Bereshit Lesson Guide
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Shabbat Hanukkah, Parshat Miketz Rosh Chodesh Tevet at Anshe
Welcome to Shabbat Hanukkah, Parshat Miketz ANNOUNCEMENTS Mazal tov to Chai Wilensky & Ash Zarkowsky on the birth of a baby boy on Thursday, December 10. Rosh Chodesh Tevet The bris is expected to take place after shacharit on Thursday, December 17, at ASBI. If you would like at Anshe Sholom B’nai lsrael Congregation to help with meals, please visit TakeThemAMeal.com (Last Name: Wilensky/Zarkowsky, Password: Baby Z). May this child's life be filled with the insights of Torah, the warm and supportive love of December 11 – 12, 2015 / 30 Kislev 5776 family and community, and the blessing of good deeds. Amen! Mazal tov to Zahava & Ariel Berkowicz on the bris and naming of their son Judah Emanuel Kiddush this week is co-sponsored by the Lopatin Hospitality Fund. Berkowicz. May this child's life be filled with the insights of Torah, the warm and supportive love of family and community, and the blessing of good deeds. Amen! SCHEDULE FOR SHABBAT Saturday’s Women’s Hanukkah Celebration has been cancelled.Apologies for any inconvenience. Friday, December 11 Thank you to an anonymous donor for sponsoring latkes for this week’s Young Professionals Dinner. Light Candles 4:01 PM Stay updated on the status of the Eruv at twitter.com/lakefronteruv. Mincha, Kabbalat Shabbat & Ma’ariv 4:05 PM To set up an appointment with Rabbi Wolkenfeld, please email [email protected]. If there is something Young Professionals Dinner (by reservation only) 6:15 PM urgent that you need to discuss with him, please call his cell phone at 917-621-5678. -
Creation: Primary Teachers' Guide
Creation: primary teachers’ guide Introduction This guide, produced by Westminster Abbey, contains key information on Christian beliefs about Creation, to support the delivery of Religious Education within your classroom. Westminster Abbey has a distinctive role within the Church of England, which is part of the worldwide Anglican Communion. It is neither a cathedral nor a parish church, and it stands outside the normal jurisdiction of the Archbishop of Canterbury and the Bishop of London. It is instead a 'Royal Peculiar', which was a status granted in 1560 by Elizabeth I, under which the Dean and Chapter are directly answerable to the Sovereign. A monastery from 960 until the Reformation, the Abbey still deeply values insights from the Rule of St Benedict and its inheritance, not least St Benedict’s injunction to be a ‘school of the Lord’s service.’ This resource discusses Creation in broad terms based on Christian teachings. All Bible references are taken from the New Revised Standard Version. The seven days of Creation The beginning of the first book of the Old Testament of the Bible (Genesis 1-3) explains to Christians how the heavens and the earth were created, with a day-by-day explanation. There is a poetic style to the telling of the creation story, which is particularly seen as Genesis 1 uses the literacy device of repetition of the phrase “And God saw that it was good”. You may find it helpful to read the full passage out loud. On the first day, God created light. “God saw that light was good; and God separated it the light from the darkness.” (Genesis 1:4) On the second day, God created the sky. -
Parshat Vayigash January 7, 2017 Rabbi Vernon Kurtz
PARSHAT VAYIGASH JANUARY 7, 2017 RABBI VERNON KURTZ The custom to complete the weekly public readings of the Torah every year on the holiday of Simchat Torah finds its roots in Babylonia of the Talmudic Era. The Torah was divided into 54 sections or Parshiyot to allow for the completion of the yearly cycle with the reading of one Parshah every week. This week’s Torah portion, Vayigash, follows the story immediately told in last week’s Miketz. But, the Rabbis seem to be enamored with the old-time serial movies or the modern-day soap operas by leaving us last week with a cliff-hanger of a story and asking us to wait a week to complete it. Last week, towards the end of our Torah reading, the divining cup of the Viceroy of Egypt, Joseph, is found in the food sack of Benjamin. We know that it was a set-up by Joseph as he had instructed his servants to bring Benjamin back to Egypt and send the other brothers on their way to Canaan. The brothers refuse to leave the side of their young brother and are all brought back to stand before Joseph. At that point, the Torah reading last week ends and we are left on the edge of our seats to find out what happened. If this was a mystery novel many of us would not put it down until we knew what had occurred or we would look at the end of the book to find out what happened. Rabbi Zev Leff asks: “Why did the previous Parshah have to end with such a cliff- hanger? Why didn’t the Torah simply extend Parshat Miketz a few more verses and include the resolution of this story? Why do we have to wait a whole week -
Three Versions of Versions of Versions of the Book of Genesis The
Three Versions of the Book of Genesis Below are three versions of the same portion of chapter 1 of Genesis. King James Version: The Creation 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. http://www.bartleby.com/108/01/1.html#1 Contemporary English VersionVersion:::: 1 In the beginning God created the heavens and the earth. -
Parshah Miketz – D'var Torah by Joel M. Bernstein December 28Th 2019
Parshah Miketz – d’var Torah by Joel M. Bernstein December 28th 2019 … for … this week’s Parshah, Miketz, a continuation of the story of Joseph and his brothers… I have reviewed the following scholarly material. UNDERSTANDING GENESIS, a thorough review by one of the most brilliant experts on this part of Torah, Nahum Sarna; TORAH TODAY, a renewed encounter with scripture by Pinchas Peli; review of multiple commentaries from faculty of the Jewish Theological Seminary; Professor Robert Alter, and of course, my favorite source, Rabbi Jonathan Sacks. The titles of my D’var Torah are Remaining Jewish and Appearance and Reality. Except for Chapter 38 of Genesis which is to me a most important chapter demonstrating the process of the beginning of repentance of Judah and his affair with his daughter in law Tamar, the story of Joseph and his brothers from Chapters 37 to 50 is a profound analysis of how a son of Jacob, who literally becomes Egyptian because of his God-given gift of interpreting the dreams of Pharaoh, maintains his identity as a Jew. This idea is as important today as we see assimilation of Jews into secular cultures, intermarriage where the children do not maintain their contact with Judaism, and 3000 years of maintaining Jewish existence as we celebrate the defeat of the Greek-Syrians by the Maccabees slightly over 2000 thousand years ago and today celebrate the Holiday of Chanukah. As the Book of Genesis approaches its conclusion, we realize the significance of names and naming—especially at the heart of the Joseph story. -
Speaker Materials
Speaker Materials Partnering organizations: The Akdamut – an Aramaic preface to our Torah Reading Rabbi Gesa S. Ederberg ([email protected]) ַאְקָדּמוּת ִמִלּין ְוָשָׁריוּת שׁוָּת א Before reciting the Ten Commandments, ַאְוָלא ָשֵׁקְלָא ַהְרָמןְוּרשׁוָּת א I first ask permission and approval ְבָּבֵבי ְתֵּרי וְּתַלת ְדֶאְפַתְּח בּ ַ ְקשׁוָּת א To start with two or three stanzas in fear ְבָּבֵרְי דָבֵרי ְוָטֵרי ֲעֵדי ְלַקִשּׁישׁוָּת א Of God who creates and ever sustains. ְגּבָוּרן ָעְלִמין ֵלהּ ְוָלא ְסֵפק ְפִּרישׁוָּת א He has endless might, not to be described ְגִּויל ִאְלּוּ רִקיֵעי ְק ֵ ָי כּל חְוּרָשָׁת א Were the skies parchment, were all the reeds quills, ְדּיוֹ ִאלּוּ ַיֵמּי ְוָכל ֵמיְכִישׁוָּת א Were the seas and all waters made of ink, ָדְּיֵרי ַאְרָעא ָסְפֵרי ְוָרְשֵׁמַי רְשָׁוָת א Were all the world’s inhabitants made scribes. Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 1 of 7 From Shabbat Shacharit: ִאלּוּ פִ יוּ מָ לֵא ִשׁיָרה ַכָּיּ ם. וּלְשׁו ֵוּ ִרָנּה כַּהֲמון גַּלָּיו. ְושְפתוֵתיוּ ֶשַׁבח ְכֶּמְרֲחֵבי ָ רִקיַע . וְעֵיֵיוּ ְמִאירות ַכֶּשֶּׁמ שׁ ְוַכָיֵּרַח . וְ יָדֵ יוּ פְ רוּשות כְּ ִ ְשֵׁרי ָשָׁמִי ם. ְוַרְגֵליוּ ַקלּות ָכַּאָיּלות. ֵאין אֲ ַ ְחוּ ַמְסִפּיִקי ם לְהודות לְ ה' אֱ להֵ יוּ וֵאלהֵ י ֲאבוֵתיוּ. וְּלָבֵר ֶאת ְשֶׁמ עַל ַאַחת ֵמֶאֶלף ַאְלֵפי אֲלָ ִפי ם ְוִרֵבּי ְרָבבות ְפָּעִמי ם Were our mouths filled with song as the sea, our tongues to sing endlessly like countless waves, our lips to offer limitless praise like the sky…. We would still be unable to fully express our gratitude to You, ADONAI our God and God of our ancestors... Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 2 of 7 Creation of the World ֲהַדר ָמֵרי ְשַׁמָיּא ְו ַ שׁ ִלְּיט בַּיֶבְּשָׁתּ א The glorious Lord of heaven and earth, ֲהֵקים ָעְלָמא ְיִחָידאי ְוַכְבֵּשְׁהּ בַּכְבּשׁוָּת א Alone, formed the world, veiled in mystery. -
Parashat Vezot Habracha
Parashat VeZot HaBracha Moshe’s Blessing to Bnei Yisrael How does the Torah conclude, and why? What is the connection between Moshe’s blessing to Bnei Yisrael and the blessing of the forefathers? What kind of blessings does Moshe bestow upon Israel? 1. The Conclusion of the Torah with Moshe’s Death Parashat VeZot HaBracha is the concluding parasha of the entire Torah; the Torah ends with Moshe’s blessing to Israel, and finally, his death. Moshe’s death is a fitting end for the five books of the Torah because the entire Torah is his prophecy - upon his death, the Torah ends. After Moshe, God’s prophetic connection with Israel was manifested on a normal, lower prophetic level. The Ramban maintains that even passages in the Torah that do not mention Moshe, and even events that took place before his birth, are nonetheless prophecies that come from Moshe’s lips: ...ועל כל פנים היה נכון שיכתוב בתחלת ספר בראשית "וידבר א-להים אל משה את כל הדברים האלה לאמר". אבל היה הענין להכתב סתם מפני שלא כתב משה רבינו התורה כמדבר בעד עצמו, כנביאים שמזכירים עצמם, כמו שנאמר ביחזקאל תמיד "ויהי דבר ה' אלי בן אדם", וכמו שנאמר בירמיה "ויהי דבר ה' אלי לאמר". אבל משה רבינו כתב תולדות כל הדורות הראשונים ויחוס עצמו ותולדותיו ומקריו כשלישי המדב ר. ולכן יאמר "וידבר א-לוהים אל משה ויאמר אליו" כמדבר בעד שניים אחרים. ומפני שהענין כן, לא נזכר משה בתורה עד שנולד ונזכר כאילו אחר מספר עליו... והטעם לכתיבת התורה בלשון זה מפני שקדמה לבריאת העולם אין צריך לומר ללידתו של משה רבינו כמו שבא לנו בקבלה שהיתה כתובה באש שחורה על גבי אש לבנה. -
Parsha Plug: Parshat Lech Lecha Bereshit 12:1-4, 15:1
בס׳׳ד Rabbanit Alissa Thomas-Newborn October 2018 Parsha Plug: Parshat Lech Lecha בראשית יב:א־ד, טו:א Bereshit 12:1-4, 15:1 א וַיּ֤ ֶֹאמר ה' א ְל־אַבר֔ם לך־לך֛ ֵמאַרְצך֥ And the Lord said to Avram, “Go forth from your land and from your 1 ֶ ָ ְֶ ְָ ֽ ְ ָ ִוּמֽמּ ַוֹלדתּך֖ ִוּמֵבּ֣ית ִאָב֑יך אל־האָ֖רץ א ֶשׁ֥ר birthplace and from your father's house, to the land that I will show you. 2 ְ ְ ָ ָ ֶ ָ ֶ ֲ אַראךּ: ב ואע ְשׂך֙ לג֣וֹי גּד֔וֹל וַאָב֣רְכך֔ And I will make you into a great nation, and I will bless you, and I will make ְֶֽ ָ ְֶֽ ֶ ָ ְ ָ ֲֽ ֶ ָ וַאגַדּל֖ה ְשֶׁמ֑ך והיֵ֖ה ְבּרָכה: ג וַאָברָכה֙ your name great, and you will be a blessing. 3 And I will bless those who ֲֽ ְָ ָ ְֶֽ ָֽ ֲֽ ֽ ְ ְמָבֲ֣רֶכ֔ ָיך ְוּמַקֶלְּלָך֖ אָאֹ֑ר וְנְִבְרכ֣וּ ְבָך֔ כֹּ֖ל bless you, and the one who curses you I will curse, and all the families of the ִמ ְשְׁפּחֹ֥ת האדָמה: ד וַיֵּ֣לך ְאַבר֗ם ַכּא ֶשׁ֨ר earth shall be blessed in you.” 4 And Avram went, as the Lord had spoken to ֲָֽ ָֽ ְֶ ָ ֲֽ ִדֶּבּ֤ר ֵאָליו֙ ה' וַיֵֶּ֥לְך ִאתּ֖וֹ ל֑וֹט וְ ְאַבָר֗ם him, and Lot went with him, and Avram was seventy five years old when he ֶבּ ָן־חֵמ֤שׁ ָשׁנִים֙ וְִשְׁבִע֣ים ָשׁנָ֔ה ְבֵּצאת֖וֹ ֵֽמָחָֽרן: .left Haran ר' חיים פלטיאל בראשית יב:ב Rav Chayim Paltiel on Bereshit 12:2 והיה ברכה. שהברכות נתונים בידך. וק' דהיינו ואברכה You will be a blessing’:...Some say this blessing is the blessing‘ מברכך. -
Ancient Science 3 ASTRO
THE BIBLE & ANCIENT SCIENCE 3. ANCIENT ASTRONOMY Denis O. Lamoureux DDS PhD PhD St. Joseph’s College, University of Alberta Scientific Concordism Features of the Heavens from an ASSUMPTION: Ancient Phenomenological Perspective • the facts of science align with the Bible. 1. Sun Moves across the Sky Daily • that God revealed scientific facts in the Bible 1000s of years before their discovery by modern science. The sun rises at one end of the heavens and makes its circuit to the other [end]. Ps 19:6 The 3-Tier Universe The sun rises and the sun sets, and hurries back to . where it rises. Eccl 1:5 2. The Firmament (Heavenly Dome) 2ND DAY OF CREATION: God said, “Let there be a firmament between the waters to separate the water from the water.” So God made a firmament and separated the water under the firmament from the water above the firmament. And it was so. God called the firmament ‘heavens.’ There was evening, & there was morning––The Second Day. Gen 1:6-8 GREEK στερεωμα stereōma firmament, dome of heaven στερεος stereos hard, firm HEBREW rāqîa‘ firmament, dome of heaven Phenomenological Perspectives of Nature rāqa‘ to flatten, stamp down Context of pounding metals: They hammered out [rāqa‘] thin sheets of gold. Ex 39:3 Context of creating the heavens: Can you join God in spreading out [rāqa‘] the skies, hard as a mirror of cast bronze? Job 37:18 Egyptian 3-Tier Universe (1570-1085 BC) Message-Incident Principle Principle of Accommodation The concept that God descended to the level of ancient Firmament is shaded. -
THE FIRMAMENT and the WATER ABOVE Part I: the Meaning of Raqiac in Gen 1:6-8
The Westminster Theological Journal 53 (1991) 227-40 Copyright © 1991 by Westminster Theological Seminary, cited with permission. WTJ 53 (1991) 227-240 THE FIRMAMENT AND THE WATER ABOVE Part I: The Meaning of raqiac in Gen 1:6-8 PAUL H. SEELY STANDARD Hebrew lexica and a number of modern biblical scholars c have defined the raqia (fyqr, "firmament") of Gen 1:6-8 as a solid dome over the earth.1 Conservative scholars from Calvin on down to the present, however, have defined it as an atmospheric expanse.2 Some conservatives have taken special pains to reject the concept of a solid dome on the basis that the Bible also refers to the heavens as a tent or curtain and that refer- ences to windows and pillars of heaven are obviously poetic.3 The word raqiac, they say, simply means "expanse." They say the understanding of raqiac as a solid firmament rests on the Vulgate's translation, firmamentum; and that translation rests in turn on the LXX's translation stere<wma, which simply reflected the Greek view of the heavens at the time the trans- lators did their work.4 The raqiac defined as an atmospheric expanse is the historical view according to modern conservatives; and the modern view of the raqiac as a solid dome is simply the result of forcing biblical poetic language into agreement with a concept found in the Babylonian epic Enuma Elish.5 The historical evidence, however, which we will set forth in concrete detail, shows that the raqiac was originally conceived of as being solid and not a merely atmospheric expanse. -
Teacher's Lesson Flow: at the End (Miketz)
מקץ (Teacher’s Lesson Flow: At the end (Miketz Genesis 41:1-44:17 ~ Zechariah 2:14-4:7 ~ Matthew 21-22 Life Verse: Matthew 22:37-39 New English Translation (NET Bible) 37 Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’ 5. Reinforcing the WORD to Build “Banah” Lives a. Praise Words to Thank YHVH God. b. Read aloud Life verse: Matthew 22:37-39 c. Read aloud Hebrew letters and vocabulary. d. Does God help you find answers? e. Was God with Joseph brothers in their trouble? f. Is God with you in your troubles? g. How do you show love to those that hurt you? 1. Start Here PRAISE “Hallel” 4. a. Prayer and Praise to the Lord New Testament God is With Us “B’rit Chadashah” Including the Fruit of the Spirit a. Story of the man who tried and Helps Us! definition and Hebrew Praise to trick Jesus Word. b. Love (AHAV) b. Life Scripture practice - Matthew 22:35-39 c. Hebrew writing practice c. Game or Activity d. Read Story Children’s work pages begin here! 2. 3. God’s Teachings/Law – “Torah” Prophets/Writings “Haftarah” a. Pharaoh 2 dreams - Genesis 41:1-16 a. The BRANCH our forgiveness b. God gives Joseph the meaning of the dreams for Zechariah 3:8 Pharaoh Genesis 41:25-32-39 c. Joseph rules Egypt - Genesis 41:42-49 d. -
Core Text:Torah- Shemot 2: the Book of Exodus from Sinai to Mishkan RB-BIBLE-413, Spring 2019
Core Text:Torah- Shemot 2: The Book of Exodus from Sinai to Mishkan RB-BIBLE-413, Spring 2019 Instructor: Contact: Rachel Adelman, Ph.D. E-Mail: [email protected] Hebrew University of Jerusalem Office: Room 216 Assistant Professor in Hebrew Bible Hours: Monday 9 - 11 a.m., at Hebrew College or by appointment at other times. Phone: 617-955-7122 Class: Wednesdays 2-3:30 pm; Fridays 11:30 am – 1:00 pm. Beit Midrash Preparation: Wednesdays 9:45-12:30; Fridays 9-11 am. Course Description From Sinai to the consecration of the Mishkan (Tabernacle), this course engages in a deep reading of the narrative and legal sections in the book of Shemot following the redemption of Israel from slavery. We will focus on the main events in the wilderness: the theophany at Sinai, the Sin of the Golden calf, and the building of the Tabernacle. We will draw upon interpretations primarily from classic rabbinic midrash and Medieval commentaries: the Mekhilta, Rashi, Ramban, and Ibn Ezra. We will also engage in a reading of the Revelation at Sinai through the lens of modern biblical criticism (the documentary hypothesis: E, J, P, D, and even R). Requirements: Bereshit RB-Bible 100 and RB-Bible 101 and Shemot, RB-Bible 200 (or instructor approval). Goals of the Course: Reinforce text reading skills of the Humash in the original Hebrew, by reviewing some salient features of Biblical Hebrew phonology, morphology, and syntax, and through the usage of the concordance, B.D.B., and grammar resources. Review critical approaches to biblical scholarship: Source Criticism (the Documentary Hypothesis), textual criticism, and form criticism.