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In Judaism, the 'real things' happen at the men's part. The women are 'sent' to the 'marginal' area, and, at most, can watch the men from a distance.
BTW, women should perform much fewer commandments; some would say: as they have to take care of the family. Accordingly, men, that are happy that they have so many commandments to perform, bless every morning, as part of their prayer: "Blessed that he did not make me a woman"…
The Cetate Synagogue is a Jewish place of worship in Timisoara in the old Cetate neighborhood/district. The building is one of the most distinctive and original buildings in the city. It has an eclectic style, typical of the second half of the 19th century with decorations specific to Judaism.
The synagogue was built between 1863 and 1864 and was entrusted to the Viennese architect Carl Schumann.
La semana que viene la comunidad judía celebrará el año nuevo (5782). En mi tarjeta escribí en fonética el saludo tradicional: shaná tová umetuká (año bueno y dulce).
Surreal Creation with Hanukkah Symbols
Happy Sliders Sunday HSS
Hanukkah Menorah Magen David = Star of David Emblematic of Christianity as well as Judaism
I am always inspired by the Hanukkah Menorah and the Magen David, the Star of David.
Hanukkah Is the Festival of Freedom. If not for Judah Macabee and his little band, like Robin Hood and William Tell, there would not be Christmas!! Jesus traced his descent from King David, so the star is emblematic of Christianity as well as Judaism
Now, how about that!! (^_^)
My Experimental Mosaic 10 makes things fun for everyone..;))
________________________________________________
Here is some of my nonsense, it's best ignored...;)):
Cell Doubling Mitosis Observed: Mosaic 10 - Further Nanobot (aka Ninibyte) Evolution Seen for the First Time
Cell doubling is clearly observed. this seems to be a case of biological mitosis. Or a doubling of tri-nanobytes.
Cellular Evolution Observed In Molecular Hanukkah Nanobots. Nano signifies three orders of magnitude smaller than micro. These tiny robots are called ninobytes in biological terminology, as in trilobytes.
These tiny, nine cell, robots are able to make things fun for everyone..;))
On day 248, the Jewish brothers of nkusa organization protested the ongoing genocide in Palestine & the co-opting of Zionism with Judaism by the "Israeli" state, at the day of rage protest in Union Square, NYC. You can depend on these brothers to show up in solidarity with the Palestinian people at every protest proclaiming to the Zionist state of Israel, "Not in our name!"
In the picture a Jewish brother throws up a "V" symbol for victory.
Adresse ; Place de Jérusalem au croisement de la rue de Courcelles et du boulevard de Reims dans le 17e arrondissement de Paris.
Architectes : Bruno Fléchet et Stéphane Maupin
www.paris-promeneurs.com/Architecture-moderne/Le-Centre-e...
يهود يتظاهرون خلال يوم القدس في لندن.
وأدانوا جرائم إسرائيل والعدوان على الأقصى واحتلال فلسطين
Orthodox Jews participating in a the Al Quds Day rally in London, held on the third weekend of Ramadan every year. Over a thousand men and women, including many Jews, protested against Israel's apartheid policies, the brutal siege of Gaza and the recent attacks by heavily armed Israeli riot police on men, women and journalists at Al Aqsa Mosque, the third holiest site in Islam.
The mosque itself was flooded with tear gas and hundreds of Palestinians were arrested. The Palestinian Red Crescent claimed that Israeli occupation forces refused to allow ambulances access.
www.middleeasteye.net/video/why-did-israel-storm-al-aqsa-...
The rally also followed the killing of dozens of Palestinians by Israeli Security forces in recent weeks as well as an Amnesty International's report on 1 February 2022 which concluded that Israel's extensive use of segregation, dispossessions and legal discrimination amounted to Apartheid, which it described as a 'cruel system of oppression and a crime against humanity.'
There were many Jews (and not only orthodox) attending in support of a protest in London over Israel's massacre of unarmed Palestinians in Gaza. Although the rally was only called at short notice and had not received any publicity in Britain's mainstream media, a surprisingly large number of demonstrators - about six hundred - gathered in Whitehall, opposite the Prime Minister's office at Downing Street, in central London.
[ Just in case anyone is interested I have attached a link to my research on British crimes against both Arabs and Jews in Palestine during the mandate period - 1919-1948. Use the following url and scroll down the list of countries alphabetically for Palestine - roguenation.org/choose-by-country/ ]
The previous day, Friday 6 April, ten unarmed Palestinians protesting close to the Gaza border fence with Israel had been shot dead by elite snipers from the Israeli Occupation Forces. The fatalities included photojournalist Yaser Mutarja who, as can been seen clearly from the well documented film footage and the photographs of other journalists, was wearing a clearly labelled PRESS jacket at the time. He was fatally wounded and died in the early hours of Saturday morning.
News stations and media outlets across the developing world covered the story in depth. Even the liberal Israeli newspaper Haaretz belatedly carried a headline - "Palestinian Journalist Wearing Press Jacket Killed by Israeli Fire in Gaza". However, on Saturday morning, BBC World News devoted barely a minute to what it had previously termed "clashes" in Gaza, and in what it now termed merely "deadly unrest."
The words "massacre" and "crime" were carefully avoided. On its television coverage on Saturday morning I heard absolutely no mention of the death of Yaser Mutarja, although it did belatedly include a mention of his death in the sixth paragraph of an online article entitled "Deadly unrest on Gaza-Israel border"
A total of 31 Palestinians had been killed by Israeli live-ammunition in the previous eight days since the "Land Protests" had started, demanding justice for Palestinians in Gaza and the West Bank, the end of Israel's blockade of Gaza and the right of refugees to return to their homes from which they have been illegally forced to leave.
The ongoing Israeli-Egyptian blockade of Gaza and its 1.9 million inhabitants has been crippling with sixty per cent of Gazans living below the poverty line and at least eighty per cent dependent on international aid and an unemployment rate of 41 per cent as of December 2017. Nearly half (47%) of households have been categorized by the United Nations as "food insecure".
The blockade and earlier military assaults by Israeli have also had a devastating impact on the city's infrastructure and families are lucky to receive even four to six hours electricity a day and many have no access to safe drinking water - see the latest United Nations figures -
www.ochaopt.org/sites/default/files/factsheet_booklet_fin...
www.ochaopt.org/content/humanitarian-impact-internal-pale...
يهود يتظاهرون خلال يوم القدس في لندن.
وأدانوا جرائم إسرائيل والعدوان على الأقصى واحتلال فلسطين
Orthodox Jews participating in a the Al Quds Day rally in London, held on the third weekend of Ramadan every year. Over a thousand men and women, including many Jews, protested against Israel's apartheid policies, the brutal siege of Gaza and the recent attacks by heavily armed Israeli riot police on men, women and journalists at Al Aqsa Mosque, the third holiest site in Islam.
The mosque itself was flooded with tear gas and hundreds of Palestinians were arrested. The Palestinian Red Crescent claimed that Israeli occupation forces refused to allow ambulances access.
www.middleeasteye.net/video/why-did-israel-storm-al-aqsa-...
The rally also followed the killing of dozens of Palestinians by Israeli Security forces in recent weeks as well as an Amnesty International's report on 1 February 2022 which concluded that Israel's extensive use of segregation, dispossessions and legal discrimination amounted to Apartheid, which it described as a 'cruel system of oppression and a crime against humanity.'
يهود يتظاهرون خلال يوم القدس في لندن.
وأدانوا جرائم إسرائيل والعدوان على الأقصى واحتلال فلسطين
Orthodox Jews participating in a the Al Quds Day rally in London, held on the third weekend of Ramadan every year. Over a thousand men and women, including many Jews, protested against Israel's apartheid policies, the brutal siege of Gaza and the recent attacks by heavily armed Israeli riot police on men, women and journalists at Al Aqsa Mosque, the third holiest site in Islam.
The mosque itself was flooded with tear gas and hundreds of Palestinians were arrested. The Palestinian Red Crescent claimed that Israeli occupation forces refused to allow ambulances access.
www.middleeasteye.net/video/why-did-israel-storm-al-aqsa-...
The rally also followed the killing of dozens of Palestinians by Israeli Security forces in recent weeks as well as an Amnesty International's report on 1 February 2022 which concluded that Israel's extensive use of segregation, dispossessions and legal discrimination amounted to Apartheid, which it described as a 'cruel system of oppression and a crime against humanity.'
Una de las tradiciones judías (que viene de un pacto que D´s hizo con Abraham y que se puede leer en el libro de Génesis) es que cuando un bebé cumple 8 días de nacido, se lo debe circuncidar. La circuncisión es el corte del prepucio del pene. Los musulmanes también tienen esta práctica, pero cuando los chicos son más grandes (si no recuerdo mal a los trece años), ya que el pueblo árabe desciende de Ismael que tenía esa edad cuando fue circuncidado junto con su padre y todos los que vivían con ellos.
Lo que se aprecia en la foto es al moel (el encargado de cortar el prepucio) marcando al padre cuál es la bendición que debe leer.
يهود يتظاهرون خلال يوم القدس في لندن.
وأدانوا جرائم إسرائيل والعدوان على الأقصى واحتلال فلسطين
Orthodox Jews participating in a the Al Quds Day rally in London, held on the third weekend of Ramadan every year. Over a thousand men and women, including many Jews, protested against Israel's apartheid policies, the brutal siege of Gaza and the recent attacks by heavily armed Israeli riot police on men, women and journalists at Al Aqsa Mosque, the third holiest site in Islam.
The mosque itself was flooded with tear gas and hundreds of Palestinians were arrested. The Palestinian Red Crescent claimed that Israeli occupation forces refused to allow ambulances access.
www.middleeasteye.net/video/why-did-israel-storm-al-aqsa-...
The rally also followed the killing of dozens of Palestinians by Israeli Security forces in recent weeks as well as an Amnesty International's report on 1 February 2022 which concluded that Israel's extensive use of segregation, dispossessions and legal discrimination amounted to Apartheid, which it described as a 'cruel system of oppression and a crime against humanity.'
Three orthodox Jews protesting against Israel's continued construction of illegal settlements and its atrocities committed against Palestinians. They had joined other demonstrators, who were angry at the failure of British authorities to arrest Ehud Barak, the butcher of Gaza, who was scheduled to give a talk at the Jewish Community Centre on Finchley Road to promote his memoirs.
[ Just in case anyone is interested I have attached a link to my research on British crimes against both Arabs and Jews in Palestine during the mandate period - 1919-1948. Use the following url and scroll down the list of countries alphabetically for Palestine - roguenation.org/choose-by-country/ ]
The police, instead of arresting Ehud Barak, had been instructed to protect him !
Barrack was Israel's Minister of Defence during Operation Cast Lead (also known as the Gaza massacre) in 2008-9, during which, according to United Nations figures, 1417 Palestinian were killed, the vast majority of them (926) civilians including 344 children, 250 police officers, civil defence works and ambulance drivers.
A passing out parade of police officers was deliberately targeted in the opening surprise aerial assault on 27 December. Civilian infrastructure was also targeted. Over half of Gaza's hospitals were seriously damaged or destroyed as well as tens of thousands of homes, half a million people were deprived of running water and a million people without any electric supply.
It is interesting to note that recently Ehud Barak has himself accused the current Israeli government of having been hijacked by extremists. Last year he wrote a piece for the New York Times observing that "our country now finds its very future, identity and security severely threatened by the whims and illusions of the ultranationalist government of Prime Minister Benjamin Netanyahu.”
The demonstrators were however unwilling to trust a suspected war criminal now portraying himself as a moderate and they were also angry that two weeks earlier, on Monday 14th May 2018, 61 unarmed Palestinians, including several children and a baby, were killed by the Israeli army, most of them shot dead by precision snipers during a demonstration close to Gaza's border fence, although some may also have been killed by the excessive us of CS gas.
Apart from the shocking number of fatalities, over 2,000 Palestinians were injured (including at least eight journalists), over one thousand of them by live ammunition. On the same day, the United States had moved its embassy from Tel Aviv to Jerusalem, a move which is a clear violation of international law. US president Donald Trump called it a "great day for Israel."
On the following day several hundred protesters had gathered in central London opposite Downing Street to protest against both the ongoing Israeli crimes against the population of Gaza and the West Bank and also British diplomatic and military support for Israel. Since 2014, the UK government has exported 445 million dollars worth of arms to the country, including components for fighter aircraft, helicopters and sniper rifles.
People in the demonstration on 15 May had expressed anger at the Israseli army's use of lethal force against unarmed protesters over the previous few weeks, which had resulted in the death of 111 demonstrators and thousands of civilian casualties. Needless to say not a single Israeli soldier had been injured and one of the Palestinians killed, Yasser Murtada, was a well respected journalist who had previously worked for the BBC, and was clearly wearing a PRESS jacket at the moment he was shot in the chest by a carefully aimed sniper's bullet.
He, like others, was also killed some distance from the illegally erected border/prison fence which isolates the population of Gaza from both their family relatives and any chance of gainful economic employment in wealthier areas. That's why the popular anology which compares Israel to South African apartheid is highly misleading because in South Africa, at least the white population needed the blacks as workers, even if they committed appalling atrocities, but in Israel the Palestinian population are neither needed nor wanted by Israeli employees.
Palestinians are treated worse than dogs, to whom humans tend to show some sympathy, but rather as unworthy of any consideration, so much so that past Israeli military operations against Gaza in which the planners know thousands of civilians are likely to die are given the military term "mowing the grass", because the Palestinian civilian population is considered of no more value in importance, than the ants one might tread underfoot when one ventures into the garden.
Fast of the Firstborn
Fast day in Judaism, preceding Passover
Fast of the Firstborn (Hebrew: תענית בכורות, Ta'anit B'khorot or תענית בכורים, Ta'anit B'khorim) is a unique fast day in Judaism which usually falls on the day before Passover (i.e., the fourteenth day of Nisan, a month in the Jewish calendar; Passover begins on the fifteenth of Nisan). In modern times, the fast is usually broken at a siyum celebration (typically made at the conclusion of the morning services), which, according to prevailing custom, creates an atmosphere of rejoicing that overrides the requirement to continue the fast (see Breaking the fast below). Unlike all other Jewish fast days, only firstborn children are required to fast on the Fast of the Firstborn.
Quick Facts Official name, Observed by ...
This fast commemorates the salvation of the Israelite firstborns during the Plague of the Firstborn (according to the Book of Exodus, the tenth of the ten plagues wrought upon Ancient Egypt prior to the Exodus of the Children of Israel), when, according to Exodus (12:29): "...God struck every firstborn in the Land of Mitzrayim (Ancient Egypt)...."
Origins
The primary source quoted for this custom is Tractate Soferim 21:3, where it is stated that firstborns fast "in commemoration of the miracle that they were saved from the Plague of the Firstborn". Asher ben Jehiel and Aaron ben Jacob ha-Kohen quotes the Jerusalem Talmud as an additional source for the fast, though the same passage can also be understood to mean that firstborns do not fast.
The Shulchan Aruch records the custom of fasting. However, Moses Isserles records that some people instead "redeem" the fast. Later commentaries suggest that this redemption could be done by holding a siyum or by giving charity. Yosef Eliyahu Henkin suggested that since the custom is absent from the Babylonian Talmud, it is not universally binding but rather depends on current practice, allowing the current practice of replacing the fast with a siyum or charity (Henkin preferred charity).
Meaning of the fast
Fasts in Judaism can have a number of purposes, including atonement for sins; commemorative mourning, and commemorative gratitude (see Ta'anit).
The Fast of the Firstborn incorporates commemorative gratitude for salvation from the Plague of the Firstborn, as detailed above.
According to Rabbi Jacob Emden, the Fast of the Firstborn also commemorates the salvation of the Jews from the plot of Haman. This is because Haman advanced his plot on the thirteenth of Nisan, and Esther reacted by instructing all Jews of Susa to undertake a three-day fast beginning the next day, the fourteenth of Nisan. For this reason, even some non-firstborns maintain the custom of fasting on the fourteenth of Nisan.[citation needed]
According to Shlomo Zalman Auerbach, the Fast of the Firstborn also includes an aspect of mourning: firstborns fast to mourn the loss of their priestly status which had initially been granted them on the fourteenth of Nisan. Furthermore, during the Temple period, this loss was most profoundly felt on the fourteenth of Nisan, which was the busiest day of the year for the kohenim and Levites.
Yehuda Grünwald, the rabbi of Satu Mare and student of Avraham Shmuel Binyamin Sofer, suggests that the firstborn Israelites fasted in trepidation in advance of the Plague of the Firstborn; despite a divine guarantee of safety, they felt a need to fast in repentance to achieve greater divine protection. Grunwald thus posits that this was the precedent for the Fast of the Firstborn.
Qualifications for fasting
There is disagreement among the early halakhic authorities (authoritative scholars of Jewish law) as to who qualifies as a firstborn for purposes of the Fast of the Firstborn. All authorities agree, however, to the conditions of halakhic adulthood (generally speaking, this is 12 years for a female and 13 years for a male) and sanity, preconditions for all positive mitzvot, to obligate one to fast. (Other rare conditions, such as deaf-muteness, also exempt one from positive mitzvot).[citation needed]
According to Joel Sirkis, Alexander Suslin, and arguably Yaakov ben Moshe Levi Moelin, both men and women are obligated to fast. This is based upon the midrash, which states that both men and women among the firstborn Egyptians perished in the plague. Following a precedent common in Jewish commemorative rituals, the above authorities ruled that all those who were miraculously saved should participate in commemoration (see also Pesahim 108b). Since both men and women died from the plague, all firstborn Jewish men and women alive at that time are considered to have been miraculously saved. Moses Isserles and the Vilna Gaon rule that women are exempt from the fast. As the Book of Exodus (13:12–15) mentions the biblical commandment of Redemption of the Firstborn as commemorative of the salvation of Jewish firstborns in Egypt, and as this command only applies to firstborn males, Isserlies and the Vilna Gaon rule similarly that only males are obligated to fast. Common practice is that only males fast.[citation needed]
While a firstborn to both parents, or a firstborn to only the mother, must fast according to all authorities, there is a dispute among the early halakhic authorities regarding the status of a firstborn to only the father. The Shulchan Aruch codifies that a firstborn to only the father is obligated to fast, while most printings of the Arba'ah Turim indicate that such a person would be exempt. Common practice follows the Shulchan Aruch.[citation needed]
Typically, if the oldest in the family died, the next oldest is not required to fast. However, if the oldest child had died within 30 days of birth, the next oldest is required to fast. Yechezkel Landau maintains that this only applies if the oldest child had been born prematurely or was not born viable.[citation needed]
Many authorities, including Isserlies, note the custom that the father of a firstborn should fast on his child's behalf until the child reaches halakhic adulthood. The Rema rules that if the father is a firstborn himself, the mother should fast on behalf of the child. The Mateh Moshe and Yaakov ben Moshe dispute this and rule in such a scenario that the mother need not fast. Avraham Gombiner ruled that it is appropriate to follow the lenient opinion if fasting causes the mother excessive discomfort or if she is pregnant or nursing, but he adds that a mother who begins following the former opinion must maintain that custom and fast in subsequent years.[citation needed]
Jacob ben Joseph Reischer ruled that the above-cited custom of the father fasting for the child goes into effect as soon as the child is born, except where the child is born after chatzot ha'laila (halakhic midnight, which generally corresponds to solar midnight) on the 14th of Nisan of that year. (Since the child had not yet been born by the equivalent time that the Plague of the Firstborn had occurred in Egypt, the father need not fast for his child until the following year) Nathaniel Weil disagreed. He wrote that the custom only goes into effect from the time the child is 30 days old. This relates, again, to the command to redeem the firstborn, which does not go into effect until the child is 30 days old.[citation needed]
There is some discussion among the posqim (halakhic authorities) regarding whether a firstborn born through caesarean section is required to observe this fast, given that he is not obligated in the Redemption of the Firstborn. Jacob Reischer (470:2) suggests that such a firstborn may be required to fast, while Yaakov Chaim Sofer (470:3) rules that he need not fast. To circumvent this question, as well as a dispute regarding a firstborn proselyte, Yosef Shalom Elyashiv suggests that such firstborns participate in a seudat mitzvah.
Duration of the fast
As with most Jewish fast days, the fast begins at dawn. The common practice is that it is subsequently broken in the morning at a seudat mitzvah (celebratory meal) following a siyum. If the fast is not broken at a seudat mitzvah, there is a dispute among halakhic authorities regarding the duration of the fast. Normally, all Jewish fasts continue until nightfall (most authorities rule that this is somewhere between 20 and 40 minutes after sunset, but varies by location and time of year). However, the presence of a fast immediately before a holiday presents a unique quandary. Normally, one may not enter a Shabbat (Saturday, the Jewish Sabbath) or Yom Tov (festival) in a state of fasting. The Talmud (Eruvin 41a) discusses what one should do when a formal fast day (other than Yom Kippur) falls directly before Shabbat or Yom Tov. The sages of the Talmud are divided over two options: Either one should break the fast shortly before sundown, or one should fast through nightfall, regardless. Since the Talmud arrives at no clear conclusion, disagreement arose among halakhic authorities. The Maharil rules that the fast continues until nightfall, while others rule that it should be broken before sundown.[citation needed]
Breaking the fast
In modern times, however, this fast is rarely observed, as most firstborns opt to attend a siyum (festive meal celebrating the completion of a tractate of the Talmud) instead. This is considered a legitimate form of "breaking" the fast, and therefore the firstborn may eat during the rest of the day.
The Mishnah Berurah quotes three opinions regarding circumstances in which the fast may be broken. According to the first, a healthy individual must fast if he can sustain the fast without undue suffering and without any subsequent weakening that would affect his ability or inclination to heartily partake of his Passover Seder meal (and specifically the matzah). (If one is obligated to partake of a festive meal that day, such as if he is the father of an infant on the day of circumcision, this opinion requires him to undertake a reciprocal fast at the soonest opportunity.) According to the second custom (quoted by the Magen Avraham in the name of the Maharash Levi), the fast may be broken at any festive meal celebrating a circumcision or a redemption of the firstborn. According to the third custom, based upon the Maharshal, the fast may even be broken at a seudat mitzvah for a siyum celebrating the completion of study of a tractate of Talmud. The latter custom is commonly observed.
If a firstborn attending a siyum does not hear the completion of the tractate, or if he does not understand what he hears, or if he is in the shiva period of mourning and is thus forbidden from listening to the Torah material being taught, some authorities rule that subsequent eating would not qualify as a seudat mitzvah and he would therefore be forbidden to break his fast. Other authorities allow a firstborn to break his fast under such circumstances. The Minchas Yitzchak (ibid.) suggests that a firstborn in such a position should at least try to contribute to the siyum in some way, such as by sponsoring or helping to prepare the meal.[citation needed]
In order to break one's fast on a seudat mitzvah, many authorities rule that one must partake of at least a kotevet of food (around 1.5 to 2 oz.) or a melo lugmav of liquid (at least around 1.7 oz.) at the seudah. Other authorities rule that a firstborn need not eat anything at the siyum itself, and that he may break his fast anytime after the siyum.
Rabbi Moshe Feinstein extends the possibility of breaking the fast to include even breaking it at a festive meal celebrating the completion of any mitzvah that required regular, continual involvement. According to these authorities, such a meal would be considered a seudat mitzvah of adequate caliber to exempt one from continuing the fast.[citation needed]
Additionally, the Mordechai quotes the ruling of his father-in-law Rabbeinu Yechiel that firstborns need not fast at all on the day before Passover; firstborns need only limit their diet to snacks. (The Bigdei Yesha commentary suggests the rationale behind this ruling was to avoid holding a fast during the month of Nisan, which is generally prohibited.) The Mishnah Berurah states that it is appropriate for a weak individual to follow this ruling.[citation needed]
Nevertheless, there are communities, including many North African communities and the Sephardic community in Amsterdam, where the firstborns do fast.
When Passover begins after Shabbat
If the eve of Passover is on Shabbat, many authorities rule that the fast is not observed at all, which is common practice in Sephardic communities. Others fast on the previous Thursday, which is common practice in Ashkenazi communities. This is because it is forbidden to fast on Shabbat except when Yom Kippur falls on it, and fasts are preferably not set for Friday.
In such a scenario, the ritual of Bedikat Chametz (the formal search for forbidden leaven that is conducted before Passover) is set for Thursday night. Normally, it is forbidden to eat (starting from nightfall) before conducting the Bedikat Chametz. However, for a firstborn who is fatigued or uncomfortable from the fast, the Mateh Moshe and Yaakov Moelin rule that some food may be eaten before the search or that another person may be appointed to perform the search on behalf of the firstborn.[citation needed]
Moshe Feinstein (OC 4:69:4) raises the possibility, based on Isserlies that one who breaks the adjusted Thursday fast might be required to fast on Friday, as perhaps the fast is considered to have been moved to whichever earlier day is more appropriate, and not to Thursday specifically. Since many opinions dispute Isserlies, Feinstein wrote that practically speaking, one should not fast on Friday in such circumstances. This rationale may be based on Nathaniel Weil, who wrote that excessive strictures regarding keeping the Fast of the Firstborn should not come at the expense of possibly fasting unnecessarily during the month of Nisan.[citation needed]
The above halakhic quandary is avoided completely if a firstborn fasts the entire day on Thursday. However, Rabbi Feinstein makes no mention of this requirement. For a firstborn who eats on Thursday to comply with the ruling of Issserlies, the Piskei T'shuvot suggests participating in a second siyum on Friday, while Tzvi Pesach Frank suggests partaking on Friday of leftovers from the previous day's siyum.
Status of the fast
In halakha, there are two general types of fast: the communal fast and the individual fast. Among other differences between the two, a special prayer is added by the hazzan or prayer leader on communal fasts whenever both ten fasting individuals congregate and the hazzan is fasting. While Avraham Gombiner treats the fast as an individual's fast, the Chaim Benveniste, Hezekiah da Silva, and Isaac ben Moses of Vienna view it as a communal fast. To avoid the practical implications of the controversy, the Mishnah Berurah suggests that a firstborn should not serve as Chazzan on the day of the fast.
Additionally, this fast differs from many other fasts established in the Jewish calendar in that this fast is not indicated in the Tanakh. This lessens the severity of the fast, and someone who experiences significant discomfort as a result of fasting may break his fast (Mishnah Berurah, based on Isserlies).
Modern practice
The custom of the Fast of the Firstborn is today observed nearly universally throughout Orthodox Ashkenazic communities. However, some Sefardic and Mizrahi communities have not fully adopted the custom.[citation needed] It is not traditionally observed by Yemenite Jews and its practice was discouraged by Moroccan-Israeli rabbi Joseph Messas.
Amongst Conservative Jews, the custom is endorsed by various communities and cited positively in their response.
Jacob Petuchowski at Hebrew Union College - Jewish Institute of Religion, Cincinnati, taught that Tsom B'chorot was the clearest example of a fast with a moral, social action message. Concern for life, even the lives of enemies and oppressors, is the reason for the fast.[citation needed]
«El ser humano no es una simple máquina racional, sino un sujeto inmerso en emociones que le permiten avanzar. Sentimientos que hacen posible que los sueños del pasado se transformen en realidades futuras». Fragmento extraído del libro de la escritora Ibiza Melián, La corrupción inarmónica. Ensayo disponible en Amazon, tanto en versión Kindle como en papel.
Kindle: www.amazon.es/dp/B082TMYP7X/
Papel: www.amazon.es/dp/1675027927/
An orthodox Jew protesting in solidarity with Palestinians outside the British parliament. There were several hundred protesters at the rally, angry at Israel's killing of over one hundred unarmed civilians in Gaza over the last two months ( including the 21 year old medic Razan al-Najjar ) and also at the UK's continued diplomatic and military support for Israel.
[ Just in case anyone is interested I have attached a link to my research on British crimes against both Arabs and Jews in Palestine during the mandate period - 1919-1948. Use the following url and scroll down the list of countries alphabetically for Palestine - roguenation.org/choose-by-country/ ]
Sorry for the short description.
I hope to update this page tomorrow (7 June) when I also hope to post photos of today's demonstration (6 June) against Netanyahu's scheduled visit to Downing Street.
"The Book of Genesis" redirects here. For the comics, see The Book of Genesis (comics).
The Creation of Man by Ephraim Moses Lilien, 1903.
Jacob flees Laban by Charles Foster, 1897.
Joshua 1:1 as recorded in the Aleppo Codex
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The Book of Genesis,[a] the first book of the Hebrew Bible and the Old Testament,[1] is Judaism's account of the creation of the world and the origins of the Jewish people.[2]
It is divisible into two parts, the primeval history (chapters 1–11) and the ancestral history (chapters 12–50).[3] The primeval history sets out the author's (or authors') concepts of the nature of the deity and of humankind's relationship with its maker: God creates a world which is good and fit for mankind, but when man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to reestablish the relationship between man and God.[4] The ancestral history (chapters 12–50) tells of the prehistory of Israel, God's chosen people.[5] At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob).[6]
In Judaism, the theological importance of Genesis centers on the covenants linking God to his chosen people and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.
Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus, Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC.[7][8]
Contents
1Structure
2Summary
3Composition
3.1Title and textual witnesses
3.2Origins
3.3Genre
4Themes
4.1Promises to the ancestors
4.2God's chosen people
5Judaism's weekly Torah portions
6See also
7Notes
8References
9Bibliography
9.1Commentaries on Genesis
9.2General
10External links
Structure[edit]
Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are the generations," with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals—Noah, the "sons of Noah", Shem, etc., down to Jacob.[9] It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1–11) and a "patriarchal history" (chapters 12–50).[10][b] While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book.[11] The "primeval history" has a symmetrical structure hinging on chapters 6–9, the flood story, with the events before the flood mirrored by the events after;[12] the "ancestral history" is structured around the three patriarchs Abraham, Jacob and Joseph.[13] (The stories of Isaac do not make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and Jacob.)[14]
Summary[edit]
See also: Primeval history and Patriarchal age
The Creation of Adam by Michelangelo, 1512.
God creates the world in six days and consecrates the seventh as a day of rest. God creates the first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a deceptive creature or trickster, entices Eve into eating it against God's wishes, and she entices Adam, whereupon God throws them out and curses them—Adam to getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the fall of humanity. Eve bears two sons, Cain and Abel. Cain kills Abel after God accepts Abel's offering but not Cain's. God then curses Cain. Eve bears another son, Seth, to take Abel's place.
After many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by human sin and Nephilim, and God determines to wipe out humanity. First, he instructs the righteous Noah and his family to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy the world with water again, using the rainbow as a symbol of his promise. God sees mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with many languages and sets them apart with confusion.
God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. There, God makes a covenant with Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for four hundred years, after which they will inherit the land "from the river of Egypt to the great river, the river Euphrates". Abram's name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is instituted as the sign of the covenant. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife. Through Hagar, Abraham fathers Ishmael.
God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests and gets God to agree not to destroy the cities for the sake of ten righteous men. Angels save Abraham's nephew Lot and his family, but his wife looks back on the destruction against their command and turns into a pillar of salt. Lot's daughters, concerned that they are fugitives who will never find husbands, get him drunk to become pregnant by him, and give birth to the ancestors of the Moabites and Ammonites.
Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her, and he obeys. God sends Sarah a son whom she will name Isaac; through him will be the establishment of the covenant. Sarah drives Ishmael and his mother Hagar out into the wilderness, but God saves them and promises to make Ishmael a great nation.
The Angel Hinders the Offering of Isaac (Rembrandt, 1635)
God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him numberless descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself, Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays him to rest in Hebron.
Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel, and a daughter, Dinah.
Joseph, Jacob's favorite son, makes his brothers jealous and they sell him into slavery in Egypt. Joseph prospers, after hardship, with God's guidance of interpreting Pharaoh's dream of upcoming famine. He is then reunited with his father and brothers, who fail to recognize him, and plead for food. After much manipulation, he reveals himself and lets them and their households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to an old age and exhorts his brethren, if God should lead them out of the country, to take his bones with them.
Composition[edit]
Abram's Journey from Ur to Canaan (József Molnár, 1850)
Title and textual witnesses[edit]
Genesis takes its Hebrew title from the first word of the first sentence, Bereshit, meaning "In [the] beginning [of]"; in the Greek Septuagint it was called Genesis, from the phrase "the generations of heaven and earth".[15] There are four major textual witnesses to the book: the Masoretic Text, the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The Qumran group provides the oldest manuscripts but covers only a small proportion of the book; in general, the Masoretic Text is well preserved and reliable, but there are many individual instances where the other versions preserve a superior reading.[16]
Origins[edit]
Main article: Composition of the Torah
For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors.[17] Since the 1970s there has been a revolution leading scholars to view the Elohist source as no more than a variation on the Yahwist, and the Priestly source as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis.)[18]
Scholars use examples of repeated and duplicate stories to identify the separate sources. In Genesis these include three different accounts of a Patriarch claiming that his wife was his sister, the two creation stories, and the two versions of Abraham sending Hagar and Ishmael into the desert.[19]
This leaves the question of when these works were created. Scholars in the first half of the 20th century came to the conclusion that the Yahwist is a product of the monarchic period, specifically at the court of Solomon, 10th century BC, and the Priestly work in the middle of the 5th century BC (with claims that the author is Ezra), but more recent thinking is that the Yahwist is from either just before or during the Babylonian exile of the 6th century BC, and the Priestly final edition was made late in the Exilic period or soon after.[8]
As for why the book was created, a theory which has gained considerable interest, although still controversial is "Persian imperial authorisation". This proposes that the Persians of the Achaemenid Empire, after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Temple and who traced their origin to Moses and the wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text.[20]
Genre[edit]
Genesis is perhaps best seen as an example of a creation myth, a type of literature telling of the first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities and so forth.[21] The most notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth, legend, and facts.[22] Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated.[23] Ska also points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to reconcile and unite the various factions within Israel itself.[23]
Themes[edit]
Joseph Recognized by His Brothers (Léon Pierre Urban Bourgeois, 1863)
Promises to the ancestors[edit]
In 1978 David Clines published his influential The Theme of the Pentateuch – influential because he was one of the first to take up the question of the theme of the entire five books. Clines' conclusion was that the overall theme is "the partial fulfillment – which implies also the partial nonfulfillment – of the promise to or blessing of the Patriarchs". (By calling the fulfillment "partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are still outside Canaan).[24]
The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded).[25] Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations.[26] (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future.[27] God tells the patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew Bible means agreement to the promissory relationship, not a body of belief).[28]
The promise itself has three parts: offspring, blessings, and land.[29] The fulfilment of the promise to each patriarch depends on having a male heir, and the story is constantly complicated by the fact that each prospective mother – Sarah, Rebekah and Rachel – is barren. The ancestors, however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises attains a more rich fulfillment, until through Joseph "all the world" attains salvation from famine,[30] and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled.[25]
God's chosen people[edit]
Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive the analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources.[31] The problem lies in finding a way to unite the patriarchal theme of divine promise to the stories of Genesis 1–11 (the primeval history) with their theme of God's forgiveness in the face of man's evil nature.[32][33] One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from mankind:[33] God creates the world and mankind, mankind rebels, and God "elects" (chooses) Abraham.[6]
To this basic plot (which comes from the Yahwist) the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which does not appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. A great leader mediates each covenant (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses).[6]
Judaism's weekly Torah portions[edit]
Main article: Weekly Torah portion
First Day of Creation (from the 1493 Nuremberg Chronicle)
Bereshit, on Genesis 1–6: Creation, Eden, Adam and Eve, Cain and Abel, Lamech, wickedness
Noach, on Genesis 6–11: Noah's Ark, the Flood, Noah's drunkenness, the Tower of Babel
Lech-Lecha, on Genesis 12–17: Abraham, Sarah, Lot, covenant, Hagar and Ishmael, circumcision
Vayeira, on Genesis 18–22: Abraham's visitors, Sodomites, Lot's visitors and flight, Hagar expelled, binding of Isaac
Chayei Sarah, on Genesis 23–25: Sarah buried, Rebekah for Isaac
Toledot, on Genesis 25–28: Esau and Jacob, Esau's birthright, Isaac's blessing
Vayetze, on Genesis 28–32: Jacob flees, Rachel, Leah, Laban, Jacob's children and departure
Vayishlach, on Genesis 32–36: Jacob's reunion with Esau, the rape of Dinah
Vayeshev, on Genesis 37–40: Joseph's dreams, coat, and slavery, Judah with Tamar, Joseph and Potiphar
Miketz, on Genesis 41–44: Pharaoh's dream, Joseph in government, Joseph's brothers visit Egypt
Vayigash, on Genesis 44–47: Joseph reveals himself, Jacob moves to Egypt
Vaychi, on Genesis 47–50: Jacob's blessings, death of Jacob and of Joseph
See also[edit]
Bible portal
Dating the Bible
Enûma Eliš
Genesis creation narrative
Genesis 1:1
Historicity of the Bible
Mosaic authorship
Paradise Lost
Protevangelium
Wife–sister narratives in the Book of Genesis
Notes[edit]
^ The name "Genesis" is from the Latin Vulgate, in turn borrowed or transliterated from Greek "γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית, "Bərēšīṯ", "In [the] beginning"
^ The Weekly Torah portions, Parashot, divide the book into 12 readings.
References[edit]
^ Hamilton 1990, p. 1.
^ Sweeney 2012, p. 657.
^ Bergant 2013, p. xii.
^ Bandstra 2008, p. 35.
^ Bandstra 2008, p. 78.
^ Jump up to: a b c Bandstra (2004), pp. 28–29
^ Van Seters (1998), p. 5
^ Jump up to: a b Davies (1998), p. 37
^ Hamilton (1990), p. 2
^ Whybray (1997), p. 41
^ McKeown (2008), p. 2
^ Walsh (2001), p. 112
^ Bergant 2013, p. 45.
^ Bergant 2013, p. 103.
^ Carr 2000, p. 491.
^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 933). New York: Doubleday
^ Gooder (2000), pp. 12–14
^ Van Seters (2004), pp. 30–86
^ Lawrence Boadt; Richard J. Clifford; Daniel J. Harrington (2012). Reading the Old Testament: An Introduction. Paulist Press.
^ Ska (2006), pp. 169, 217–18
^ Van Seters (2004) pp. 113–14
^ Whybray (2001), p. 39
^ Jump up to: a b Ska (2006), p. 169
^ Clines (1997), p. 30
^ Jump up to: a b Hamilton (1990), p. 50
^ John J Collins (2007), A Short Introduction to the Hebrew Bible, Fortress Press, p. 47
^ Brueggemann (2002), p. 61
^ Brueggemann (2002), p. 78
^ McKeown (2008), p. 4
^ Wenham (2003), p. 34
^ Hamilton (1990), pp. 38–39
^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 935). New York: Doubleday
^ Jump up to: a b Kugler, Hartin (2009), p.9
Bibliography[edit]
Commentaries on Genesis[edit]
Sweeney, Marvin (2012). "Genesis in the Context of Jewish Thought". In Evans, Craig A.; Lohr, Joel N. (eds.). The Book of Genesis: Composition, Reception, and Interpretation. BRILL. ISBN 978-9004226531.
Bandstra, Barry L. (2008). Reading the Old Testament. Cengage Learning. ISBN 978-0495391050.
Bergant, Dianne (2013). Genesis: In the Beginning. Liturgical Press. ISBN 9780814682753.
Blenkinsopp, Joseph (2011). Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1–11. Continuum International Publishing Group. ISBN 9780567372871.
Brueggemann, Walter (1986). Genesis. Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press. ISBN 0-8042-3101-X.
Carr, David M. (2000). "Genesis, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Amsterdam University Press. ISBN 9780567372871.
Cotter, David W (2003). Genesis. Liturgical Press. ISBN 9780814650400.
De La Torre, Miguel (2011). Genesis. Belief: A Theological Commentary on the Bible. Westminster John Knox Press.
Fretheim, Terence E. "The Book of Genesis." In The New Interpreter's Bible. Edited by Leander E. Keck, vol. 1, pp. 319–674. Nashville: Abingdon Press, 1994. ISBN 0-687-27814-7.
Hamilton, Victor P (1990). The Book of Genesis: chapters 1–17. Eerdmans. ISBN 9780802825216.
Hamilton, Victor P (1995). The Book of Genesis: chapters 18–50. Eerdmans. ISBN 9780802823090.
Hirsch, Samson Raphael. The Pentateuch: Genesis. Translated by Isaac Levy. Judaica Press, 2nd edition 1999. ISBN 0-910818-12-6. Originally published as Der Pentateuch uebersetzt und erklaert Frankfurt, 1867–1878.
Kass, Leon R. The Beginning of Wisdom: Reading Genesis. New York: Free Press, 2003. ISBN 0-7432-4299-8.
Kessler, Martin; Deurloo, Karel Adriaan (2004). A Commentary on Genesis: The Book of Beginnings. Paulist Press. ISBN 9780809142057.
McKeown, James (2008). Genesis. Eerdmans. ISBN 9780802827050.
Plaut, Gunther. The Torah: A Modern Commentary (1981), ISBN 0-8074-0055-6
Rogerson, John William (1991). Genesis 1–11. T&T Clark. ISBN 9780567083388.
Sacks, Robert D (1990). A Commentary on the Book of Genesis. Edwin Mellen.
Sarna, Nahum M. The JPS Torah Commentary: Genesis: The Traditional Hebrew Text with the New JPS Translation. Philadelphia: Jewish Publication Society, 1989. ISBN 0-8276-0326-6.
Speiser, E.A. Genesis: Introduction, Translation, and Notes. New York: Anchor Bible, 1964. ISBN 0-385-00854-6.
Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press. ISBN 9780664252564.
Turner, Laurence (2009). Genesis, Second Edition. Sheffield Phoenix Press. ISBN 9781906055653.
Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press. ISBN 9780664227456.
Wenham, Gordon (2003). "Genesis". In James D. G. Dunn, John William Rogerson (ed.). Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.
Whybray, R.N (2001). "Genesis". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
General[edit]
Bandstra, Barry L (2004). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth. ISBN 9780495391050.
Blenkinsopp, Joseph (2004). Treasures old and new: Essays in the Theology of the Pentateuch. Eerdmans. ISBN 9780802826794.
Brueggemann, Walter (2002). Reverberations of faith: A Theological Handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.
Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: Texts, Introductions, Annotations. Fortress Press. ISBN 9781451413670.
Carr, David M (1996). Reading the Fractures of Genesis. Westminster John Knox Press. ISBN 9780664220716.
Clines, David A (1997). The Theme of the Pentateuch. Sheffield Academic Press. ISBN 9780567431967.
Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
Gooder, Paula (2000). The Pentateuch: A Story of Beginnings. T&T Clark. ISBN 9780567084187.
Hendel, Ronald (2012). The Book of "Genesis": A Biography (Lives of Great Religious Books). Princeton University Press. ISBN 9780691140124.
Kugler, Robert; Hartin, Patrick (2009). The Old Testament between Theology and History: A Critical Survey. Eerdmans. ISBN 9780802846365.
Levin, Christoph L (2005). The Old Testament: A Brief Introduction. Princeton University Press. ISBN 9780691113944.
Longman, Tremper (2005). How to read Genesis. InterVarsity Press. ISBN 9780830875603.
McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer University Press. ISBN 9780881461015.
Newman, Murray L. (1999). Genesis (PDF). Forward Movement Publications, Cincinnati, OH.
Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN 9781575061221.
Van Seters, John (1992). Prologue to History: The Yahwist as Historian in Genesis. Westminster John Knox Press. ISBN 9780664221799.
Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham (ed.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN 9780664256524.
Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Group. ISBN 9780567080882.
Walsh, Jerome T (2001). Style and Structure in Biblical Hebrew Narrative. Liturgical Press. ISBN 9780814658970.
External links[edit]
Wikimedia Commons has media related to Book of Genesis.
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Wikisource has original text related to this article:
Genesis
Book of Genesis Hebrew Transliteration
Book of Genesis illustrated
Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on Genesis.
Bereshit with commentary in Hebrew
בראשית Bereishit – Genesis (Hebrew – English at Mechon-Mamre.org)
Genesis at Mechon-Mamre (Jewish Publication Society translation)
01 Genesis public domain audiobook at LibriVox Various versions
Genesis (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
Genesis (Judaica Press) at Chabad.org
Young's Literal Translation (YLT)
New International Version (NIV)
Revised Standard Version (RSV)
Westminster-Leningrad codex
Aleppo Codex
Book of Genesis in Bible Book
Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English – The critical text of the Book of Genesis in Hebrew with ancient versions (Masoretic, Samaritan Pentateuch, Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila, Symmachus, and Theodotion) and English translation for each version in parallel.
en.wikipedia.org/wiki/Book_of_Genesis
"The Fall of Man" by Lucas Cranach the Elder. The Tree of Knowledge is on the right.
The tree of the knowledge of good and evil (Biblical Hebrew: עֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע [ʕesˤ hadaʕaθ tˤov waraʕ]) is one of two specific trees in the story of the Garden of Eden in Genesis 2–3, along with the tree of life.
Contents
1In Genesis
1.1Narrative
1.2Meaning of good and evil
2Religious views
2.1Judaism
2.2Christianity
2.3Islam
2.4Other cultures
3See also
4References
4.1Bibliography
In Genesis[edit]
Narrative[edit]
Genesis 2 narrates that Yahweh places the first man and woman in a garden with trees of whose fruits they may eat, but forbids them to eat from "the tree of the knowledge of good and evil." When, in Genesis 3, a serpent persuades the woman to eat from its forbidden fruit and she also lets the man taste it, God expels them from the garden and thereby from eternal life.
Meaning of good and evil[edit]
The phrase in Hebrew: טוֹב וָרָע, tov wa-raʿ, literally translates as good and evil. This may be an example of the type of figure of speech known as merism, a literary device that pairs opposite terms together in order to create a general meaning, so that the phrase "good and evil" would simply imply "everything." This is seen in the Egyptian expression evil-good, which is normally employed to mean "everything."[1] In Greek literature, Homer also uses the device when he lets Telemachus say, "I [wish to] know everything, the good and the evil." (Odyssey 20:309–310)
However, if tree of the knowledge of good and evil is to be understood to mean a tree whose fruit imparts knowledge of everything, this phrase does not necessarily denote a moral concept. This view is held by several scholars.[1][2][3]
Given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration. Robert Alter emphasizes the point that when God forbids the man to eat from that particular tree, he says that if he does so, he is "doomed to die." The Hebrew behind this is in a form regularly used in the Hebrew Bible for issuing death sentences.[4]
Religious views[edit]
Judaism[edit]
In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. Before that time, the two were separate, and evil had only a nebulous existence in potential. While free choice did exist before eating the fruit, evil existed as an entity separate from the human psyche, and it was not in human nature to desire it. Eating and internalizing the forbidden fruit changed this and thus was born the yetzer hara, the evil inclination.[5][6] In Rashi's notes on Genesis 3:3, the first sin came about because Eve added an additional clause to the Divine command: Neither shall you touch it. By saying this, Eve added to YHWH's command and thereby came to detract from it, as it is written: Do not add to His Words (Proverbs 30:6). However, In Legends of the Jews, it was Adam who had devoutly forbidden Eve to touch the tree even though God had only mentioned the eating of the fruit.[7]
When Adam ate from the Tree of Knowledge, all the animals ate from it, too [8]
In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[9] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[10] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. This is accomplished through observance of the 613 commandments in the Torah, which deal primarily with physical objects wherein good and evil are mixed together.[11][12][13] Thus, the task of beirurim rectifies the sin of the Tree and draws the Shechinah back down to earth, where the sin of the Tree had caused Her to depart.[14][15]
Christianity[edit]
A marble bas relief by Lorenzo Maitani on the Orvieto Cathedral, Italy depicts Eve and the tree
In Christian tradition, consuming the fruit of the tree of knowledge of good and evil was the sin committed by Adam and Eve that led to the fall of man in Genesis 3.
In Catholicism, Augustine of Hippo taught that the tree should be understood both symbolically and as a real tree - similarly to Jerusalem being both a real city and a figure of Heavenly Jerusalem.[16] Augustine underlined that the fruits of that tree were not evil by themselves, because everything that God created was good (Gen 1:12). It was disobedience of Adam and Eve, who had been told by God not to eat of the tree (Gen 2:17), that caused disorder in the creation,[17] thus humanity inherited sin and guilt from Adam and Eve's sin.[18]
In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the mālum (apple), Eve contracted malum (evil).[19]
Islam[edit]
See also: Tree of life (Quran)
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The Quran never refers to the tree as the "Tree of the knowledge of good and evil" but rather typically refers to it as "the tree" or (in the words of Iblis) as the "tree of immortality."[20] The tree in Quran is used as an example for a concept, idea, way of life or code of life. A good concept/idea is represented as a good tree and a bad idea/concept is represented as a bad tree[21] Muslims believe that when God created Adam and Eve, he told them that they could enjoy everything in the Garden except this tree (idea, concept, way of life), and so, Satan appeared to them and told them that the only reason God forbade them to eat from that tree is that they would become Angels or they start using the idea/concept of Ownership in conjunction with inheritance generations after generations which Iblis convinced Adam to accept[22]
When they ate from this tree their nakedness appeared to them and they began to sew together, for their covering, leaves from the Garden. The Arabic word used is ورق which also means currency / notes.[23] Which means they started to use currency due to ownership. As Allah already mentioned that everything in Heaven is free(so eat from where you desire) [24] so using currency to uphold the idea of ownership became the reason for the slip. The Quran mentions the sin as being a 'slip', and after this 'slip' they were sent to the destination they were intended to be on: Earth. Consequently, they repented to God and asked for his forgiveness[25] and were forgiven.[26] It was decided that those who obey God and follow his path shall be rewarded with everlasting life in Jannah, and those who disobey God and stray away from his path shall be punished in Jahannam.
God in Quran (Al-A'raf 27) states:
"[O] Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he [Satan] sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe."
Other cultures[edit]
A cylinder seal, known as the Adam and Eve cylinder seal, from post-Akkadian periods in Mesopotamia (c. 23rd-22nd century BCE), has been linked to the Adam and Eve story. Assyriologist George Smith (1840-1876) describes the seal as having two facing figures (male and female) seated on each side of a tree, holding out their hands to the fruit, while between their backs is a serpent, giving evidence that the fall of man account was known in early times of Babylonia.[27] The British Museum disputes this interpretation and holds that it is a common image from the period depicting a male deity being worshipped by a woman, with no reason to connect the scene with the Book of Genesis.[28]
See also[edit]
Adam and Eve (Latter Day Saint movement)
Dream of the Rood
Enlightenment (spiritual)
Original sin
References[edit]
^ Jump up to: a b Gordon, Cyrus H.; Rendsburg, Gary A. (1997). The Bible and the ancient Near East (4th ed.). New York: W.W. Norton & Co. p. 36. ISBN 978-0-393-31689-6.
^ Harry Orlinsky's notes to the NJPS Torah.
^ Wyatt, Nicolas (2001). Space and Time in the Religious Life of the Near East. A&C Black. p. 244. ISBN 978-0-567-04942-1.
^ Alter 2004, p. 21.
^ Rashi to Genesis 2:25
^ Ramban to Genesis 3:6
^ Ginzberg, Louis, The Legends of the Jews, Vol. I: The Fall of Man, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9
^ Bereishit Rabbah 19: 5
^ Epistle 26, Lessons in Tanya, Igeret HaKodesh
^ ch. 22, Tanya, Likutei Amarim
^ ch. 37, Lessons in Tanya, Likutei Amarim
^ Torah Ohr 3c
^ Torat Chaim Bereishit 30a
^ Bereishit Rabbah 19:7
^ Ramban to Genesis 3:8
^ Augustine, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 4.8; Bibliothèque Augustinniene 49, 20
^ Augustine of Hippo, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 6.12 and 13.28, Bibliothèque Augustinniene 49,28 and 50-52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371-372 [v. 26-31;1-36]; De natura boni 34-35; CSEL 25, 872; PL 42, 551-572
^ "The City of God (Book XIII), Chapter 14". Newadvent.org. Retrieved 2014-02-07.
^ Adams, Cecil (2006-11-24). "The Straight Dope: Was the forbidden fruit in the Garden of Eden an apple?". The Straight Dope. Creative Loafing Media, Inc. Retrieved 2008-10-06.
^ Qur'an 20:120
^ Qur'an 14:24
^ Qur'an 20:120
^ "ورق".
^ Qur'an 7:19
^ Qur'an 7:23
^ Qur'an 2:37
^ Mitchell, T.C. (2004). The Bible in the British Museum : interpreting the evidence (New ed.). New York: Paulist Press. p. 24. ISBN 9780809142927.
^ The British Museum. "'Adam and Eve' cylinder seal". Google Cultural Institute. Retrieved 2017-04-06.
Bibliography[edit]
Alter, Robert. A translation with commentary (2004). The five books of Moses. New York: W.W. Norton. ISBN 0-393-33393-0.
Knight, Douglas (1990). Watson E. Mills (ed.). Mercer dictionary of the Bible (2d corr. print. ed.). Macon, GA: Mercer University Press. ISBN 0-86554-402-6.
Media related to Tree of the knowledge of good and evil at Wikimedia Commons
en.wikipedia.org/wiki/Tree_of_the_knowledge_of_good_and_evil
Judaism, by general, enhances a healthy way of life. Many of its commandments help the person to live a healthy life. Unfortunately, Judaism does not forbid smoking. Thus the situation is that the percent of smokers among the Ultra-Orthodox _men_ is very high (about 40% as opposed to about 20% in the general population)
Built in 1868 "its name presumably refers to the style in which it was built, Moorish Revival style, which was inspired by the art of Arabic period of Spanish history." (Wikipedia).
The style was brought to central Europe by the Sephardic Jews whose "millennial residence as an ... Jewish community in Iberia was brought to an end starting with the 'Alhambra Decree' by Spain's Catholic Monarchs in the late 15th century, which resulted in a combination of internal and external migrations, mass conversions and executions."
It was also Christmas night, for those of us who have a proper blended holiday. I do find it fairly magical when the holidays coincide, when the candles are lit they allow me to have a period of calmness among all the chaos.
يهود يتظاهرون خلال يوم القدس في لندن.
وأدانوا جرائم إسرائيل والعدوان على الأقصى واحتلال فلسطين
Orthodox Jews participating in a the Al Quds Day rally in London, held on the third weekend of Ramadan every year. Over a thousand men and women, including many Jews, protested against Israel's apartheid policies, the brutal siege of Gaza and the recent attacks by heavily armed Israeli riot police on men, women and journalists at Al Aqsa Mosque, the third holiest site in Islam.
The mosque itself was flooded with tear gas and hundreds of Palestinians were arrested. The Palestinian Red Crescent claimed that Israeli occupation forces refused to allow ambulances access.
www.middleeasteye.net/video/why-did-israel-storm-al-aqsa-...
The rally also followed the killing of dozens of Palestinians by Israeli Security forces in recent weeks as well as an Amnesty International's report on 1 February 2022 which concluded that Israel's extensive use of segregation, dispossessions and legal discrimination amounted to Apartheid, which it described as a 'cruel system of oppression and a crime against humanity.'
On Friday 24 March, hundreds gathered in central London to protest the rolling out of a red carpet at Number 10 Downing Street for Israel's prime minister, Benjamin Netanyahu.
يوم الجمعة 24 مارس 2023 ، تجمع المئات في وسط لندن للاحتجاج على طرح السجادة الحمراء في رقم 10 داونينج ستريت لرئيس الوزراء الإسرائيلي بنيامين نتنياهو
ביום שישי ה-24 במרץ 2023, מאות התאספו במרכז לונדון במחאה על פריצת השטיח האדום ברחוב דאונינג מספר 10 עבור ראש ממשלת ישראל, בנימין נתניהו
Israeli liberals, angry at Netanyahu's attempt to crush the independence of the judiciary and protect himself from a corruption indictment, joined Palestinian and other activists infuriated by 56 years of Apartheid, since Israel's occupation of the West Bank in 1967.
Netanyahu is still on trial for corruption in three separate cases. In 2019 he had already been officially indicted for breach of trust, accepting bribes and fraud, and, as a consequence, he lost the support of his coalition partners in parliament. However, last November, he returned to power in coalition with the ultra-orthodox and ultra nationalist factions, forming what almost commentators agree is the most right wing government Israel has witnessed since its independence in 1948.
Israel has been rocked by massive protests and strikes ever since Netanyahu's justice minister, Yariv Levin, revealed the government's plan to overhaul the country's justice system in January. Activists pointed out that its intent was clear. To weaken judicial independence and to shield Netanyahu from corruption charges.
Resistance to the government's proposals escalated even further two days after this photograph was taken when Netanyahu returned to Israel and fired his defence minister, Yoav Gallant. Within an hour tens of thousands had taken to the streets in central Jerusalem and also surrounded Netanyahu's home.
Returning to Friday morning in London when this photo was taken, protesters waiting peacefully on the pavement opposite 10 Downing Street were doubtless surprised at the huge number of police, including dogs, deployed on Whitehall. Later, and despite heavy rain, around a hundred protesters made their way to the Savoy Hotel where Netanyahu was rumoured to be staying, where the police presence was far more low key.
Many activists carried placards such as "democracy and occupation cannot coexist" and "Free Palestine = Free Israel." They pointed out that Palestinians live in what both Amnesty International and Human Rights Watch have concluded is an Apartheid state, many without any access to clean water or electricity, many fearing the demolition of their homes and others the detention for lengthy periods of their relatives and children for protesting the continuing occupation. Meanwhile, Britain's ongoing military and diplomatic support for Israel make us complicit in the continued oppression of the Palestinian people.
Hasidic Jew chanting and swaying back and forth with the rhythm of his Hebrew prayers.
Hasidic Judaism or Hasidism comes from a Hebrew word that means loving kindness.
During weekdays, Hasidic men wear long dark jackets (known as bekishe) and trousers, white shirts, black hats and black shoes but without neckties. The black clothing is a symbol representing a lack of ego. Covering the head reminds them there is a god above their own limited minds.
The payos (sidecurls) and beard are worn in obedience to a commandment in the Torah:
You shall not round the corners of your heads, nor mar the edges of your beards.
Corners of the head are the areas above the ears. Not rounding them means not shaving the hair there or cutting it very short. Some Hasidic men also cut the rest of the hair very short to make it more comfortable under a hat.
The Western Wall, Jewish Quarter, Old City of Jerusalem, Jerusalem, Israel (Thursday 25 November 2010)
More images in Comments section
As a holy city for Judaism, Christianity and Islam, Jerusalem has always been of great symbolic importance. Among its 220 historic monuments, the Dome of the Rock stands out: built in the 7th century, it is decorated with beautiful geometric and floral motifs. It is recognized by all three religions as the site of Abraham's sacrifice. The Wailing Wall delimits the quarters of the different religious communities, while the Resurrection rotunda in the Church of the Holy Sepulchre houses Christ's tomb.
Old City of Jerusalem and its Walls, Israel
May 14, 2018
UNESCO World Heritage Site # 148
Year of Inscription: 1981
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