DOCSLIB.ORG

Holding an Orb in His Hand: the Angel 'Anafi'el and a Late Antiquity

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Holding an Orb in His Hand: the Angel 'Anafi'el and a Late Antiquity Holding an Orb in His Hand: The Angel ‘Anafi’el and a Late Antiquity Helios Mosaic Moshe Idel Three Possible Sources for Heikhalot Literature anchored in the assumption of continuity to another that The nature of the sources of the so-called Heikhalot presupposes increased discontinuity, as if part of some form literature and its avatars are topics that still await detailed of religious controversy between the authors of Heikhalot scholarly analyses. Though the Hebrew texts that are literature and emerging Christian thought. More conceived of as belonging to this literature are rather few recently another approach, which sees some important and relatively short, albeit quite difficult, more efforts developments in late antiquity Judaism as a confrontation have been invested in elucidating their contents than with the Greek-Roman pagan culture, has received in pointing out their probable sources. When such an impetus.4 In the following, I shall also address the possible attempt has been made by suggesting that the origins of relevance of this approach for a Heikhalot theme. Let me this literature lie in earlier Jewish sources, works related be clear: the following is not a comprehensive proposal for to the Jewish temple traditions and its priests as the reducing the sources of the Heikhalot literature to Greek preservers, as well as to the Dead Sea literature,1 the mythology, but for putting in relief one more possible reactions of scholars have been rather negative.2 Instead, source in addition to others that have been mentioned the new assumption that seems to have been adopted in above. Without awareness of multiple possibilities, recent studies supposes positive affinities to concepts and scholarly writing on the Heikhalot sources can easily ideals found in Christianity, as well as negative reactions become partisan research that overemphasizes one of the to them.3 The pendulum moves from an approach that is different plausible sources and falls into a dogmatic mode. 1 See Ithamar Gruenwald, “Mekoman shel masorot kohaniyyot bi- Mystic: Rabbinic Martyrology and the Making of the Merkavah Mysticism .ziratah shel ha-mistikah shel ha-merkavah ve-shel shi‘ur komah” (The (Tübingen, 2005) and some of the studies in Adam H. Becker and Impact of Priestly Traditions on the Creation of Merkabah Mysticism Annette Yoshiko Reed (eds.), The Ways that Never Parted: Jews and and Shi‘ur Qomah), in Ha-mistikah ha-yehudit ha-kdumah (Early Jewish Christians in Late Antiquity and the Early Middle Ages (Minneapolis, Mysticism), Jerusalem Studies in Jewish Thought, 6, ed. Joseph Dan 2007). For early Rabbinic Judaism and early Christianity see the earlier (Jerusalem, 1987), 65–120 (Hebrew), and in a more elaborate manner view of Daniel Boyarin, Dying for God: Martyrdom and the Making of Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism, Christianity and Judaism (Palo Alto, 1999) and idem, Border Lines: The tr. David Louvish (Oxford and Portland, 2004). See also the two studies Partition of Judaeo-Christianity (Philadelphia, 2004). A more nuanced of Jody Magness (below, n. 60) that adopt the priestly identity of some view is found recently in idem, “Beyond Judaisms: Metatron and the Ars Judaica 2013 of the themes she deals with. Divine Polymorphy in Ancient Judaism,” JSJ 41 (2010): 323–65. See 2 See, e.g., Noam Mizrahi, “She‘elat ha-zikah bein shirat olat ha-Shabat also below, n. 107. le-sifrut ha-heikhalot: hebetey lashon ve-signon” (The Supposed 4 See Philipp Bloch, “Rom und die Mystiker der Merkabah,” in Festschrift Relationship between the Song of the Sabbath Sacrifice and Hekhalot zum siebzigsten Geburtstage Jakob Guttmanns (rep. Toronto, 2011), 113– Literature: Linguistic and Stylistic Aspects), Meghillot 7 (2009): 263–98 24. On the new direction of explaining the “significant other” of early (Hebrew), as well as Peter Schaefer’s study mentioned in the next Rabbinic literature, see Seth Schwartz, Imperialism and Jewish Society: footnote. 200 B.C.E. to 640 C.E. (Princeton, 2003); Adiel Schremer, Brothers 3 See the strong penchant in this direction in the recent studies of Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity Peter Schaefer, The Origins of Jewish Mysticism (Princeton, 2009), (Oxford and New York, 2010); Israel Knohl, The Messiah before Jesus: especially 32–33. See also Ra‘anan S. Boustan, From Martyr to The Suffering Servant of the Dead Sea Scrolls (Berkeley, 2002). 1 Moshe Idel The presence of Greek words in the Heikhalot treatises in Jewish mystical literature.10 In my opinion the three has been duly pointed out.5 Gershom Scholem, following divergent explanations, even if and when they are Heinrich Graetz, even suggested seeing in the Byzantine correct, are not exclusive, and the penchant to embrace background a possible source for what he calls the just one of them does not do justice to the complexities Basylomorphism of some of its treatises;6 other proposals in of the texts and of the circumstances that generated the that direction have also been advanced,7 though it seems various texts. In fact, different forms of hybrid cultures, that the possible impact of Greek sources has been rather or if one prefers, syncretistic religious cultures, met in neglected in the more recent studies. In some instances I late antiquity, forged even more hybrid offspring as they have pointed to the possible impact of Greek mythology developed in different religious centers and diverse social related to Atlas based on a detail found in texts related to and political circumstances. We shall deal below with Heikhalot literature.8 In that context I have referred also some themes found in the Heikhalot literature, namely, to another possibility, that of seeing in a certain dimension a series of relatively short treatises written in Hebrew of the figure of the representation of Apollo/Helios a since the early Middle Ages which deal with the structure plausible source for some details of a certain discussion of the architecture of the world of the divinity and the found in a difficult passage in the Heikhalot literature.9 techniques to reach it. Given the sharp conceptual If the proposal of seeing a mythological figure from the disparity of the texts assembled by modern scholars Greco-Roman world as a source for a passage of Heikhalot under the wide umbrella of Heikhalot or Merkavah literature as delineated below is accepted, it would be literature, and the variety of versions in which they have wise to also turn our gaze toward other corpora of ancient been preserved, unsophisticated answers are inevitably writings that were available to the anonymous authors of simplistic, especially given the intertwined types of the Heikhalot literature in addition to those implied in coexistence of Judaism, Christianity, and the diverse the available proposals of scholars in the field. This does pagan cultures in late antiquity. not invalidate the pertinence of these explanations, when offered in a much more restrained manner than is done in practice, though I believe that each explanation concerns A Corrupted Passage of a Heikhalot Text and different parts of the Heikhalot literature and different Its Correction topics. The present proposal should be considered in the Some of the texts belonging to the Heikhalot literature broader context of exploiting information concerning reached us in corrupted versions, a fact that has ancient and late antiquity in order to elucidate a limited complicated understanding of their content and attempts number of late ancient and medieval phenomena found at tracing their sources. For example, in Ms. Munich 40, 5 Johanan H. Levy, Olamot nifgashim: mehkarim al ma‘amadah shel ha- 9 The topics were discussed in a lecture I delivered in 2000 at a yahadut ba-olam ha-yevani-ha-roma’i (Studies in Jewish Hellenism), 2d conference dealing with Judaism in late antiquity organized by Prof. Lee ed. (Jerusalem, 1969), 259–65 (Hebrew); Gideon Bohak, “Remains of I. Levine and the Ben-Zion Dinur Center for Jewish History at Hebrew Greek Words and Magical Formulae in Heikhalot Literature,” Kabbalah University, when I promised to elaborate elsewhere on the topic; here 6 (2001): 121–34. I attempt to fulfill this promise. I have succinctly referred to this topic 6 Gershom Scholem, Major Trends in Jewish Mysticism (New York, 1960), in a number of my studies. See, e.g., Idel, Ben, 245; idem, Ascensions on 54–55, and see also p. 48. High in Jewish Mysticism: Pillars, Ladder, Lines (Budapest and New York, 7 See Moshe Idel, Golem: Jewish Magical and Mystical Traditions of the 2005), 87. Artificial Anthropoid (New York, 1990), 285–86, or Guy G. Stroumsa, 10 See Yehuda Liebes, Studies in Jewish Myth and Jewish Messianism, tr. “Mystical Descents,” in Death, Ecstasy and Other Worldly Journeys, eds. Batya Stein (Albany, 1993), 65–92; Moshe Idel, Olam ha-mal’akhim: John J. Collins and Michael Fishbane (Albany, 1995), 139–54. bein hitgalut le-hit‘alut (The Angelic World: Apotheosis and Theophany) 8 See Moshe Idel, “From Italy to Ashkenaz and Back: On the Circulation (Tel Aviv, 2008), 171 n. 91 (Hebrew); idem, “The Image of Man above of Jewish Mystical Traditions,” Kabbalah 14 (2006): 64–65 n. 66; idem, the Sefirot: R. David ben Yehuda he-Hasid’s Theosophy of Ten Supernal Ars Judaica 2013 Ben: Sonship and Jewish Mysticism (London and New York, 2008), 647. sahsa. hot. and Its Reverberations,” Kabbalah 20 (2009): 181–212. 2 Holding an Orb in His Hand: The Angel ‘Anafi’el and a Late Antiquity Helios Mosaic fol. 120v,
Load more

Recommended publications
  • TALMUDIC STUDIES Ephraim Kanarfogel
    chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol.
    [Show full text]
  • Who Is Our God?
    Who Is Our God? Lessons from the book of Exodus Week #12: Community Leadership Exodus 18: 1-6 Now Jethro, the priest of Midian and father-in-law of Moses, heard of everything God had done 2 for Moses and for his people Israel, and how the LORD had brought Israel out of Egypt. After Moses had sent away his wife Zipporah, his father-in-law Jethro received her 3 and her two sons. One son was named Gershom, for Moses said, “I have become a foreigner in a foreign land”; 4 and the other was named Eliezer, for he said, “My father’s God was my helper; he saved me from the sword of Pharaoh.” 5 Jethro, Moses’ father-in-law, together with Moses’ sons and wife, came to him in the wilderness, where he was camped near the mountain of God. 6 Jethro had sent word to him, “I, your father-in-law Jethro, am coming to you with your wife and her two sons.” Exodus 18:7-12 So Moses went out to meet his father-in-law and bowed down and kissed him. They greeted each 8 other and then went into the tent. Moses told his father-in-law about everything the LORD had done to Pharaoh and the Egyptians for Israel’s sake and about all the hardships they had met 9 along the way and how the LORD had saved them. Jethro was delighted to hear about all the 10 good things the LORD had done for Israel in rescuing them from the hand of the Egyptians.
    [Show full text]
  • "And the Lord Sought to Kill Him" (Exod 4:24): Yet Once Again
    "AND THE LORD SOUGHT TO KILL HIM" (EXOD 4:24): YET ONCE AGAIN By LAWRENCE KAPLAN McGill University ABSTRACT: The central question regarding the strange and mysterious incident of the encounter at the lodging place (Exod 4:24-26), the reso­ lution of which determines our interpretation of the passage as a whole, is: who was subject to the deadly attack of God, Moses or Moses' (and Zipporah's) son? This paper argues that the redactor has structured the present narrative in which Exod 4:24-26 is embedded so as to allow for and indeed compel both readings, this despite the fact that they are mu­ tually exclusive. The redactor has strung together three narrative units: vv. 18-20; 21-23; 24-26. If the second unit is bracketed and the first and third units are linked, then it emerges that it is Moses who was subject to God's attack. If, on the contrary, the first unit is put aside and the second and third units read as a whole it becomes equally clear that it was Moses' son who was subject to the attack. The paper concludes by offering some tentative suggestions as to the literary function of this built-in, double, mutually contradictory meaning. The strange and mysterious incident of the encounter at the lodging place (Exod 4:24-26) is certainly one of the most obscure and most dis­ cussed texts in the entire Bible. Its problems, difficulties and ambiguities are well-known, as are the wide variety of solutions that scholars have offered, none fully satisfactory, and it would seem that at this late date there is little that can be added.
    [Show full text]
  • Most Common Jewish First Names in Israel Edwin D
    Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names.
    [Show full text]
  • Parshat Yitro: the First Convert?
    Parshat Yitro: The First Convert? וַ ִיּ ְשׁ ֞ ַמע יִ ְת ֨רוֹ כ ֹ ֵ֤הן ִמ ְדיָ֙ן חֹ ֵ֣תן מ ֹ ֔ ֶשׁה ֵא ֩ת ָכּל־ ֲא ֨ ֶשׁר ָע ָ֤שׂה ֱאE ִהי ֙ם ְלמ ֹ ֔ ֶשׁה וּ ְליִ ְשׂ ָר ֵ֖אל ַע ֑מּוֹ ִ ֽכּי־הוֹ ִ֧ציא ׳ה ֶאת־יִ ְשׂ ָר ֵ֖אל ִמ ִמּ ְצ ָ ֽריִם׃ וַ ִיּ ַ֗קּח יִ ְתר ֙וֹ חֹ ֵ֣תן מ ֹ ֔ ֶשׁה ֶאת־ ִצפּ ָֹ֖רה ֵ֣א ֶשׁת מ ֹ ֶ֑שׁה אַ ַ֖חר ִשׁלּוּ ֶ ֽחי ָה׃ וְ ֵ֖את ְשׁ ֵ֣ני ָב ֶ֑ני ָה ֲא ֨ ֶשׁר ֵ֤שׁם ָ ֽה ֶא ָח ֙ד ֵגּֽ ְר ֔שׁ ֹם ִ֣כּי אָ ֔ ַמר ֵ֣גּר ָה֔יִי ִתי ְבּ ֶ֖א ֶרץ נָ ְכ ִר ָיּֽה׃ וְ ֵ֥שׁם ָה ֶא ָ֖חד ֱא ִלי ֶ֑ע ֶזר ִ ֽכּי־ ֱאE ֵ֤הי אָ ִב ֙י ְבּ ֶע ְז ִ֔רי וַ ַיּ ִצּ ֵ֖לנִי ֵמ ֶ֥ח ֶרב ַפּ ְר ֽע ֹה׃ Exodus 18:1-4 Jethro priest of Midian, Moses’ father-in-law, heard all that God had done for Moses and for Israel His people, how the LORD had brought Israel out from Egypt. So Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after she had been sent home, and her two sons—of whom one was named Gershom, that is to say, “I have been a stranger in a foreign land”; and the other was named Eliezer, meaning, “The God of my father was my help, and He delivered me from the sword of Pharaoh.” וַ ָיּ ֞ב ֹא יִ ְת ֨רוֹ חֹ ֵ֥תן מ ֹ ֶ֛שׁה וּ ָב ָ֥ניו וְ ִא ְשׁ ֖תּוֹ ֶאל־מ ֹ ֶ֑שׁה ֶאל־ ַה ִמּ ְד ֗ ָבּר ֲא ֶשׁר־ ֛הוּא חֶֹ֥נה ָ֖שׁם ַ֥הר ָה ֱאE ִ ֽה ׃םי וַ ֙יֹּא ֶמ ֙ר ֶאל־מ ֹ ֔ ֶשׁה ֲא ִ֛ני חֹ ֶתנְ ֥` יִ ְת ֖רוֹ ָ֣בּא ֵא ֶ֑לי` וְ ֨ ִא ְשׁ ְתּ ֔` וּ ְשׁ ֵ֥ני ָב ֶ֖ני ָה ִע ָ ֽמּהּ׃ 5-6 Jethro, Moses’ father-in-law, brought Moses’ sons and wife to him in the wilderness, where he was encamped at the mountain of God.
    [Show full text]
  • The Role of Hebrew Letters in Making the Divine Visible
    "VTSFDIUMJDIFO (SàOEFOTUFIU EJFTF"CCJMEVOH OJDIUJN0QFO "DDFTT[VS 7FSGàHVOH The Role of Hebrew Letters in Making the Divine Visible KATRIN KOGMAN-APPEL hen Jewish figural book art began to develop in central WEurope around the middle of the thirteenth century, the patrons and artists of Hebrew liturgical books easily opened up to the tastes, fashions, and conventions of Latin illu- minated manuscripts and other forms of Christian art. Jewish book designers dealt with the visual culture they encountered in the environment in which they lived with a complex process of transmis- sion, adaptation, and translation. Among the wealth of Christian visual themes, however, there was one that the Jews could not integrate into their religious culture: they were not prepared to create anthropomorphic representations of God. This stand does not imply that Jewish imagery never met the challenge involved in representing the Divine. Among the most lavish medieval Hebrew manu- scripts is a group of prayer books that contain the liturgical hymns that were commonly part of central European prayer rites. Many of these hymns address God by means of lavish golden initial words that refer to the Divine. These initials were integrated into the overall imagery of decorated initial panels, their frames, and entire page layouts in manifold ways to be analyzed in what follows. Jewish artists and patrons developed interesting strategies to cope with the need to avoid anthropomorphism and still to give way to visually powerful manifestations of the divine presence. Among the standard themes in medieval Ashkenazi illuminated Hebrew prayer books (mahzorim)1 we find images of Moses receiving the tablets of the Law on Mount Sinai (Exodus 31:18, 34), commemorated during the holiday of Shavuot, the Feast of Weeks (fig.
    [Show full text]
  • Qt4nd9t5tt.Pdf
    UC Irvine FlashPoints Title Moses and Multiculturalism Permalink https://escholarship.org/uc/item/4nd9t5tt ISBN 978-0-520-26254-6 Author Johnson, Barbara Publication Date 2010 eScholarship.org Powered by the California Digital Library University of California Moses and Multiculturalism UCP_Johnson_Moses-ToPress.indd 1 12/1/09 10:10 AM FlashPoints The series solicits books that consider literature beyond strictly national and dis- ciplinary frameworks, distinguished both by their historical grounding and their theoretical and conceptual strength. We seek studies that engage theory without losing touch with history, and work historically without falling into uncritical positivism. FlashPoints will aim for a broad audience within the humanities and the social sciences concerned with moments of cultural emergence and transformation. In a Benjaminian mode, FlashPoints is interested in how literature contributes to forming new constellations of culture and history, and in how such formations func- tion critically and politically in the present. Available online at http://repositories .cdlib.org/ucpress s eries editors Judith Butler, Edward Dimendberg, Catherine Gallagher, Susan Gillman Richard Terdiman, Chair 1. On Pain of Speech: Fantasies of the First Order and the Literary Rant, by Dina Al-Kassim 2. Moses and Multiculturalism, by Barbara Johnson UCP_Johnson_Moses-ToPress.indd 2 12/1/09 10:10 AM Moses and Multiculturalism Barbara Johnson Foreword by Barbara Rietveld UN IVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London UCP_Johnson_Moses-ToPress.indd 3 12/1/09 10:10 AM University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences.
    [Show full text]
  • Jewish Culture in the Christian World James Jefferson White University of New Mexico - Main Campus
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations Fall 11-13-2017 Jewish Culture in the Christian World James Jefferson White University of New Mexico - Main Campus Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Part of the History Commons Recommended Citation White, James Jefferson. "Jewish Culture in the Christian World." (2017). https://digitalrepository.unm.edu/hist_etds/207 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. James J White Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Sarah Davis-Secord, Chairperson Timothy Graham Michael Ryan i JEWISH CULTURE IN THE CHRISTIAN WORLD by JAMES J WHITE PREVIOUS DEGREES BACHELORS THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of Masters of Arts History The University of New Mexico Albuquerque, New Mexico December 2017 ii JEWISH CULTURE IN THE CHRISTIAN WORLD BY James White B.S., History, University of North Texas, 2013 M.A., History, University of New Mexico, 2017 ABSTRACT Christians constantly borrowed the culture of their Jewish neighbors and adapted it to Christianity. This adoption and appropriation of Jewish culture can be fit into three phases. The first phase regarded Jewish religion and philosophy. From the eighth century to the thirteenth century, Christians borrowed Jewish religious exegesis and beliefs in order to expand their own understanding of Christian religious texts.
    [Show full text]
  • The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
    The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself.
    [Show full text]
  • Ashkenaz at the Crossroads of Cultural Transfer II: Tradition and Identity
    H-Announce Ashkenaz at the Crossroads of Cultural Transfer II: Tradition and Identity Announcement published by Saskia Doenitz on Tuesday, October 25, 2016 Type: Conference Date: November 28, 2016 to November 30, 2016 Location: Germany Subject Fields: Humanities, Intellectual History, Jewish History / Studies, Popular Culture Studies, Religious Studies and Theology International Conference, November 28-30th 2016 Ashkenaz at the Crossroads of Cultural Transfer II: Tradition and Identity Institute of Judaic Studies, Goethe-University, Frankfurt am Main Seminarsaal, 10th floor, Juridicum, Senckenberganlage 31 (Campus Bockenheim) Program Monday, November 28th 09:15-10:00 a.m. Saskia Dönitz, Elisabeth Hollender, Rebekka Voß (Frankfurt): Welcome and Introduction 10:00-10:30 a.m. Coffee Session 1 10:30-11:10 a.m. Elisheva Baumgarten (Jerusalem): Biblical Models Transformed: A Useful Key to Everyday Life in Medieval Ashkenaz 11:10-11:50 a.m. Sarah Japhet (Jerusalem): Biblical Exegesis as a Vehicle of Cultural Adaptation and Integration: A Case Study 11:50-12:30 p.m. Oren Roman (Düsseldorf): Tanakh-Epos: Early Modern Ashkenazic Retellings of Biblical Scenes 12:30-02:00 p.m. Lunch Break Citation: Saskia Doenitz. Ashkenaz at the Crossroads of Cultural Transfer II: Tradition and Identity. H-Announce. 10-25-2016. https://networks.h-net.org/node/73374/announcements/149260/ashkenaz-crossroads-cultural-transfer-ii-tradition-and-identity Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 1 H-Announce Session 2 02:00-02:40 p.m. Talya Fishman (Philadelphia): Cultural Functions of Masorah in Medieval Ashkenaz 02:40-03:20 p.m.
    [Show full text]
  • Exodus at a Glance
    Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 2: Exodus at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 2: Exodus at a Glance" (2017). The Owner's Manual File. 44. https://digitalcommons.liberty.edu/owners_manual/44 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. EXODUS AT A GLANCE This book describes Israel’s terrible bondage in Egypt, its supernatural deliverance by God, its journey from the Red Sea to the base of Mt. Sinai as led by Moses, the giving of the Law, the terrible sin of worshiping the golden calf, and the completion of the Tabernacle. BOTTOM LINE INTRODUCTION HOW ODD OF GOD TO CHOOSE THE JEWS! THE STORY OF HOW HE SELECTED THEM PROTECTED THEM, AND DIRECTED THEM. FACTS REGARDING THE AUTHORS OF THIS BOOK 1. Who? Moses. He was the younger brother of Aaron and Miriam (Ex. 6:20; Num. 26:59) who led his people Israel out of Egyptian bondage (Ex. 5-14) and gave them the law of God at Mt. Sinai (Ex. 20). 2. What? That books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
    [Show full text]
  • Hebrew Names and Name Authority in Library Catalogs by Daniel D
    Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed.
    [Show full text]