָׁמֹקוםֲ אֶשרַ ָאמר-לוֹ ָׁהֱאִֹּלהים, וַיִּבֶ ן ָׁשם ַאְבָׁרָׁהם of; and Abraham built the altar there, and laid the אֶ ת- ַהִּמְזֵבַח , וַיַעֲרְֹך אֶ ת- ָׁהֵעִּצים; וַיַעֲקֹד, אֶ ת- ִּיְצָׁחק ְבֹנו , ַוָׁיֶשםֹאֹתו wood in order, and bound Isaac his son, and laid him on עַל- ַהִּמְזֵבַח , ִּמַמַעל ָׁלֵעִּצים. -
Gath Old Testament Map
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