Tanach

a) Jacob and Esau: A Fractured Reunion 
b) The Torah’s Most Human Sense Of An Ending
c)Samson: A Life Squandered
d) Samuel:
    i)Saul’s Beginnings: The Eyes Have It (I,9)
    ii)David as Anarchy Personified (I,29)
    iii)David As Halakhic Authority: Rabbinic Satire (II,11)
    iv)Absalom’s Strategic Assault on David’s ‘Justice’ (Mishpat) (II,15)
e) Kings:
    i)False Prophets: Sycophants, Programmers, and Plagiarists (I, 22)
    ii)Letting Go: The Defining Challenge of Parenting (II,2)
    iii) Josiah the ‘Shema’ King (II, 23(
f)Jeremiah;
  i)Hananiah’s Demagoguery (Jer 28)
  ii) Measure For Measure: Failure to grant liberty leads to the loss of liberty (Jer 34)
g)Ezekiel:
  i)A Cosmic Betrothal Model (Ezek 16)
  ii)Overturning Outmoded Theologies (Ezek 18)
  iii))‘You Shall Live by Them’: Assimilation Threatens Israel’s Existence (Ezek 20)
  iv)) Challenging God In The People’s Defense: Ezekiel’s Failure (Ezek 22)
  v)Cutting the Deified King Down to Size (Ezek 28)
  vi)Ezekiel Renames Jerusalem (Ezek 48)
h) Jacob’s Freudian Moment (Hosea 12)
i)Elijah The Messianic Family Therapist (Malachi 3)
j) Job:
    i)  Job in the Warsaw Ghetto (ch. 4)
    ii) Job vs Eliphaz: Choice Between Life and Ideology (6)
    iii)Job’s Existential Sickness of Life (9)
    iv)Job’s Demand for Judicial Review (13)
    v)The Law And The Pen As Weapons Of Resistance (19)
    vi)Shaddai: Gracious And Munificent, Or Overpowering And Conquering (23)
    vii) Abraham, Joseph And Job: Where Theology gives way to Justice  (27)
    viii) Job and the Origins of the Term ‘Shoah’ (30(
      ix) The Job That Lacks Wisdom (32)
      x) A Life Of Ceaseless Questioning (38)
      xi) The Dust and Ashes of the Human Condition (42)

Introduction to Messianic Judaism provides a description of what the Messianic Jewish community looks like today at its center and on its margins. The first section of the book traces the ecclesial contours of the community, providing a socio-historical and theological snapshot of the community's origins, where it is presently and where it is heading. Alongside these chapters, the book also includes a number of essays on biblical and theological issues central to the identity of Messianic Judaism. The twelve contributors to the first part of the book are recognized leaders in the Messianic Jewish community. They work with various organizations, including the Union of Messianic Jewish Congregations, the Messianic Jewish Alliance of America, the International Alliance of Messianic Congregations and Synagogues, the Messianic Jewish Rabbinical Council, Tikkun International, Chosen People Ministries, Messianic Jewish Theological Institute, Israel College of the Bible and the New School for Jewish Studies. Fourteen scholars from a wide spectrum of Christian backgrounds have written essays for the second part of the book. Their participation signals a growing academic and ecclesial interest in Messianic Judaism. Since the 1970s, a sea change has taken place in New Testament studies that has far-reaching implications for how the church evaluates Messianic Judaism. A broad reassessment of the New Testament writers’ view of Judaism has occurred since the publication of E. P. Sanders’s seminal work Paul and Palestinian Judaism (1977), and this reevaluation continues unabated. The contributors to the second part of Introduction to Messianic Judaism draw from this recent scholarship and demonstrate how post-supersessionist interpretation of the New Testament results in readings of the biblical text that are consistent with Messianic Judaism. The final section of the book is written by Joel Willitts who provides a summary and synthesis of the essays, explaining how they shed light on the ecclesial context and biblical foundations of Messianic Judaism.

The Books of Joshua and Judges give what can be seen as contrasting views of the conquest of the Land of Canaan by the Hebrews.  Joshua portrays a quick and decisive conquest of the Land whereas Judges portrays a more gradual conquest of the Land over time until the tribes took ownership of their territorial homelands.  The question remains why the two seemingly contradictory accounts and also what is the intent of the authors of these two books in their writing and can that answer the above questions?  The following will also include a look at the practical application of intent of these two books in my life and lessons that I take away from them.

בספר זה מופיעה מהדורה ביקורתית של תרגומו ופרשנותו של רב סעדיה גאון לספר אסתר, שנכתבה בערבית-יהודית. מהדורה זו, מלווה בהקדמה ובתרגום ללשון הקודש, הערות ועיונים, ובהם מושם דגש על השפעתו פרשנותו של רס"ג על הבאים אחריו, בפרשנות המקרא ובהלכה.
רס"ג קרא לספר זה "כתאב אלאינאס באלגלוה" - ספר הליווי הגלות, והוא כולל בו דיון נרחב אודות דרכי התנהגותה והתמודדותה של האומה היהודית במצבי משבר, בצילן של מלכויות מצליחות ותחת עול גזירות שונות. לצד דיונים יסודיים אלו, מלווה רס"ג את המגילה בתובנות מקוריות רבות, בתחום הפרשנות, ההגות וההלכה.
המקור הערבי מבוסס על מהדורתו של מיכאל וקסלר, The Book of Conviviality in Exile.

Sources of Knowledge and Time Oscillations:
R' Yehuda Ha-Chassid's will in the Modern Era.


Rabbi Yehuda Ha-Chassid's will, a short, vague and enigmatic document attributed to the thirteenth century, played an important role in the consolidation and crystallization of halakhic identities in the Modern Era.
This article traces the document’s infiltration into the canonical halakhic literature of the
sixteenth century and the multifaceted storm that was aroused in the wake of it’s critique during the closing years of the eighteenth century.
This research reveals fundamental fluctuations in the management and codification of sources of knowledge in the halakhic discourse of the Modern Era. Tracing the negation or the adoption and adaptation of R’ Yehuda Ha-Chassid's the will into new structures of thought, pertains to central and contradictory phenomena in halakhic culture such as: the influence of Lurianic Kabbalah, textual self-reflection, the birth of Hassidism on the one hand and fluxes in it's self-identity on the other, and the formation of the particularistic character of local milieu. These tensions and constraints are reflected through the fiery discourse concerning Jewish modern identity in which the Will played a part during the last two centuries.
"

An accessible, full-color OT survey textbook focusing on the message of each book: Written from an irenic, evangelical perspective, this Old Testament survey is designed to unpack what the biblical authors most intended to communicate in the Scripture that Jesus read. As the corresponding volume to the previously published WHAT THE NEW TESTAMENT AUTHORS REALLY CARED ABOUT (Kregel, 2008), it is well-suited for use in a college, seminary, or church contexts. Students of the Bible will find this full-color textbook accessible and engaging.

WHAT THE OLD TESTAMENT AUTHORS REALLY CARED ABOUT is gospel-centered, portraying the Old Testament as the foundation for a fulfillment found in the New Testament. Each chapter is written by an Old Testament scholar who is a skilled teacher at one of the finest evangelical schools across North America and specializes in the biblical book covered.

Readers will find:
• Introductory issues (who, when, where, why) condensed to one-page snapshots of essential information at
the beginning of each chapter;
• The clarity of the biblical message enhanced through nearly two hundred high-resolution photographs, over
eighty charts and tables, and twelve color maps;
• Very readable text, appropriate for broad audiences;
• A format simpler and intentionally shorter than many other surveys, making it a very manageable textbook for a single semester Old Testament survey course or a useful guide to accompany devotional reading of Scripture.

Pic is after return of Sennacherib 3313 anno-mundi epic loss at Jerusalem with King Hezekiah (3199-3228). One question is how long after his 3313 return before his execution? Then how long after this execution until Esarhaddon?. What adds up is a sum of 20 years from 3313 until the final 13 years of Esarhaddon 3233-3346. 1 Torah Discovery Chronology excerpt focused on Assyrian Kings from K' Hezekiah till their end. Differs with current consensus somewhat. 2 Ezra 4:10 per Rashi T' Sanhedrin 94a-96b. If not his overlapping regent or subordinate dad.

s"xc rpx ohypua rpx kg aa hsdc ,ubuhdvu ohbuhg ',ucajn hxhxr ',ushxjvu rxunv hkusd ubh,ucr p"g kusdv ivfv ,ru, p"g rehgcu 'k"mz ihkcukn ivfv eusm wr m"vdv k"mz ohburjtu ohbuatr vcajnv hkgc r,hu ohhj ubt ovhpn rat rpuvec kthrcd ;xuh vnsev :ohypua rpx kg aa hsdc :vnsev ,uthmnv km iuhgrv ,uhnhbpc ahdrvk 'jmbv ,t gunak lhrm ///kusd ,uhvk lhrmu" /,uxxudvu ,ukujv ',u,nvu ,uskubv ,uhrcv kgn onur,vk ',hnkugv /"jmbv ,t gna ///w!wv -ktrah gnaw t ',usvhk ruzgk kufha vn kf ,jek ',jt lrs tkt ygnf vrtab tk ouhv ka ishgk" htuukv 'ohkusd ,urtvu ohruthc ughpahu htuukv /sjhc rxunu ,ushxj ka vnfjv ,mek ouhv thch rxunv ,urrug,va htuukv /e"vu,k vrfvu vmrgv ubc uj,pha kf h"ga htuukv /apbv iucaj ,mec .nt,, ,ucvk,vva htuukvu /,hshxj ,ucvk,v ubghhxh /,ezjun ,usvhc vru, hbcf sngn ehzjvku ,uhbjurc ,ukgk vfzb sjhc vkt "!vzk ,"hv c ka crgv kuev ,ghna :okuf ,hkf,u /jmbv ,t gunak ohbput vcrv /ouenk ohfrs vcrv apbv ,unnur,vu vru,v ,nab ka v,bcv hfcbk vcajnv ,ueng,v 'vausev ub,ru, /,"hv ,sucg ka ,uasj ,udxpk htren sunhkk vnfu vnf ,jt kgu 'vauseca rcs kfk vahdv ,uhvk 'vrutfk 'vfhrm lf kue ,uchrg ,t ohgnuav ah /ivn vkugu ,geuc vtucbv jur rat 'c,fca vru, 'asue ,uhbsnkvu ,uh,fkvv ,uhduxv rejc ,tz ohgnuav ahu 'trenca yapv ,bcvc thcbv /vru,k ohbp ohgcau /trenc ohtmun ovka oaurv ,ta ubfrs hpk /vz ruchjk ,usuxhv ubcb ovca l"bv hrughac (kkf lrsc) ubexg,v vktfc tk ovh,ucegcu 'k"zj 'ohftknf ohbuatr ukhd rat ohfkvnv ,tu ,usuebv ,t tumnk ubsnk ukhcev rat ohbuhkgv ,unkugc ,uruev ,phaj hsf lu, k"mz ohburjtvu ohbuatrv ubh,ucr vz lkvna t yhka sjt ofj hbrhgvu /l"bv herp ,urpxna ubt ubnkugc ,uruev ,t znrnu ohbu,j,c rcsn cu,fva :(z g ,ca) ev v kav iuakc tmnb trenv sunhkc /(z fe ihkuj oa g g) ohbuhkgc d"j rxunv ,gub,) ubc ahrav rat 'ubfrs k"mz kebhp m"brdv 'vesuckxn tcxv ka ufrsc ivu ,uhcuhjv ,uhunsv iv 'vtucbvu vru,v haht kfa (wh erp 'erpv kfc a"hhg '144 wng ,udav og 'ghdv ohnav sga vnue rugha og 'uhv ohbuhkg ost hbc ',uhkhkav ,uhunsv ohfkvn uuhv 'cyunk ivu cyk iv 'vkt ost hbc ,ufukv, /ohbuhkg ,ujuf ogu 'stn ,uvucd tk /txhd lshtn vtnuyv rucgu wv sdb vnjknu 'txhd sjn vause sgcu wv sgc vnjkn ka ukhpt uku -ohhyrp ost hbc ka sucf ,phsru ',utbe ',uut, tku 'j"ndu vsucg 'vru, kf /ubrpxc ohburjt ,urus ,ndus ohjt ,njknu ohtbua ka ,ucre tk ;t /ubhbpk -ohkusd ka hjmb daun -ouen kf ;t 'vnut kf ',uhaht kf /l"b,c ohtmun ubhhv tk vkt iudf jmbk u,gpavu urfzu ',urhah ohbuhkg ,unkug kg ghpavu in gpauv rat vtnuy ut vause /,urusk sunhku jek og -tuv ,ubuakcu ohrcsc 'ohagnc ,ubupmv ,urtvv ,t ,menc ,ukdk ubhrughac ubks,av ;t rat 'k"mz eusm r ihkcukn r unst e f kusdv ivfv hc,fn ,tz ,uagk ubsnk /thcbca (t /d"xe wng vtrhv ,ucegc 'k"mz ikpe uvhkt ovrct r"dv (c /9 wng v"j uvhktn c,fn 'k"mz rkxs rzghkt uvhkt r"dv t vnsev :ohypua rpx kg aa hsdc ,uhuns ,frgvc 'tmh k"mz ;xuh hfsrn wr tmhcwzhtn r unst e f ucr ,ucegc tuv /jurvu vcajnv hnuj,cu ohbuhkgv ,unkugc ovhbhhbgu ovh,ukugp hpk l"b,v ,ugrutnu ubhbcu uhkg ubfn,xv ohrjt ,unuenc /,tz ubhag ubuak ,t yymk ohkufh ubhhva ,unuenc ubjkmva vn kfk ,uruenv ;ehv ,t ubcjrv ubhsh vdhava ifhv sg /uh,usuxh p"g ubhbhbc r,uha vnf sg ,ukgk hsf ivu 'ohrcsv ,bcvk r,uha vnf sg ,srk hsf iv 'thcvku tumnk vshnc if ,uagk ubjkmv tk ubfrg yughn hpk htsuuc orc /ohrcsca jmbv hngp ,auj,k vz rpxc ohsnukv ruchm hbpc rat ohrughac ubrrca ohrcsc ohhe,,a h,uue, /vehpxn /(wy wy hkan) "sug ofjhu ofjk i," ohbu,b vnv ,t ubkj,v shn, 'ohcr ,uruen ,rheju ,ahkcc ohrughac ruchsv ,t ubcjrva ,urnk 'e"sr 'h"ar 'oudr,v vnv tkv 'trenv yap ,bcvc lkbu gxhb orutka oharpnc ubfrs h,tcv tk cur p"g 'cu,fv kg ohrcsv ,t ,ukgvk h,tc ratf orc /wufu 'o"hcknv 'd"ckr ut 'vbcvv lkvnk ,uhbuhj ,usueb 'aushjv in ovc vhv f"t tkt 'wev ovhrcs ,t vhv tka ,unuenc 'oharpnv in sjtc ihhgk arupnc h,c,f ohngpk /,uhsuxh ,ueukjn /tuv jrfun ovc iuhgva h,caj lt 'wev ovhrcs kg ;hxuvk vn ubk oujb r dvk ,usuvk hkg vbuatrcu atrc /oukv sg hbthcva uktk ,usuvk thv vnhgb vcuj hrga ,t hbpc j,p rat 'runhykcs ktrah rb wev vchahc n"r 't"yhka hexbk rhtn r,h ,t ifu /eusm wr hc,f sunhkc (o"sa, ,bac) khj,vk hbmgha vz vhv ;tu 'vcajnv rat wev ,uchahc vcajnvu rxunv hfrsc hbufhrsv rat k"mz j kjcvku t"yhka h,ucr hnhc sug uvhktn c,fnv sunhk hshk h,ut uthcv rat ohjhdanvu o"hnrv 'h,snk ovc hkg yrpc /k"mz rhnn hukv ojurh r"dvu k"mz k"rvnv hc,f lrg ,rfvk rjutn r,uhu 'hpruj hbnusnfu 'iurjtv inzc j kjaa k mz drgcbzhht ohrpt r dv r unk itf vsu, rhfvk /eusm r oac ohrcs vbuatrk h,gna ubnna u,jdav h"g o,ut turek h,tc rat ohrjtv ohausev ohrpxk vcuy rhfvk hkg f"unf ohhj r dv irnk ohhjv apb hrpx (o,ut hsnk rsx p"g) vnv tkv 'cr oaur hkg uagu 'w,h rut 'k"mz rbyuv ejmh r"dvk ejmh sjp 'k"mz rrta uvhksd r dvk uvhksd rut 'k"mz ihwzukuun e f ka uhrpxu 'k"mz ikpe vhrt r d vrv ka uhrpx 'k"mz rybkx ktrah r"dv irnk ktrah /s"hv k"mz trhpa ahnke xunhbuke wr tbmxthpn r unst tkv 'eusm wr hc,fk ,uj,pnv hfrug ka o,sucg tkuk vz sunhkc exg,vk kufh h,hhv tk ihkcukn ivfv eusm wr hc,f j,pn" lrug 't"yhka itnhhb hcm tct r d vrv vnv k"eumz ivfv eusm wr hc,fk okav j,pnv" lrug 'u"rb arhv ohhj r crvu '"v"vkkeumz /kusdv ivfv ,ru,k urmh rat ohhbzutv ,ufz ovk sungh /"ihkcukn hatrku h,ucru hrunk ,usuvk c"c x"ng aa hsdc rpx ,nsevc ,urunt h,ukhn rcf udeha e ek ubxbfb rutk k bv rpxv ,tmuvc /h,ksd ivc rat ,uausevu ,uvucdv ,uchahv /u mh hxbtn e ec rrud,vk rhgv ,t ubtmh , hvzgc rutk vz rpx ,tmuvcu cuy hfc u mh .hcrvk v"g kcub vnurp ,rn a"g crg kkuf 't"ba, ,bac 'vnhev vru,k s nvhc ,chah 'ohba vnf hbpk h,rnd vz rpx rehg hf 'hgsunk ,tzu) u mh udeha e ec cjrv ruchmk vru, ,uburjtv ohbac h,ut vfhza 'rhfzt v hsxj orc ',unfxvv hfhrt,n rrc,n ratf z jtu 'ohrjt ohguce ohrugha sckn 'ohchaen ohrcj og hnkaurhv sunk,v ,t sunkk sg ,hpuxv vfhrgv vfanb f gu 'v zgc asjn ubh,rhs ,ghcec oukv sg ubjbt oheuxg c vnsev :ohypua rpx kg aa hsdc h,hfz ;t /vz rpx xxc,n ovhkga ohrughav ,t h,hmrv crgv kkuf ,rdxnc / (oukv kkuf h"ga insbrc ,hrpx ,ugmntc ohmpunv ohrughav ,uykevc ihbgu auehc ,utrk ,usu, / cu t ktunau ,ur 'vbuh hrpx ,t uhsjh ubrrhcu ubsnk ohypua rpx sckn /crgv 'ofu,c hbtu 'okuf khj rahh /ohrcsv ubck,b o,rzgcu orucg rat rughav hp,,ank ,ucr /t,hhrutk , hv .pj ,utrk vfzha wv i,h t yhka drgcbhhuu chk vjna r crvk ghct ,sjuhn vsu, /ushc jhkmn rdrcskud ojbn r d vrvk 't yhka sbherhm ejmh r d vrvk hbt rhfn ,sjuhn vcuy vnfu vnf ubeh, 'vz rpxca rnujv cur kg urcg rat 'h"b ekup injb j vcku 't yhka f unf /vjkmvu vfrc gpak ,"hv ,tn ufzh /,umujbu ,ucuaj ,urgv vcrv urhgvu ',uhugy rzghkt crvk 'u rb suuyg tcheg r rvk 't yhka skpbrue hfsrn r d vrvk hbbv vsu, rhxt /vnka o,rufan tv, /h b inshrp ihnhbc j vcku 'u rb rsp sug urcga v,g 'h,unjku hnjk 'hntk 'hctk vtsuvc h,tc c"c x"ng aa hsdc rpxc ot ,jb ltu cyhns hkhn kfc wv ,tn ufrc,h /vnfu vnf hp ovk h,cuj uksda f"uftg vba c h /vkha tch hf sg ovhtmtm kfn

" Shows with remarkable sophistication and an acute visual sense how [medieval haggadot] did much more than illustrate the story of the Exodus, creating, rather complex statements about the role and place of Jews in the society of the time, as well as producing remarkable works of art."
—Gabriel Josipovici "BOOKS OF THE YEAR" Times of London

In this beautifully illustrated book, historian Marc Michael Epstein explores four magnificent and enigmatic illuminated haggadot—manuscripts created for use at home services on Passover. They include the earliest known surviving illuminated haggadah: the Birds' Head Haggadah, made in Mainz around 1300, in which many of the faces on the human figures depicted throughout are replaced with those of birds. Also presented is the Golden Haggadah from Barcelona, c. 1320-30, along with two Spanish "siblings," the Rylands Haggadah and its purported Brother, made between 1330 and 1340, which share similar iconography and style.

Though the importance of these manuscripts is universally acknowledged, Epstein examines them with fresh and creative eyes, offering insightful solutions to long-unresolved questions concerning the meaning of the art contained within them. In addition, he uses these treasured volumes as a springboard to address broader issues in the study of Jewish thought and culture."

The Contents of the book,
Book of Secrets of Creation / Sefer Sod Bereshit :
1. The First Day (0-1000 of the Hebrew Calendar)
2. The Second Day (1000-2000)
3. The Third Day (2000-3000)
4. The Fourth Day (3000-4000)
5. The Fifth Day (4000-5000)
6. The Sixth Day (5000-6000)
7.
8. Genesis 2 & 3 Commentary
9. The Truth About the Christ/Messiah - Part I. Genesis 4 Commentary
10. The Truth About the Christ/Messiah -Part II. The Messiah, Son of David
11. Questions

Overall, including the title of the book, there are only 12 short pages.This book contains the truth that exists since the beginning.

(Zechariah 3:9) "See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,' says the LORD Almighty,..." What you are seeing here now is the same as that one stone with seven eyes. This book contains wisdom on the 7 days of creation.

A. Perícopa 1. La perícopa está en el libro de Efesios el capitulo 2, delimitada entre los versos 11 al 22 1 B. Argumentos 1. Antes de la perícopa: Los versos antecedentes, Efesios 2:1 al 10, desarrollan el tema del perdón por la Gracia de Cristo.

Este es el Calendario de Enoc 2017-2018. Funciona para todos los años, sólo deben cambiar la fecha del equinoccio de primavera en Israel, que no es en la misma fecha que el equinoccio vernal, deben buscar el día exacto en páginas de observación astronómica entre el 15 de marzo y 20 de marzo.

בספר זה מופיעה מהדורה ביקורתית של תרגומו ופרשנותו של רב סעדיה גאון לספר איכה, שנכתבה בערבית-יהודית. מהדורה זו, מלווה בהקדמה ובתרגום ללשון הקודש, הערות ועיונים, ובהם מושם דגש על השפעתו פרשנותו של רס"ג על הבאים אחריו, בפרשנות המקרא ובהלכה.
רס"ג קרא לספר זה "כתאב אכ'לק" - ספר המידות, והוא כולל בו דיון נרחב אודות עשרים מידות הנפש, מעלותיהן וחסרונותיהן.

Throughout Rabbinic literature—the Talmud and the Midrash—a mysterious creature known as the Salamandra is mentioned. This creature is also mentioned by various early philosophers and scientists. It is reported to have been created in fire and therefore have fire-resistant capabilities. Other sources attribute the origins of the Salamandra to witchcraft. This discrepancy is elaborated upon and several methods of resolution are presented. Nonetheless, all these mythological stories seem to contradict the reality where no such creature is found. This paper explores and reconciles the differences between various descriptions of the Salamandra’s origin and its role in rabbinic literature. Many Classic Rabbinic sources (from Medieval to contemporary) have been used throughout this work to illustrate the Salamandra’s significance in Jewish theology and laws of purity.

A critique of the earliest chains of transmission that exist in Jewish literature, assessing whether the Torah was transmitted from generation to generation, and if the claim of the so called unbroken chain of transmission that spans from Moses to the present day endures scrutiny.

Ein äußerst umfangreiches Kompendium wird dem Leser präsentiert: Trotz eines gewissen Alters, ist der Inhalt nach wie vor für jeden Rezipienten wert- und gehaltvoll. Zuweilen stellen sich die Folgerungen aus den Darlegungen als aktueller denn je ins Licht der wieder aufgebrochenen Aschera-Diskussion. Man ist an vielen Stellen der heutigen Diskurses versucht zu sagen, dass die Hauptargumente bereits in Frevels Werk verhandelt wurden. "Der erste Hauptteil mit literarischen Analysen steht unter der Leitfrage: Gibt es eine vordeuteronomistische Ascherakritik? (...) Der zweite Hauptteil fragt nach den religionsgeschichtlichen Rahmenkonzepten, die in der Ascheradiskussion eine Rolle gespielt haben und noch spielen. (...) Der dritte Hauptteil "Ascherasymbol und Ascherasymbolik" setzt sich vor allem mit der ikonographischen Evidenz für einen Ascherakult auseinander." Der Beitrag stellt damals wie heute eine bemerkenswerte und umfassende Synthese der wesentlichen Elemente des religiösen Symbolsystems der "Aschera" dar und leistet ein unverzichtbaren und letztlich unhintergehbaren Meilenstein für die Religionsgeschichte Altisraels und der damit in Verbindung stehenden alttestamentlichen Theologie.

The dialect spoken and written by the Jews of Babylonia from the third century CE onwards is known as “Jewish Babylonian Aramaic”. This is the first comprehensive description of this dialect since Levias’ “Grammar of Babylonian Aramaic” of 1930. The current book offers a thorough reexamination of the grammar on the basis of a large corpus in its manuscript witnesses. It not only synthesizes the results of recent scholarship but introduces original insights on many important questions. The book is designed to appeal to readers of all backgrounds, including those with no prior background in Babylonian Aramaic or the Babylonian Talmud. The discussion frequently makes reference to parallels in other Semitic languages and in other Aramaic dialects, as well as to a variety of topics in linguistics . The book is structured as a textbook: it introduces topics in an order determined by pedagogical considerations, and offers vocabulary notes and translation exercises at the end. At the same time, the book can be used as a reference grammar.

רבי זכריה בן סרוק היה רב ספרדי שחי לפני כ-450 שנה, בדור הגירוש. הוא כיהן בקהילות חשובות בקסטיליה וארַגון, ועם גירוש ספרד שהתרחש בשנת ה'רנ"ב / 1492, ברח כמו רבים אחרים לאלג'יריה.

לאחר כחצי שנה, לקראת אדר ה'רנ"ג / 1493, רבי זכריה החליט לעזוב, אולי לאיטליה. כנראה, הוא גם לא כל כך הסתדר בתרבות הערבית, הזרה למי שהיה רגיל לתרבות האירופאית של קסטיליה.

לפני צאתו, כאות הוקרה למארחיו - חכמי אלג'יריה, הוא כתב פירוש למגילת אסתר, אותו הקדיש להם. הפירוש מושפע מאוד מראב"ע ורלב"ג, ונוטה לחדשנות. הוא מתייחד בכך שהוא בוחן את המגילה מזווית פילוסופית פוליטית, תוך שימוש ניכר בספר הפוליטיקה של אריסטו. מלבד זאת, הוא גם מכיל עדות יחידה לקיומם של חידושי תלמוד לראב"ע, שהוא מספר שראה בספרד, לפני הגירוש, מה שמוסיף לייחודו.

זהו המבוא לפירושו למגילה.

"An exploration of the ways in which medieval Jews used art and literature as means of social and political self-expression. Europe's Jewish minority culture was subjected to a barrage of public images proclaiming the dominance of the Christian majority. This book is the first to explore Jewish response to this assault in the development of a visual culture through which they could affirmatively construct their identity as a people. It demonstrates how medieval Jews gave voice to messages of protest and dreams of subversion by actively appropriating and transforming the quintessential symbols of the dominant culture. Using a variety of methodologies drawn from art history, cultural studies, and the history of mentalites, this work illuminates aspects of the inner landscape of medieval Jewry as reflected in animal symbolism in text and iconography, a very rich and hitherto undiscovered realm. Marc Michael Epstein examines the ubiquitous hare-hunt and the cryptic iconography of elephants flanking the ark in the synagogue, dragons straddling the line between the divine and the demonic worlds, and unicorns that seem to have leaped directly from the christological world of the illuminated bestiary into a universe of Jewish messianic symbolism. These images, often marginal in situation, tend to be regarded as derivative of Christian art or as mere decoration, yet they are illustrative of the manner in which Jews subversively recast various symbols from their own tradition and from Christian culture. An understanding of medieval Jewish self-definition through the "secret language" of their iconography is essential for analysis of the roots of intercultural conflict and collusion in the West.

This PDF is fully searchable, simply enter the desired keyword (or note number) in the SEARCH panel of Adobe Acrobat or Adobe Reader.""

The article focuses on the author's research on the chronographical background of the Zodiac Mosaic Calendar in Synagogue at Hammath-Tiberias. He researched to find the origin of mosaic decoration, the twelve zodiac sign, the four seasons, and Helios, which was found in synagogues in two parts of Palestine, Galilee and Judah. The chronograph of the mosaic art was extensively debated. The author further studied the history of Palestine Jews in the 4th century. Most of the work was done during the period of Hillel II.
The author concludes that the mosaic from the Stratum IIa synagogue with the Zodiac Calendar was executed in the time of Hillel II, who said to have died around 365 CE. He proposes the new date of the execution of the Zodiac Mosaic from Hammat-Tiberia (Stratum IIa) after the earthquake in 363, that is, in 364 or 365.

Stamm hatte sein eigenes Oberhaupt (Richter), welches für alle Aspekte des Stammeslebens verantwortlich war. Er war Richter, Feldherr und geistlicher Führer seines Stammes. Oft waren die Stammesoberen Propheten, so wie die Prophetin Debora, die eine Richterin Israels war. Die Helden des Buches der "Richter" sind Debora, Gideon, Samson und andere. Das Zeitalter der "Richter" endet mit dem Übergang Israels zu einem neuen staatlichen System. Es beginnt das Zeitalter der "Könige". Diese Zeit ist in den zwei Büchern "Samuel" und den zwei Büchern der "Könige" beschrieben. Diese Veränderungen der Staatsform Israels waren die Folge von Niederlagen in Kämpfen gegen die Philister, mit denen die Juden viele Jahre lang Krieg führten. Diese Kriege begannen im Zeitalter der "Richter" und dauerten an während der Zeit der ersten jüdischen Könige Saul und David. Die Philister sind Inselvölker aus dem Mittelmeerraum. Sie stammen aus Kleinasien. Später lösen sie sich in den lokalen Völkern auf und verlassen die historische Arena. Heute kennen wir keine Philister, sie sind so wie viele ihrer zeitgenössischen Völker vom Erdboden verschwunden, so wie viele Völker außer dem jüdischen Volk, dem ewigen Volk Gottes. Leo Tolstoi schrieb: "Schaut, welch unglaubliches Geschöpf ein Jude darstellt. Ein Jude ist ein Symbol der Ewigkeit. Ein Jude ist ewig, so wie die Ewigkeit selbst." Der Name des Volkes der Philister gab auch dem Land Palästina seinen Namen. Die Juden bitten, nachdem sie eine herbe Niederlage erlitten haben, den Propheten Samuel um einen König. Damit endet das Zeitalter der "Richter", und es beginnt das Zeitalter der "Könige", welches, wie bereits erwähnt, in den zwei Büchern "Samuel" und den zwei Büchern der "Könige" beschrieben wird. Nacheinander folgt die Regentschaft des ersten israelischen Königs Saul (1025-1004 v. d. Z.), des zweiten israelischen Königs David (1004-965 v. d. Z.) und des Sohnes von König David-Salomo (965-928 v. d. Z.). Nach dem Tod König Salomos im Jahre 928 v. d. Z. kommt es zu einer Teilung des Staates in zwei Königreiche, Israel im Norden und Judäa im Süden. Diese Königreiche, die sich gegenseitig bekriegten, existierten 200 Jahre. Der erste König Israels, Saul, war ein Hirte. Er hütete die Herde seines Vaters Kisch aus Gibea. Einst verirrte sich ein Esel aus der Das Buch "Ester" beschreibt die Geschichte des Purimfestes. Das Buch Ester gilt als das geheimnisvollste Buch des Tanach. "Seter" bedeutet "das Geheimnis" oder "das Verhüllte". Der Name Ester stammt von dem Namen der babylonischen Göttin Astarte; das spricht dafür, dass sich die Juden damals in Persien sehr gut assimiliert hatten. Die Geschehnisse, die in diesem Buch beschrieben werden, gehören in das vierte Jahrhunder v. d. Z. (3390 Jahre nach der Erschaffung der Welt). "Ester" ist das einzige Buch des Tanach, in dem der Name des Allmächtigen nicht erwähnt wird. (Genaueres in der Lektion "Purim") Das Buch "Das Hohelied", welches nach der Tradition von König Salomo verfasst wurde, gehört auch zu den "Schriftrollen" ("Megillot"). Zuerst wollte man dieses Buch nicht in den Tanach aufnehmen, weil es Liebeslyrik enthält. Jedoch interpretieren die jüdischen Gelehrten die Liebeslieder als ein Gespräch zwischen Israel und Gott. Das "Hohelied" ist die Grundlage für die jüdische mystische Theosophie, für das Nachdenken über die Beziehung zwischen den Juden und Gott. Das Buch "Kohelet" ist eines von drei Büchern, für welche die jüdische Tradition König Salomo als Verfasser nennt. Man glaubt, dass er das "Hohelied" als junger Mann schrieb; das Buch der "Sprichwörter" erstellte er im mittleren Alter und das dunkle Buch "Kohelet" im hohen Alter. Dies letzte Buch ist so pessimistisch, dass viele Weisen dagegen waren, dieses Buch in den Tanach einzuschließen. Sie taten es aber trotzdem aus zwei Gründen: weil König Salomo der Autor war und wegen der letzten Zeilen: "Im Schluss der Rede wird das Ganze verstanden: Gott fürchte und seine Gebote wahre, denn dies ist der ganze Mensch ." (Prediger, 12:13). Die Aussage des Buches liegt in den Anfangszeilen: "Eitelkeit der Eitelkeiten, alles ist eitel", das erzeugt ein Gefühl der Sinnlosigkeit des Lebens und unser aller Bemühungen, die nichts in der realen Welt verändern. Diese Idee ist sehr untypisch für die Traditionen des Judentums, welche darauf bestehen, dass der Mensch danach streben sollte, seine erreichbaren Ziele zu erreichen. Rabbi Tarfon (2.Jhrdt. n. d. Z.

In Torah Discovery Chronology for the alignment of Torah testimony and ancient civ. volume III of the YeC Moshe Emes series for Torah and science alignment we conclude:
David is Taita, see this 8 page excerpt. Updated Feb 28, 2021.
First draft about the start of Feb..
Scripture, taken in context, has stood the test of time and is fully reliable testimony.
Seder Olam Rabbah chronology is the one historic actuality..
Enjoy, like, share, and constructive comment. TY, rm