Pachad David on Vayikra
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179-Naaman, Elisha, and Gehazi
EPISODE NO. 179 2 Kings 5:1-27 Naaman Was Cured of Leprosy 1 Naaman was the general over the army of the king of Syria. To his master, Naaman was a great man. He had much honor because Yahweh had used him to give victory to Syria. Naaman was a strong warrior. However, Naaman had leprosy. 2 The Syrians used to go out to raid the Israelites. In so doing, they captured a little girl from the land of Israel. She became a servant girl to Naaman’s wife. 3 She said to her owner, “I wish that my master would meet the prophet who lives in Samaria! Then he would heal the skin disease of Naaman!” 4 So, Naaman went to the king of Syria, and Naaman told him what the Israelite girl had said. 5 The king of Syria said, “Go on; enter the land of Israel. I will send a letter to the king of Israel.” So, Naaman left on the trip. And, for gifts, he took with him about 750 pounds of silver. He also took along with him about 150 pounds of gold as a gift, and 10 sets of clothes. 6 Naaman brought the official letter to the king of Israel. It read: “Listen, I am hereby sending my servant Naaman to you with this letter, so that YOU can heal him of his skin disease!” 7 After the king of Israel read the letter, he ripped his clothes. He said, “I am NOT the one true God! I cannot give life or take it away! Why does this man send someone with such a bad skin disease for ME to heal!? You can see that the king of Syria is trying to pick a fight with me!” 8 Elisha, the man of the one true God, heard that the king of Israel had ripped his clothes. -
Shabbat-B'shabbato – Parshat Behaalotecha No 1577: 19 Sivan 5775 (6 June 2015)
Shabbat-B'Shabbato – Parshat Behaalotecha No 1577: 19 Sivan 5775 (6 June 2015) AS SHABBAT APPROACHES Testimony for All of Humanity - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem This week's Haftarah begins with the return of the Shechina – the holy Presence – to Zion and with the significance of this process for mankind: "Sing and be happy, daughter of Zion, for I am coming, and I will dwell within you – this is what G-d says. And many nations will join together with G-d on that day." [Zecharia 2:14-15]. The end of the Haftarah describes the Shechina as an image of a Menorah, similar to the one in the Temple. The proximity of the two images is taken by the sages as proof that the Menorah will serve as testimony for all of humanity that the Shechina dwells within Bnei Yisrael. It is true that the Menorah is placed outside of the Holy of Holies, such that at first glance it would seem that it is at a lower level of sanctity than the Ark of the Covenant, where the Torah is kept. This corresponds to the notion that the nation of Yisrael, including the appearance of the Shechina within it, is of minor importance when compared to the Torah. However, Rav Kook explains that this is only true from an external point of view, but that from an internal viewpoint – since the Torah was given for the sake of Yisrael and Yisrael preceded the Torah – the Menorah is indeed holier than the Ark. -
PARASHAT SHEMINI the Sin of Nadav and Avihu and the Animals
PARASHAT SHEMINI The Sin of Nadav and Avihu and the Animals Prohibited for Consumption By Rav Amnon Bazak A. The Problem In the aftermath of the tragic death of Nadav and Avihu, the Torah suddenly interrupts the narrative with a command highlighting an additional function of the kohanim: And to distinguish between the holy and the profane, and between the impure and the pure; and to instruct Bnei Yisrael concerning all of the statutes which God spoke to them at the hand of Moshe. (10:10-11) These verses set forth the framework for the chapters that follow in chiastic order. First, the Torah discusses the differences between the impure and the pure, in terms of the types of animals that may be eaten and those that may not (chapter 11), and the various types of impurity and purity (Parashot Acharei Mot, Tazri'a, and Metzora); thereafter, it addresses the differences between the holy and the profane (Parashot Kedoshim andEmor). What do these categories and the differentiation between them have to do with the sin of Nadav and Avihu? Why are the kohanim given the new job of differentiating between the holy and profane and between the impure and the pure specifically here, in the midst of the events of the "eighth day"? In order to answer this question, let us examine the animals forbidden as food as listed in chapter 11. We will find two groups of prohibitions in this chapter, and we will discuss the connection between them and the story of the death of Nadav and Avihu. -
Shauni: This Week's Torah Portion Is Parashat Emor. We Will Be
May 3, 2018 Parashat Emor https://www.sefaria.org/Leviticus.21.1-15?lang=bi&aliyot=1 http://mirowitztorahreading.weebly.com/emor.html Ezra Ezra ben Yehoshu’a Asher v’Temima Fayga Shauni Chana Lilah bat Kalanit v’Warren Annika Chanukkah bat Miriam v’Yosef Abigail Yosef bat Laura v’Steven Omri Omri ben Eli-Mordecai v’Osnat Shauni: This week’s Torah portion is Parashat Emor. We will be reading from Sefer Vayikra, the Book of Leviticus, Chapter 21, Verses 1-3. Emor means “speak.” G-d tells Moshe to speak to the kohanim, the priests, about what they should do to be extra holy in order to serve in the Temple. Parashat Emor also tells us about the special holidays of the Jewish calendar, which make time holy throughout the year. The holy days connect us with our people, the land, the seasons, and with God. The first holy day mentioned is Shabbat, the day of rest. Omri: Then come Pesach and Shavuot, followed by the fall holidays: Rosh Hashanah, Yom Kippur, and Sukkot. Parashat Emor also includes the mitzvah of counting the omer. All of us are commanded to count the omer. All year long, the Kohanim at our Holy Temple, offered wheat to God. In a ceremony from Pesach until Shavuot, barley was added, and the Kohanim counted on behalf of the Jewish People. These days we do the counting for ourselves. We count from the second day of Passover until just before Shavuot. That’s 7 weeks of 7 days - 7 weeks x 7 days equals 49 days! The 50th day is Shavuot. -
Luach for Vayikra
Baruch Hashem! Luach for Week of Vayikra Chabad NP - www.chabadnp.com 6-13 Nissan 5781 / March 19-26 Friday, 6 Nissan ● Shabbat Candle Lighting at 7:03 PM ● Kabbalat Shabbat - (P. 154) ● Kiddush on p. 179 ● Laws and Customs Today's 'Nasi': Gad In today's "Nasi" reading , we read of the gift bought by the nasi of the tribe of Gad, Elyasaf ben Deuel, for the inauguration of the Mishkan Text of today's Nasi in Hebrew and English (Siddur p. 394). 7 Nissan - Shabbat Vayikra Torah Reading Vayikra: Leviticus 1:1 - 5:26 Isaiah 43:21 - 44:23 ● Laws and Customs Today's 'Nasi': Ephraim In today's "Nasi" reading, we read of the gift bought by the nasi of the tribe of Ephraim, Elishama ben Amihud, for the inauguration of the Mishkan. Text of today's Nasi in Hebrew and English (Siddur p. 394). Sanctification of the Moon Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy. Kiddush Levanah (P.301) is recited following Maariv if the moon is visible. After the evening of March 28, 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed. ● Kiddush for Shabbat day on pg. 249. ● Shabbat Ends at 8:00 PM ● Havdalah on p. 297 Sunday, 8 Nissan ● Laws and Customs Today's 'Nasi': Menasseh In today's "Nasi" reading, we read of the gift bought by the nasi of the tribe of Menasseh, Gamliel ben Pedahtzur, for the inauguration of the Mishkan. -
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. -
Rita Losch on Vayikra
HOLY SMOKE! Parsha Vayikra (Leviticus 1:1-5:26) Day after day, I've been banging my head against this week's Torah portion, Vayikra. I'm trying to find my way in. Here, the people are instructed about the procedures for preparing burnt animal offerings to G*d, to atone for sin or guilt, and even to pray for well-being. In excruciating detail, Vayikra describes animal sacrifice. Simply reading this is disturbing; the animal being slaughtered suffers beyond the limits of pain and terror. My modern, quasi-civilized, not-very-humble, mostly- vegetarian Northern California sensibilities can find almost no redeeming message in these first five chapters of Leviticus. I don't mean to be mean or irreverent or incendiary, but -- with all due respect to Torah -- I find this mind-numbing animal torture and incineration extremely disgusting. My nausea is blocking my intelligence. So, how to find my way in? I could take a more cerebral, less visceral approach: I could explore the concepts of sin, guilt, confession, expiation, punishment, restitution and forgiveness. I could look for scapegoating metaphors: is the animal in G*d's abattoir a stand-in for ourselves? I could google countless rabbinic sermons on Vayikra, and see how Maimonides' Guide for the Perplexed might help baffled students like me. Losch: Vayikra 1 I could riff on how two letters in the word sacred can so easily be transposed to form scared. That would be clever and fun. ••• But finally, I have found my way in -- through my body! My only viable approach to this week's Torah portion Vayikra is from an olfactory angle. -
Vayikra (Leviticus) 21:1-24:23 Parshat Emor Continues the Description Of
Emor VaYikra (Leviticus) 21:1-24:23 Parshat Emor continues the description of the special rules and observances of the Kohanim. The priests are to avoid coming into contact with a corpse, and are not to shave smooth any parts of their heads. They are forbidden to marry a divorced woman, and must always be scrupulous in carrying out their duties. Moses speaks to all the people about the holidays, this being one of several calendars of holidays found in the Torah. Apart from the Shabbat, the Jewish people are to observe Passover, and seven weeks later, Shavuot, a celebration of the harvest. On the first day of the seventh month (Tishrei), the people are to mark a “sacred occasion with loud blasts”, which we, of course, recognize as Rosh Hashanah and the sounds of the Shofar. The tenth day of the same month, Tishrei, is to be a Day of Atonement, Yom Kippur. Sukkot, celebrated on the fifteenth day of Tishrei, follows Yom Kippur by 5 days, and is observed for seven days. The people are to mark the eighth day, the day after Sukkot, as Shimini Atzeret, with a special sacrifice. On all of these holidays, we are told to refrain from work. The portion concludes with the description of an incident in which a man born of an Israelite woman and an Egyptian man fights with a man born of two Israelite parents. The half-Israelite blasphemes G-d’s name in the course of the fight. G-d tells Moses that the man is to be stoned to death as punishment. -
February 3, 2021
Large Group/Small Group February 3, 2021 Bible Passage: 2 Kings 5 (Elisha and Naaman) God Is the Lord of Life Remember Verse Let them know that you, whose name is the LORD— that you alone are the Most High over all the earth. Psalm 83:18 LESSON OVERVIEW Mementos for your church Traditions Connect Option 1: Basic Human Reflect (for younger kids) Activity: Bandaged Needs Praying for Others SUPPLIES SUPPLIES SUPPLIES Connect Question image* Healthy snack foods (e.g., trail Leaf template* Connect Activity image* mix, fruit, vegetables, granola Construction paper (various bars) Adhesive bandages (1 per child) colors) Bowls (approx. 12oz.; 1 per Scissors child) Trash cans (1–3) Markers Disposable cups (2 oz.; 1 per Poster board (white or green) child) The Big God Story Tape or glue sticks Water (approx. 2 oz. per child) SUPPLIES Optional: projector, Tree Fort supplies (e.g., blankets or Timeline image* image* sheets, pillows, chairs, Timeline animation* clothespins, large boxes; 2–3 Images: Elijah Going Up to of each) Heaven, Map of Israel and Paper (3 sheets) Aram, Naaman, 2 Kings 5:8, 2 Marker (dark-colored, 1) Kings 5:10, Jordan River, SUPPLIES River of Damascus, Naaman Remember Verse cards* Option 2: Electricity in Jordan River* At Home Weekly: Lesson 11* Experiment (for older kids) Audio: 2 Kings 5:15* Bible Bible Small bowl or bucket SUPPLIES Scrap cloth (approx. 12'' x 12'') Water Warm fluorescent light bulb or Disappearing ink Cloth or gauze from Worship tube Bowl of water as Response (1 piece per Balloon (1 per group) child) Optional: Wool (approx. -
The Healing of Naaman in Missiological Perspective Walter A
Volume 61: Number 3 July 1997 Table of Contents Eschatological Tension and Existential Angst: "Now" and "Not Yet" in Romans 214-25 and lQSll (Community Rule, Manual of Discipline) Lane A. Burgland ........................... 163 The Healing of Naaman in Missiological Perspective Walter A. Maier I11 .......................... 177 A Chapel Sermon on Exodus 20:l-17 JamesG. Bollhagen ......................... 197 Communicating the Gospel Without Theological Jargon Andrew Steinman .......................... 201 Book Reviews .................................... 215 Salvation in Christ: A Lutheran-Orthodox Dialogue. Edited with an Introduction by John Meyendorff and Robert Tobias .......................Ulrich Asendorf A History of the Bible as Literature. By David Norton. ................................ Cameron A. MacKenzie Ministry in the NmTestament. By David L. Bartlett .................................... Thomas M. Winger The Justificationof the Gentiles: Paul's Letters to the Galatians and Romans. By Hendrikus Boers ........Charles A. Gieschen Christianity and Christendom in the Middle Ages: The Relations Between Religion, Church, and Society. By Adriaan H. Bredero ...................Karl F. Fabrizius The Myste y and the Passion: A Homiletic Reading of the Gospel Traditions. By David G. Buttrick ...... Carl C. Fickenscher I1 Christ in Christian Tradition. By Aloys Grillrneier with Theresia Hainthaler ................. William C. Weinrich Theological Ethics of the New Testament. By Eduard Lohse ...................................H. Armin Moellering Paul's Narrative Thought World:The Tapestry of Tragedy and Triumph. By Ben Witherington .........Charles A. Gieschen Galileo, Bellarmine, and the Bible. By Richard J.Blackwell. ................................Cameron A. MacKenzie Teaching Law and Gospel. By William Fischer ... Erik J. Rottmann Books Received. .................................. 238 The Healing of Naaman in Missiological Perspective Walter A. Maier I11 This study analyzes the narrative of the healing of Naaman the Syrian, 2 Kings 53-19a. -
Acharei Mot (After the Death)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Acharei Mot (After the Death) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh. -
'David's Women': a Critical Comparison of Michal, Bathsheba and Tamar In
UNIVERSITY OF BIRMINGHAM ‘DAVID’S WOMEN’ A CRITICAL COMPARISON OF MICHAL, BATHSHEBA AND TAMAR IN 1 SAMUEL AND 2 SAMUEL. By Julia Michelle Hogan A thesis submitted to the University of Birmingham for the degree of Master of Research in Theology and Religion. School of Philosophy and Religion College of Arts and Law University of Birmingham September 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract In this thesis I shall look at the narratives of three women in 1 and 2 Samuel: Michal, Bathsheba and Tamar. I will argue how these women each endure incredible experiences of suffering that are brought about primarily through the actions of both King David and the narrator. These women suffer at the hands of the narrator due to the narratives neglect in recording their experiences in any detail in the text. Instead, it will be my argument that these women are simply used as a means of continuing and explaining the events that happen in the plot of 1 and 2 Samuel and the ‘David story’. It will be my aim then to attempt to bring these women’s experiences to the forefront of the text and uncover their lost voices.