A treasury of classic tales: Recent Episodes
levi broom
The parshah of Shemot is the story of a galut - of the exile and enslavement of the Children of Israel in Egypt, which our sages regard as the father and prototype of all subsequent exiles and persecutions of the Jewish people. It is also the story of the making of the quintessential Jewish leader, Moses.
Everything the Torah tells us about Moses is a lesson in Jewish leadership. We are told that Moses' mother, Jocheved, was born "between the boundary walls" of Egypt when Jacob's family first arrived there. This, explains the Lubavitcher Rebbe, means that Jocheved belongs neither to the "old generation" born in the Holy Land, to whom galut will always be a foreign and unknowable world; nor is she of the generation born in Egypt, to whom the state of exile is a most natural and obvious fact of life. Rather, she straddles both these worlds, meaning that she has intimate knowledge of the circumstance of galut as well as the transcendent vision to supersede it. So Jocheved is the woman in whose womb could be formed, and under whose tutelage could develop, the one who could redeem the Children of Israel from their exile.
The circumstances of Moses' birth are a lesson in the selflessness demanded of the leader. Jocheved and Amram had separated when Pharaoh decreed that all newborn Hebrew males be cast in the Nile. Their eldest daughter, Miriam, rebuked them: "Your decree is worse than Pharaoh's: Pharaoh decreed to annihilate the males, and your action shall spell the end of all Jewish children." Amram and Jocheved realized that, as leaders whose actions will be emulated by others, they had to rise above the personal danger and anguish involved in fathering Jewish children in these terrible times. The result of their remarriage was the birth of Moses.
The 15th of Shevat on the Jewish calendar—celebrated this year on Monday, January 17, 2022—is the day that marks the beginning of a “new year” for trees. Commonly known as Tu Bishvat, this day marks the season in which the earliest-blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit-bearing cycle.
We mark the 15th of Shevat by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land: grapes, figs, pomegranates, olives and dates. On this day we remember that “man is a tree of the field” (Deuteronomy 20:19), and reflect on the lessons we can derive from our botanical analogue
What Is a “Moment of Silence?” A "Moment of Silence" is a brief period of reflection or meditation at the beginning of each school day. Since the mid-1980s, the movement has gained adherents in the U.S. and beyond as many schools, public and private, have begun to start their days with a moment of silence and reflection.
"Moment of Silence" is currently mandated for public schools in 12 states and encouraged (but not required) in another 25. It is legal everywhere in the United States. The children who participate in this program reap the benefit of an injection of meaning at the start of the school day.
In the words of one rabbi advocating for the concept in a meeting with Gov. Rick Scott of Florida after the Parkland high school shootings, “A voluntary ‘Moment of Silence’ means taking 60 seconds, and saying ‘today, think about what you can do to be a better student. Today, think about what you can do to be a better human being."
Moshiach (also known as messiah) is the long awaited Jewish leader who will usher in an era of world peace and G‑dly awareness.
The Jewish messiah is a human being, a descendant of King David, who will lead the Jewish people back to the Land of Israel, where they serve G‑d in peace, leading the nations of the world in attaining an understanding of the Creator.
Messiah will also rebuild the Holy Temple in Jerusalem, establishing an era of peace and prosperity that will endure forever
Moshiach: An Introduction
Two of the most fundamental tenets of the Jewish faith – as listed by Maimonides among the Thirteen Principles of the Jewish Faith – are the belief in the ultimate redemption, an awaited era of world peace, prosperity and wisdom, and the belief that the dead will be resurrected at that time.
The Messianic Era will be ushered in by a Jewish leader generally referred to as the Moshiach (messiah: Hebrew for "the anointed one"), a righteous scion of King David. He will rebuild the Holy Temple in Jerusalem and gather the Jewish people from all corners of the earth and return them to the Promised Land.
So it's going to happen—that's what we believe. But why is this important today? Why is the coming of Moshiach so central to the Jewish belief system?At that time, "delicacies will be commonplace like dirt." All the nations will "beat their swords into plowshares and their spears into pruning hooks. Nation shall not lift a sword against nation, neither shall they learn war anymore" (Micah 4:3). Humankind will be preoccupied with only one pursuit: the study of G‑dly wisdom. "The earth shall be filled with knowledge of G‑d as water covers the seabed" (Isaiah 11:9).
Okay, so it's going to happen—that's what we believe. But why is this important today? Why is the coming of Moshiach so central to the Jewish belief system?
Because the Torah teaches us that there is purpose to our world. And the Messianic Era is the actualization of that idea.
There are those who maintain that this crass physical world is merely a strategic challenge; one that the soul must battle and transcend en route to a heavenly paradise. According to this line of thinking, the physical and mundane has no intrinsic worth, it retains no value whatsoever once its function has been fully served—it is a means to a spiritual end.
While Jewish belief also speaks of the soul's reward in the hereafter, earned through its toil in the course of life's journey, it sees the refinement of the physical and the infusion of holiness and purpose into the mundane as the paramount objective. It is the sanctification of the human body and the world at large that constitutes the very purpose of its creation.
From the dawn of time, G‑d envisioned for Himself a "dwelling place" right here on Planet Earth. And He put us here to fashion this home. To transform darkness into light.
The curtain will be ripped aside, and all flesh will perceive G‑dAnd soon the day will come when G‑d's glory will be revealed in this nether-realm, and we will enjoy the fruits of our millennia-long work, the end-product of our labor of love.
The curtain will be ripped aside, and all flesh will perceive G‑d. It will be the culmination of the master plan.
The belief in Moshiach has sustained our nation throughout a 2,000 year exile fraught with pogroms, expulsions and persecution—our ancestors' firm belief in a better time to come, and their trust that they would be resurrected to witness that day. And today, finally, we stand at the threshold of redemption. One more good deed by one more person may be all that's needed to seal the deal.
Modeh Ani (Hebrew: מודה אני; "I give thanks") is a Jewish prayer that observant Jews recite daily upon waking, while still in bed
Moshiach (Messiah) and the Future Redemption Moshiach: An Introduction Two of the most fundamental tenets of the Jewish faith – as listed by Maimonides among the Thirteen Principles of the Jewish Faith – are the belief in the ultimate redemption, an awaited era of world peace, prosperity and wisdom, and the belief that the dead will be resurrected at that time.
The Messianic Era will be ushered in by a Jewish leader generally referred to as the Moshiach (messiah: Hebrew for "the anointed one"), a righteous scion of King David. He will rebuild the Holy Temple in Jerusalem and gather the Jewish people from all corners of the earth and return them to the Promised Land.
So it's going to happen—that's what we believe. But why is this important today? Why is the coming of Moshiach so central to the Jewish belief system?At that time, "delicacies will be commonplace like dirt." All the nations will "beat their swords into plowshares and their spears into pruning hooks. Nation shall not lift a sword against nation, neither shall they learn war anymore" (Micah 4:3). Humankind will be preoccupied with only one pursuit: the study of G‑dly wisdom. "The earth shall be filled with knowledge of G‑d as water covers the seabed" (Isaiah 11:9).
Okay, so it's going to happen—that's what we believe. But why is this important today? Why is the coming of Moshiach so central to the Jewish belief system?
Because the Torah teaches us that there is purpose to our world. And the Messianic Era is the actualization of that idea.
There are those who maintain that this crass physical world is merely a strategic challenge; one that the soul must battle and transcend en route to a heavenly paradise. According to this line of thinking, the physical and mundane has no intrinsic worth, it retains no value whatsoever once its function has been fully served—it is a means to a spiritual end.
While Jewish belief also speaks of the soul's reward in the hereafter, earned through its toil in the course of life's journey, it sees the refinement of the physical and the infusion of holiness and purpose into the mundane as the paramount objective. It is the sanctification of the human body and the world at large that constitutes the very purpose of its creation.
From the dawn of time, G‑d envisioned for Himself a "dwelling place" right here on Planet Earth. And He put us here to fashion this home. To transform darkness into light.
The curtain will be ripped aside, and all flesh will perceive G‑dAnd soon the day will come when G‑d's glory will be revealed in this nether-realm, and we will enjoy the fruits of our millennia-long work, the end-product of our labor of love.
The curtain will be ripped aside, and all flesh will perceive G‑d. It will be the culmination of the master plan.
The belief in Moshiach has sustained our nation throughout a 2,000 year exile fraught with pogroms, expulsions and persecution—our ancestors' firm belief in a better time to come, and their trust that they would be resurrected to witness that day. And today, finally, we stand at the threshold of redemption. One more good deed by one more person may be all that's needed to seal the deal.
What are the physical causes of thunder and lightning, of rainbows, floods, earthquakes, eclipses and famines – indeed, of anything in the universe? An occurrence that seems to defy explanation simply presents that much more of a challenge. "At the present stage in our knowledge we cannot adequately explain this phenomenon," the scientist will note. But the fact remains that, as a scientist, he must find a "natural" explanation for whatever happens in the world in which we live.
Torah imparts a different perspective. From the vantage point of Torah, everything is "supernatural" – including nature. Nature itself is a miracle, created by the hand of G‑d; without His charge, "Let there be…" it would have remained nothingness. Do your lungs work properly? If so, give thanks to G‑d for that. The natural functions of your body have concealed within them the hand of G‑d; without Him they would not continue. That tree and that sunset are not just a beautiful tree and a glorious sunset; they are the manifestation of G‑d Himself through His creations.
These two perspectives, science and Torah are, of course, not mutually exclusive. The physician who is a Torah Jew will use all his professional skill to treat his patient, and remain sufficiently humble to recite some Tehillim (Psalms) as well. Or, we might express the same thought in reverse; the Torah Jew who is a physician will offer prayers for his patient, but at the same time employ all his medical skills to treat him. Two different perspectives may both be valid. A physicist might see a sunset as a refraction of light rays, while a painter might view the same scene as a cascade of colors. Rabbi Chaim Brisker ( a nineteenth century great Torah luminary), observed a sunset on Yom Kippur and described it as the atoning power of the Day of Forgiveness slowly sinking below the horizon – an unusual perspective but a perfectly valid one.
Miracles, certainly the miracles of nature, are with us, all the time. But, repeating the original question, why don’t "supernatural" miracles, the miracles of the second order, happen any more today?
Let us try to answer that question without entering into the various views on the purpose of the Biblical miracles. Take as our case in point the parting of the Red Sea. We are told (Exodus 14:31) that Israel "beheld the hand of G‑d" at the Red Sea. The Children of Israel recognized the miracle for what it was. Those generations of the Biblical era, to which it was given to witness miracles, had the capability of accepting them as such, and of being impressed.
Then, these ancients implemented their recognition of the "hand of G‑d" by living in accordance with the "word of G‑d", because they had experienced Him directly and personally. The generations of antiquity lived in a pre-scientific age. G‑d wanted to show them that there was a Power greater than wealth and the chariots of Pharaoh, greater than the waves of the sea, and they were prepared to learn the lesson which the miracle had been intended to teach.
But people have changed since then.
If we were to gather at the banks of the Mississippi river today and I where to promise that at dawn the next morning, I would strike the river with a staff and the waters would part and then, the next morning, I would indeed strike that river a mighty blow and the waters would really part, what would you say?
That G‑d sent me? That it was a miracle? Or would you suggest that it was a trick which I performed with the aid of a ton of Jell-O under the levee or some other sleight of hand? Or, if we were to meet tomorrow at that mountain in the Sinai desert and to hear a voice thundering forth from a cloud, would we declare that this must be the voice of G‑d, or would we suspect the presence of a hidden loudspeaker or some other gadget?
The question we should ask is not whether miracles do or do not happen today, and why, but what effect miracles have upon us. Miracles show man that G‑d is master over nature, over all the world. Miracles are a form of communication, but communication needs two partners. To be sure, G‑d can perform miracles, but how would we react to them? Perhaps, when we are ready for miracles, when we are able to recognize a miracle when we see one, it will be given us to witness miracles.
But then, is it really true that the kind of miracles that are described in the Bible never occur today? I am not a military strategist, but how about the Six-Day War of 1967, Israel’s crossing of the Suez Canal during the Yom Kippur war and the Entebbe rescue? And, more recently, the Gulf War scuds, the fall of Communism and the massive Jewish emigration from the former Soviet Union? I have read many explanations of these events, but frankly, I find it easier to perceive them as miracles which reveal the hand of G‑d in the history of man rather than to accept the "rational" explanations.
Miracles—the word itself is hazy. Just what is a miracle? A world-shocking event such as the parting of the Red Sea at the time of the Exodus? Or the constant human act of breathing? Neither of these two phenomena can truly be explained, but one of them is a familiar, ongoing occurrence while the other is an exotic, one-time happening. Let’s talk about these two types of miracles and see whether miracles have really ceased.
The greatest miracle of all is described in the opening words of the Book of Genesis: "In the beginning, G‑d created.." Suddenly "nothing" was transformed into "something". We are all familiar with the transformation of matter into energy or of energy into matter, but each of these changes involved a previously existing "something". Where "nothing" exists, there can be no change. Creating ex nihilo – literally "out of nothing" – is beyond man’s capabilities. This is a hurdle of acceptance that must be confronted at the outset. G‑d, and G‑d alone can create. The miracle of creation is the miracle of the first order, beyond duplication by man.
The more familiar miracles described elsewhere in the Torah – the parting of the Red Sea, the manna in the wilderness, the Menorah that burned in the Sanctuary for eight days (the miracle of Chanukah), and so forth – these are all miracles of the second order. They did not entail creation ex nihilo, but merely change. Water, which is liquid, suddenly behaved like a solid; this, in brief is what happened when the Red Sea was parted to enable Israel to pass through it on dry land. A quantity of oil which normally can burn for only one day burned for eight full days because its rate of combustion had been slowed to one-eighth the ordinary rate. This, in brief, is the story of Chanukah. As the Talmud puts it, "He Who ordered oil to burn, and it burns, will order vinegar to burn and it, too, will burn".
But there is yet a third order of miracles – the miracles that are with us every day of our lives. The Sages teach us to "praise Him for every breath we draw." We are to give thanks to G‑d for our every heartbeat, for the smooth performance of all our vital functions, and indeed for all the day-by-day workings of nature. "But", I hear someone protest, "that’s only nature!" Correct. But the ordinary, the "natural," the everyday and commonplace happenings in nature and in our bodies are no less the work of G‑d’s hand than the parting of the Red Sea and, for that matter, the act of Creation itself. Thus we see that miracles are indeed still taking place an, in fact, are happening all the time.
This, by the way, is the explanation of the miracle of Purim, the deliverance of the Jewish people from Haman’s wicked scheming: a succession of events which are not in themselves " supernatural" a series of what appears to be mere "coincidences" but which come about at a time when they can do, and do, the most good.
The Lubavitcher Rebbe once compared the Torah perspective and the non-Torah (we might call it "scientific") perspective succinctly: the Torah view seeks the supernatural in the natural; science seeks the natural in the supernatural.
The function of the scientist is to find reasons for all the phenomena of nature, and then to apply his findings to all the natural events he subsequently encounters. He sets out from the premise that there is a reason for everything; he has faith in cause and effect. If an apparently healthy man suddenly falls sick and dies, the scientist cannot simply attribute it to the inscrutable will of G‑d. His job is to find the cause of that illness, perhaps to cure others stricken with a similar disease, or perhaps to prevent the disease from striking others. Let it be emphasized that all this, in itself, is perfectly consonant with Torah doctrine.
15 Shevat The New Year for Trees (known as Tu Bishvat)
The 15th of Shevat on the Jewish calendar—celebrated this year on Monday, January 17, 2022—is the day that marks the beginning of a “new year” for trees. Commonly known as Tu Bishvat, this day marks the season in which the earliest-blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit-bearing cycle.
We mark the 15th of Shevat by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land: grapes, figs, pomegranates, olives and dates. On this day we remember that “man is a tree of the field” (Deuteronomy 20:19), and reflect on the lessons we can derive from our botanical analogue
The concept of there being “70 languages” is found in various passages of the Talmud and Midrash. For example, the Talmud tells us that when G‑d gave the Torah on Sinai, His word was spoken in 70 languages,1 and Moses translated the Torah into 70 languages before he died.2
The 70 languages can even be inferred from the Bible itself.
After detailing the descendants of Noah, the Bible turns to the incident known as the Tower of Babel:
Now the entire earth was of one language and uniform words … And they said, "Come, let us build ourselves a city and a tower with its top in the heavens …” And the L‑rd said, "Lo! [they are] one people, and they all have one language ... Come, let us descend and confuse their language, so that one will not understand the language of his companion.” And the L‑rd scattered them from there upon the face of the entire earth, and they ceased building the city.3
These verses come immediately after the Torah gave a detailed list of exactly 70 descendants of Noah.
We can therefore infer that the Torah’s intention is to tell us that each of those 70 descendants of Noah then spawned a clan, each of which spoke its own language.4
Why 70 different languages. The discovery of the americas
For thousands of years, people have searched for the Garden of Eden (Heb. Gan Eden), or Paradise, as it is sometimes called, putting forth various theories about its supposed location.
However, any discussion about the location of the Garden of Eden needs to be prefaced with a few important points.
The mystics explain that the term “Garden of Eden” can refer to two things:
- the “upper Garden of Eden,” a completely spiritual place where the soul goes after one passes from this world, also called Gan Eden haruchny, the “spiritual Garden of Eden”; and
- the “lower Garden of Eden,” where G‑d placed Adam after he was created, as described in the book of Genesis. It is this “physical Garden of Eden”—Gan Eden hagashmy—that man has searched for thousands of years.
Additionally, the Talmud1 points out that when we say “Garden of Eden,” we are technically referring to two distinct places, the “Garden” and “Eden,” as the verse states, “And a river went out from Eden to water the Garden.”2 Any discussion about the Garden of Eden is only about the “Garden,” for regarding “Eden,” the verse states, “No eye has seen it, G‑d, aside from You . . .”3
With that in mind, we can now turn to the question at hand.
The Four Rivers Any search for the Garden would have to start with the description in Genesis:
A river flowed out of Eden to water the Garden, and from there it separated and became four heads. The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. The gold of that land is good; there is the crystal and the onyx stone. The name of the second river is Gichon; that is the one that encompasses all the land of Cush. The name of the third river is Chidekel; that is the one that flows to the east of Ashur. And the fourth river, that is Perat.4
So seemingly, finding the location of the Garden of Eden is fairly straightforward. All you have to do is find the head of these four rivers, and there you have the Garden of Eden. Indeed, many have speculated as to the identity of these four rivers and searched for their source (for more on this, see Where Are the Four Rivers that Come from Eden? ).
And yet, we still don’t know where this mysterious riverhead is. In fact, in the Talmud, Reish Lakish speculated whether the entrance to the Garden of Eden was in Israel, Arabia or between the rivers of Babylonia.5
What do you know about Adam and Eve
As told in the Bible, Adam and Eve were the first humans, created by G‑d on the sixth day of Creation and ancestors to all of mankind. Initially dwelling in the Garden of Eden, the serpent enticed them to eat the fruit of the Tree of Knowledge. This sin led them to be banished from the Garden and invoked Divine punishment on them and their offspring.
Adam1 was the first human in existence, created by G‑d on the sixth day of Creation. The Bible describes him as being created in the image of G‑d, and his wisdom is said to have surpassed that of the Heavenly angels.2
To create Adam, G‑d moistened the earth with mist, formed a body from the dust, and breathed life into the figure. G‑d then placed Adam in the Garden of Eden, a utopian location replete with luxurious trees bearing luscious fruits. Among them were two trees with special qualities: the Tree of Life, which would bestow eternal life upon those who ate from its fruit, and the Tree of Knowledge, which would implant an evil inclination and an awareness of immorality.
G‑d instructed Adam with a sole command: “You may eat from any fruit you wish, save for the fruit of the Tree of Knowledge!”
The downfall of king Solomon
King Solomon died of natural causes in 931 BCE at the age of 80. His son, Rehoboam, inherited the throne, which led to a civil war and the end of the United Kingdom of Israel in in 930 BCE
History of the Jews of Bombay
The Jewish community of Bombay consisted of the remnants of three distinct communities: the Bene Israeli Jews of Konkan, the Baghdadi Jews of Iraq, and the Cochin Jews of Malabar. Bombay is home to the majority of India's rapidly dwindling Jewish population.
Moses (Moshe in Hebrew) was the miracle-working leader chosen by G‑d to take the Israelites out of Egypt more than 3,300 years ago. The greatest prophet who ever lived, Moses transcribed the Torah (also known as the Five Books of Moses), the foundational text of Judaism.
Harry Houdini was jewish. strong in the hand of the weak and mnay in the hands of the new in our time. chanukah
King Solomon King Solomon (“Shlomo Hamelech” in Hebrew) was the third king of Israel. He was the son of King David and Bathsheba. He ruled Israel for forty years, ushering in an era of peace and prosperity for his people. He is famous for building the First Holy Temple in Jerusalem. His story is told primarily in 1 Kings (1-11).
Astrology. Is it kosher? is christopher columbus jewish?
Predicting the future is big business. From newspaper astrologers to corporate consultants, there are many people out there ready to profit from our insatiable desire to know the unknown. Often, when contemplating major changes in my life, I am tempted to check my astrological reading. Is there anything wrong with this? Can an intelligent person believe in astrology without feeling ridiculous?
One of the comprehensive mitzvot of the Torah is the mitzvah of ahavat yisrael, the love for a fellow Jew, which the sages of the Talmud declared to be "a great principle of Torah," and the "basis of the entire Torah."
Essentially, the mitzvah points to the unity of all Jews, as if they constitute a single entity. As such, any action by a Jew, whether negative or positive, is consequential to the entire Jewish people. Certainly the fulfillment of mitzvot by any individual Jew affords the Jewish people tremendous strength.
Every Jew, wherever he or she may find themselves, even a solitary Jew in the most remote corner of the earth, must remember that they are part of the whole Jewish people and representatives of the entire Jewish people—the one people ever since the Torah was given at Mt. Sinai, until the end of time.
The division of Judaism into "Orthodox," "Conservative," "Reform," etc., is artificial. For all Jews have one and the same Torah, given by the one and same G‑d, though there are more observant Jews and less observant Jews. To tag on a label does not change the reality of Jewish essence.
The three loves—love of G‑d, love of Torah and love of one's fellow—are one. One cannot differentiate between them, for they are of a single essence. And since they are of a single essence, each one embodies all three.
So if you see a person who has a love of G‑d but lacks a love of Torah and a love of his fellow, you must tell him that his love of G‑d is incomplete. And if you see a person who has only a love for his fellow, you must strive to bring him to a love of Torah and a love of G‑d—that his love toward his fellows should not only be expressed in providing bread for the hungry and water for the thirsty, but also to bring them close to Torah and to G‑d.
What do you know about the 36 hidden tzadikim? It is said that at all times there are 36 special people in the world, and that were it not for them, all of them, if even one of them was missing, the world would come to an end. The two Hebrew letters for 3
It is said that at all times there are 36 special people in the world, and that were it not for them, all of them, if even one of them was missing, the world would come to an end. The two Hebrew letters for 36 are the lamed, which is 30, and the vav, which is 6.
Who or what are the 36 holy people? I get the gist of such people being alive at one time, but are they still around? What is their purpose? Is it all a mystery?
Response:
Our holy books say that every generation actually has a minimum (there may be more) of 72 holy men, 36 who live in Israel, and 36 who live outside of Israel.
The number 36 corresponds to the 6 days of creation, and the 30 days of an average month. It also corresponds to the 36 candles kindled during Hanukkah.
The primary source for this teaching is in the Talmud, Succah 45b:
"The world never has less than thirty-six righteous men who receive the Divine Presence every day, for it is said, 'Happy are they that wait lo [for Him]' and the numerical value of 'lo' is thirty-six."
In merit of these righteous individuals, our world receives the divine vitality that keeps it going. We do not know for sure, however, the identity of all these extraordinary individuals.
Do doctors have the power to heal? do i need a second opinion? does social distancing work for pandemics? abraham Caslari, a Jewish physician in Besalú, not far from Girona and at the eastern tip of Catalonia.
Chapter 3Abraham Caslari: A Jewish Physician on the PlagueThis chapter treats the Tractate on Pestilential and Other Types of Fevers, by Abraham Caslari, a Jewish physician in Besalú, not far from Girona and at the eastern tip of Catalonia. Composed sometime in 1349, Abraham’s work is one of a number of extant tractates written during or immediately after the period of the Black Death, which reached Besalú in May 1348.1 As an early record of a physician’s perspective on the pandemic, Abraham’s tractate is im-portant as a medical witness. The first half of this chapter, accordingly, considers the tractate as a medical composition, comparing it with the slightly earlier plague tract of Jacme d’Agramont. The second half of this chapter examines as-pects of Abraham’s tractate that are not directly related to his medical argu-ment, in order to see what light they shed on the social, religious, and human crisis precipitated by the Black Death.
The biblical account of the Deluge (Genesis 6:11–9:19) features Noah as the hero of the Flood story. ... Noah was instructed to build an ark, and in accordance with God's instructions he took into the ark male and female specimens of all the world's species of animals, from which the stocks might be replenished.
introduction to the ten lost tribes and the yiddish talking indian chief
They were named Asher, Dan, Ephraim, Gad, Issachar, Manasseh, Naphtali, Reuben, Simeon, and Zebulun—all sons or grandsons of Jacob. In 930 bc the 10 tribes formed the independent Kingdom of Israel in the north and the two other tribes, Judah and Benjamin, set up the Kingdom of Judah in the south.
part 2 why should i do good.the value of time and space.the purpose of doing good and to use time wisely
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The manna-what do you know about it? Lesson of faith
Manna is, according to the Bible, an edible substance which God provided for the Israelites during their travels in the desert during the 40-year period following the Exodus and prior to the conquest of Canaan.
on the value of honour
Keeping the commandment to honour father and mother brings both spiritual and temporal rewards of peace and prosperity,
honoring your parents father and mother
on the little red Jews on the other side of the simbatyan
The Red Jews (German: Rote Juden), a legendary Jewish nation, appear in vernacular sources in Germany during the medieval era, from the 13th to the 15th ...
TRIAL OF Jonah and the whale -king leviathan
the legendary Leviathan, a sea monster.the king of the fish
King Solomon and the worm
In the Gemara, the shamir is a worm or a substance that had the power to cut through or disintegrate stone, iron and diamond.
My shiur on Mitzvos cause and effect in exile and times of moshiach
be prepared Lesson on Mitzvos cause and effect in exile and times of moshiach-messiah