Aaron Berechiah Ben Moses Ben Nehemiah of Modena From

Total Page:16

File Type:pdf, Size:1020Kb

Aaron Berechiah Ben Moses Ben Nehemiah of Modena From Aaron Berechiah ben Moses ben Nehemiah of Modena From Wikipedia, the free encyclopedia Aaron Berechiah ben Moses ben Nehemiah of Modena was an Italian cabalist, who died in 1639. He was a pupil of Rabbi Hillel of Modena (surnamed Ḥasid we-Ḳaddosh, that is, "The Pious and Holy") and of Rabbi Menahem Azariah of Fano. At the request of the Ḥebrah Ḳaddisha (Burial Society) at Mantua he instituted rites for them. He is the author of Ma'abar Yabboḳ, which contains dissertations on separation, purity, and holiness. Added to these are prayers to be offered for the sick and the dead, as well as rules for their treatment. To avert possible criticism for failing to discuss these themes philosophically, he makes use of the statement of Isaac Arama in his book Aḳedat Yiẓḥaḳ (chap. xxv.): "Reason must surrender some of its rights to the divine revelations which are superior to it." Other works written by him are: Ashmoret haBoḳer (The Watches of the Morning), prayers to be said in the early morning, arranged for the society called "Me'ire ha-Shaḥar" (Awakeners of the Morning), and therefore also published under this name. A commentary on Tiḳḳune ha-Zohar. Me'il Ẓedaḳah (The Cloak of Righteousness), on worship and study, published at Mantua in 1767, together with Bigde Ḳodesh (Garments of Holiness), on the same subject. Ḥibbur beḲabbalah, a work on the Cabala, consisting of four volumes: Shemen Mishḥat Ḳodesh (The Oil of Holy Anointment), on the principles of the Cabala according to Moses Cordovero and Isaac Luria; Shemen Zait Zak (The Pure Oil of the Olive), public addresses on the same subject; Shetil Poreaḥ (The Blossoming Plant), on the mysterious meaning of prayers and ceremonies; Imre Shefer (Words of Beauty), and miscellaneous matter; this whole work was seen in manuscript by Azulai at Modena, and is found in parts in some libraries. Magen Aharon (Shield of Aaron), containing a compendium of Luria's works. This fertile writer is said to have been, like Joseph Caro, in constant communion with a spirit called the Maggid. .
Recommended publications
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • Daniel 1. Who Was Daniel? the Name the Name Daniel Occurs Twice In
    Daniel 1. Who was Daniel? The name The name Daniel occurs twice in the Book of Ezekiel. Ezek 14:14 says that even Noah, Daniel, and Job could not save a sinful country, but could only save themselves. Ezek 28:3 asks the king of Tyre, “are you wiser than Daniel?” In both cases, Daniel is regarded as a legendary wise and righteous man. The association with Noah and Job suggests that he lived a long time before Ezekiel. The protagonist of the Biblical Book of Daniel, however, is a younger contemporary of Ezekiel. It may be that he derived his name from the legendary hero, but he cannot be the same person. A figure called Dan’el is also known from texts found at Ugarit, in northern Syrian, dating to the second millennium BCE. He is the father of Aqhat, and is portrayed as judging the cause of the widow and the fatherless in the city gate. This story may help explain why the name Daniel is associated with wisdom and righteousness in the Hebrew Bible. The name means “God is my judge,” or “judge of God.” Daniel acquires a new identity, however, in the Book of Daniel. As found in the Hebrew Bible, the book consists of 12 chapters. The first six are stories about Daniel, who is portrayed as a youth deported from Jerusalem to Babylon, who rises to prominence at the Babylonian court. The second half of the book recounts a series of revelations that this Daniel received and were interpreted for him by an angel.
    [Show full text]
  • Heavenly Priesthood in the Apocalypse of Abraham
    HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013.
    [Show full text]
  • Why Did Moses Break the Tablets (Ekev)
    Thu 6 Aug 2020 / 16 Av 5780 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Ekev Why Did Moses Break the Tablets? Introduction In this week's portion, Ekev, Moses recounts to the Israelites how he broke the first set of tablets of the Law once he saw that they had engaged in idolatry by building and worshiping a golden calf: And I saw, and behold, you had sinned against the Lord, your God. You had made yourselves a molten calf. You had deviated quickly from the way which the Lord had commanded you. So I gripped the two tablets, flung them away with both my hands, and smashed them before your eyes. [Deut. 9:16-17] This parallels the account in Exodus: As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain. [Exodus 32:19] Why did he do that? What purpose did it accomplish? -Wasn’t it an affront to God, since the tablets were holy? -Didn't it shatter the authority of the very commandments that told the Israelites not to worship idols? -Was it just a spontaneous reaction, a public display of anger, a temper tantrum? Did Moses just forget himself? -Why didn’t he just return them to God, or at least get God’s approval before smashing them? Yet he was not admonished! Six explanations in the Sources 1-Because God told him to do it 1 The Talmud reports that four prominent rabbis said that God told Moses to break the tablets.
    [Show full text]
  • God-Ordained Leaders the Powers Ordained of God
    Liberty University Scholars Crossing God-Ordained Leaders The Powers Ordained of God 1-2019 God-Ordained Leaders - Prophets Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ordained_leaders Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "God-Ordained Leaders - Prophets" (2019). God-Ordained Leaders . 7. https://digitalcommons.liberty.edu/ordained_leaders/7 This Article is brought to you for free and open access by the The Powers Ordained of God at Scholars Crossing. It has been accepted for inclusion in God-Ordained Leaders by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. God-Ordained Leaders—Prophets OLD TESTAMENT PROPHETS Enoch Prophesied before the Flood on the theme of judgment (Jude 14-15) Noah Predicted the destiny of his three sons’ descendants (Gen. 9:24-27) Jacob Predicted the future of his twelve sons’ descendants (Gen. 48-49) An unnamed Explained to Israel the reason for their sufferings (Judges 6:7-10) prophet An unnamed Predicted the death of Hophni and Phinehas, Eli’s two wicked sons (1 prophet Sam. 2:27-36) Predicted the nature of judgment that would fall upon David for the Gad king’s sin in numbering the people (1 Sam. 22:5; 2 Sam. 24:11-19) Court prophet who took David to task for his sin of adultery and Nathan murder (2 Sam. 7, 12; 1 Kings 1) Predicted that Jeroboam would rule over ten of the tribes after Israel’s Ahijah civil war (1 Kings 11:29) An unnamed Predicted the name and reforms of King Josiah 315 years before he was prophet even born (1 Kings 13:1-24) Iddo Prophesied against King Jeroboam (2 Chron.
    [Show full text]
  • Of Malachi Studies of the Old Testament's Ethical Dimensions
    ABSTRACT The Moral World(s) of Malachi Studies of the Old Testament’s ethical dimensions have taken one of three approaches: descriptive, systematic, or formative. Descriptive approaches are concerned with the historical world, social context, and streams of tradition out of which OT texts developed and their diverse moral perspectives. Systematic approaches investigate principles and paradigms that encapsulate the unity of the OT and facilitate contemporary appropriation. Formative approaches embrace the diversity of the OT ethical witnesses and view texts as a means of shaping the moral imagination, fostering virtues, and forming character The major phase of this investigation pursues a descriptive analysis of the moral world of Malachi—an interesting case study because of its location near the end of the biblical history of Israel. A moral world analysis examines the moral materials within texts, symbols used to represent moral ideals, traditions that helped shape them, and the social world (political, economic, and physical) in which they are applied. This study contributes a development to this reading methodology through a categorical analysis of moral foundations, expectations, motives, and consequences. This moral world reading provides insight into questions such as what norms and traditions shaped the morals of Malachi’s community? What specific priorities, imperatives, and injunctions were deemed important? How did particular material, economic, and political interests shape moral decision-making? How did religious symbols bring together their view of the world and their social values? The moral world reading is facilitated by an exploration of Malachi’s social and symbolic worlds. Social science data and perspectives are brought together from an array of sources to present six important features of Malachi’s social world.
    [Show full text]
  • Spring 2007.Vp:Corelventura
    Word & World Volume 27, Number 2 Spring 2007 Jonah’s Mission: Intercultural and Interreligious Perspectives FRIEDER LUDWIG he book of Jonah can be used to illustrate different approaches to mission and interreligious dialogue. As a Hebrew prophet who goes out to a hostile foreign nation, makes himself vulnerable, and yet meets an unexpected response, Jonah has been sometimes depicted as a model missionary. The sixteenth-century stained glass window of St. John’s Church in Gouda, Netherlands, for instance, portrays a purposeful Jonah who strides from the gaping mouth of the fish to carry out his mission in Nineveh. However, since the book also reports about Jonah’s flight from and protest against God, other interpretations point out that this is a story about mission in reverse, that it is Jonah who learns from God’s dealing with the Ninevites about God’s incomprehensible grace. This has, so the argument runs, implications for our attitudes toward other religions—all the more so, since the story is not confined to the biblical canon. Jonah has meaning not only for Jews, who read from this part of the Scripture on Yom Kippur, and for Christians, who can see him as a symbol of the resurrection. Jonah is important for Muslims, too: he is mentioned in the Qur’an—the tenth Sura is entitled Yunus, which is the Arabic name for Jonah. His significance is indi- cated by the fact that he is one of the few prophets who received two names: Jonah The book of Jonah, variously read and interpreted, can give rise to different ap- proaches to interreligious dialogue.
    [Show full text]
  • Amaziah and Azariah of Judah; Jehoash, Jeroboam II and Zechariah of Israel
    StudyTheBook.org Amaziah and Azariah of Judah; Jehoash, Jeroboam II and Zechariah of Israel 2 Kings 14 Group1 C V Description 1-6 Amaziah secures his kingdom 7 Amaziah battles Edom in the Valley of Salt Amaziah Reigns Amaziah challenges Jehoash of Israel, who advises Amaziah to enjoy over Judah 8-10 his victory over Edom 11-14 Amaziah refused to listen and was defeated by Jehoash of Israel Jeroboam II Succeeds Jehoash’s reign summarized and Jeroboam II, his son, reigns in his 15-16 Jehoash in 14 place Israel Azariah (Uzziah) 17-22 Amaziah is assassinated and Azariah (Uzziah), his son, is made king Succeeds Jeroboam’s reign summarized: how God saved Israel through Amaziah in 23-27 Judah Jeroboam as told through the prophet Jonah Zechariah Reigns over 28-29 Jeroboam II dies and Zechariah, his son, is made king Israel Reflections This chapter is basically about two kings, Amaziah of Judah and Jeroboam II of Israel. The contrast between the two is interesting because of the outcome of each king’s actions. Questions 1. How is Amaziah’s reign characterized? V3 2. What did Amaziah fail to do that was probably the reason for his being described in this way? V4 3. How did Amaziah go about securing his throne and what was significant about how he did it? V5-6 4. Who did Amaziah next set his sights on and what did he do? V7 5. What did Amaziah then seek to do? V8 6. How did Jehoash respond to Amaziah’s request? V9-10 7.
    [Show full text]
  • CONSTRUCTS of PROPHECY in the FORMER and LATTER PROPHETS and OTHER TEXTS Ancient Near East Monographs
    CONSTRUCTS OF PROPHECY IN THE FORMER AND LATTER PROPHETS AND OTHER TEXTS Ancient Near East Monographs General Editors Ehud Ben Zvi Roxana Flammini Editorial Board Michael H. Floyd Jose Galan Erhard S. Gerstenberger Steven W. Holloway Alan Lenzi Santiago Rostom Maderna Martti Nissinen Graciela Gestoso Singer Juan Manuel Tebes Number 4 CONSTRUCTS OF PROPHECY IN THE FORMER AND LATTER PROPHETS AND OTHER TEXTS CONSTRUCTS OF PROPHECY IN THE FORMER AND LATTER PROPHETS AND OTHER TEXTS Edited by Lester L. Grabbe Martti Nissinen Society of Biblical Literature Atlanta Copyright © 2011 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. Library of Congress Cataloging-in-Publication Data Constructs of prophecy in the former and latter prophets and other texts / edited by Lester L. Grabbe and Martti Nissinen. p. cm. — (Society of Biblical Literature ancient Near East monographs ; v. 4) Proceedings of meetings of the Prophetic Texts and Their Ancient Contexts Group of the Society of Biblical Literature held in 2007 in Washington, D.C.
    [Show full text]
  • 8 – the Lost Books of the Bible
    8 – The Lost Books of the Bible Canonical Books: “Canon” comes from the Greek meaning “rule” or “measuring stick”. The accepted “canon” is comprised of the current 66 books in the Christian Bible. All 66 books are considered to be inspired by God. Proto-Canonical – “Proto” comes from the Greek meaning “first”. These books are the “first canon” and include the 39 Old Testament books that were the basis for the Hebrew bible. Deutero-Canonical – “Deutero” comes from the Greek meaning “second”. These books are the “second www.crcnh.org canon” and include the 27 New Testament books written in Greek. Non-Canonical Books: These are any “religious” book not included in the 66 books of the canon. They are referred to synonymously as either “apochryphal” or “pseudoepigraphal”. These books are not inspired by God. Apocrypha – From the Greek “apo” meaning “away” and “kryphos” meaning “hidden” (hidden away). These are works of unknown authorship or have doubtful authenticity. Pseudoepigrapha – Comes from the Greek “pseudes” meaning “false” and “epigraphe” meaning “name” (false name). These are works that are written by one author but are claimed to have originated earlier by an unknown author. Original King James Apocryphal Books* Other Apochryphal and Pseudoepigrapha Books 1. 1st Esdras 9. Letter of Jeremiah 1. Ascension of Moses 9. Letter of Aristias 2. 2nd Esdras 10. Prayer of Azariah 2. Book of Assaf 10. Vision of Ezra 3. Tobit 11. Susanna 3. Book of Noah 11. Treatise of Shem 4. Judith 12. Bel and the Dragon 4. Book of Adam & Eve 12. Ladder of Jacob 5.
    [Show full text]
  • Moses Mendelssohn and the Project of Modern Jewish Philosophy Xi
    Edited by Moses Michah Gottlieb Mendelssohn , , & Translations by Curtis Bowman, Elias Sacks, and Allan Arkush Brandeis University Press Waltham, Massachusetts Uncorrected Page Proof Copyrighted Material Contents Foreword ix Introduction: Moses Mendelssohn and the Project of Modern Jewish Philosophy xi I | Polemical Writings The Lavater Affair and Related Documents (1769–1773) Prefatory Note to Selections 1, 2, & 3 3 1 | Lavater’s Dedication 5 2 | Open Letter to Lavater 6 3 | From “Counter-Reflections to Bonnet’s Palingenesis” 16 Prefatory Note to Selection 4 31 4 | Letter to Rabbi Jacob Emden, 26 October 1773 32 Prefatory Note to Selection 5 36 5 | Letter to “a Man of Rank” (Rochus Friedrich Graf von Lynar) 37 Jerusalem and Related Documents (1782–1783) Prefatory Note to Selection 6 39 6 | From the Preface to Vindiciae Judaeorum 40 Prefatory Note to Selections 7 & 8 53 7 | “The Search for Light and Right” 55 8 | Mörschel’s Postscript 68 Prefatory Note to Selections 9 & 10 70 9 | From Jerusalem, or on Religious Power and Judaism 72 10 | From Letter to Naphtali Herz Homberg 124 The Pantheism Controversy (1785–1786) Prefatory Note to Selection 11 125 11 | From Jacobi’s On the Doctrine of Spinoza 127 Prefatory Note to Selections 12 & 13 140 Uncorrected Page Proof Copyrighted Material 12 | From Morning Hours 142 13 | From To Lessing’s Friends 153 II | Writings on the Bible Prefatory Note to Selection 14 175 14 | From Introduction to Commentary on Ecclesiastes 176 Prefatory Note to Selection 15 182 15 | Introduction to Translation of
    [Show full text]
  • A Chronography to Replace the Deuteronomistic History.” 2
    1 The Journal of Hebrew Scriptures ISSN 1203-1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI and THEOLDI. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by the National Library of Canada, and is accessible for consultation and research at the Electronic Collection site maintained by the The National Library of Canada. Volume 5, Article 9 Ph. Guillaume, “New Light on the Nebiim from Alexandria: A Chronography to Replace the Deuteronomistic History.” 2 New Light on the Nebiim from Alexandria: A Chronography to Replace the Deuteronomistic History Ph. Guillaume Near East School of Theology, Beirut 1. Introduction The gradual demise of the traditional date for the formation of the Deuteronomistic History (ca. 562 BCE) leads to ask afresh the question of the origin of the chronological arrangement of the Biblical books from Joshua to Kings1. The Copenhagen school is pressing the case for a Hellenistic origin of most of the Bible2 and for the recognition of the influence of Greek historiography on the Biblical presentation of Israel’s past3. Niels Peter Lemche considers that ‘From a chronological point of view, it is likely that the Septuagintal order of books should be considered older than the one found in the Hebrew Bible’. He adds that the ‘original order in both Greek and Hebrew traditions was the Law followed by the Prophets, while they differed when it came to the incorporation of other writings’4. In fact, the two traditions already differ widely on the Prophets, since the Greek Law is followed by Historical books whose content does not quite match that of the Former Prophets.
    [Show full text]