#the exodus according to jewish tradition

[gliklofhameln]

Torah Ark curtain from Italy, 1717

This tour-de-force of needlework is a unique example of a Torah ark curtain embroidered with the entirety of the text of the Ten Commandments as they appear in Exodus 20. The Hebrew verses are gracefully embroidered onto the silk ground and are spaced according to the traditional layout of the text in a Torah scroll.

Many synagogues have the custom to hang curtains specific to each of the seasons or Jewish holidays, and this curtain was likely hung in front of the Torah ark on Shavuot, the holiday that commemorates the giving of the Torah on Mount Sinai.

A cartouche beneath each of the three columns contains the following enigmatic inscription: “I will reveal my secret to the One Who supports those who run [toward God], for behold my oath is fulfilled.” The initial letters of each of these words are marked and, taken together, spell out the name of the woman who created this extraordinary textile: Esther Kohenet. The name Kohenet indicates that she was the daughter of a kohen; it was a title used by women of this station in eighteenth-century Italy.

[hyperpotamianarch]

Next, I'm going to try and pour out information about Jewish religious literature. To be fair, there are probably way more extensive posts, websites and YouTube videos on this topic, but I chose to talk about it because I've seen some slight misinformation going around. Hope I won't come off as patronizing. Note, I'm writing it to be comprehensible for none-Jews as well as Jews, so I might say a lot of things you already know if you're Jewish.

So, Jewish religious literature can be divided to three main branches: Mikra, Mishnah and Talmud. This is not a completely precise division, nor can it be applied to every Jewish religious book, but it's helpful for the basic books, those considered obligating by Rabbinic Judaism.

Mikra (which, roughly translated from Hebrew, means "something that is read") is the one of those three that is pretty much closed: you can't really write a new Jewish book that'll be considered a part of it. It's also called the Written Torah, and includes the entirety of the Hebrew Bible, AKA Tanakh. In case you're wondering, that includes all books in what Christians call "the Old Testament", only sorted differently and into three categories: Torah - the Pentateuch, Nevi'im (Prophets) - which includes every book named after a person outside of Job, Esther, Daniel, Ezra and Neḥemiah, and in addition to those books includes the books of Judges and Kings, and the Ketuvim (Written texts) - which includes all the rest of the books. The order of the books in the Tanakh is as follows (using their English names for convenience, I don't necessarily stand behind those translations): Torah: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Nevi'im: Joshua, Judges, Samuel (1&2), Kings (1&2), Isaiah, Jeremiah, Ezekiel, Twelve Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Naḥum, Ḥabakuk, Zephaniah, Ḥaggai, Zechariah, Malachi). Ketuvim: Psalms, Proverbs, Job (transliteration did a number on this one), the Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra&Neḥemiah, Chronicles (1&2). Overall, there are 24 books in the Hebrew Bible. It is only later divisions, some of which are outright nonsensical, that made the number into 39.

Those books are ones that are considered to be written using some degree of Divine Inspiration or outright prophecy (which doesn't have to do with knowing the future). Common tradition considers the division of the Tanakh to be between three levels of prophecy, of which the Ketuvim were written in the lowest. As the Written Torah, the entirety of these scriptures is meant to be read (and not repeated by heart). There are occasions where there's a difference between the reading tradition and the writing one - but that's another story. The last books in the Tanakh were written around the 5th Century BCE according to tradition, and it was closed to new additions a couple of decades, perhaps a century or two, later.

The other two branches are both considered parts of the Oral Torah, to varying degrees. You see, according to Jewish tradition, Moshe (Moses) got the Torah in Mt. Sinai in two parts: the Written one (which at the time only included the Pentateuch) and the Oral one, which included explanations on how to actually act upon the commandments in the Written Torah, in addition to deduction laws to be used on the Written Torah (at least according to Rambam, AKA Maimonides). Both the Mishnah and the Talmud, at their core, are based on that. But much of the things said there are things clearly said by Sages and Rabbis from the 1st Century CE onward. How does that work, then?

The answer kind of depends who you ask. But the Orthodox way to look at that is usually that people either have old traditions that were passed down to them, or are using the deduction laws given to Moshe at Mt. Sinai. But I guess all that was a digression, so let's get back on topic.

The Mishnah is called that way after the Hebrew word for repetition. It's supposed to be sturdied this way to be memorized, though it mostly exists as written text nowadays. Back in the time it was codified - the Tana'ic era (10-220 CE, approx.), called that way after the Aramaic word for people who memorize through repetition - there were many versions of traditional laws memorized this way. This stemmed from many different people teaching the same laws, and it ended up being a game of Telephone. Also, it probably needs to be said that while I call those "laws" they weren't usually the bottomline Halachic rules, since it included disagreements and multiple opinions.

The end of the Tana'ic era came when one person, Rabbi Yehudah HaNasi, composed an authoritative collection of those after studying all the different traditions he knew of. This is what we nowadays call the Mishnah. It's made of 60 tractates- (whisper, whisper Wait, really? Whisper, whisper Huh. All right, then.) I have been informed that the number is actually 63. Who knew? Anyway, those 63 tractates are sorted by topic into 6 orders. Those orders are: Zera'im (seeds, concerns itself with matters related to plants with the odd tractate about liturgy at the start), Mo'ed (occeasion/time, concerns itself with Jewish holidays), Nashim (women, concerns itself with marriage laws in addition to two tractates about oaths and vows), Nezikin (damages, concerns itself with court procedures. Has two miscellaneous tractates that don't make sense there but belong nowhere else), Kodashim (holy things, concerns itself with matters relating to the Temple procedures as well as one tractate about Kashrut and one about heavenly punishments), and Taharot (ritually clean things, I guess? Though this translation is less than accurate. Has to do with - you guessed it - ritual cleanliness). The tractates aren't divided evenly between the orders, and inside of them are sorted by length. The longest tractate is 30 chapters, the shortest is 3. And yes, all of that was supposed to be remembered by heart - possibly only by a number of specific people.

Now, I didn't mention it previously, but there were certain books written that didn't get into the Tanakh - Apocryphal books. Those are not only considered outside the religious canon, but are not to be studied as well - though this might be a little flexible, the bottom line is they can't really be used for anything religious. I'm saying this right now because the same isn't true for Oral traditions that weren't codified in the Mishnah. Some of those were codified in other ways, and can be used to help understand the Mishnah better - which leads us to the Talmud.

Talmud, translated literally from Hebrew, means "study", as in the study of the traditions from the Mishnah. It is a separate book from the Mishanh, but is structured around it. Due to that, there are occasions people will tell you a given quote is from the Talmud when it's actually from the Mishanh - since the Talmud quotes the Mishnah when talking about it. The Talmud usually tries to reason the origin of the opinions in the Mishnah and to delve into the intricacies of those laws: what happens in fringe cases? What about other situations that the Mishnah didn't mention? How does what this specific Tana (rabbi from the Mishnah) says here fits with what he himself said in another place? And such things. The Talmud is, in essence, a recording of centuries of debates and discussions about the Mishnah. Oh, and there are two Talmudim (the plural form of Talmud).

One could say that the Jerusalem Talmud (Yerushalmi) is the equivalent of the oral traditions that didn't get into the Mishnah: it's less studied and considered less obligating than the Babilonian Talmud (Gemara, or Bavli). It still is occasionally quoted and used to study things the Gemara doesn't talk about or doesn't elaborate on. The main difference between the two is where thy were codified - the Yerushalmi is a codification of the study as it was conducted in the land of Israel (mostly in the galillee; the name Yerushalmi is a little misleading), while the Bavli codifies and records the study of Babylon. There's also a different in the language - both are written in Aramaic interladed with Hebrew, but in different dialects. The Yerushalmi was also codified a couple of centuries earlier than the Bavli - the Yerushalmi was codified around 350CE, due to persecutions under the Bizantine empire, while the Bavli was compiled by the 5th century CE.

While those two Talmudim are separate from each other, there is some intersection. Travel between the land of Israel and Babylon wasn't too rare at the time (called Tekufat Ha'Amora'im in Hebrew, the era of the Amora'im. Amora means interpretor or translator in Aramaic), and so you can see rabbis from Babylon mentioned in the Yerushalmi and Rabbis from the land of Israel mentioned in the Bavli. The easiest way to tell the difference is by their title - in Babylon, a rabbi is called "Rav [name]", while in the land of Israel they are called Rabbi. There is a reason to that, but I'm not getting into it yet. In addition, the Bavli regularly talks about how things are done "in the west" - which is the land of Israel, since it's to Babylon's west. As mentioned, the Bavli is the more authoritative of the two, and is the one usually referred to when people say "the Talmud". The Bavli directly discusses 37 of the Mishnah tractates - it nearly doesn't talk at all about the first and last orders of Mishnah. The Yerushalmi, meanwhile, talks extensively about the first one - but has nothing about the next to last one. There are also other tractates missing in the middle for both.

Now, technically the Babylonian Talmud was codified at the end of the Amora'ic era. However, somewhat unlike the Mishnah (well, I'm not being accurate, the Mishnah also has a thing or two that was shoved later), there were still later additions from a time known as the Savora'ic era. Savora is a word that means "a reasoner" in Aramaic, and I probably could've explained how appropriate this name is for them if I'd have studied enough. From what I know, the characteristics of a Talmudic piece from the Savora'ic era is having no names mentioned/having names of known Savora'im mentioned (the latter is a little rare, to my understanding), and reasoning about the language and meaning of words from the Mishnah. the Savora'ic era probably ended at around the 6th-7th century CE.

From that point on, we'll need to more or less abandon the comfortable division I offered earlier, because it's kind of hard to say which book belongs where, besides many books that might technically fall under the same category but be different enough to require their own categories. In addition, from here on out, no book is considered as all-obligating: you can't go against the Talmud in a halachic ruling, but you can go against anything later.

But, since this thing is long enough as it is right now, I think I'll just write a couple of additions about important books I chose not to mention, and then finish it here for now - with the next couple of periods of history of Jewish religious literature left for a future date.

So, the most significant genre of books I've been ignoring are the Midrashim. I mean, sure, I could talk about Apocrypha, or about the Tosefta/Baraitot (oral traditions that didn't get into the Mishnah), but I mentioned those already. The Midrashim, however, are a genre of writing I completely ignored so far.

I think the best way to explain Midrash is that it's a loose interpretation of the Mikra, based on traditions. There are generally two sub-genres for Midrash - Midrash Halachah and Midrash Agadah. The former concerns itself with the law, the latter with the stories and ideas. The books of Midrashei Halachah we have that I can remember are Mechilta (lit. "Including", more or less. On Exodus), Sifra (lit. "Book", from Aramaic. On Leviticus) and Sifrei (lit. "Books", from Aramaic. On Numbers and Deuteronomy). Those are mostly from the Tana'ic era, I think. There are two major books of Midrashei Agadah, both encompassing all of the pentateuch, named Midrash Rabbah and Midrash Tanḥuma. Those are named after specific people, likely the ones who compiled them, and those names indicate they are from the Amora'ic era.

So, to sum it up: 24 books written during the vague time of the Biblical era, codified into the Tanakh at around 300 BCE, with lots of disagreement on the exact date. Oral traditions passed down between generations, including ones clashing with each other and rulings added through the generations, passed around throughout the Tana'ic era (10-220 CE), and codified into 60 tractates of Mishnah by the end of it. In addition, at the same time, some loose interpretations of the Tanakh that have led to the rulings of those oral traditions are written down in the Midrashim. Discussions and elaborations on those oral traditions of the Mishnah as recorded from places of learning in Babylon and the Land of Israel through the Amora'ic era - around 220-500 CE - are recorded in the Talmud, with some additions from around the 6th century CE.

Any inconsistency in spelling and terminology is to be blamed on my unwillingness to go back and edit this. Sorry.

Thank you for reading, have a good day, and I hope to see you for part 2! Once I get an idea about what I'm going to say in it...

[dailydemonspotlight]

May I ask for you to cover the silly snake Samael? He carried me so hard.

Samael - Day 52 (Request)

Race: Fallen

Alignment: Dark-Law

June 11th, 2024

Good lord, as if the last one wasn’t complicated. Why do I do this to myself? Angels are typically seen as the good guys in Abrahamic mythology- it’s two sides, after all, the forces of hell versus the forces of heaven, with Earth and its meddling members in the crossfire. However, as with all things in mythology, it’s not as simple as it seems. While this is true for the most part, with the wholly holy good guys fighting the devilishly devious demons, the Talmud introduces a different, far more bizarre angel, one who is a mix between the two. Enter today’s Demon of the Day, the angel of death and destroying angel of Jewish lore, Samael.

Samael is an archangel, one of the highest hosts of angels in the heavens, yet he’s far from being a heroic, holy figure- no, in most Talmudic and post-Talmudic texts, he serves almost as a villain, or at least a morally gray character. His role is very ill-defined in most texts, however, as it’s almost entirely up to interpretation and differing traditions- some list him as being Satan himself, while others believe him to be a benevolent archangel, and still others believe him as a representation of the darker side of God’s reign. I believe that each interpretation can hold some water of its own, but first, we need to look at how he’s represented in scripture.

Samael’s first appearance is actually non-canonical to most Christian traditions, that being in 1 Enoch 6:7- in a common translation, we have “Shemihazah, wh[o was their chief; ‘Ar’te]qof, second to him; Rema[sh’el], third to him; Kokab’el, fourth to him; [...-el, fi]fth to him; Ra’ma’e]l, sixth to him; Dani’el, sev[enth to him]; Zeq’el, eighth to him; Baraq’el, ninth to him; ‘Asa’el, tenth [to him]; Hermoni, [el]eventh to him; Matar’el, twelf[th to him]; ‘Anan’el, thirteenth to him; Sato’e[l], fourteenth to him, Shamshi[‘el, fif]teenth to him; Sahari’el, sixteenth to him; Tumi’el, seventeen[th to him;] Turi’el, eighteen[th] to him, Yomi[‘e]l, nineteenth to him; Yehadi[‘el, tent]tieth to him.” According to u/zanillamilla on the r/academicbiblical subreddit, (seriously, yes, reddit. They did their research.) Each of the brackets represent quite literal gaps in history, such as where the original text was smudged or broken, and this has led to a very conspicuous gap. The fifth angel to Shemihazah in power. In order to uncover what the fifth angel is, however, one has to read the original text, a fractured tale available only in Greek, which has had some creative liberties taken in translation.

The original lists of the angels… also do not list Samael, and even in the original text, the fifth angel is left unnamed, likely due to fracturing yet again. Even in a second Greek original, likely a rewrite, there is no mention of Samael. However, what Samael does appear in, is in association with the embodiment of evil- in the Ascension of Isaiah, he appears as a major antagonist under a set of four names; Melkira, Malkira, Belkira, and Bechira. Each of these names roughly translate to ‘king of evil,’ which paints a rather obvious picture. Due to laws of the original language, the Ascension of Isaiah makes it obvious that this king of evil is Samael himself, in spite of the differing names.

However, past his establishment in (debatably) Enoch 1 and his role in the Ascension of Isaiah, Samael takes a break for the first few centuries of the world… before coming to a roaring restart after the fifth and sixth century, wherein he makes his case in the Talmud. Interestingly, his role in the Talmud isn’t anything even close to an angel of death- no, he’s a straight up demon, in more ways than one! In his first appearance, the Exodus Rabbah, he appears as the accuser in the heavenly court, battling against the archangel Michael, who was trying to defend Israel’s actions. Unfortunately, I can’t verify this on account of not wanting to pirate a book, but this idea is explored in Elliot R. Wolfson’s book Perspectives on Jewish Thought.

Later in the Torah, more specifically the book “Pirkei De-Rabbi Eliezer,” Samael reappears and is identified as the serpent who tricked Adam and Eve, essentially making him analogous to Satan. In this tale, it’s also described that he had a child with Eve, that child becoming Cain. Pirkei, as I’ll call it going forward, is a major source for understanding the intersecting parts of several Abrahamic faiths, and its offhand mention of Samael as the serpent along with his characterization in other texts seems to paint him as being an equivalent to the Devil in the Talmud.

However, the role of Samael in a more angelic light comes in the form of Kabbalah. Likely inspired by his presumed listing among the other angels in 1 Enoch, Kabbalah teachings describe him not as satan or a similar prefix, but rather as something different- an archangel. The fifth, to be exact. He has reign over several areas in kabbalistic mysticism, including war, goats, demons, and the ‘Destroyer Angels.’ As well as Esau, for some reason. Maybe that’s where Tainted Jacob came from…?

Later in the teachings, and years, Samael and a fellow demon, Lilith, finally are connected together as husband and wife- he serves as a part of the qlippoth, what’s effectively the big bad group in Judaism, and is the prince of all demons in the story “Treatise on the Left Emanation.” So, cool. We have a lot to work with here. Prince of demons, evil asshole, the works- but where’s the more sympathetic light come from? That would be in the Apocalypse of Moses, a bizarre story, even for biblical standards- but for this one, we finally have a connection to Samael beyond just being analogous for Satan.

"This one," said Metatron, addressing Moses, "is Samael, who takes the soul away from man." "Whither goes he now?" asked Moses, and Metatron replied, "To fetch the soul of Job the pious." Thereupon Moses prayed to God in these words, "O may it be Thy will, my God and the God of my fathers, not to let me fall into the hands of this angel."

Holy shit, finally. While only a scant mention, this is the shaping block for what makes Samael so prevalent as the angel of death outside of the Talmud. Finally. This tale, which paints Samael as an angel yet again, seems to mark a shift of Samael’s typical depictions. He appears not as a villain, but rather, an angel doing his job. All of this combines together to make Samael an intriguing bit of how an angel changes through Abrahamic folklore, but... well, how is he depicted in SMT?

I love his design, but it kinda confuses me, to be frank. How an angel of death became a snake is beyond me... but I have an idea. More than likely, this is based on how his interpretations change throughout mythology, and, more importantly, his appearance is based on him being the serpent that gave Adam and Eve the apple. If that was the intention, which I do think it was, it ties everything together in a neat little bow, and I love it.

[lepertamar]

Since it was buried deep in a long esoteric fandom post, i kinda want to extract and expand on this comment as its own post

There is an ancient, global, historical and cultural meme: a ton of christian concepts of Satan, and of Hell, and satanic-ness, is based on antisemitic interpretations of jews. but also, and i mean this in the coolest possible way, as a Jew, much of it also has very strong similarities to real actual Jewish imagery -- in particular, to Jewish G-d.

take the explicit, overwhelming, absolutely ubiquitous association of G-d with fire, to the point where it is the overwhelmingly primary attribute of G-d, and any invocation of fire in the jewish tanakh hints at connotations of....obviously, well, G-d. (To be clear re: hell and fire: the technical likely origin of one of multiple components of the development of hell in metaphors of the new testament is gehenna/gehinnom, a valley outside jerusalem that acquired legends around it, at least a couple of which are fire-associated, but i'm obviously not making a Motive-Origin argument here (that would be for really hardcore archeologists) -- the real point is that in the text it's such a casual and passing set of imagery compared to eg 'the entirety of exodus and leviticus' that the very comparison makes the cultural eliding of this dovetailing/eliding of the 'g-d-as-fire' imagery while holding onto a instant connotation of 'hellfire' imagery pretty head-tilting in its own right). Blood dashing and blood marking, and flesh sacrifice by slaughtering and burning of offerings is religiously jewish, throughout the jewish Tanakh, especially in Exodus. The frightening imagery of fire and brimstone that in the tanakh marks G-d’s presence (in Sodom, at Sinai, at the red sea, in the ark of the covenant) has entered basic western vocabulary in the opposite direction, where this imagery -- imagery that in the sources characterizes all of G-d's and the Jews' presence and religious behavior in Exodus and throughout the rest of the Tanakh -- is casually described as hellish and satanic. Volcanoes' lava fields are 'hellish', fires of natural gases producing pillars of flame and smoke (that led the tribes in the desert and out of egypt in exodus) are 'hellish'. rituals of fire and blood and burning and heavy costumery and ancient crumbling scrolls hidden in arks embossed and engraved with strange tongues (all according to direct unsubverted tradition and commandment) are satanic.

and the devil obv has a characterization echoing judaism’s depiction of jewish G-d: as a challenging and frightening and alluring figure who straddles fae-adjacent borders between tricksterish disruption and extreme legalism, who makes deals and bargains (covenants, even) with humans.

In mainstream christianity it's a distancing game -- a forcible identification of all these recognizable attributes of G-d and judaism with the non-god, christian figure of the devil and the non-godly place of hell; and simultaneously an identification of jewish g-d with christian god (after all these attributes are stripped out), and of christian god with extremely different attributes, or at least opposition to the devil. But not always.

It's found in exactly as many words in foundational early Gnostic theology that had a great amount of influence on the development of early christianity: it explicitly and actively (rather than the implicit coding above that mainstream christian imagery does) identifies Jewish G-d, as in the exact God of the Jews who is depicted in the Torah, as a false god, the archon and demiurge, who should not be, who is responsible for creating the material world as an illusory, fallen, sinful, inherently corrupted world as an intentional prison, rather than an incomplete starting point a la grapes-but-not-wine, and whom Jews evilly or deludedly follow to maintain the existence of this sinful world rather than escaping to the neoplatonic purity of true forms, where the True God, the New Testament god who includes Jesus Christ, rules instead.

It's pretty ~normal as a process goes! (it in fact totally mirrors some stuff in judaism, where we identified various things as treyf because they had connotations of a canaanite pagan thing LMAO. semiotics using ingroups and outgroups in this way is very very common, and normal! and jewish g-d, of course, with Its troubled, complex heart, in many ways originates from israelite religion folding the hearts of many different canaanite gods into one person). but in this case it's maybe unique in scope and subtlety, for contingent historical reasons. mainstream christianity didn't like it, but this exact sort of rearrangement of identification repeats in several sects afterwards (catharism of the albegensian heresy fame being a well known one). mostly because well it's kind of obvious in terms of imagery, personality, and opposition, even if obviously totally dull and bland in terms of which direction is supposed to be the 'correct' or 'godly' one. but as i said, mainstream christianity always suppressed these heresies plenty even though mainstream christianity was obviously also very antisemitic, which is interesting: a case of the sign outstripping the signified to an incredible extent and of mainstream christianity being more invested in the project of backdooring-in identification with the god in question (eg the designation of gnosticism as a heretical sect by christianity, because mainstream christians preferred to recontextualize/repurpose jewish g-d in a supercessionism way, rather than break from It and allow jewish g-d to be defined by/identified with jews, even if in the gnostics’ explicitly evil way).

it does also have a weird and funny? consequence more modernly, among ppl who backlash to christianity with eg [demonic imagery is cool] stuff and don't realize what it looks like to people who have a slightly larger camera aperture: just skipping over the entire existence of judaism in terms of why the hell-stuff exists or is a hell-thing in the first place (there are a few reasons, and this is the big one). like, it DOES feel bizarre when there's like, ppl trying to be edgy and subversive by embracing christian demonicness that [checks notes] is just aesthetics and attitudes that are just very traditional jewish imagery and ritual. yk it just feels a bit....'hm....do they....uh.....know...'. when the old satanists 'inverted' the jesus pentagrammaton with uh, just the sigil of baphomet, as if the hebrew lettering etc is originally christian. like….

as most peopel know, the association of judaism with satanism is both extremely a longstanding Thing in antisemitism, but also smth jews are Super dystonic and jumpy to disclaim for obvious reasons.

now ofc jews's flat statement that this association is just 'fake' is like.....'true', in that while judaism certainly developed in the past 2 millennia with an awareness of christianity and in the same world as a variety of other cultural influences, judaism is obviously not about christianity. as in, it doesn't categorize its elements and framework of the world according to christian elements and frameworks. reversed or otherwise. but 'it's fake' is not like...a complete or interesting answer i guess. (like, it implies all hell aesthetics were totally independent and preexisting and judaism was only associated with it post-hoc); it's also kinda, giving up ground? in the going straight to 'hdu say we're freaks! we r normal!' rather than 'is that supposed to be an insult? this is awesome and also your instinct to categorize us this way is telling and interesting'

this isn't unique, similar reactions happen alot where there's a marginalized culture trying to avoid violence lol, but it's sort of. lame. why not lean into this attempted dunk. the material universe as a delicious as well as incomplete and perilous mass of bursting universeness, whose materiality is what brings about both fortune and misery, brought to material existence by jewish g-d who is scary and bizarre and fiery and has a great deal of weird opinions/ideas about a bunch of detailed specifics about this-worldly life and the this-worldly material of the universe, who makes deals with the particular people who engage with them -- who is a recognizable germinating seed of the surface of christian hell and satanic aesthetics and ideas, is metal and interesting!

and it's not like. idk. a set of frames that are incompatible with christianity either, afaict some traditions lean harder than others, but i'm jewish and obviously not exactly an expert in those aspects of christianity lol.

a friend of mine regarding their conversion to judaism said:

like g-d as a... person, for lack of better terms. g-d who is a bit of an unknown quantity? sort of devilish, smirking at you when They offer a deal and you are not aware of the legalese (or maybe you are! ) and it's just like. this is how g-d is. g-d is just being g-d, g-d is this rascal who is quite particular but also endlessly enamoured with what people will do...

i didnt (& still dont!) care for satan in the christian sense because ....i don't find a god who is unchangign and eternal and sort of... impersonal.... in any way interesting. & thus an anti-god who is.... there and personal but like just to "tempt" you or w/e is also boring in comparison.

but g-d who is playful, who is tempting and trying to seduce you and be seduced, who you can bargain w and get into a contract w which might seem "unfair" in some ways (fucking halakhah right wwww) and like bullshit legalese but it's like....you are agreeing to it! you are taking that on bc you find that worthwhile. like how someone sells t heir soul to the devil, because they think it's worthwhile; but ig in this case you're not rlly getting like, "be able to play the fiddle better than any mortal" type just a... you have the option and you want to take it! that is all far more compelling to me and far more godlike. bc it transforms g-d into an active participant

[kcyars99]

to all my fellow Jewish people have a safe and happy Rosh Hashanah

Rosh Hashanah (Hebrew: רֹאשׁ הַשָּׁנָה‎, Rōʾš hašŠānā, literally 'head of the year') is the New Year in Judaism. The biblical name for this holiday is Yom Teruah (יוֹם תְּרוּעָה‎, Yōm Tərūʿā, lit. 'day of shouting/blasting'). It is the first of the High Holy Days (יָמִים נוֹרָאִים‎, Yāmīm Nōrāʾīm, 'Days of Awe"), as specified by Leviticus23:23–25, that occur in the late summer/early autumn of the Northern Hemisphere. Rosh Hashanah begins ten days of penitence culminating in Yom Kippur, as well as beginning the cycle of autumnal religious festivals running through Sukkotwhich end on Shemini Atzeret in Israel and Simchat Torah everywhere else.

Rosh Hashanah is a two-day observance and celebration that begins on the first day of Tishrei, which is the seventh month of the ecclesiastical year. In contrast to the ecclesiastical lunar new year on the first day of the first month Nisan, the spring Passover month which marks Israel's exodus from Egypt, Rosh Hashanah marks the beginning of the civil year, according to the teachings of Judaism, and is the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, as well as the initiation of humanity's role in God's world.

Rosh Hashanah customs include sounding the shofar (a hollowed-out ram's horn), as prescribed in the Torah, following the prescription of the Hebrew Bible to "raise a noise" on Yom Teruah. Its rabbinical customs include attending synagogue services and reciting special liturgy about teshuva, as well as enjoying festive meals. Eating symbolic foods, such as apples dipped in honey, hoping to evoke a sweet new year, is an ancient tradition recorded in the Talmud.

Etymology

Rosh is the Hebrew word for "head", ha is the definite article ("the"), and shana means year. Thus Rosh Hashanah means "head of the year", referring to the day of the New Year.

The term Rosh Hashanah in its current meaning does not appear in the Torah. Leviticus 23:24 refers to the festival of the first day of the seventh month as zikhron teru'ah ("a memorial of blowing [of horns]") Numbers 29:1 calls the festival yom teru'ah("day of blowing [the horn]").

The term rosh hashanah appears once in the Bible (Ezekiel 40:1), where it has a different meaning: either generally the time of the "beginning of the year", or possibly a reference to Yom Kippur, or to the month of Nisan.

In the prayer books (siddurs and machzors), Rosh Hashanah is also called Yom haZikkaron"the day of remembrance", not to be confused with the modern Israeli remembrance day of the same name.

[the-garbanzo-annex-jr]

by Itzchak Tessler

The people of Israel left Egypt twice, so to speak. According to Jewish tradition, after Jacob and his sons went down to Egypt, their descendants were enslaved by the pharaohs. About 3,300 years ago, after a long period of enslavement, they made their first exodus from Egypt.https://p.ynet.co.il/XRDbA68IN/

In 586 BCE, following the destruction of the First Temple, many Jews, led by the prophet Jeremiah, migrated to Egypt. For over 2,500 years, a vibrant and illustrious Jewish community thrived there.

However, as the State of Israel was taking shape and over the next two decades, the Egyptian government made life increasingly difficult for Jews. This led to a second and final exodus from Egypt, with most Jews immigrating to Israel, and others dispersing primarily to the United States, France, Argentina and Brazil.

With the help of the International Organization of Jews from Egypt, headed by Levana Zamir, and supported by the Zionist Archive of the World Zionist Organization, we have assembled a puzzle that offers a glimpse into the history of this distinguished and ancient community from the beginning of the last century, highlighting the challenges that led to their second and final exodus.

Fleeing Eretz Yisrael to Egypt

In 1915, during the height of World War I, it might be hard to believe, but Jews saw Egypt as a safer refuge than the Land of Israel. That year, Jewish refugees from the Land of Israel arrived in Egypt aboard the American warship Tanas.

15 View gallery

[sysmedsaresexist]

Genesis 1:26 - Who is 'Us'? Exodus 4:16 - Moses is Elohim?

Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth. "

The meaning is threefold, but not endogenic or plural.

First, in Jewish tradition, God called a meeting with the angels, and that's who 'Us' is referring to. Catholicism rejects this idea so I don't know much about it. If anyone wants to jump in, that'd be cool.

Second, plural theory, and this is where the fight is. However, the argument is actually that God is three separate people, not a system. In other words, not that type of plural. This is an important argument, as these branches of religion are monotheistic.

Third, and the accepted reading, God is referring to himself as the Trinity-- father, son, and holy spirit, which are all one and the same.

According to the Christian Research Institute, "Finally, there is warrant in the immediate and broader contexts to support the idea that the plural pronoun us refers to the divine plurality of the Trinity."

The reason God uses 'Us' is because he is creating man and woman in the context of the holy trinity-- a context of everlasting and infinite relationships in the godhead.

Finally, the next verse, God refers to himself in the singular. "God created humanity in his image, in the image of God he created it; male and female he created them” (1:27).

Is Elohim plural?

"So long as the question is about the form, the answer is yes. That, however, does not mark the end of the relevant questions that should be asked. There is a second important question to be answered, about the meaning of the word. Is the sense of the word elohim plural? The answer is that it is not.

Those who argue the nature of God from the fact that elohim is a plural form make a fundamental mistake. They are under the impression that it is the form of this word that determines its sense!

There is one more question: How did a reference to the true God end up as a plural form? Since the question is about the form, it is a question about the Hebrew language. It is not about the nature of God. Even so, the answer is not difficult to understand. Hebrew has its own characteristics as a language. Among these is the way in which it expresses might, authority, and reverence.

In Exodus 4:16, Moses is told that Aaron would be to him for a mouth, while he would be for a god (elohim) to Aaron. The form of elohim is plural, yet Moses was clearly one person — not a group or family of beings. This is sufficient to indicate that a distinction must be drawn between the form and the sense of a word. Second, Moses was to be like elohim to Aaron only in the sense that he would be in a position of more authority and respect. The same expression is used in 7:1, where Moses is told that he would be like elohim to Pharaoh." [X]

[nerdyqueerandjewish]

While the goal of life is ultimately to transcend the cycles of gilgul altogether, the Kabbalah likewise identifies certain great souls that reincarnate in each generation specifically to assist other souls on their journey or to rectify some past wrong. According to Lurianic tradition, for example, the soul of Abel was reborn as Moses while the soul of Cain was reborn as Jethro. The positive relationship between Moses and Jethro in the Exodus narrative thus rectifies their violent past, bringing about a repair, or tikkun, in their relationship and in the world at large.

I wanted to see what details existed about Jewish reincarnation so I was reading on my Jewish learning… obsessed with this

[irunevenus]

Judaism: The Origin and Evolution of the Religion that Shaped Civilization

Judaism, one of the world’s oldest monotheistic religions, has played a pivotal role in shaping the cultural and spiritual identity of billions of people over the millennia. With roots dating back more than 3,000 years in the ancient Land of Canaan (modern-day Israel and Palestine), Judaism is not just a faith but also a rich tradition of laws, customs, history, and philosophy. This article explores the origin, history, and evolution of Judaism, highlighting its enduring influences on civilization.

The Origins of Judaism: Abraham, Isaac, and Jacob

The history of Judaism begins with Abraham, considered the patriarch of the Jewish people. According to the Torah, the main scripture of Judaism, Abraham lived approximately in the 19th century B.C. and is seen as the first to recognize a single God, Yahweh. Tradition tells that God made a covenant with Abraham, promising him that his descendants would be numerous and that they would inherit the Land of Canaan. This covenant was renewed with Isaac, Abraham's son, and with Jacob, his grandson, who later became known as Israel, the name that would give rise to the people of Israel. Jacob's 12 sons are considered the ancestors of the twelve tribes of Israel, which formed the nucleus of the ancient Jewish nation. ### The Exodus and the Giving of the Torah: The Making of a Nation

One of the most significant events in Jewish history is the Exodus, the liberation of the Israelites from slavery in Egypt, led by Moses around the 13th century B.C. According to the biblical narrative, Moses led his people through the Sinai Desert, where he received the Torah, including the Ten Commandments, on Mount Sinai. The Torah, which means “instruction” or “law,” contains not only religious guidelines but also moral and ethical principles that govern all aspects of Jewish life.

This event not only marked the birth of Judaism as an organized religion, but also cemented the concept of a people chosen by God, united by faith, law, and tradition. The Exodus narrative has become an eternal symbol of liberation and hope, celebrated annually at the Jewish Passover (Pesach).

Establishment and Fall of the Kingdom of Israel

After their period of wandering in the wilderness, the Israelites settled in Canaan, forming a confederation of tribes. In the 11th century BCE, the unification of these tribes under Kings Saul, David, and Solomon resulted in the creation of the Kingdom of Israel. Under Solomon's reign, the Temple in Jerusalem was built, becoming the spiritual and physical center of Judaism.

However, after Solomon's death, the kingdom split into two parts: the Kingdom of Israel in the north and the Kingdom of Judah in the south. This division weakened the Israelites, who were eventually conquered by foreign powers. In 586 BCE, Jerusalem was destroyed by the Babylonians, and many Jews were exiled to Babylon, marking the beginning of the Babylonian Exile.

The Exile and the Evolution of Judaism

The period of exile forced Jews to rethink their identity and religious practices. Without the Temple as the center of worship, Judaism began to focus more on communal practices and Torah study. This period saw the emergence of synagogues as places of prayer and teaching, and the development of oral traditions that would later be compiled into the Talmud.

After 70 years, many Jews returned to their homeland, and the Second Temple was built, marking a new phase in Jewish history. However, Judaism continued to evolve, with an increasing focus on scripture, prayer, and the development of a life based on religious law, which became known as Halacha.

The Diaspora and Rabbinic Judaism

In 70 CE, following a revolt against the Roman Empire, Jerusalem was again destroyed, and the Second Temple was razed. Without the Temple, Judaism was transformed, with the Rabbinate assuming a central role in spiritual leadership and the interpretation of religious law. Jewish life began to revolve around the synagogue and the home, with rabbis guiding Jews on how to live according to the Torah wherever they were in the world.

As Jews dispersed throughout Europe, the Middle East, and North Africa, Judaism developed diverse cultural and ritual traditions that reflected the different conditions of life in the diaspora. The Torah, Talmud, and rabbinic commentaries continued to be studied, debated, and reinterpreted, keeping Jewish identity alive despite persecution and expulsion over the centuries.

Influences on Civilization and Legacy

Judaism is often described as the mother of the Abrahamic religions, having directly influenced Christianity and Islam. The concept of ethical monotheism, the importance of social justice, and the idea that history has a purpose and destiny are all elements that originated in Judaism and were inherited by other religions.

Furthermore, the cultural impact of Judaism is immeasurable. Jewish tradition has valued education, writing, and the preservation of historical memory, leaving the world with a vast religious and philosophical literature. The concept of a weekly day of rest, Shabbat, is a Jewish contribution that has shaped Western civilization.

Judaism in the Modern World Today, Judaism continues to flourish with millions of followers around the world. Although there are diverse streams, such as Orthodox, Conservative, and Reform Judaism, they all share a common bond with the Torah and the rich Jewish cultural heritage. The creation of the State of Israel in 1948 marked a turning point in Jewish history, providing a national home for a people who had lived in diaspora for centuries.

In the contemporary world, Judaism continues to face challenges and adapt, maintaining its traditions while engaging with modernity. Their legacy is a testament to the resilience and adaptability of a faith that, despite its ancient origins, remains alive and relevant today.

Judaism, with its long and complex history, continues to be a living force that influences not only its followers but also global culture, morality and philosophy. The faith of Abraham, Moses and the prophets has survived empires and exiles, and its message of justice, faith and hope continues to resonate in a world still searching for answers to the eternal dilemmas of the human condition.

[ancientcosmicsecrets]

The Exodus

The Exodus, a tale etched in the annals of human history, recounts how Moses led the Israelites out of Egyptian slavery and into the promised land of Israel. Yet, their journey was difficult, particularly in the barren and hostile Sinai desert. How did they endure for 40 years in such an unforgiving environment? And what was the enigmatic sustenance that God bestowed upon them each morning, known as manna?

According to some researchers, the manna mentioned in ancient texts may not have resulted from divine intervention but rather a product of extraterrestrial technology. It is believed that the manna was not a natural substance but was created by a sophisticated machine hidden in the desert. The Manna Machine was powered by nuclear energy and produced algae as a food source for those in need. The Manna Machine was based on an intriguing description in an ancient Jewish text called the Zohar, part of the Kabbalah mystical tradition.

Read Article 

Link in BIO 

[etymology-of-the-emblem]

Jehanna / ジャハナ, Ismaire / イシュメア, and Joshua / ヨシュア

Jehanna (JP: ジャハナ; rōmaji: jahana), romanized as Jyahana in Japanese, is the name of the desert kingdom ruled by Queen Ismaire in Fire Emblem: The Sacred Stones. Gehenna (JP: ゲヘナ; rōmaji: gehena) is the name of the valley in which the Old City of Jerusalem is found within. According to the Bible, some kings of Judah would have child sacrifices done at Tophet, a pagan shrine in the valley, causing the prophet Jeremiah to curse the valley. Later, Jewish rabbinic traditions would adopt the Hebrew name of the valley, Gehinnom, as a realm of punishment for the wicked after death, compared to the more general "underworld" of Jewish tradition, Sheol. It is believed that from Gehinnom, Islam would have Jahannam (ジャハンナム), their faith's land of punishment for evildoers in the afterlife. Both Gehinnom and Jahannam are said to burn their sinful with unending fires, which may have influenced the scorching desert location of Jehanna and the burning of Jehanna Hall. Of course, the arid environment also likely is due to the concepts of Gehenna and Jehannam coming from two major religions from the Middle East, typically associated with dry, desert land.

Ismaire (JP: イシュメア; rōmaji: ishumea), romanized as Ishumare in Japanese, is the Queen of Jehanna. She most likely gets her name from the Biblical figure Ishmael (JP: イシュマエル; rōmaji: ishumaeru), the first child of the patriarch Abraham. Abraham and his wife Sarah were unable to bear a child together, despite God's promised covenant claiming they would have numerous descendants. Sarah believed that the resolution to be for Abraham to lay with her handmaiden Hagar, and with her Ishmael would be born. However, he would not be the child promised to Abraham - that would be Isaac, born from the believed-to-be infertile Sarah. Tension between Sarah and Hagar had been brewing since Ishmael's birth, culminating in the servant and her son being ordered to leave, left to wander the deserted wilderness. However, God promised Abraham that, as Ishmael was still his child, he would make a people as well - the Ishmaelites. According to Muslim tradition, the prophet Muhammad was a descendant of Ishmael. Ishmael would be elevated in status, considered one of the Islamic prophets.

Joshua (JP: ヨシュア; rōmaji: yoshua), romanized as Jhosua in Japanese, is the vagrant prince of Jehanna. In the Old Testament, Joshua of the tribe of Ephraim was an aide to Moses after the exodus from Egypt. He joined Moses in the first ascent of Mount Sinai to receive the Ten Commandments from God. After the Israelites reached the borders of Canaan - the land promised to them by God, Joshua was sent as one of their twelve spies to assess the land and its inhabitants over 40 days. Joshua and Caleb reported favorably, believing that with the aid of God they could take the promised land from the Canaanites. The other spies instead exaggerated the strength and fortifications of the peoples of the land, convincing the Israelites that God lied to them and it was impossible for them to take the land. As punishment, God would make the people wander for 40 years, until all of that generation, bar Joshua and Caleb, had passed. After Moses' death, Joshua was selected by God to be the head of the Israelites, and blessed him with invincibility. The Book of Joshua then tells of how Joshua led his people in the conquest of the land of Canaan.

Ismaire and Joshua ruling over a desert kingdom is likely based on their namesakes both having wandered through the desert before founding a nation. Similarly, Joshua's wanderlust may be loosely based on the 40 years in the desert before the Israelites could enter the promised land. Joshua's ability to promote to the Assassin class may be in reference to the biblical Joshua's role as a spy - a role the series often gives to characters of the Thief and Assassin classes.

[sophieakatz]

Thursday Thoughts: Structure, Flexibility, and Torah

(I wrote this d’var for tomorrow’s Shabbat evening services. Turns out I won’t be leading services tomorrow after all - so I’m sharing it here instead!)

I love being a Jew. I see it as an active thing – BEING a Jew. Living a Jewish life, making Jewish choices, taking part in our rich, meaningful traditions and fulfilling the mitzvot of the Torah.

However, if I said that I was living a Jewish life in every possible way – making all Jewish choices, taking part in all our traditions, and fulfilling all mitzvot – that would be a lie.

Those of you who come to Shabbat services regularly on Friday nights know that you will nearly always find me here, now. However, if you also come on Saturday morning, then you know that you will almost never find me there, then. I bake challah, but I do not light Shabbat candles. I take time off from my day job on Jewish holidays when I can, but I’m not always able to. I eat kosher foods, but I do not have kosher dishes, since I share my kitchen with three people who do not keep kosher.

I do what I can. Sometimes, I feel like I’m not doing enough.

It’s easy to imagine that G-d might also think that I’m not doing enough. After all, there are 613 mitzvot in the Torah. If your boss gave you an employee handbook with 613 rules for employee conduct, then you would assume that this is a strict boss with a very structured work environment, someone who wants you to obey their instructions without fail or flexibility.

But this week’s parsha makes it clear that “obey without fail or flexibility” is not an entirely accurate description of G-d’s expectations for Jewish people.

This week we read Parshat Vayikra – the beginning of the book of Leviticus. Incidentally, Leviticus has 243 of the 613 mitzvot – more than any other book in the Torah.

(If you’re curious, second place goes to Deuteronomy at 203 mitzvot, Exodus comes in third at 109, Numbers is fourth at 56, and Genesis has only two.)

So, Leviticus is the Big Book of Rules, right? In Vayikra, the start of this book, there are a lot of rules about making offerings at the temple. These are sin offerings. A person would admit wrongdoing and atone for their sin by making the offering. In Leviticus chapter 5 verse 6, the Torah explains, “he shall bring his guilt offering to the Lord for his sin which he had committed, a female from the flock, either a sheep or a goat, for a sin offering.”

But it doesn’t end there. The next verse, verse 7, reads “But if he cannot afford a sheep, he shall bring as his guilt offering for that [sin] that he had committed, two turtle doves or two young doves before the Lord.”

And then if we jump ahead a couple verses, to verse 11, the Torah reads, “But if he cannot afford two turtle doves or two young doves, then he shall bring as his sacrifice for his sin one tenth of an ephah of fine flour for a sin offering.”

(An ephah is a unit of measurement here, and according to Google, it’s about the size of a bushel. So you would bring a tenth of a bushel of flour. I’m not sure exactly how big that is, but it doesn’t sound like much. Certainly it sounds less than a whole sheep.)

So – the commandment here, the mitzvah, is to make a sin offering. And through the Torah, G-d gives specific instructions about what to bring and what to do with it – you bring a sheep, and this is how you kill it. It’s a structure for atonement. But the Torah also provides exceptions or alternate options for this sin offering. If you can’t bring a sheep, bring two doves, and if you can’t bring two doves, bring some flour. The Torah provides structure, and it also provides different structures depending on your individual means.

In doing so, the Torah takes a behavior that could be very limited – something that only rich people could do, the people who could afford to give up an animal because they had plenty more to eat or breed – and turns it into something that anyone could do, within their means, in the way that works best for them. It’s flexible. It’s also encouraging in a way – having these different options for how to participate in the mitzvah makes the whole idea of making sin offerings feel more accessible for anyone.

And this ties in well with how I see and experience Judaism. It’s accessible for all of us. Yes, there’s structure. Judaism includes instructions for every part of our lives. And like I said before, it’s an active thing. I don’t think that you can really BE a Jew if you aren’t doing ANYTHING that’s Jewish.

But you don’t need to do EVERYTHING.

You don’t need to obey EVERY commandment in exactly the same way as everyone else in order to live a Jewish life, make Jewish choices, and participate in the Jewish community. G-d empowers all of us to show up when we can, and how we can, in the way that works best for us, to create a meaningful life as Jews. For me, tonight, that means standing up here in front of you, delivering this d’var. Last week, it meant sitting in the back row with my friends, and next week, it will mean traveling home to spend Passover with my family. And every week, every day, we get to make those Jewish choices, to create our Jewish life. Shabbat shalom.

[jewishprayers]

What is the role of Torah in Judaism?

The Torah is a central text in Judaism and is considered by many to be the foundation of Jewish tradition and culture. It is a collection of books that contains the laws, teachings, and history of the Jewish people and is considered to be the source of all Jewish belief and practice. The Torah is written in Hebrew and is one of the most important symbols of the Jewish faith.

In traditional Jewish communities, the Torah is read in synagogues on a weekly basis and is considered to be the foundation of Jewish life. It is not just a religious text but also a cultural and historical document that reflects the beliefs and experiences of the Jewish people. The Torah is seen as a source of wisdom and guidance, and its teachings are central to the daily lives of many Jews.

The Torah is divided into five books, known as the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These books contain stories of the creation of the world, the history of the Jewish people, and the laws that guide Jewish life. The laws in the Torah cover a wide range of topics, from dietary restrictions to the ethical treatment of others, and are seen as a way of living a righteous life in accordance with God's will.

The Torah is also an important part of Jewish customs and traditions. For example, the tradition of Torah reading in synagogues is a central part of the weekly worship service, and the act of reading from the Torah is considered to be a deeply meaningful and spiritual experience. Additionally, the Torah is used in Jewish life cycle events, such as bar and bat mitzvahs, weddings, and funerals, and is considered to be a source of comfort and guidance during these significant moments.

Jewish doorways are often blessed with a special blessing known as the "Mezuzah," which is a small scroll of parchment containing a prayer and a portion of the Torah. The Mezuzah is affixed to the doorpost of a Jewish home as a symbol of the family's commitment to their faith and to the laws and teachings of the Torah. This custom is considered to be an important part of Jewish culture and is a visible reminder of the central role that the Torah plays in the lives of many Jews.

In addition to its role in Jewish worship and tradition, the Torah is also seen as a source of inspiration and a means of preserving Jewish culture and identity. The teachings and stories in the Torah have inspired generations of Jewish artists, writers, and thinkers, and have helped to shape Jewish culture and tradition. The Torah is also an important part of Jewish education, and is studied by children and adults alike in order to deepen their understanding of the Jewish faith and their connection to the Jewish people.

In conclusion, the Torah plays a central role in Judaism, serving as the foundation of Jewish belief and practice. It is considered to be a source of wisdom, guidance, and comfort, and is a key part of Jewish traditions and culture. The Torah is a central text for Jews, not only for religious purposes but also for cultural and historical reasons, and continues to be a source of inspiration and a symbol of the Jewish people's commitment to their faith. Whether through its use in worship services, its role in Jewish life cycle events, or its study and interpretation, the Torah is an integral part of Jewish culture and tradition and continues to play a central role in the lives of many Jews.

Jewish Doorways:

This website is a tool you can use to add meaning to your life events. We aim to build a new sense of how to be “at home” in Jewish life. You can build a better life using these spiritual tools. This website offers you the opportunity to glean from traditional and modern sources: prayers, poems, songs, texts and psalms. Whether you are preparing to offer a toast, leading a service, or writing a letter, we invite you to use this website to enhance your words and inspire your community.

Visit Jewish Doorways now :

Life Events Made Meaningful With Jewish Traditions - Jewish DoorwaysJewish Doorways helps enhance your Jewish life cycle events and rituals through prayers, poems, psalms and/or songs for all ages and life special occasions.https://jewishdoorways.org/

[httpsoftbunni]

Comprehensive and In-Depth Lecture on Metatron and Metatron's Cube

Hello all, and welcome to my specially crafted deep dive into Metatron, a key figure in Jewish mysticism, Kabbalistic tradition, and sacred geometry, as well as the symbolism of Metatron's Cube. In this lecture, I will discuss Metatron's origins, his transformation, his roles as described in the ancient and mystical texts, and how the Cube ties into the understanding of creation and divine order.

[Please note, the information given here does not reflect my personal ideas or beliefs in any way, shape, or form. I simply enjoy studying different topics from different angles. I will be doing a counter post for this, explaining how Metatron can be a deceptive figure and lure for forbidden knowledge. Please keep this in mind as we progress with these studies.]

Post 1 - Who Is Metatron?

Metatron is an angel of the highest rank in Jewish mystical traditions, though he is not explicitly named in the canonical Bible. His character emerges through the Talmud, Sefer HaHechalot, and Kabbalistic writings, where he is instilled with profound significance as an intermediary between humanity and the divine. Let's take a closer look at his origins, role, and the meaning behind his name and other symbolism.

Enoch's Transformation into Metatron:

Enoch, a figure mentioned in Genesis 5:24, is described as having "walked with God" and was then taken by God. The Bible does not elaborate on what happened next, but Jewish mystical writings, particularly the Book of Enoch, elaborate that Enoch was transformed into the archangel Metatron after being taken up to heaven.

The Book of Enoch, one of the key apocryphal texts, is central to understanding Metatron's identity This text describes Enoch's ascension as a direct transformation: he is granted eternal life and changed into a being of light, wisdom, and divine knowledge. He is granted immense power and an exalted role in heaven as Metatron, the Heavenly Scribe.

Enoch's transformation represents more than just spiritual ascension; it embodies the possibility for human beings to transcend earthly limitations and approach the divine realm. The transformation from Enoch to Metatron symbolises spiritual purification, the cultivation of divine wisdom, and the ultimate union with God.

The Meaning of the Name Metatron:

The name Metatron itself has sparked various interpretations and theories. One of the most widely accepted explanations comes from the Greek meta-thronos, which means "beyond the throne" or "serving at the throne of God." This is a fitting description given Metatron's role as one of the highest angels, constantly in the presence of God and serving as a bridge between the divine and earthly realms.

Another possible origin for the name comes from the Hebrew root "matara", which means "measure," signifying Metatron's role in measuring the actions and events of the world as the recorder of divine deeds.It's also been suggested that Metatron's name could derive from "matar", meaning "guide" or "instructor", highlighting his role as a spiritual guide for those who seek divine knowledge.

Metatron's association with the Throne of God also highlights his unique role within the angelic hierarchy. In Jewish mysticism, he is sometimes referred to as the "Prince of the Countenance", which emphasise his closeness to God, as he is said to stand directly before the divine countenance, radiating God's light and wisdom.

Metatron's Role and Titles:

One of Metatron's most important roles is as the divine scribe who records everything in the Book of Life. This book is said to contain the deeds of all human beings, and Metatron meticulously records every action, ensuring that all divine justice is meted out according to the law. This aligns with ideas in the Bible where God's judgement is recorded, such as Exodus 32:32-33: "But now, please forgive their sin–but if not now, then blot me out of the book you have written."

In some traditions, Metatron is referred to as the Voice of God or the Lesser YHVH. This is because he is often depicted as the one who conveys God's will to humanity. His role as intermediary mirrors the roles of other biblical figures such as Moses, who communicated directly with God, or the prophets who received and delivered God's messages. However, Metatron's role is unique because of his direct proximity to God's throne.

Metatron is also seen as a spiritual guide, as mentioned above. He is entrusted with the knowledge of all things in the cosmos and serves to teach and instruct humanity on how to align with divine wisdom. His wisdom is said to encompass al secrets of creation, time, and the universe, making him a master of cosmic order and harmony.

The ascension of Enoch into Metatron also represents the potential for mortal spiritual transformation. Just as Enoch was taken into heaven and transformed into an angel, humans, through spiritual growth, can also transcend their earthly limitations and reach a higher state of being, closer to the divine. This theme is reflected in the concept of spiritual ascent, which appears across many mystical and religious traditions.

[dfroza]

A link to my personal reading of the Scriptures

for the 22nd of december 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Acts, Chapter 2 • The Book of 1st Kings, Chapter 4]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 22 and Psalm 22 coinciding with the day of the month, accompanied by Psalm 2 for the 2nd day of Astronomical Winter, and Psalm 57 for day 357 of the year (with the consummate book of 150 Psalms in its 3rd revolution this year)

A post by John Parsons:

"A time will come when instead of shepherds feeding the sheep, the church will have clowns entertaining the goats" (Spurgeon). The following article, I hope, moves in the way of the Shepherd who offers the bread of truth for his sheep...

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The Apostle Paul summarized the message of the gospel by means of four empirical propositions, namely: 1) that Messiah died for our sins according to the Scriptures; 2) that he was buried; 3) that he was raised on the third day according to the Scriptures; and 4) that he was seen alive by various eyewitnesses after his death (see 1 Cor. 15:1-8). Paul went on to argue that the reality of the resurrection is the center of salvation, for if Yeshua had not been raised from the dead, his repeated declarations that he would suffer, die, and come back to life would be untrue, and therefore we would still be captive to our sins. The great fact that Yeshua was indeed raised from the dead, however, demonstrates that his mission to redeem humanity was successful, and that death has been "swallowed up" by means of his victory over the curse of sin (1 Cor. 15:36). This is the core message that Paul regarded as being of "first importance" and essential to salvation.

Now if we take a moment to reflect on Paul's summary, we soon realize that he had made certain assumptions that were presupposed in his description of the essential gospel message. First, of course, is that his summary declaration appeals to the reliability and trustworthiness of the Jewish Scriptures (as clearly indicated by the repeated phrase "according to the Scriptures" (κατὰ τὰς γραφάς). If someone were to question why they should believe what the Jewish Scriptures say, Paul would have had to provide "evidential reasons" for their authenticity, veracity, and credibility, since he couldn’t just appeal to the Scriptures to establish their truth without begging the question. This in turn would have implied appealing to the historical experience and traditions of the Jewish people, including their origin as the descendants of the patriarchs Abraham, Isaac, and Jacob, their 400 year enslavement in Egypt, their deliverance from bondage during the Exodus, the awesome revelation of the Torah given at Mount Sinai, and so on.

As one trained in the learning of the Pharisees (Acts 22:3), it is likely Paul would have retold the “grand narrative” of the Jewish Scriptures, beginning with the creation of Adam and Eve, their transgression and exile from the original paradise, and the subsequent degeneracy of the human race. Paul would have explained the deliverance of Noah from the worldwide judgment of the flood and the subsequent genealogy of Noah's sons culminating in the advent of Abraham, the first patriarch of the Jewish people. The history of Abraham, Isaac, and Jacob would be retold particularly in relation to the oath of blessing and the divine promise regarding the coming "Seed" (i.e., descendant) who would be the Heir and Savior of the world. Paul would then have reviewed the history of the Israelites and their deliverance from slavery in Egypt under Moses, the giving of the law code and the covenant at Sinai, the vision and establishment of the Tabernacle (and later the Temple in Jerusalem), and so on.

Throughout his historical review Paul doubtlessly would have focused on how Yeshua fulfilled the prophetic promises of God regarding the coming of the Messiah, quoting from the Torah, the Writings, and the various prophets of Israel. Moreover Paul would have appealed to the great oral tradition of the tzaddikim, the faithful ones of Israel, who were eagerly awaiting the coming of the Messiah.

If someone persisted to question the truth of the testimony of Scripture, it is likely Paul would have appealed to the meticulous scribal traditions of Israel, how the texts were scrupulously preserved for millennia using the most rigorous of standards of scribal transmission (soferut), and so on. Regarding the identity of Israel's promised Messiah, Paul would have appealed to the various prophetic witnesses recorded in Scripture, words from Abraham, Jacob, Moses, King David, Isaiah, Jeremiah (among others), as well as eyewitness reports regarding the miracles of Yeshua, including his own personal encounter with the risen Lord on the road to Damascus (Acts 9:3-19; Acts 26:12-18; Gal. 1:11-16; Phil. 3:3-7; Acts 17:17). Paul also would have appealed to extra-biblical sources of confirmation of the testimony, such as historical accounts of the life of Yeshua by his contemporaries, including accounts provided by the Jewish Sanhedrin and Roman officials regarding his crucifixion. In addition, Paul would have provided logical reasons for faith, including the argument from creation (Acts 17:24-28; Rom. 1:20), arguments from moral experience and conscience (Rom. 2:14-15; 2 Cor. 5:11), and arguments from intuitive awareness of God's existence as the first cause of existence (Rom. 1:18-20; Acts 17:28). It was Paul's custom to reason with his fellow Jews from the Scriptures regarding the truth of the gospel message (Acts 17:2, Acts 18:4), but to Gentiles who did not know the Torah he used logic, appeals to empirical fact, common religious sentiment, and sometimes philosophical reasoning (including quotations from pagan philosophers and poets) to make his case for the veracity of special revelation (Col 2.8; 1 Cor. 9:22; Eph. 4:17-24).

Concerning the more philosophical approach, Paul would have argued on behalf of basic monotheistic personalism, that is, the idea that there is one (and only one) God who is a omniscient (all-knowing), omnipotent (all-powerful), omnibenevolent (all-good), and who is the Source of all moral truth (Deut. 6:4-6; Psalm 139:17; Psalm 78:41, etc.). As the Supreme Being, God is One (not two or more) and the universe is a "creature" brought into existence yesh me'ayin, "out of nothing," that is, by an act of God’s sovereign will. God is transcendent over creation yet immanent within its sustenance (Heb. 1:3; Col. 1:16-17, John 1:3; Rom. 11:36). This implies that reality is "two-tiered," composed of both material and spiritual dimensions, though humanity is thought to bridge both realms by being a physical creation endowed with a spiritual soul. God is reveal in "anthropomorphic" terms because human beings are made in the divine image and likeness (Gen. 1:26), and the spiritual is discerned through analogy with the physical (2 Cor. 2:11-13).

The spiritual realm is revealed by God in two primary ways: 1) by general revelation (i.e., intuitive awareness of first principles of reason and logic that God exists and is the source of reality, see Rom. 1:19-20; Acts 14:17; Psalm 19:1, etc.) and 2) by special revelation (i.e., God interacting with select individuals in history who were entrusted to preserve and proclaim his message to others, see Deut. 4:7-8; Psalm 103:7; 147:19-20; John 4:22; Rom. 3:1-2; 9:4, etc.). Those narratives and words of special revelation esteemed as Scripture provide a semantic matrix for understanding the human condition of alienation, suffering, and the problem of death, apart from which the gospel message cannot be understood or proclaimed. For instance, the revelation at Sinai to the Jewish people distills and enshrines both the moral imperatives of human conscience as well as the need for blood atonement and deliverance from the guilt of sin (Lev. 17:11). The "korban principle" of "life-for-life" vicarious substitution was prefigured in the primordial garden (Gen. 3:21), symbolized in the sacrifice of Isaac (Gen. 22; Heb. 11:19), foretold in the Passover sacrifice of the lamb of God (Exod. 12:21-27), enshrined in the sacrificial system of the Mishkan by the "korban tamid," or daily offering, of the lamb (Num. 28:1-8); dramatized in the elaborate Yom Kippur ritual that culminated with the sacrificial blood being put over the broken tablets of the law in the holiest place (Lev. 16; Heb. 9), and so on. All of these special revelations signified the coming Redeemer of Israel, the great Lamb of God who takes away the sins of the world (John 1:29).

The advent of "God in the flesh," that is, incarnation of Yeshua, however, is the climax of all special revelation, the ultimate "Word of God" (John 1:1-14). Yeshua, who is fully God and the Creator of the universe (John 1:1-3; Col. 1:15-17; Heb. 1:3; Isa. 44:6; Rev. 22:13, etc.), emptied himself of all regal glory by clothing himself in human flesh to become the "Second Adam" and the atoning sacrifice for the fallen human race (Phil. 2:7; 2 Cor. 8:9; Rom. 8:3). Yeshua was "born to die" as humanity's exchange (1 Cor. 15:45; 2 Cor. 5:21). The "deeper truth" of grace is thereby revealed: because of Yeshua's intercession, the verdict of the law is overcome by God's mercy and yet God is both fully just (in upholding the verdict of the law) yet the justifier of the ungodly who trusts in the divine work of deliverance given in Messiah (Rom. 3:26; Psalm 85:10; John 1:17). The resurrection further reveals not only that Yeshua died for our sins but that his sacrifice was fully accepted for our atonement. Faith in his sacrifice for your sins means you trust that his blood was shed for you, that his resurrection means that he is alive, your Living God, Redeemer, and Savior.

For more on this topic see the full article (link below):

[ Hebrew for Christians ]

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Psalm 19:1-2 Hebrew audio:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm19-1-2-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm19-1-2-lesson.pdf

Full article:

https://hebrew4christians.com/Articles/First_Importance/first_importance.html

H4C Substack:

https://hebrew4christians.substack.com/p/matters-of-first-importance-ff3

12.21.24 • Facebook

from Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[freebiblestudyhub]

Is It Forbidden to Eat Lamb in the Bible?

Food laws and dietary restrictions play a significant role in the Bible, particularly in the Old Testament, where many of these rules are detailed in the Mosaic Law. The question of whether it is forbidden to eat lamb in the Bible is interesting because it raises important issues about the dietary laws given to the Israelites, the meaning of ritual purity, and the way these laws apply in different contexts. Lamb, in particular, holds special significance in the biblical narrative, not only as a food source but also as a symbol in various religious rituals and prophecies.

This article will explore the biblical perspective on lamb and its consumption, addressing the laws in the Old Testament regarding clean and unclean animals, the significance of lamb in Jewish and Christian traditions, and how the New Testament reinterprets or fulfills these laws. We will investigate the historical and theological implications of eating lamb in the Bible, examining the relevant scripture, both in the Hebrew Bible and the New Testament, to answer the question of whether eating lamb is forbidden.

1. The Dietary Laws in the Old Testament

The Old Testament, particularly in the books of Leviticus and Deuteronomy, contains detailed laws regarding what animals were considered clean and unclean for consumption. These laws were given to the Israelites as part of the covenant between God and His people, and they were intended to set Israel apart as a holy nation. Leviticus 11 and Deuteronomy 14 outline the criteria for clean and unclean animals, which have had a lasting impact on Jewish dietary laws, known as kashrut.

Levitical Clean and Unclean Animals

Leviticus 11:1-47 and Deuteronomy 14:3-21 list the animals that the Israelites were allowed to eat and those they were prohibited from eating. According to these laws:

Clean animals are those that have split hooves and chew the cud. These include certain mammals like cows, sheep, and goats.

Unclean animals are those that do not meet these criteria, such as pigs (which do not chew cud), and certain types of seafood, birds, and insects.

Lamb, as a type of sheep, is explicitly listed as a clean animal. It has split hooves and chews the cud, making it permissible to eat according to the dietary laws given to the Israelites. Therefore, lamb was not forbidden to eat in the Bible under the Old Testament dietary laws; in fact, it was an acceptable food source for the Israelites.

2. The Significance of Lamb in the Old Testament

Lamb is not only mentioned as a permissible food in the Bible but also holds symbolic importance in several key Old Testament events and rituals.

The Passover Lamb

One of the most significant references to lamb in the Bible comes in the context of the Passover. In Exodus 12, God gives the Israelites instructions for the first Passover, a pivotal moment in their deliverance from slavery in Egypt. The Israelites were commanded to sacrifice a lamb and apply its blood to the doorposts of their homes so that the angel of death would "pass over" their households, sparing their firstborn children from the final plague. This event became the foundation for the Jewish festival of Passover, where lamb continues to be a central element of the meal:

"Take a lamb for each household... slaughter it at twilight. Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lamb." (Exodus 12:3-7)

The Passover lamb was symbolic of the sacrifice required for redemption and deliverance, and it pointed forward to the ultimate sacrifice of Christ in the New Testament.

Lamb as a Sacrificial Animal

Lambs were also used in various sacrificial rituals in the Old Testament. In Leviticus, lambs were offered as burnt offerings, sin offerings, and peace offerings (Leviticus 1:10, 4:32, 14:10). The lamb’s role in these rituals symbolized atonement, purity, and the restoration of a relationship with God.

The lamb was a sacrificial animal, and this idea of sacrifice becomes even more profound when viewed through the lens of Christian theology, where Jesus Christ is often referred to as the "Lamb of God" who takes away the sin of the world (John 1:29).

3. The New Testament and the Reinterpretation of Dietary Laws

While lamb is clearly considered a clean and acceptable food in the Old Testament, the New Testament brings new perspectives on dietary laws, particularly in the teachings of Jesus and the apostolic letters. One of the key themes in the New Testament is the fulfillment of the Old Covenant through the life, death, and resurrection of Jesus Christ. As a result, many of the ceremonial laws of the Old Testament, including dietary restrictions, were reinterpreted or set aside.

Jesus and the Fulfillment of the Law

In Matthew 5:17, Jesus declares, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."

Jesus' statement clarifies that while He came to fulfill the law, He did not come to cancel it. However, He reinterprets many of the ceremonial and civil laws, including those regarding clean and unclean foods. In Mark 7:18-19, for example, Jesus addresses the issue of ritual purity and food laws, declaring:

"Are you so dull? Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body." (Mark 7:18-19)

By saying this, Jesus declares all foods clean, challenging the traditional Jewish understanding of what was permissible to eat. This statement marked a significant shift in how early Christians viewed the dietary restrictions that were so central to Jewish identity.

Peter’s Vision and the Acceptance of Gentiles

In Acts 10, Peter has a vision where God tells him to eat animals that are considered unclean according to the Old Testament dietary laws. The voice in the vision says, "Do not call anything impure that God has made clean." (Acts 10:15)

This vision plays a pivotal role in the early church’s acceptance of Gentiles into the Christian community without requiring them to follow Jewish laws, including dietary laws. In this context, the restriction on eating lamb and other clean animals was no longer seen as binding for Christians, especially Gentiles who were not required to observe the Jewish food laws.

4. The Continuing Significance of Lamb in Christianity

While the dietary laws of the Old Testament are not binding on Christians, the symbolism of the lamb continues to play a crucial role in Christian theology, especially in the context of Jesus’ sacrifice.

Jesus as the Lamb of God

In Christian tradition, Jesus is referred to as the "Lamb of God" because His death on the cross is seen as the ultimate fulfillment of the sacrificial system. Just as the lamb’s blood protected the Israelites during the first Passover, so too does the blood of Jesus provide salvation and deliverance for believers from sin and death. John the Baptist declares in John 1:29:

"Look, the Lamb of God, who takes away the sin of the world!"

In this way, the lamb in Christian theology is no longer just a food item or a ritual sacrifice, but a symbol of the sacrifice of Jesus Christ. This connection between the lamb and Christ's atoning death underscores the deep spiritual significance of lamb in both Jewish and Christian traditions.

The Lamb in the Book of Revelation

The Book of Revelation further emphasizes the significance of the lamb as a symbol of Christ. In Revelation 5:6, Christ is described as a lamb who was slain for the salvation of the world:

"Then I saw a Lamb, looking as if it had been slain, standing at the center of the throne." (Revelation 5:6)

This image of the Lamb, whose sacrifice brings about the redemption of humanity, serves as the ultimate fulfillment of the Passover lamb and all sacrificial rites in the Old Testament.

5. Conclusion: Is It Forbidden to Eat Lamb in the Bible?

No, it is not forbidden to eat lamb in the Bible. Lamb is considered a clean and permissible food under the Old Testament dietary laws, and it plays a significant role in the religious practices of the Israelites, especially in the context of the Passover and sacrificial rituals. The dietary laws regarding clean and unclean animals, including lamb, were given as part of the Mosaic Covenant and were intended to set Israel apart as a holy nation.

However, in the New Testament, Jesus’ teachings and the vision given to Peter in Acts 10 bring a new understanding of these dietary laws. Jesus declared all foods clean, and the early Christian church recognized that Gentile believers were not bound by the Old Testament food laws. As a result, Christians are not prohibited from eating lamb or any other food based on the Old Testament dietary restrictions.

In Christianity, lamb retains its symbolic significance as a representation of Jesus Christ, the "Lamb of God" who was sacrificed for the sins of the world. Thus, while eating lamb is not forbidden, its deeper theological meaning continues to influence Christian thought and practice.