And a Fire Came Down from Before the Lord: Examining the Relationship Between Leviticus 10 and Numbers 16–18
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The Two Screens: on Mary Douglas S Proposal
The Two Screens: On Mary Douglass Proposal for a Literary Structure to the Book of Leviticus* Gary A. Rendsburg In memoriam – Mary Douglas (1921–2007) In the middle volume of her recent trio of monographs devoted to the priestly source in the Torah, Mary Douglas proposes that the book of Leviticus bears a literary structure that reflects the layout and config- uration of the Tabernacle.1 This short note is intended to supply further support to this proposal, though first I present a brief summary of the work, its major suppositions, and its principal finding. The springboard for Douglass assertion is the famous discovery of Ramban2 (brought to the attention of modern scholars by Nahum Sar- na3) that the tripartite division of the Tabernacle reflects the similar tripartite division of Mount Sinai. As laid out in Exodus 19 and 24, (a) the people as a whole occupied the lower slopes; (b) Aaron, his two sons, and the elders were permitted halfway up the mountain; and (c) only Moses was allowed on the summit. In like fashion, according to the priestly instructions in Exodus 25–40 and the book of Leviticus, (a) the people as a whole were allowed to enter the outer court of the Taberna- * It was my distinct pleasure to deliver an oral version of this article at the Mary Douglas Seminar Series organized by the University of London in May 2005, in the presence of Professor Douglas and other distinguished colleagues. I also take the op- portunity to thank my colleague Azzan Yadin for his helpful comments on an earlier version of this article. -
Korach – Earned Holiness Rabbi Shmuel Silber
Korach – Earned Holiness Rabbi Shmuel Silber Korach the son of Izhar, the son of Kehath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben. They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute. They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly? (Bamidbar 16:1-3) Just when we thought things could not get worse, another national debacle occurs. Still reeling from the fall-out from the sin of the spies, Korach took advantage of the feelings of sadness, despair and anger to ignite a rebellion. But why would anyone rebel against the leadership of Moshe and Aharon? How could Korach accuse Moshe of selfish power-grabbing when Moshe was the paradigmatic embodiment of selfless devotion to the nation? What was Korach’s issue? Why was he so angry and outraged at Moshe? What was it that led him to lead this rebellion which ended so tragically? Korach’s entire rebellion rested on one concept, Kulanu Kedoshim, we are all holy. Rashi explains that Korach said to Moshe, “We all heard God speak to us as Sinai. We all heard God declare His unique and singular relationship with us. We are all equally holy and therefore, you have no right to lord over us and maintain an unshakeable grip on the reigns of leadership.” It is interesting to note that Korach felt that he (and the nation) was holy because they “heard” God. -
Swift Censer
Why incense? FIVE REASONS FROM SCRIPTURE Incense was a regular part of the worship of Lutherans in the early Reformation, which probably shouldn’t be surprising. They were used to it, there was no need to reject it, and the Bible provides clear reasons for using it. So what does the Bible say about incense? It has a long history. Holy The use of incense for the worship of the One True God extends from the Old Testament into the New. See, for instance, Ex. 30:7-8: “And Aaron shall burn fragrant incense on it [the altar]. Every SMOKE morning when he dresses the lamps he shall burn it, and when Aaron sets up the lamps at twilight, he shall burn it, a regular incense offering before the Lord throughout your generations.” See also 2 Chron. 13:11; Phil. 4:18. The Bible speaks highly of it. It signals God’s presence. Luther recommended it. Why not Throughout Scripture, incense marks the presence of the One True God. Ex. 40:34: “Then the cloud revive it here? covered the tent of meeting, and the glory of the Lord filled the tabernacle.” See also Is. 6; Matt. 2:11 You may have noticed a recent addition in our altar area—an ornate (the Magi offer frankincense and myrrh to the baby Jesus) and John 19:39 (Nicodemus brings myrrh brass pole standing roughly 5’ tall, with chains hanging from it, holding a and aloes for Christ’s burial). tear-shaped object. It’s a symbol of atonement. Maybe you’ve noticed the little “Aladdin’s lamp” there, too. -
The Iconography, Magic, and Ritual of Egyptian Incense
Studia Antiqua Volume 7 Number 1 Article 8 April 2009 An "Odor of Sanctity": The Iconography, Magic, and Ritual of Egyptian Incense Elliott Wise Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the History Commons BYU ScholarsArchive Citation Wise, Elliott. "An "Odor of Sanctity": The Iconography, Magic, and Ritual of Egyptian Incense." Studia Antiqua 7, no. 1 (2009). https://scholarsarchive.byu.edu/studiaantiqua/vol7/iss1/8 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. AN “ODOR OF SANCTITY”: THE ICONOGRAPHY, MAGIC, AND RITUAL OF EGYPTIAN INCENSE Elliott Wise ragrance has permeated the land and culture of Egypt for millennia. Early Fgraves dug into the hot sand still contain traces of resin, sweet-smelling lotus flowers blossom along the Nile, Coptic priests swing censers to purify their altars, and modern perfumeries export all over the world.1 The numerous reliefs and papyri depicting fumigation ceremonies attest to the central role incense played in ancient Egypt. Art and ceremonies reverenced it as the embodi- ment of life and an aromatic manifestation of the gods. The pharaohs cultivated incense trees and imported expensive resins from the land of Punt to satisfy the needs of Egypt’s prolific temples and tombs. The rise of Christianity in the first century ce temporarily censored incense, but before long Orthodox clerics began celebrating the liturgy in clouds of fragrant smoke. -
BTT Parashat Korach-2016.Indd
פSeries רשTorahת קSimchatרח Bits of Torah Truths Bamidbar / Numbers 16:1-18:32, 1 Samuel 11:14-12:22 Luke 18:35-19:28 Parashat Korach Parashat Korach The greatest influence in our Relationship with the Lord? This weeks reading from Parsahat Korach (Bamidbar / Numbers 16:1-18:32) de- scribes Korach, Datan, Aviram, and some men from the tribe of Reuben rising up and assembled themselves against Moshe and Aaron and questioned their authority as priests ב ַויָּ ֻקמוּ ִל ְפנֵי מ ֹ ֶשׁה ַו ֲאנָ ִשׁים ִמ ְבּנֵי-יִ ְש ָֹר ֵאל ֲח ִמ־) and whether this was really the will of God Moshe tells the men to assemble before .( ִשּׁים ָוּמ ָאתיִם נְ ִש ֹ ֵיאי ֵע ָדה ְק ִר ֵאי ֵמוֹעד אַנְ ֵשׁי- ֵשׁם the Lord in the morning an the Lord will choose who He wants. The men stand boldly before the Lord they burn by fire, all of the rebellious people die. The Lord instructs Moshe and the people to move away from the tents of Korach, Datan, and Aviram. The Torah states the earth swallowed them up and they went down to the grave alive. The people’s response to the death of Korach, Datan, and Aviram is recorded in Bamidbar / Numbers 17:6 in the MT and 16:41 in the English Bibles, saying that Moshe and Aaron killed the Lord’s People. The congregation complained suggesting that it was Moshe and Aaron’s fault the people died. A plague broke out in the midst of the congregation as a result, and Moshe told Aaron to take a censor filled with burning incense and stand in the gap between the dead and the living. -
Yeshivat Har Etzion Virtual Beit Midrash Project(Vbm)
Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash ([email protected]) The command concerning the construction of the Mishkan is contained in one lengthy monologue that starts at the beginning The Incense Altar of parashat Teruma (25:1-2): "And God spoke to Moshe saying, Speak to Bnei Yisrael that they take me a contribution..." Where By Rav Elchanan Samet does this monologue end? At the conclusion of the section regarding the daily sacrifice we have a pronounced and festive conclusion to all the commands concerning the construction of the Mishkan (29:43-46): A. WHY IS IT MENTIONED LAST? "I shall meet there with Bnei Yisrael and it shall be sanctified with My glory, and I shall sanctify the Tent of Meeting... and I shall dwell Last week we examined the Ark, the first vessel listed in the amongst Bnei Yisrael and shall be unto them commands to build the Mishkan. This week we will study the a God, and they will know that I am the Lord last - the incense altar (Shemot 30:1-10). (The basin, which we their God Who has taken them out of the land are commanded to build at the beginning of parashat Ki Tisa, is of Egypt to dwell among them; I am the Lord not a vessel that is actually used in the Temple service; rather, it their God." is allows the Kohanim to prepare for the actual service.) This very phenomenon - the fact that the incense altar is the last vessel which we are commanded to make - is what will concern us. -
Shabbat Table Talk Page
Hebrew for Christians www.hebrew4christians.com Parashat Mishpatim Shabbat Table Talk Page Overview • Parashah: Mishpatim ( ~yjiP'v.mi, “Judgments”) • Chapters: Exod. 21:1-24:18 hr"At yrEb.dIB. qAs[]l; Wnw"ñciw> Ãwyt'wOc.miB. Wnvñ'D>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Last week’s Torah portion (Yitro) explained that exactly seven weeks after the Exodus from Egypt (i.e., 49 days), Moses gathered the Israelites at the foot of Mount Sinai to enter into covenant with the LORD. In a dramatic display of thunder, lightning, billowing smoke and fire, the LORD descended upon the mountain and recited the Ten Commandments to the people. Upon hearing the law’s moral requirements, however, the people shrank back in fear and begged Moses to be their mediator before God. The people then stood far off, while Moses alone drew near to the thick darkness to receive Torah from Adonai. This week’s Torah reading begins with Moses in the midst of the “thick darkness” receiving additional instructions regarding various civil laws for the Israelite people. The sages count 53 distinct commandments listed in this portion of the Torah, making it one of the most “legalistic” sections of the Bible. Civil laws, liability laws, criminal laws, agricultural laws, financial laws, family purity laws, Sabbath laws, and holiday laws are all given in this portion. After receiving these additional laws, Moses descended from Sinai and went before the people and told them all the words of the LORD. -
Double Edged Sword of Incense
Double edged sword of Ketores/Incense In April 1992, Vendyl Jones and his team discovered 600 kilos of “reddish-brown organic substance” in a carefully sealed rock silo in another part of the Qumran cave complex. Subsequent analysis determined that this substance contained traces of at least eight of the eleven spices that were used in the manufacture of the ketoret. In response to COVID-19: The Sefardi prayer Nusah lists to say the Incense offering three times daily: once during the morning Korbanot, once before Aleynu LeShabayah, and once before the Minhah prayer. In some of the more Kabbalistic-oriented Siddurim, a verse from our portion (43:11) is added to add extra spiritual strength and zest to the reading. What follows is the conclusion of the incense offering and the verse with the Holy Names imbedded inside. “It was taught: Bar Kappara says: Once in sixty or seventy years, half [the required annual amount of ketoret] came from the accumulated surpluses [left over from the three measures set aside each year for Yom Kippur]. Bar Kappara also taught: Had even a minuscule amount of [bee or fruit] honey been added to the ketoret, no one could have resisted [the pleasantness of] its fragrance. Why, then, was no honey blended into it? Because the Torah stated: “You may not burn any leaven or honey as a fire offering to God” (Leviticus 2:11). 1 “The God of [all heavenly and terrestrial] hosts is with us—the God of Yaacov is our assurance [and inspiration] forever, selah! O God of hosts, happy is the man who trusts only in You! O God save us! O King answer us on the day we call! May the offering of Yehudah and Yerushalayim be pleasing to God as in olden days and ancient years. -
Cannan, Moab, Ammon, Balak, Balaam, Eli – Hophni, Phinehas
People to know – Book of Numbers Aaron , Nadab, Abihu, / Eleazar, Ithamar, Levi , - Kehath, Gershon, Merari – Joshua Caleb – Cannan, Moab, Ammon, Balak, Balaam, Eli – Hophni, Phinehas Cannan - Noahs grandson, Hams son - Cannanites Moab (Moabites) Ammon (Ammonites) According to the biblical account, Moab and Ammon were born to Lot and Lot's elder and younger daughters, respectively, in the aftermath of the destruction of Sodom and Gomorrah. The Bible refers to both the Moabites and Ammonites as Lot's sons, born of incest with his daughters (Genesis 19:37–38). Chemosh was the national deity of the Moabites whose name most likely meant "destroyer," "subduer," or "fish god ." While he is most readily associated with the Moabites, according to Judges 11:24 he seems to have been the national deity of the Ammonites as well According to the Table of Nations in Genesis 10 (verses 15-19), Canaan was the ancestor of the tribes who originally occupied the ancient Land of Canaan : all the territory from Sidon or Hamath in the north to Gaza in the southwest and Lasha in the southeast. This territory, known as the Levant , is roughly the areas of modern-day Israel , Palestine , Lebanon , western Jordan , and western Syria . Canaan's firstborn son was Sidon, who shares his name with the Phoenician city of Sidon in present-day Lebanon Nadab and Abihu, however, died before the LORD when they made an offering with unauthorized fire before him in the Desert of Sinai. They had no sons, so Eleazar and Ithamar served as priests during the lifetime of their father Aaron. -
Parasha 14 אָרֵאָו Vaera
LES ÉDITIONS DE «LA VOIX DE L’ISRAEL MESSIANIQUE» Parasha Les 7 premières plaies Vaera ... dans une perspective messianique SEFER SHEMOT Vaera ָ ו אֵ רָ א Parasha 14 «Je me suis montré» Torah : Exode 6.2 à 9.35 Haftarah : Esaïe 42.8 à 43.7, Ezéchiel 28.25 à 29.21, Ps 76 Brit Hadashah : Marc 14.22 à 31 « Car nous connaissons en partie, et nous prophétisons en partie, mais quand ce qui est parfait sera venu, ce qui est partiel disparaîtra » (1 Corinthiens 13:9-10) Commentaires J.Sobieski PARASHA MESSIANIQUE SEFER SHEMOT Nom de la Parasha Section Haftarah Besora Tova Exode 1.1 à 6.1 Esaïe 27.6 à 28.13 , 29.22-24 , Luc 5:12-39 שְ מֹות (Shemot (Noms 1 13 Jér 1.1 à 2.3 , Ez 16 , Ps. 94 . Exode 6.2 à Esaïe 42.8 à 43.7 , Ezéchiel Mat. 12:1-14 ָ ו אֵ רָ א Vaera (Je me 2 14 suis montré) 9.35 28.25 à 29.21 , Ps 76 . Exode 10.1 à Jér 46.13 à 28 , 1Sam 6.6 à 21 , Marc 3:7-19 בֹא (Bo (Va 3 15 13.16 Ex 8.16 à 27 , Es 19 , Ps 114 . Exode 13.17 à Juges 4.4 à 5.31 , Josué 24.7 à Mat. 5:1-48 בְ שַ לַ ח Beshallah (Il 4 16 renvoya) 17.16 33 , Psaume 66 . Exode 18.1 à Esaïe 6.1 à 7.6 , 9.5 à 6 , 33.13 à Mat. -
Shabbat Table Sparks Naso 5780
Want to Learn More? Visit www.mySarShalom.com י Or www.myLapid.com שבת שולחן ניצוצות ש מ ח Shabbat Table Sparks א ת Igniting Torah Learning at the Sabbath Table BY RABBI MORDECAI GRIFFIN | A SHABBAT TORAH LEARNING PROGRAM OF SAR SHALOM SYNAGOGUE AND LAPID JUDAISM | Sivan 5780 Insights & Questions Psalm of From the Parashah The Parashah “Rav Yosef says: A person should always learn proper behavior from the wisdom of his Creator, as the Holy One, Blessed be He, disregarded all of the mountains and hills and rested His Divine Presence on the lowly Mount Sinai. And similarly, when appearing to Psalm 67 Moses, He disregarded all of the beautiful trees and rested His Divine Presence on the bush (Exodus 3:2). Rabbi Elazar says: Concerning any person who has arrogance within For the music director, with stringed him, it is fitting to hew him down, as a tree designated for idolatry [asheira] is hewn down, instruments, a psalm, a song. May as it is written here with regard to the arrogant: “And the high ones of stature shall be hewn down [gedu’im]” (Isaiah 10:33), and it is written there with regard to trees designated G-d be gracious to us and bless us. for idolatry: “And hew down [teggade’un] their trees worshipped as part of idolatrous rites May He cause His face to shine [asheireihem]” (Deuteronomy 7:5).” Sotah 5a upon us—Selah. So that Your way Parasha Naso Numbers 4:21-7:89 may be known on earth, and Your salvation among all nations. -
ELEVENTH MESSAGE: the SIN of NADAB and ABIHU PUNISHED with DEATH Leviticus 10:1-7 Introduction Right in the Midst of the Joyous
ELEVENTH MESSAGE: THE SIN OF NADAB AND ABIHU PUNISHED WITH DEATH Leviticus 10:1-7 Introduction Right in the midst of the joyous and moving experience that came when the priests officiated over their first fire-offerings, tragedy struck. The tragedy came because two of the priests, seemingly overenthusiastic over their new authority, misused that authority and offered an unauthorized offering. The two priests were Nadab and Abihu, the two oldest sons of Aaron. Their unauthorized offering could not be ignored, especially at the institution of the system of worship they were to supervise. Nadab and Abihu were struck dead for their offense. The punishment did not come without warning, because Moses on orders from Jehovah had told Aaron and his sons, “You must remain at the entrance to The Tent of Meeting day and night [for] seven days, and you shall watch the watch of Jehovah; and you will not die because thus I have been commanded” (Lev. 8:34). Aaron and his sons should have drawn two conclusions from those words: (1) The command did not originate with Moses, but came from God. (2) Any departure from God’s commands would result in death. Obviously, Nadab and Abihu were not listening carefully and proceeded to act according to their own ideas instead of God’s. In the very beginning of the service of the priests, the principle needed to be established that such actions could not be tolerated. Otherwise, all of the carefully constructed rituals of Israel that Jehovah had designed to teach divine truths would be corrupted and their meaning destroyed.