Hebrew Jewish Quotes

My first female lover was a Jewish woman. She was butch, but not in a swaggering macho way- she could pass as a yeshiva boy, pale and intense. Small, almost fragile, she exuded a powerful sense of herself. She had not been to a synagogue in years, but kept the law of kashrut, and taught me my first prayers in Hebrew. She cooked, she read, she ironed her dress shirts and polished her boots meticulously, and admired femme women enormously. She was also the first person ever- including myself- to bring me to multiple orgasms. She taught me to ask for what I wanted in bed, then encouraged me to expect it from her and future lovers. She taught me to get her off with fingers, tongue, lips, sex toys, and my voice. She showed me how to masturbate in different positions, and fisted me during my menstrual cramps to provide an internal massage- and to demonstrate that a sexual act without orgasm was also an acceptable, intimate act. She never separated sexuality from the rest of her life; it was as integral to her as her Judaism. This was how I wanted to be. Not just sexually, although certainly that way too. This is how I wanted to move through the world. -- Karen Taylor (from "Daughters of Zelophehad")

The Nazis played the same games against Jews that today’s left plays against 'Eurocentrism,' 'whiteness,' and 'logocentrism.' When you hear a campus radical denounce 'white logic' or 'male logic,' she is standing on the shoulders of a Nazi who denounced 'Jewish logic' and the 'Hebrew disease'...The white man is the Jew of liberal fascism.

There is so much information in one Hebrew word that translators are hard pressed to decide how much information should be cut. Since the first official translation (the Septuagint), Jewish translators advocated translating Hebrew (for outsiders) at the 'story' level. pg viii

between the raindrops" - a Hebrew expression for evading repeated disaster.

Although some popular religious texts such as the New Testament, Quran, Bhagavad Gita, Tao Te Ching, or Tibetan Book of the Dead contain interesting insights and stories, it is the Jewish religious texts such as the Old Testament (Hebrew Scriptures) that contain valuable information on acquiring wealth.

Grandpa Sereno: "There is nothing as dangerous as fear, fear of people who are different than you. Fear is the REAL danger and we must start to put all our efforts into fighting THAT instead of each other. Fight fear not people!!! Let there be light!

They produced a piece of jewelry, handed it to him, and asked what it was. A mezuzah, the old man said. It matches the one on the door, the cops said. Don’t these things belong on doors? The old man shrugged. Jewish life is portable, he said. The inscription on the back says “Home of the Greatest Dancer in the World.” It’s in Hebrew. You speak Hebrew? Do I look like I speak Swahili? Answer the question. You speak Hebrew or not? I bang my head against it sometimes.

the thing she loved most about being Jewish was that you could step into a synagogue anywhere on earth and feel like you’d come home. India, Brazil, New Zealand, even Mars—if you could rely on Shalom, Spacemen!, the homemade comic book that had been the highlight of Simon’s third-grade Hebrew school experience.

The ruach blows wherever it pleases. You hear its sound, but cannot tell from where it comes or where it goes. God is He, He is Ruach (Spirit) and Ruach is speaking to our ruach (spirit) revealing great mysteries, knowledge, wisdom, understanding and joy.

Lost were the depths and riches of the Jewish soul. But the revolutionary Hebrew identity was imperative if the Zionist revolution was to prevail.

2017 is the Year of Jubilee! Receive its blessings in your spirit! Forgive and be forgiven. Reconcile and be reconcilable. Revival is due!

When God hears us worshipping Him, that alone makes Him feel worthwhile to be God!

I do not like the darkness, but please don’t make the light too strong.

Messianic Judaism is not Christianity.

Marcion, in his two brilliant books, explained how the God of the Jews was not the God of whom Jesus spoke. He provided many examples that show that the Jewish god is only a jealous tribal deity. The Old Testament contains some genuine wisdom. However, it is very clear that the Hebrew prophets and rabbis gradually destroyed all trace of the Divine Feminine and worshiped the Demiurge. The same applies to the other main patriarchal religions: Islam and Christianity.

The Hebrew tongue, above other languages, is very plain, but withal it is majestic and glorious: it contains much in few and simple words, and therein surpasses all other languages. — Martin Luther

But there was a saying in Hebrew, “We survived Pharoah, we’ll survive this too.” In the words of the old joke, it was the theme of every Jewish holiday: they tried to kill us, they failed, so let’s eat!

Paul suggests that gentiles can practice a law written in their hearts, which will be seen as not only equal to but also above the written Torah…It should be remembered that in Paul’s day the only religious law for Paul was that of the Jewish Bible, in Hebrew… Though Torah and the New Testament, including Paul’s letters, will eventually shape church law, the New Testament’s books are not in themselves composed as law. They are not a self-consciously composed constitution. They contain no Ten Commandments in form or statement.

When reading the history of the Jewish people, of their flight from slavery to death, of their exchange of tyrants, I must confess that my sympathies are all aroused in their behalf. They were cheated, deceived and abused. Their god was quick-tempered unreasonable, cruel, revengeful and dishonest. He was always promising but never performed. He wasted time in ceremony and childish detail, and in the exaggeration of what he had done. It is impossible for me to conceive of a character more utterly detestable than that of the Hebrew god. He had solemnly promised the Jews that he would take them from Egypt to a land flowing with milk and honey. He had led them to believe that in a little while their troubles would be over, and that they would soon in the land of Canaan, surrounded by their wives and little ones, forget the stripes and tears of Egypt. After promising the poor wanderers again and again that he would lead them in safety to the promised land of joy and plenty, this God, forgetting every promise, said to the wretches in his power:—'Your carcasses shall fall in this wilderness and your children shall wander until your carcasses be wasted.' This curse was the conclusion of the whole matter. Into this dust of death and night faded all the promises of God. Into this rottenness of wandering despair fell all the dreams of liberty and home. Millions of corpses were left to rot in the desert, and each one certified to the dishonesty of Jehovah. I cannot believe these things. They are so cruel and heartless, that my blood is chilled and my sense of justice shocked. A book that is equally abhorrent to my head and heart, cannot be accepted as a revelation from God. When we think of the poor Jews, destroyed, murdered, bitten by serpents, visited by plagues, decimated by famine, butchered by each, other, swallowed by the earth, frightened, cursed, starved, deceived, robbed and outraged, how thankful we should be that we are not the chosen people of God. No wonder that they longed for the slavery of Egypt, and remembered with sorrow the unhappy day when they exchanged masters. Compared with Jehovah, Pharaoh was a benefactor, and the tyranny of Egypt was freedom to those who suffered the liberty of God. While reading the Pentateuch, I am filled with indignation, pity and horror. Nothing can be sadder than the history of the starved and frightened wretches who wandered over the desolate crags and sands of wilderness and desert, the prey of famine, sword, and plague. Ignorant and superstitious to the last degree, governed by falsehood, plundered by hypocrisy, they were the sport of priests, and the food of fear. God was their greatest enemy, and death their only friend. It is impossible to conceive of a more thoroughly despicable, hateful, and arrogant being, than the Jewish god. He is without a redeeming feature. In the mythology of the world he has no parallel. He, only, is never touched by agony and tears. He delights only in blood and pain. Human affections are naught to him. He cares neither for love nor music, beauty nor joy. A false friend, an unjust judge, a braggart, hypocrite, and tyrant, sincere in hatred, jealous, vain, and revengeful, false in promise, honest in curse, suspicious, ignorant, and changeable, infamous and hideous:—such is the God of the Pentateuch.

The Jewish people have been in exile for 2,000 years; they have lived in hundreds of countries, spoken hundreds of languages and still they kept their old language, Hebrew. They kept their Aramaic, later their Yiddish; they kept their books; they kept their faith.

Shimmel: “NEVER TRUST THE GOYIM. They are just like these other weird dangerous people, Messianic Jews! How dare Jews become “Christian-like”, Messianic? We should cherem (ban) them from every aspect of Jewish life. And we must strip them of every Jewish privilege!

io, mio caro, non credo nell'amore universale. L'amore esiste in dosi modiche. Si possono amare forse cinque fra uomini e donne, dieci magari, talvolta financo quindici. E anche questo solo assai di rado. Ma se uno arriva e mi dice che ama tutto il Terzo mondo, o ama l'America Latina, o ama il sesso femminile, quello non è amore ma retorica. Pura demagogia. Slogan. Non siamo nati per amare più di una manciata di persone.

In Jewish culture, days begin in the evening with the setting of the sun. (We see this in Genesis 1 with the repetition of “And there was evening and there was morning.”) The day begins with rest. We start by settling down and going to sleep. This understanding of time is powerfully reorienting, even jarring, to those of us who measure our days by our own efforts and accomplishments. The Jewish day begins in seemingly accomplishing nothing at all. We begin by resting, drooling on our pillow, dropping off into helplessness. Eugene Peterson says, “The Hebrew evening/morning sequence conditions us to the rhythms of grace. We go to sleep and God begins his work.

To me God’s voice and inspiration is stronger, of greater importance and authority than that of any fairy or any other spirit like creature from above or below earth. My Spirit Tales are stories based on truth and inspired by His writings. Stories about YHWH and His great wonderful acts are definitely not fairytales but Spirit Tales.

Jewish faith accommodates reincarnation (in Hebrew: the gilgul ha'ne'shamot)

If possible, so far as it depends on you, live peaceably with all.

Jewish Learning Is Living!

Sarucha (age 8): "Look, down there, I recognize it, ciudad de Jerusalén (the city of Jerusalem)! Jerusalén!, Jerusalén!" she exclaimed.

Light has a voice?” Sarucha inquired, amazed.

Grandpa wasn’t a Jewish nationalist—he was a Jewish humanist, a spiritual, believing Jew, who complained not in an antique tongue called Hebrew but in colorful, rich, vernacular Yiddish.

...Soviet support for Jewish culture was part of a larger plan to brainwash and coerce national minorities into submitting to the Soviet regime--and for Jews, it came at a very specific price. From the beginning, the regime eliminated anything that celebrated Jewish "nationality" that didn't suit its needs. Jews were awesome, provided they weren't practicing the Jewish religion, studying traditional Jewish texts, using Hebrew, or supporting Zionism. The Soviet Union thus pioneered a versatile gaslighting slogan, which it later spread through its client states in the developing world and which remains popular today: it was not antisemitic, merely anti-Zionist. (In the process of not being antisemitic and merely being anti-Zionist, the regime managed to persecute, imprison, torture, and murder thousands of Jews.) What's left of Jewish culture once you surgically remove religious practice, traditional texts, Hebrew and Zionism?

Life to me is a beautiful gift from from AdoShem that should not be wasted but shared with others. Including amazing revelations that are meant to be seen and meant to be told for such a time as this!

This is America. We're supposed to be free to be Jewish here, to live in peace and not be afraid. George Washington literally said so in that letter he wrote to the Hebrew Congregation of Newport, Rhode Island. (163)

It is night at the front, a shadow, a shot. The Jew who has just fired hears a moan... "And then, mother, the hair stands up on his head, for only a few feet from him in the darkness the enemy voice is reciting in Hebrew the prayer of the dying. Ai, God, the soldier has cut down a Jewish brother! Ai, misery! He drops his rifle and runs into no man's land, insane with shame and grief. Insane, you understand? The enemy fires at him, his comrades shout at him to come back. But he refuses; he stays in no man's land and dies. Ai, misery, ai...!

Just as Hebrews 10:5-8 (Appendix A) says, this coming was not to be a sacrifice but was the opposite, it was anti-sacrificial.  Jesus did not come to fulfill the logic of the sacrificial system (either Jewish or pagan) but to expose it and put an end to its reign in our lives.

I will use the conventional Christian term “Old Testament” when talking about the sacred writings of the ancient Israelites—a. k.a. the Hebrew Bible or Tanakh, an acronym for the three sections of the Jewish Bible, Torah (five books of Moses), Nevi’im (prophets), and Kethuvim (writings).

The nature of the Hebrew Bible and traditional Judaism, if we insist upon using Latin terms, is orthoprax, which literally means correct practice, implying that Biblical religion and traditional Talmudic Judaism demand right behavior (ethically and ritually) but no formal theological dogma.

The idea that Wisdom could be a divine hypostasis—an aspect of God that is a distinct being from God that nonetheless is itself God—is rooted in a fascinating passage of the Hebrew Bible, Proverbs 8. ... God made all things in his wisdom, so much so that Wisdom is seen as a co-creator of sorts.

Augustine was not a linguist. He knew no Hebrew and could not have encountered Jewish midrash, but he had come to the same conclusion as Hillel and Akiba. Any interpretation of scripture that spread hatred and dissension was illegitimate; all exegesis must be guided by the principle of charity.

The right’s contention that we are a “Christian nation” that has fallen from pure origins and can achieve redemption by some kind of return to Christian values is based on wishful thinking, not convincing historical argument. Writing to the Hebrew Congregation in Newport, Rhode Island, in 1790, President Washington assured his Jewish countrymen that America “gives…bigotry no sanction.” In a treaty with the Muslim nation of Tripoli initiated by Washington, completed by John Adams, and ratified by the Senate in 1797, the Founders declared that “the government of the United States is not in any sense founded on the Christian Religion….

First, concerning terms that refer to God in the Old Testament: God, the Maker of heaven and earth, introduced himself to the people of Israel with a special personal name, the consonants for which are YHWH (see Exodus 3:14–15). Scholars call this the “Tetragrammaton,” a Greek term referring to the four Hebrew letters YHWH. The exact pronunciation of YHWH is uncertain, because the Jewish people considered the personal name of God to be so holy that it should never be spoken aloud. Instead of reading the word YHWH, they would normally read the Hebrew word ’adonay (“Lord”), and the ancient translations into Greek, Syriac, and Aramaic also followed this practice.

Once a week, beginning at sunset on Friday and until sunset on Saturday, the family had to pause. A Jewish merchant had explained the Sabbath to Agios already, back in Egypt. No devout Hebrew could work or travel on that day. If they were near a temple, the family went there. If no temple was available, they prayed where they were. When

Henotheism is the view that there are other gods, but there is only one God who is to be worshipped. The Ten Commandments express a henotheistic view, as does the majority of the Hebrew Bible. The book of Isaiah, with its insistence that “I alone am God, there is no other,” is monotheistic. It represents the minority view in the Hebrew Bible.

The number 6 was the first perfect number, and the number of creation. The adjective "perfect" was attached that are precisely equal to the sum of all the smaller numbers that divide into them, as 6=1+2+3. The next such number, incidentally, is 28=1+2+4+7+14, followed by 496=1+2+4+8+16+31+62+124+248; by the time we reach the ninth perfect number, it contains thirty-seven digits. Six is also the product of the first female number, 2, and the first masculine number, 3. The Hellenistic Jewish philosopher Philo Judaeus of Alexandria (ca. 20 B.C.-c.a. A.D. 40), whose work brought together Greek philosophy and Hebrew scriptures, suggested that God created the world in six days because six was a perfect number. The same idea was elaborated upon by St. Augustine (354-430) in The City of God: "Six is a number perfect in itself, and not because God created the world in six days; rather the contrary is true: God created the world in six days because this number is perfect, and it would remain perfect, even if the work of the six days did not exist." Some commentators of the Bible regarded 28 also as a basic number of the Supreme Architect, pointing to the 28 days of the lunar cycle. The fascination with perfect numbers penetrated even into Judaism, and their study was advocated in the twelfth century by Rabbi Yosef ben Yehudah Ankin in his book, Healing of the Souls.

THE HEBREW WORD for “truth” is composed of the three letters that are the first, middle, and last letters of the Hebrew alphabet. The three Hebrew letters that spell “falsehood” stand next to one another. This tells us that truth creates a firm foundation, like the three legs of a stool, while falsehood is unstable because it stands on a narrow base.

At the risk of oversimplification, the unifying theme of the Hebrew scripture is one of forging a national identity connected to God through a covenant. God remains an active, though an increasingly distant, agent in this creation of Jewish identity, acting chiefly through his prophets, cajoling Israel into becoming a nation, into being a people of God.

Jeff and I signed a Jewish marriage contract, a ketubah, promising to cherish each other in the "way that Jewish men and women had cherished each other through the ages." This probably doesn't refer to King Solomon, who reportedly had 700 hundred wives and 300 concubines but much of the document was written in Hebrew so we really have no idea what we agreed to.

I remembered the scene in the Bible when Jacob asks Rachel for water and on hearing her speak the words that were prophesied for him, throws up his hands to heaven and kisses the ground by the well. Me Jewish, Celan Jewish, Oliver Jewish—we were in a half ghetto, half oasis, in an otherwise cruel and unflinching world where fuddling around strangers suddenly stops, where we misread no one and no one misjudges us, where one person simply knows the other and knows him so thoroughly that to be taken away from such intimacy is galut,Hebrew word for exile and dispersal. Was he my home, then, my homecoming? You are my homecoming. When I’m with you and we’re well together, there is nothing more I want. You make me like who I am, who I become when you’re with me, Oliver. If there is any truth in the world, it lies when I’m with you, and if I find the courage to speak my truth to you one day, remind me to light a candle in thanksgiving at every altar in Rome. It never occurred to me that if one word word from him could make me so happy, another could just as easily crush me, that if I didn’t want to be unhappy, I should learn to beware of such small joys as well.

Remember the M.S. St. Louis?” Jo nodded. It felt like every week of Hebrew school they’d gotten lessons on the Holocaust, including the story of the ship of nine hundred Jewish refugees that had been turned away from the United States in 1939 because the government believed the passengers were spies. “I’ve told you what it was like for me as a girl. Kids calling me names. Throwing things at me. And nobody

Westerners often define spirituality as denying oneself, being detached from earthly concerns, and being intent on otherworldly values. By contrast, the Hebrews experienced the world of spirit as robust, life-affirming, and this-worldly in character. Such was the "spiritual" orientation of the Hebrews. So-called spirituality did not come by negating the richness of life's experiences or withdrawing from the world. Instead, they affirmed creation by finding a sense of holiness in the here and now. There was no division between the sacred and secular areas of life. It was all God's world, and it was to be enjoyed without a sense of shame or guilt. In Paul's words, "to the pure, all things are pure" (Tit. 1:15). As trustees and stewards of God's world, human beings were to live within it and use it in accord with divine directives.

There, a simple headstone marked the grave of Eva Saloman Johansen, "beloved wife and grandmother." Tess was intrigued to see a phrase in Hebrew characters. Her paternal grandmother had apparently been Jewish. Beside that was a marker for Erik Karl Johansen, inscribed, 'Measure his life not by its length but by the depths of joy he brought us. He jumped into life and never touched bottom. We will never laugh the same again.

All of the principal authors of the New Testament writings — Matthew, Mark, Luke, John, Paul, Peter, and the unnamed author of Hebrews — attest to the divine claims, nature, and prerogatives of Jesus. These men wrote from thirty to sixty years after Jesus’ death; all of them except Luke were Jewish men who spent part of their lives in Judea and Galilee. They all either knew Jesus personally or knew people who had known Jesus personally.

In describing the creation of man, the Torah says, “The Lord God formed the man from the dust of the earth and blew into him the breath of life.” It’s interesting to note that the Hebrew word for formed, which is vayiezer, was misspelled in the Bible, having used the Hebrew letter iud twice. The word vayiezer can also mean inclinations, and from what we understand, when man was formed, he had inside of him two completely different inclinations.

But the Catholic Church had another agenda for the Black (Israelite) people living in Africa.  They had to change what the natives in Africa already knew about the Old Testament and then add the New Testaments teachings, but with a “White Supremacy” Europeanized twist.  The first thing they had to do was establish the “Whiteness” of the Bible starting with Adam, Eve, Abraham, Jacob, the Children of Israel all the way down to Yeshua Mashiach (Jesus Christ).  They had to do away with the Sabbath and force the slaves to forget their laws.  They had to explain the Black Negro slaves’ role in the bible as “Cursed Canaanites”.   The “Gentile” Europeans (Greeks, Romans etc.) had to write and insert themselves into the Bible using the Apocrypha Books with the mysterious appearance of the White Greek Jewish Maccabean family.   Many of the Blacks in Africa bought this lie and continued to teach this to their children generation after generation. 

Through Jung [Pauli] became very interested in various kinds of mysticism, including Jewish mysticism. This led Pauli to develop a friendship with Gershom Scholem, the world's greatest authority in that field and in the Cabala, .... On one occasion Scholem asked me to tell him about unsolved problems in modern physics. .... When I mentioned this number --137-- to Scholem, .... He told me that in Hebrew .... The number corresponding to the word 'cabala' happens to be 137.

First, concerning terms that refer to God in the Old Testament: God, the Maker of heaven and earth, introduced himself to the people of Israel with a special personal name, the consonants for which are YHWH (see Exodus 3:14–15). Scholars call this the “Tetragrammaton,” a Greek term referring to the four Hebrew letters YHWH. The exact pronunciation of YHWH is uncertain, because the Jewish people considered the personal name of God to be so holy that it should never be spoken aloud.

Years ago, a Muslim woman called my radio show and asked me why I was not a Muslim. She asked this question with complete sincerity, and I answered her with equal sincerity. The name of her religion, I told her, is Islam, which in Arabic means submission (to God). The name of the Jewish people is Israel, which in Hebrew means struggle with God. I’d rather struggle with God, I said, than only submit to God. She thanked me and hung up. The answer apparently satisfied her. Arguing/struggling with God is not only Jewishly permitted, it is central to the Torah and later Judaism. In this regard, as in others, the Torah is unique. In no other foundational religious text of which I am aware is arguing with God a religious expectation. The very first Jew, Abraham, argues with God, as does the greatest Jew, Moses. (It is worth noting that though Muslims consider Abraham their father as well, arguing with God has no place in the Quran or in normative Islam.) It is difficult to overstate the importance of this Jewish concept. For one thing, it enabled Jews to believe in the importance of reason — God Himself could be challenged on the basis of reason and morality; one does not have to suspend reason to be a believing Jew. Indeed, it assured Jews that belief in God was itself the apotheosis of reason. For another, it had profound psychological benefits to Jews. We do not have to squelch our questioning of, or even our anger at, God. One can be both religious and real.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

Augustine, who assumed that Genesis 1 was chapter 1 in a book that contained the literal words of God, and that Genesis 2 was the second chapter in the same book, put the two chapters together and read the latter as a sequel. Genesis 2, he assumed, described the fall from the perfection and original goodness of creation depicted in chapter 1. So almost inevitably the Christian scriptures from the fourth century on were interpreted against the background of this (mis) understanding. The primary trouble with this theory was that by the fourth century of the Common Era there were no Jews to speak of left in the Christian movement, and therefore the only readers and interpreters of the ancient Hebrew myths were Gentiles, who had no idea what these stories originally meant. Consequently, they interpreted them as perfection established by God in chapter 1, followed by perfection ruined by human beings in chapter 2. Why was that a problem? Well I, for one, have never known a Jewish scripture scholar to treat the Garden of Eden story in the same way that Gentiles treat it. Jews tend to see this story not as a narrative about sin entering the world, but as a parable about the birth of self-consciousness. It is, for the Jews, not a fall into sin, but a step into humanity. It is the birth of a new relationship with God, changing from master-servant to interdependent cooperation. The forbidden fruit was not from an apple tree, as so many who don’t bother to read the text seem to think. It was rather from “the tree of knowledge,” and the primary thing that one gained from eating the fruit of the tree of knowledge was the ability to discern good from evil. Gaining that ability did not, in the minds of the Jewish readers of the book of Genesis, corrupt human nature. It simply made people take responsibility for their freely made decisions. A slave has no such freedom. The job of the slave is simply to obey, not to think. The job of the slave-master is to command. Thus the relationship of the master to the slave is a relationship of the strong to the weak, the parent to the child, the king to the serf, the boss to the worker. If human beings were meant to live in that kind of relationship with God, then humanity would have been kept in a perpetual state of irresponsible, childlike immaturity. Adam and Eve had to leave the Garden of Eden, not because they had disobeyed God’s rules, but because, when self-consciousness was born, they could no longer live in childlike dependency. Adam and Eve discovered, as every child ultimately must discover, that maturity requires that the child leave his or her parents’ home, just as every bird sooner or later must leave its nest and learn to fly on its own. To be forced out of the Garden of Eden was, therefore, not a punishment for sin, so much as it was a step into maturity.

Adam and Eve, placed in the garden of Eden, find themselves forbidden to eat of “the tree of the knowledge of good and evil” (Genesis 2:17). Catholic theologians believe this “knowledge” forbidden by Elohim-Yahweh is neither omniscience nor moral discernment, but the ability to decide what is good or evil. Jewish theology is more subtle. The “tree” of the knowledge is interpreted as the representation of a world where good and evil “are in a combined state,” where there is no absolute Good and Evil. In other words, the “tree” is a foreshadowing of the real world we live in, a world where nothing is absolutely clear cut, where moral imperatives are tied to human values, and where everything of any greatness and importance always takes place beyond good and evil. Furthermore, in the Hebrew tradition “to eat” means “to assimilate.” To eat of the tree of knowledge of good and evil is therefore to personally enter this real world where human initiative “combines” good and evil. Adam’s transgression, from which all the others are derived, is clearly “that of autonomy,” accordingly, as emphasized by Eisenberg and Abecassis, this would be “the desire to conduct his own history alone in according to his own desire and his own word or law.

In his Bible translations, Tyndale coined such phrases as: “the powers that be” (Romans 13); “my brother's keeper” (Genesis 4); “the salt of the earth” (Matthew 5); and “a law unto themselves” (Romans 2). These phrases continue to be used, even in modern English, precisely because they are so well shaped in terms of their alliteration, rhyme, and word repetitions. Tyndale also introduced or revived many words that are still in use. He constructed the term “Jehovah” from the Hebrew construction known as the “tetragrammaton” in the Old Testament. He invented the English word “Passover” to refer to the Jewish festival known in Hebrew as Pesah.

TZEDAKAH is a Hebrew word commonly translated as “charity.” One Jewish leader described tzedakah as having eight levels of charitable giving. The eighth and highest level of giving is described like this: “The highest form of charity is to help sustain a person before they become impoverished by offering a substantial gift in a dignified manner, or by extending a suitable loan, or by helping them find employment or establish themselves in business so as to make it unnecessary for them to become dependent on others.” Serve others in a way that helps them become self-reliant (or interdependent) and watch miracles happen for both you and them.

The average Christian is not supposed to know that Jesus’ home town of Nazareth did not actually exist, or that key places mentioned in the Bible did not physically exist in the so-called “Holy Land.” He is not meant to know that scholars have had greater success matching Biblical events and places with events and places in Britain rather than in Palestine. It is a point of contention whether the settlement of Nazareth existed at all during Jesus' lifetime. It does not appear on contemporary maps, neither in any books, documents, chronicles or military records of the period, whether of Roman or Jewish compilation. The Jewish Encyclopedia identifies that Nazareth is not mentioned in the Old Testament, neither in the works of Josephus, nor in the Hebrew Talmud – Laurence Gardner (The Grail Enigma) As far back as 1640, the German traveller Korte, after a complete topographical examination of the present Jerusalem, decided that it failed to coincide in any way with the city described by Josephus and the Scriptures. Claims that the tombs of patriarchs Ab’Ram, Isaac, and Jacob are buried under a mosque in Hebron possess no shred of evidence. The rock-cut sepulchres in the valleys of Jehoshaphat and Hinnom are of Roman period with late Greek inscriptions, and there exists nothing in groups of ruins at Petra, Sebaste, Baalbec, Palmyra or Damascus, or among the stone cities of the Haran, that are pre-Roman. Nothing in Jerusalem itself can be related to the Jews – Comyns Beaumont (Britain: Key to World’s History) The Jerusalem of modern times is not the city of the Scriptures. Mt. Calvary, now nearly in the centre of the city, was without walls at the time of the Crucifixion, and the greater part of Mt. Zion, which is not without, was within the ancient city. The holy places are for the most part the fanciful dreams of monkish enthusiasts to increase the veneration of the pilgrims – Rev. J. P. Lawson (quoted in Beaumont’s Britain: Key to World’s History)

The shrine derived its sanctity from the Book of Genesis, which recounts how Abraham bought the cave from a certain Ephron the Hittite (for “four hundred shekels of silver”) as a burial site for his wife, Sarah. Eventually, Abraham is interred alongside his wife and later other Hebrew patriarchs and matriarchs are buried there as well—Isaac, Jacob, Rebecca, and Leah. Over the centuries, the appeal of this Old Testament narrative to all three monotheistic religions made the cave a trophy for competing empires. It served as a Jewish shrine under Herod the Great, who surrounded it with huge stone walls, a basilica in the Byzantine era, and a mosque after the invasion of the Muslims. The Crusaders made a church of the site in 1100 but it reverted to a mosque when Saladin conquered the area in 1188.

As was the case in many left-wing Jewish homes, I learned a different version of “Never again”—that it was a directive, a sacred duty, to oppose hate and discrimination in all its forms, no matter who was the target. But, for the same reasons that she selected my biblical name, my mother insisted that I go to Hebrew day school to cement the bond to our tribe, to learn the songs, rituals, and languages (both Hebrew and Yiddish) that our adversaries had been trying to annihilate since before the Inquisition. And at that school, “Never again” did not mean “Never again to anyone,” as it did in our home—it meant “Never again to the Jews.” It meant “Never again because of Israel.” It meant “Never again because we who have been haunted by Shylock forever have our own double now—and he has a great many guns.

I remembered the scene in the Bible when Jacob asks Rachel for water and on hearing her speak the words that were prophesied for him, throws up his hands to heaven and kisses the ground by the well. Me Jewish, Celan Jewish, Oliver Jewish—we were in a half ghetto, half oasis, in an otherwise cruel and unflinching world where fuddling around strangers suddenly stops, where we misread no one and no one misjudges us, where one person simply knows the other and knows him so thoroughly that to be taken away from such intimacy is galut, the Hebrew word for exile and dispersal. Was he my home, then, my homecoming? You are my homecoming. When I’m with you and we’re well together, there is nothing more I want. You make me like who I am, who I become when you’re with me, Oliver. If there is any truth in the world, it lies when I’m with you, and if I find the courage to speak my truth to you one day, remind me to light a candle in thanksgiving at every altar in Rome.

I was still in the Gymnasium when this short pamphlet, penetrating as a steel shaft, appeared; but I can still remember the general astonishment and annoyance of the bourgeois Jewish circles of Vienna. What has happened, they said angrily, to this otherwise intelligent, witty and cultivated writer? What foolishness is this that he has thought up and writes about? Why should we go to Palestine? Our language is German and not Hebrew, and beautiful Austria is our homeland. Are we not well off under the good Emperor Franz Josef? Do we not make a decent living, and is our position not secure? Are we not equal subjects, inhabitants and loyal citizens of our beloved Vienna? Do we not live in a progressive era in which in a few decades all sectarian prejudices will be abolished? Why does he, who speaks as a Jew and who wishes to help Judaism, place arguments in the hands of our worst enemies and attempt to separate us, when every day brings us more closely and intimately into the German world?

In first-century Palestine, nearly every claimant to the mantle of the messiah neatly fit one of these messianic paradigms. Hezekiah the bandit chief, Judas the Galilean, Simon of Peraea, and Athronges the shepherd all modeled themselves after the Davidic ideal, as did Menahem and Simon son of Giora during the Jewish War. These were king-messiahs whose royal aspirations were clearly defined in their revolutionary actions against Rome and its clients in Jerusalem. Others, such as Theudas the wonder worker, the Egyptian, and the Samaritan cast themselves as liberator-messiahs in the mold of Moses, each would-be messiah promising to free his followers from the yoke of Roman occupation through some miraculous deed. Oracular prophets such as John the Baptist and the holy man Jesus ben Ananias may not have overtly assumed any messianic ambitions, but their prophecies about the End Times and the coming judgment of God clearly conformed to the prophet-messiah archetype one finds both in the Hebrew Scripture and in the rabbinic traditions and commentaries known as the Targum.

Sa‘sa was attacked at midnight – all the villages attacked under the ‘Lamed-Heh’ order were assaulted around midnight, recalled Moshe Kalman. The New York Times (16 April 1948) reported that the large unit of Jewish troops encountered no resistance from the residents as they entered the village and began attaching TNT to the houses. ‘We ran into an Arab guard,’ Kalman recounted later. ‘He was so surprised that he did not ask “min hada?”, “who is it?”, but “eish hada?”, “what is it?” One of our troops who knew Arabic responded humorously [sic] “hada esh!” (“this is [in Arabic] fire [in Hebrew]”) and shot a volley into him.’ Kalman’s troops took the main street of the village and systematically blew up one house after another while families were still sleeping inside. ‘In the end the sky prised open,’ recalled Kalman poetically, as a third of the village was blasted into the air. ‘We left behind 35 demolished houses and 60–80 dead bodies’ (quite a few of them were children).73 He commended the British army for helping the troops to transfer the two wounded soldiers – hurt by debris flying through the air – to the Safad hospital.74

Why did the best Jewish poet of the post-exile generation choose the (probably) Persian fable of Job as the basis for his greatest work? What does the obviously Hebrew poet want to accomplish by presenting Job as an “Everyman” character rather than as a Jew? What does this suggest about the way that the Abrahamic Covenant was understood by at least some people during the Babylonian captivity? What different perspectives do Job’s Comforters represent? Who in the poet’s culture held the views attributed to Eliphaz, Bildad, and Zophar? Why do Job’s friends hold so firmly to their belief in Job’s guilt? Why are they willing to condemn the man that they came to comfort? What do they consider more important than friendship? Do we ever act like they do? How does the poet want us to answer the question, “Why do people suffer?” How does he not want us to answer this question? Why does the poet represent God at the end of Job as an asker of questions rather than as a giver of answers? Does the God that the poet presents at the end of the poem deserve our respect, or just our fear? Is there a difference? Does the final prose segment of Job undercut the poem? Or does the poem’s rebuttal undercut its ideology so effectively that it becomes ironic? Is it possible to believe in a God of rewards and punishments after reading Job?

THE CURIOUS CASE OF THE LEMBA       One of the most outstanding cases of  Black diaspora Jewry is the case of the Lemba of southern Africa. The Lemba have long claimed that they are Jews or Israelites who migrated to Yemen and from there to Africa as traders. Amazingly, DNA evidence has backed the Lemba claim of Jewish ancestry.   Today, the Lemba can be found in southern Africa countries like Malawi, South Africa and Zimbabwe. Many of their customs are similar to Jews such as the wearing of  yarmulke-like skull cups and observing kosher laws such as the requirement not to eat pork. Interestingly they also avoid eating rabbits, scaleless fish, hares and carrion. In short, the Lemba follow the requirements in the Torah, which is the first five books of the Old Testament.     The Lemba claim that about 2500 years ago, their ancestors left Judea for Yemen. Only males are said to have sailed to Africa by boat. The migrants took local wives for themselves. They built a city in Yemen called Sena. From Sena they traveled to Africa where they dispersed. Some remained in East Africa and others traveled to southern Africa. Lemba women do not have 'Semitic' admixture, and this is in line with their oral history.     Professor Tudor Vernon Parfitt, a professor of Jewish Studies then at the University of London, spent several months among the Lemba. He later travelled to Yemen and to his

The Wisdom Goddess drew on precedents from other cultures the Hebrews had been exposed to, “seeing wisdom as an Israelite reflection or borrowing of a foreign mythical deity — perhaps Ishtar, Astarte, or Isis.”[38] Following the period where the Wisdom Goddess occurred in texts, around the third century BCE to the second century CE, camer the naming of wisdom as the Shekinah in the first-second century CE Onkelos Targum. Contemporary with the Shekinah and drawing on some of the same earlier sources we see the Gnostic wisdom goddess, Sophia.  There are many parallels between these two goddesses which suggest cross-fertilisation of ideas, which we will explore in more detail in subsequent chapters.  It seems apparent that both the Shekinah and Sophia influenced perceptions of the Christian Holy Spirit and the Virgin Mary, seen in textual references to titles and motifs.  The Islamic figure of Sakina is clearly derived from the Shekinah, both through her name and also the references to her in the Qur’an, as we will demonstrate. Ancient textual evidence does not link the Sumerian goddess Lilith to the Shekinah.  However allegorical references made in medieval Kabbalistic texts have encouraged us to consider the changing cultural perceptions of Lilith from Sumerian myths through to medieval Jewish tales to determine the extent of her influence on the portrayal of divine feminine wisdom.

The inescapable and troublesome conclusion was that if there was a political entity in tenth-century Judea, it was a small tribal kingdom, and that Jerusalem was a fortified stronghold. It is possible that the tiny kingdom was ruled by a dynasty known as the House of David. An inscription discovered in Tell Dan in 1993 supports this assumption, but this kingdom of Judah was greatly inferior to the kingdom of Israel to its north, and apparently far less developed. The documents from el-Amarna, dating from the fourteenth century BCE, indicate that already there were two small city-states in the highlands of Canaan—Shechem and Jerusalem—and the Merneptah stela shows that an entity named Israel existed in northern Canaan at the end of the thirteenth century BCE. The plentiful archaeological finds unearthed in the West Bank during the 1980s reveal the material and social difference between the two mountain regions. Agriculture thrived in the fertile north, supporting dozens of settlements, whereas in the south there were only some twenty small villages in the tenth and ninth centuries BCE. The kingdom of Israel was already a stable and strong state in the ninth century, while the kingdom of Judah consolidated and grew strong only by the late eighth. There were always in Canaan two distinct, rival political entities, though they were culturally and linguistically related—variants of ancient Hebrew were spoken by the inhabitants of both.

IN AN obscure journal, an article by Professor Tzvi Lamm of the Hebrew University charges that Israel has lost touch with reality.* Lamm’s view is that although the Zionist idea in its early stages seemed more dreamlike than practical, it was soberly realistic. Its leaders knew just how much power they had—or had not—and adhered closely to their goals. They were not hypnotized and paralyzed by their own slogans. Jewish leadership, and with it Israel as a whole, later became “autistic.” Autism is defined by Lamm as “the rejection of actual reality and its replacement by a reality which is a product of wish-fulfillment.” The victory of 1967 was the principal cause of this autism. Israelis began to speak of the West Bank of the Jordan as “liberated” territory. “The capture of lands aroused … a deep, sincere, emotional response to the territories … and to the historical events that took place in them: the graves of our patriarchs and matriarchs, paths along which the prophets once trod, hills for which the kings fought. But feelings cut off from present reality do not serve as a faithful guideline to a confused policy. This break with reality did not necessarily blind men to the fact that the territories were populated by Arabs, but it kept them from understanding that our settlement and taking possession of the territories would turn our existence as a state into a powerful pressure that would unite the Arab world and aggravate our insecure situation in a way previously unknown in our history.

In addition, Christ Jesus spoke a language called Aramaic. While He was born Jewish and could read the Hebrew sacred texts, it is probable that He did not speak Hebrew with his Apostles or with those people who came to hear Him speak. For, it was not common during the time of Christ Jesus for the Jewish people to speak in Hebrew. Extremely few people in ancient times could read or write. The Jewish people of the time of Christ Jesus spoke Aramaic. The New Testament Gospels, on the other hand, were written in Greek. Thus, before even beginning to speak about all the errors created by innumerable scribes re-copying the Gospels over and over again, we must confront the fact that when Christ Jesus spoke, he spoke in Aramaic. We know that the authors of the Gospels in the New Testament were not the persons traditionally named as the authors of these Gospels: Saint Mark did not write the Gospel of Mark; Saint Matthew did not write the Gospel of Matthew and so on. In order to create each one of the New Testament Gospels, some author who spoke and wrote in Greek had to have read a document already written in Aramaic (or possibly Hebrew, although this is unlikely), or possibly sat and listened as one of the Apostles or followers of Christ Jesus related the stories to him in Aramaic and then the author who spoke and wrote in Greek, translated the Aramaic tales into Greek. So, straightaway, we realize that it is impossible that we are reading the exact words of Christ Jesus; the best that we can hope for is that we are reading the best translation of Christ Jesus’ words from Aramaic, into Greek and finally into English.

Of course L has not been reading the Odyssey the whole time. The pushchair is also loaded with White Fang, VIKING!, Tar-Kutu: Dog of the Frozen North, Marduk: Dog of the Mongolian Steppes, Pete: Black Dog of the Dakota, THE CARNIVORES, THE PREDATORS, THE BIG CATS and The House at Pooh Corner. For the past few days he has also been reading White Fang for the third time. Sometimes we get off the train and he runs up and down the platform. Sometimes he counts up to 100 or so in one or more languages while eyes glaze up and down the car. Still he has been reading the Odyssey enough for a straw poll of Circle Line opinion on the subject of small children & Greek. Amazing: 7 Far too young: 10 Only pretending to read it: 6 Excellent idea as etymology so helpful for spelling: 19 Excellent idea as inflected languages so helpful for computer programming: 8 Excellent idea as classics indispensable for understanding of English literature: 7 Excellent idea as Greek so helpful for reading New Testament, camel through eye of needle for example mistranslation of very similar word for rope: 3 Terrible idea as study of classical languages embedded in educational system productive of divisive society: 5 Terrible idea as overemphasis on study of dead languages directly responsible for neglect of sciences and industrial decline and uncompetitiveness of Britain: 10 Stupid idea as he should be playing football: 1 Stupid idea as he should be studying Hebrew & learning about his Jewish heritage: 1 Marvellous idea as spelling and grammar not taught in schools: 24 (Respondents: 35; Abstentions: 1,000?) Oh, & almost forgot: Marvellous idea as Homer so marvellous in Greek: 0 Marvellous idea as Greek such as marvellous language: 0 Oh & also: Marvellous idea but how did you teach it to a child that young: 8

February 2 MORNING “Without the shedding of blood is no remission.” — Hebrews 9:22 THIS is the voice of unalterable truth. In none of the Jewish ceremonies were sins, even typically, removed without blood-shedding. In no case, by no means can sin be pardoned without atonement. It is clear, then, that there is no hope for me out of Christ; for there is no other blood-shedding which is worth a thought as an atonement for sin. Am I, then, believing in Him? Is the blood of His atonement truly applied to my soul? All men are on a level as to their need of Him. If we be never so moral, generous, amiable, or patriotic, the rule will not be altered to make an exception for us. Sin will yield to nothing less potent than the blood of Him whom God hath set forth as a propitiation. What a blessing that there is the one way of pardon! Why should we seek another? Persons of merely formal religion cannot understand how we can rejoice that all our sins are forgiven us for Christ’s sake. Their works, and prayers, and ceremonies, give them very poor comfort; and well may they be uneasy, for they are neglecting the one great salvation, and endeavouring to get remission without blood. My soul, sit down, and behold the justice of God as bound to punish sin; see that punishment all executed upon thy Lord Jesus, and fall down in humble joy, and kiss the dear feet of Him whose blood has made atonement for thee. It is in vain when conscience is aroused to fly to feelings and evidences for comfort: this is a habit which we learned in the Egypt of our legal bondage. The only restorative for a guilty conscience is a sight of Jesus suffering on the cross. “The blood is the life thereof,” says the Levitical law, and let us rest assured that it is the life of faith and joy and every other holy grace. “Oh! how sweet to view the flowing Of my Saviour’s precious blood; With divine assurance knowing He has made my peace with

The most consistent execution of this project is to be found in the Letter to the Hebrews, which connects the death of Jesus on the Cross with the ritual and theology of the Jewish feast of reconciliation and expounds it as the true cosmic reconciliation feast. The train of thought in the letter could be briefly summarized more or less as follows: All the sacrificial activity of mankind, all attempts to conciliate God by cult and ritual—and the world is full of them—were bound to remain useless human work, because God does not seek bulls and goats or whatever may be ritually offered to him. One can sacrifice whole hecatombs of animals to God all over the world; he does not need them, because they all belong to him anyway, and nothing is given to the Lord of All when such things are burned in his honor. “I will accept no bull from your house, nor he-goat from your folds. For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the air, and all that moves in the field is mine. If I were hungry, I would not tell you; for the world and all that is in it is mine. Do I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of thanksgiving. . . .” So runs a saying of God in the Old Testament (Ps 50 [49]:9-14). The author of the Letter to the Hebrews places himself in the spiritual line of this and similar texts. With still more conclusive emphasis he stresses the fruitlessness of ritual effort. God does not seek bulls and goats but man; man’s unqualified Yes to God could alone form true worship. Everything belongs to God, but to man is lent the freedom to say Yes or No, the freedom to love or to reject; love’s free Yes is the only thing for which God must wait—the only worship or “sacrifice” that can have any meaning. But the Yes to God, in which man gives himself back to God, cannot be replaced or represented by the blood of bulls and goats. “For what can a man give in return for his life”, it says at one point in the Gospel (Mk 8:37). The answer can only be: There is nothing with which he could compensate for himself. But

For a start, most books like this, rich in such expensive pigments, had been made for palaces or cathedrals. But a haggadah is used only at home. The word is from the Hebrew root ngd, “to tell,” and it comes from the biblical command that instructs parents to tell their children the story of the Exodus. This “telling” varies widely, and over the centuries each Jewish community has developed its own variations on this home-based celebration. But no one knew why this haggadah was illustrated with numerous miniature paintings, at a time when most Jews considered figurative art a violation of the commandments. It was unlikely that a Jew would have been in a position to learn the skilled painting techniques evinced here. The style was not unlike the work of Christian illuminators. And yet, most of the miniatures illustrated biblical scenes as interpreted in the Midrash, or Jewish biblical exegesis. I turned the parchment and suddenly found myself gazing at the illustration that had provoked more scholarly speculation than all the others. It was a domestic scene. A family of Jews—Spanish, by their dress—sits at a Passover meal. We see the ritual foods, the matzoh to commemorate the unleavened bread that the Hebrews baked in haste on the night before they fled Egypt, a shank bone to remember the lamb’s blood on the doorposts that had caused the angel of death to “pass over” Jewish homes. The father, reclining as per custom, to show that he is a free man and not a slave, sips wine from a golden goblet as his small son, beside him, raises a cup. The mother sits serenely in the fine gown and jeweled headdress of the day. Probably the scene is a portrait of the family who commissioned this particular haggadah. But there is another woman at the table, ebony-skinned and saffron-robed, holding a piece of matzoh. Too finely dressed to be a servant, and fully participating in the Jewish rite, the identity of that African woman in saffron has perplexed the book’s scholars for a century. Slowly, deliberately, I examined and made notes on the condition of each page. Each time I turned a parchment, I checked and adjusted the position of the supporting forms. Never stress the book—the conservator’s chief commandment. But the people who had owned this book had known unbearable stress: pogrom, Inquisition, exile, genocide, war.

It was a story no one could tell me when I was child. The story of Russian Jewry had been told in English, by American Jews; to them, it was a story that began with antiquity, culminated with the pogroms, and ended with emigration. For those who remained in Russia, there had been a time before the pogroms and a time after: a period of home, then a period of fear and even greater fear and then brief hope again, and then a different kind of fear, when one no longer feared for one's life but fear never having hope again. This story did not end; it faded into a picture of my parents sitting at the kitchen table poring over an atlas of the world, or of me sitting on the bedroom floor talking at my best friend. The history of the Soviet Union itself remains a story without an narrative; every attempt to tell this story in Russia has stopped short, giving way to the resolve to turn away from the decades of pain and suffering and bloodshed. With every telling, stories of Stalinism and the Second World War become more mythologized. And with so few Jew left in Russia, with so little uniting them, the Russian Jewish world is one of absences and silences. I had no words for this when I was twelve, but what I felt more strongly that anything, more strongly even than the desire to go to Israel, was this absence of a story. My Jewishness consisted of the experience of being ostracized and beaten up and the specter of not being allowed into university. Once I found my people milling outside the synagogue (we never went inside, where old men in strange clothes sang in an unfamiliar language), a few old Yiddish songs and a couple of newer Hebrew ones were added to my non-story. Finally, I had read the stories of Sholem Aleichem, which were certainly of a different world, as distant from my modern urban Russian-speaking childhood as anything could be. In the end, my Jewish identity was entirely negative: it consisted of non-belonging. How had I and other late-Soviet Jews been so impoverished? Prior to the Russian Revolution, most of the world's Jews lived in the Russian Empire. Following the Second World War, Russia was the only European country whose Jewish population numbered not in the hundreds or even thousands but in the millions. How did this country rid itself of Jewish culture altogether? How did the Jews of Russia lose their home? Much later, as I tried to find the answers to these questions, I kept circling back tot he story of Birobidzhan, which, in its concentrated tragic absurdity seemed to tell it all.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

Because Jewish thinking took many forms in different parts of the ancient world, it is valuable to be more precise in this case. Whereas Jewish people who liked apocalyptic literature would particularly appreciate Revelation, Jews in the Diaspora would appreciate Hebrews, and groups such as the Essenes might appreciate John’s Gospel, Matthew often moves in a more “rabbinic” world. That is, the views and arguments of teachers and interpreters of the law, who came to be called rabbis, are very relevant to Matthew’s Gospel. Most of the sources from which we know rabbinic thought are later, but they offer numerous parallels to Matthew’s ways of handling Scripture and intimate understanding of Pharisaic debates with Jesus (e.g., see notes on 19:3; 23:25–26). Because Jesus was himself a sage and engaged in discussion, and often debate, with Pharisaic teachers, Matthew continues to engage a world within which Jesus himself moved. ◆

truly I tell you. Lit. “Amen, I tell you”; “amen” normally concluded a prayer, and most scholars believe that beginning a saying this way implied distinctive authority. smallest letter. The smallest Hebrew letter was a yod, formed by a single stroke of the pen. One Jewish story recounted that the yod removed from Sarai’s name (when it was changed to Sarah, Ge 17:15) protested to God from one generation to another, lamenting its removal from Scripture, until finally God put the yod back in the Bible. When Hoshea’s name was changed to Joshua (Nu 13:16), a yod was reinserted in Scripture. “So you see,” remarked Jewish teachers, “not a single yod can pass from God’s Word.” In a similar Jewish story, a yod protested that King Solomon was trying to remove it from Scripture; “A thousand Solomons shall be uprooted,” God declared, “but not a single yod will pass from my Word.” Such illustrations were merely graphic ways of emphasizing that all of God’s Word must be respected; no part was too small to matter.

In the seat next to me was a teenage girl, piously bent over her prayer book. When she wasn’t sleeping through the long flight, she was reading and praying, rocking rhythmically back and forth as she read and meditated on the Hebrew words. Later, I asked a white-haired rabbi I met in Israel about this practice, called davening. The rocking motion during prayer, I discovered, is a way of expressing that one’s whole self, body and soul, is caught up with God. The old rabbi explained that the movement of the body mimics the flickering flame of a candle, calling to mind the saying that “the candlestick of God is the soul of a man.

It would have been unusual in the ancient Near East for a deity quickly and easily to reveal his name (e.g., Ge 32:29); this may be part of the reason for the delayed answer here in Ex 3. Nevertheless, Yahweh’s name is not meant to be kept secret, and it is vitally important for Moses to have this knowledge. He is to speak Yahweh’s words (6:29), wield his power (7:17) and function like Yahweh to both his brother Aaron (4:16) and to Pharaoh (7:1). To this day, no one knows for sure how to pronounce the name of God—at least not as the ancient Israelites would have pronounced it. There are four consonants in the name—sometimes called the Tetragrammaton (“four-letter word”): y-h-w-h. The vowels are the tricky part. Hebrew is generally written without vowels. In the second half of the first millennium AD, some Jewish scribes began adding small marks to Biblical manuscripts in order to indicate how the vowel sounds of each word should be pronounced. They treated the name of God, however, differently from other words. It had long been customary in Jewish tradition not to pronounce the name Yahweh. Instead of saying “Yahweh,” people would often say “Adonay,” which means “my Lord” (and has led to “the LORD” as the traditional rendering of Yahweh in the English Bible). In order to remind readers to say “Adonay” instead of “Yahweh,” the scribes added the marks for the vowel sounds of Adonay to the consonants for Yahweh in their manuscripts. Pronouncing the consonants of yhwh with the vowels of adonay produces the well-known “Jehovah,” which is certainly not the right pronunciation.

WHEN WE’RE CONVERSING with someone, do we spend the whole time searching for launching points for what we want to say? Or, do we actually listen to appreciate what they are trying to relate? The first stance is the hubris of believing that what we have to say and contribute is primary; certainly my insight is brighter, my interpretation more inspiring, and my perspective more valuable. The root of the Hebrew word for humility (anava) is la’anot, which means “to answer.” When the humble person speaks, he participates as one component of the whole. He truly responds. —RABBI MICHA BERGER (B. 1965)

The tradition based on the old Jewish bible recounting about how the Jews were used for forced labor and the construction of the great monuments of Egypt such as the Great Pyramids is impossible since these were created in the predynastic age, thousands of years before Abraham, the supposed first Jew, ever existed. Although this biblical notion is very limited in scope, the significant impact of Ancient Egypt on Hebrew and Christian culture is evident even from the biblical scriptures.

In these Ethiopian traditions, the Queen of Sheba did not just visit Solomon to verbally spar with him but also marry him.  The basis for this is that the Hebrew word used in 1 Kings 10:2 (bw’) translated to “came to Solomon,” which can also be used as a technical term for coitus (Ullendorff, 1974, 106).  The purpose of the Kebra Negast was to cast Ethiopia as the legitimate heir of Israel as the chosen people of God having received the Ark of the Covenant in Aksum where it was transferred from Jerusalem.  Menelik, the son of Solomon and the Queen of Sheba, founded the Solomonic dynasty of Ethiopia. 

The title of this work in Hebrew begins with “The Song of Songs,” which means “the best song” or “the sublime song.”  The title continues with “The Song of Songs, which is ‘to/of’ Solomon” that produces the English title “Song of Solomon.”  The Hebrew of the book, much like the Psalms and the book of Job, does not allow for precise dating (Murphy, 1992, 150).  The book is a collection of Hebrew love songs and Solomon’s many wives, and the mention of his name in the book accounts for his association with this book. 

We have taken Herodotus as an interesting specimen of what we have called the free intelligence of mankind. Now here we are dealing with a similar overflow of moral ideas into the general community. The Hebrew prophets, and the steady expansion of their ideas towards one God in all the world, is a parallel development of the free conscience of mankind. From this time onward there runs through human thought, now weakly and obscurely, now gathering power, the idea of one rule in the world, and of a promise and possibility of an active and splendid peace and happiness in human affairs. From being a temple religion of the old type, the Jewish religion becomes, to a large extent, a prophetic and creative religion of a new type. Prophet succeeds prophet.

Much of the Persian period is blank for Jewish history, however you look at it. If a good deal of the work of writing and editing the Hebrew Bible went on during this time, it is hardly surprising that we know nothing about it. Yet we are not completely ignorant: for some parts of this 200-year period we have a fair amount of information, and for other parts we have some outline information provided by archaeology and other sources.

Some scholars have argued that the Persian period was one of the most productive for Hebrew literature. During these two centuries, earlier Israelite literature and traditions were edited and others were written, or so many scholars think; if they are right, this was one of the most prolific times of Jewish literary activity. The difficulty is that this is a very obscure period in the history of the Jews.

The second oracle (2 Sam. 7:8-16) takes a different tact.  Rather than appealing to the past as justification for denying David’s request, it looks to the future.  In this oracle, YHWH explains to David that he will not build a house for YHWH, rather YHWH will build a house for him.  This juxtaposition makes use of a play on words in Hebrew, where the Hebrew word for house (bayit) can convey both a “temple” and a “dynasty.”  Because David is the recipient of an everlasting dynasty, he will not be the one to build the temple for YHWH.  Many scholars consider this second “oracle of Nathan” to be the origin of messianic thought in Israel (Jones, 1990, 59-60).

He recognized that horses represented a prized commodity for military leaders, so he began to import horses from an area west and southwest of the Amanus Mountains called Kue and Muṣri (1 Kgs. 10:28).  The latter area appears as Miṣraim in the Hebrew text, which is the Hebrew name for Egypt, but Egypt makes little sense in this context.  Kue and Muṣri form a standard word pair in Assyrian records and are neighboring regions (May, 1984, 136). 

This title is a Hebrew word meaning “collector” or “assembler,” and while the Protestant Reformers used the term “preacher” to translate this title, it more likely refers to this individual as a “collector” of proverbs (Crenshaw, 1992, 271).  At the outset of the book (1:12-2:26) this individual engages in a royal experiment, the background of which is clearly intended to be that of Solomon.  So here the author has gone one step further from tacking Solomon’s name onto a work to intentionally writing from the perspective of Solomon. Another

The important works of Al Ghazali were subsequently translated into hebrew, and played an important role in the jewish literature of the middle ages, we shall limit ourselves however mainly to the translation of the Maqasid . the Maqasid served for the jews as a textbook of the peripatetic philosophy according to the version of Ibn sina, and Al Ghazali, whatever his own attitude in writing the maqasid, came to be regarded by the jews, by the virtue of it, as the chief popularizer of philosophy in the jewish community.

Still, the rebellious artist had placed a minor Jewish prophet in the important spot where the pope had wanted Jesus. How did Michelangelo imagine he would avoid the pope’s wrath in openly defying his wishes? Replacing Jesus with a minor prophet might have doomed any other commissioned artist, but Michelangelo found a brilliant way to appease his patron. The Zechariah panel is not simply an idealized portrait of a biblical figure. Michelangelo superimposed a portrait of Pope Julius II on the ancient Hebrew prophet. Not only that, but Michelangelo portrayed Zechariah dressed in a mantle of royal blue and gold—the traditional colors of the della Rovere clan, the family of both Pope Sixtus IV and his nephew Pope Julius II. Replacing the image of Jesus Christ with a portrait of the pontiff? This was no problem for the egomaniacal Julius. It placed his visage permanently over the entrance to this glorious new sanctuary for all future popes and commemorated his family’s role as its builders.

The Phoenicians were Semites, akin in ethnic group and language to the ancient Jews. Phoenician speech would have sounded much like ancient Hebrew. Israel—the Jewish kingdom of David and Solomon—

Traditional Judaism opted for Hebrew and Aramaic texts as the source of definitive authority.[14] The textual differences between the Septuagint and the Masoretic, both ancient I believe, have been the source of bitter contention between Jewish and Christian apologists. Polemical encounters between both groups, especially in the medieval period, though they persist to this day,

The Septuagint, the Greek translation of the Hebrew Old Testament that came into being around 200 BCE, interpreted the revelation of God’s name according to Hellenistic philosophical thought and translated it as “I am the one who is” (Ἐγώ εἰμι ὁ ὤν). This translation made history and shaped theological thought for many centuries. On the basis of this translation, one was convinced that what is the highest in thought—Being—and what is highest in faith—God, correlate to each other. In this conviction one saw confirmation that believing and thinking are not opposed to each other, but rather correspond to each other. This interpretation is already found in the Hellenistic Jewish philosopher Philo († 40 CE). However, Tertullian soon asked: “What does Jerusalem have to do with Athens?”14 Most notably, Blaise Pascal, after having a mystical experience, highlighted the difference between the God of the philosophers and the God of Abraham, Isaac, and Jacob in his famous Memorial of 1654.15