Introduction Horned Moses Devil Stereotype Stereotypes Today
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Text Study on Elijah at the Seder, 2021 Elijah the Prophet, Elijah The
Text Study on Elijah at the Seder, 2021 Elijah the prophet, Elijah the Tishbite, Elijah the Giladite, quickly in our day, let him come to us with the messiah, David’s descendent. Pour out Your wrath on the nations who do not know You and on the countries who do not upon You. For they have devoured Jacob and desolated his home. Pour Your anger over them, and let Your fury overtake them. Pursue them in fury and destroy them beneath Adonai’s sky. Mishkan HaSeder Known as a miracle worker, Elijah is legendary for acts of kindness and healing, and for raising up the poor and the weak. At the end of his days on earth, his disciple Elisha had a vision of Elijah carried aloft in a fiery chariot. Many are the folktales of Elijah’s return to earth to befriend and serve the sick, the helpless, and the suffering. Those tales, in which he often appears as a beggar or a sage, offer a glimpsed alternative to the rampant poverty and persecution that afflicted many Jewish communities. The vast storehouse of Elijah legends points to the Messianic Age— a future redemption— when the most difficult conflicts will be resolved. And, indeed, Elijah is known as the forerunner of the Messiah: a messenger from God who inspires hope where there is grief, and teaches humble faith where there is doubt and uncertainty. (Hara Person and Jessica Greenbaum, CCAR 2021) Rabbi Naftali Tzvi Horowitz (Ropshitz, Poland, 18th Century) used to go around the Seder table inviting each participant to pour from their personal cup into Elijah’s cup. -
Unit 4.3 - the Queen of Sheba
Unit 4.3 - The Queen of Sheba And when the queen of Sheba heard of the fame of Solomon 1 א מוּ ַ ְ ל ַ כּ ת - מ,שׁאְשׁב ַתתאעָֹ ַ ֶ - עֵשׁמ ַ עֵשׁמ because of the name of the LORD, she came to prove him with ְֹשׁ3המ -- םשׁ הֵ;והְלי ֹנְלאַבָתְּו ַ,וֹתָסּ ֹ ַ,וֹתָסּ ֹנְלאַבָתְּו הֵ;והְלי םשׁ .hard questions ְִבּידוֹח.ת And she came to Jerusalem with a very great train, with camels 2 ב ֹמאד, כְּבד ַבִּיחָלֵ ְירָוְַָּמשׁלְה, ַָוֹתּבא ְירָוְַָּמשׁלְה, ַבִּיחָלֵ כְּבד ֹמאד, that bore spices and gold very much, and precious stones; and רב זוַהב ְָָם ָבִּשׂימ ִנשׂיאְם ְֹם ְגִַּמילּ - ֹ,ְמדא ֹ,ְמדא when she was come to Solomon, she spoke with him of all that ֶאל ָותֹּבא, ָָיקרהַ; ְוֶֶאְןב - ְֹשׁ,3המ ַרְבַּדתּו ֵ ַרְבַּדתּו ְֹשׁ,3המ יכּתֵאל ל,ֵאוָ ָ - הרֲאשׁ ֶ עָהָי ִם - ָָ.הּבְלב was in her heart. And Solomon told her all her questions; there was not any thing 3 ג ֶַַוגּדיּ - 3ת,ההּאמשׁ ָל ְֶֹ - ָכּל - ְֶָדָּיבר:ה ֹלא - .hid from the king which he told her not דהיָה ָרבָ םלֶעָנ ְָ ןִמ - ֶשׁ,ֶאOלַהמּ לר ֶֹאֲ ֶֹאֲ לר ֶשׁ,ֶאOלַהמּ .הּדלִהגּ ִָי And when the queen of Sheba had seen all the wisdom of 4 ד ְַמלכּת ֵֶַותּראַ, - ת,אאְשׁב כָּ, ָלֵ - תמָחכ ְַ תמָחכ ,Solomon, and the house that he had built ְשׁ3ה;מ שׁ,אתַיְַבּהֹו ֲבּרִ ֶ ָ.הָנ and the food of his table, and the sitting of his servants, and the 5 ה לַכֲאַמוּ לֻשׁ חְ וֹנָ בַשׁמוּוֹ בֲע דָ ויָ דַמֲעַמוּ דַמֲעַמוּ ויָ דָ בֲע בַשׁמוּוֹ וֹנָ חְ לֻשׁ לַכֲאַמוּ ,attendance of his ministers, and their apparel, and his cupbearers ומָתְמרשׁ ְָוּל קיֻ,שׁםמְהַשׁבּ ָ,ְוַיֵֶוּ ,ֹוֹתְלעו ָ ,ֹוֹתְלעו ָ,ְוַיֵֶוּ קיֻ,שׁםמְהַשׁבּ ְָוּל ומָתְמרשׁ and his burnt-offering which he offered in the house of the רֲאשׁ בּהֲלַעיֶ ֶ יֵת ָ;הְוהי ֹאְלו - בהיָה וֹ,ָעהּד ָ וֹ,ָעהּד בהיָה וּרח ַ . -
1 the Rest God Gives Joshua 1:10-18 Hebrews 4
1 The Rest God Gives Joshua 1:10-18 Hebrews 4; Numbers 16 & Luke 9 The Bible is the revelation of God. In it, we learn who God is, how to relate to him, what he requires, blesses and curses. This is important, because as the book of Genesis and Exodus demonstrate, there is only one God to whom we must respond and whom we cannot escape. Book’s Theme: 21:45 - Thus the LORD gave to Israel all the land that he swore to give to their 44 fathers. And they took possession of it, and they settled there. And the LORD gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, 45 for the LORD had given all their enemies into their hands. Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass. In Joshua, Israel has left Egypt, wandered for 40 years and is now camped on the eastern side of the Jordan River, ready to cross into the Promised Land. Picture of Map of Israel crossing Jordan River 1:2 - …arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel. Last week we saw two important things: 1 – God is giving Israel the land but that does not absolve Israel of responsibility. 2 – God works through Joshua as the people’s representative. V 6 - Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. -
Medieval Representations of Satan Morgan A
Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2011 The aS tanic Phenomenon: Medieval Representations of Satan Morgan A. Matos [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Part of the Christianity Commons, and the History of Christianity Commons Recommended Citation Matos, Morgan A., "The aS tanic Phenomenon: Medieval Representations of Satan" (2011). Master of Liberal Studies Theses. 28. http://scholarship.rollins.edu/mls/28 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. The Satanic Phenomenon: Medieval Representations of Satan A Project Submitted in Partial Fulfillment Of the Requirements for the Degree of Master of Liberal Studies By Morgan A. Matos July, 2011 Mentor: Dr. Steve Phelan Rollins College Hamilton Holt School Winter Park Master of Liberal Studies Program The Satanic Phenomenon: Medieval Representations of Satan Project Approved: _________________________________________ Mentor _________________________________________ Seminar Director _________________________________________ Director, Master of Liberal Studies Program ________________________________________ Dean, Hamilton Holt School Rollins College i Table of Contents Table of Contents i Table of Illustrations ii Introduction 1 1. Historical Development of Satan 4 2. Liturgical Drama 24 3. The Corpus Christi Cycle Plays 32 4. The Morality Play 53 5. Dante, Marlowe, and Milton: Lasting Satanic Impressions 71 Conclusion 95 Works Consulted 98 ii Table of Illustrations 1. Azazel from Collin de Plancy’s Dictionnaire Infernal, 1825 11 2. Jesus Tempted in the Wilderness, James Tissot, 1886-1894 13 3. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt. -
The Religious Implications of an Historical Approach to Jewish Studies
DOCUMENT RESUME ED 482 214 SO 035 468 AUTHOR Furst, Rachel TITLE The Religious Implications of an Historical Approach to Jewish Studies. PUB DATE 2001-00-00 NOTE 59p.; Prepared by the Academy for Torah Initiatives and Directions (Jerusalem, Israel). AVAILABLE FROM Academy for Torah Initiatives and Directions,9 HaNassi Street, Jerusalem 92188, Israel. Tel: 972-2-567-1719; Fax: 972-2-567-1723; e-mail: [email protected]; Web site: http://www.atid.org/ . PUB TYPE Reports Descriptive (141) EDRS PRICE EDRS Price MF01/PC03 Plus Postage. DESCRIPTORS Curriculum Development; Discourse Communities; *Jews; *Judaism; *Religion Studies; *Religious Factors; Research Methodology; Scholarship IDENTIFIERS Historical Methods; *Jewish Studies; *Torah ABSTRACT This project examines the religious implications of an approach to "limmudei kodesh" (primarily the study of Talmud) and "halakhah" (an integration of academic scholarship with traditional Torah study and the evaluation of the educational pros and cons of a curriculum built on such a synthesis) .In the concerted effort over the past century to develop a program of "Torah U-Madda" that synthesizes Torah and worldly pursuits, Torah scholars have endorsed the value of secular knowledge as a complimentary accoutrement to the "Talmud Torah" endeavor, but few have validated the application of secular academic tools and methodologies to Torah study or developed a model for such integrated Torah learning. The Torah scholar committed to synthesis seeks to employ historical knowledge and methodological tools in the decoding of halakhic texts as a means of contributing to the halakhic discourse. Traditional "Talmud Torah" does not address the realm of pesak halakhah, but it is nonetheless considered the highest form of religious expression. -
Lesson 7 - Matthew 3
Lesson 7 - Matthew 3 THE BOOK OF MATTHEW Lesson 7, Chapter 3 Continued If we were to do a deep comparison between the 4 Gospel accounts that open the New Testament, it would become evident that each Gospel writer approaches the matter of the advent, life, death, and resurrection of the Messiah with his own unique mindset and perspective, and that he has a specific purpose and audience for his Gospel in mind. For instance Mark expresses zero interest in Yeshua's background as a youth, and only speaks about Him starting with the day Christ's ministry begins. He also outlines Christ's life and actions in an orderly but rather abrupt way that in my opinion reads like a biography. Luke is trying to please his customer and patron, Theophilos. We don't know who Theophilos was, but his was a Roman gentile name. Luke doesn't seem to expect Theophilos to know much about Jewish Tradition or history and so takes the time to explain certain things Matthew wouldn't have because Matthew was a Jew writing to other Jews and so most Jewish concepts needed no clarification. John also expected his readers to be mostly Jewish and thus familiar with Jewish Tradition and the Holy Scriptures. Therefore the opening sentence of his Gospel speaks of the uniquely Hebrew concept of "The Word" without further explanation. Most Jews would know what the term "The Word" was pointing to, but the vast majority of gentile Believers would not. "The Word" was familiar among Jews; it was the Hebrew notion of the Memra. -
Teaching American Literature: a Journal of Theory and Practice Fall 2017 (9:2)
Teaching American Literature: A Journal of Theory and Practice Fall 2017 (9:2) Ascending the Scaffold: Knowing and Judging in Hawthorne's The Scarlet Letter David Rampton, University of Ottawa, Canada Abstract: Reminding students that Hawthorne's The Scarlet Letter begins with an exercise in public shaming helps them relate to the novel. It is set in the mid-17th century, a long time ago, yet the continuities persist. Hester Prynne is forced to mount the scaffold and expose herself and her child to the citizens of Boston, who want to see her degraded and to learn the name of her partner in moral crime. Today convicted criminals in the American justice system are routinely required to make a similar sort of public display. The desire to know how the battle between good and evil is going in Puritan Boston, Hawthorne says, is something that binds the community together and threatens to tear it apart. Knowing can mean sympathy and compassion, but it can also involve a pernicious desire to trespass in the interior of another's heart. Our exercises in close reading reveal that the desire to "know" someone, as the novel's slow motion "whodunit" clearly shows, can lead to deeper intimacy, or a denial of their quintessential humanity. Analyzing the shaming scenes that organize the narrative means helping students to see more clearly the structure of the novel, the issues at stake in it, and the ambiguities of guilt and innocence that dominate in our meditations on our own lives. Teaching The Scarlet Letter is one of the great experiences in the career of any teacher, for reasons that are not far to seek: it is arguably the most widely read 19th-century American novel; its subject, adultery, still has a magnetic attractiveness for us; and the story it narrates is firmly inscribed in the history of America and its culture. -
The Duality of Hester Prynne's Image
Cultural Communication and Socialization Journal (CCSJ) 2(1) (2021) 09-12 Cultural Communication and Socialization Journal (CCSJ) DOI: http://doi.org/10.26480/cssj.01.2021.09.12 ISSN: 2735-0428 (Online) CODEN: CCSJAJ REVIEW ARTICLE THE DUALITY OF HESTER PRYNNE’S IMAGE: SUBVERSION AND SUBMISSION Huimin Liu English Language Literature and Culture Department, Beijing International Studies University, Dingfuzhuang Nanli No.1, Chaoyang District, Beijing City, China. *Corresponding author Email: [email protected] This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. ARTICLE DETAILS ABSTRACT Article History: Hester Prynne is a young woman of The Scarlet Letter. She has borne a child out of wedlock and been sentenced to wear the scarlet letter A, a symbol of committing adultery for the rest of her life. She refuses to take the Received 14 January 2021 scarlet A as a token of outlaw. With her needlework, she struggles to subvert the original signification of the Accepted 19 February 2021 letter A and to build her new identity as an able, angelic and admirable woman. She transforms the letter A for Available online 9 March 2021 herself outside the patriarchal signifier. However, her return to Boston, where she voluntarily wears the letter illustrates that Hester acknowledges the importance of the social order and her submission to the public. She has the rebellious spirit but it is not strong enough to overthrow the patriarchy. Hester’s dual image of subversion to submission is attributed to Hawthornes’ ambiguous attitude toward women. -
Individualism of Hester Prynne in the Seventeenth Century Puritan Society: the Scarlet Letter
International Journal on Studies in English Language and Literature (IJSELL) Volume 4, Issue 2, February 2016, PP 100-106 ISSN 2347-3126 (Print) & ISSN 2347-3134 (Online) www.arcjournals.org Individualism of Hester Prynne in the Seventeenth Century Puritan Society: The Scarlet Letter Ms. Mursalin Jahan Assistant Professor and Research Scholar, Integral University, Lucknow, Uttar Pradesh, India Prof. Syed Zaheer Hasan Abidi Senior Professor, Head in the Department of English/Languages & Dean Faculty of Humanities & Social Sciences, Integral University, Lucknow,India. Abstract: In Nathaniel Hawthorne‟s The Scarlet Letter Hester Prynne, the female protagonist living amidst the strict puritans is a typical individualist. After being charged with adultery, she is shunned, mocked and viewed as a living allegory of sin. Her punishment is to wear the scarlet letter „A‟, a symbol of sin, on her bosom throughout her life. She does not dramatically and apologetically beg for forgiveness; instead, she endures her punishment and ultimately, with her “natural dignity and force of character”, she turns a symbol of sin into a symbol of strength. She is an emersonian self-reliant woman as she trusts her deepest instincts and values her own inner truth in making her judgments. The present paper focuses on how she crushes the puritan‟s codes of conduct and moves forward in her life based on her own principles of right and wrong. Keywords: Adultery, allegory of sin, codes of conduct, Emersonian self-reliant, individuality, puritans The Scarlet Letter, published in 1850, is Nathaniel Hawthorne‟s the most renowned and well- received romance. It is set in the seventeenth century puritan society. -
USHMM Finding
- https://collections.ushmm.org Contact [email protected] for further information about this collection Holocaust Survivor Questions to Consider Questions to Consider Jacob Hennenberg When Viewing Video Filmed on October 24, 2006 1. What was Jacob’s home town called when he was born? What did the Nazis later call this town? 2. Why was Jacob’s town one of the first to be taken over by the Nazi forces? 3. Jacob talks of two times as a 15-year-old when he attempted to save his father. What were they? 4. Give an example of a courageous act performed by one of Jacob’s sisters. 5. Jacob was sent to a number of different camps. How many were there and what were the names? 6. Give two examples of when Jacob was actually helped by a guard or kapo in the camps. 7. What was the significance of the marking of a “T” or “U” during a selection in the camp? 8. Why was Jacob so anxious that his number in the camp be 18? 9. What kind of attitude did Jacob have while going “I put my mind someplace else.” through the camps? Why do you think this attitude was so import for his survival? -Jacob Hennenberg 10. What is the message expressed by Jacob in the poem that he read at the end of his talk? Face to Face A Holocaust Education Program at Congregation Shaarey Tikvah Beachwood, Ohio https://collections.ushmm.org Contact [email protected] for further information about this collection Jacob Hennenberg was born in 1924 in Oswiecim, A Nazi guard came to the room and ordered Poland, the town which was later renamed Jacob’s father to leave; Jacob volunteered to go Auschwitz by the Nazis. -
Joshua's Reception of the Laying on of Hands, Part 2
And~ewsUniversity Seminary Studies, Spring 2002, Vol. 40, No. 1,89-103. Copyright 2002 Andrews University Press. JOSHUA'S RECEPTION OF THE LAYING ON OF HANDS, PART 2: DEUTERONOMY 34:7 AND CONCLUSION KEITHMATTINGLY Andrews University Two passages address laying on of hands in the installation of Joshua: Num 27: 12-23 and Deut 34:9. In a previous micle,' I exegeted Num 27:12-23 with the specific purpose of analyzing the significance of laying hands on Joshua. In this article, I will exegete Deut 349 with the same hand-laying emphasis and then conclude by analyzing the procedural techniques, symbolic meanings, and tangible effects of laying on of hands in the installation of Joshua in these two passages. Deuteronomy is generally divided into four major sections: Moses' first (chaps. 1-4), second (chaps. 5-26), and third (chaps. 27-30) addresses, and final arrangements (chaps. 31-34). As a key element in the final chapter of the book, Deut 34:9 also plays a significant function in the final section of the book (chaps. 31-34) as it clarifies the roles of YHWH and Moses in selecting the new leader of the covenant community as well as Israel's expected response to the new leader. Deuteronomy 34:9 must .be understood in light of the larger picture portrayed in Deut 31 through 34. Other than YHWH, Moses and Joshua play the major character roles of the final four chapters. While the dominant theme running throughout these chapters is that of the death of Moses, the installation of Joshua plays an important secondary theme.