Sources Full Temple Vessels as Ritual Objects in the Mishnah.pdf

New studies in the archaeology of Jerusalem and its region , 2022

Summary of the excavations work done in the IAA Jerusalem District during 2022.

Preface "Faith, liberty, friendship, chief blessings of the human mind" (Tacitus) "When I was a kid I used to pray every night for a new bicycle. Then I realised that the Lord doesn't work that way so I stole one and asked Him to forgive me." (Emo Philips) "He who believes does not know he believes. He who knows he believes does not believe" (Joshua Sobol) Oren Hasson opens his discussion of the "Evolution of God" with a quote from Lewis Carroll's book Through the Looking Glass, according to which: …the Queen tells Alice that she is "'just one hundred and one, five months and a day.' 'I can't believe that!' said Alice. 'Can't you?' the Queen said in a pitying tone. 'Try again: draw a long breath, and shut your eyes.' Alice laughed. 'There's no use trying,' she said: 'one can't believe impossible things.'" In Centro IV x* Alice was wrong, of course. We believe in many highly improbable things. Sometimes it even seems to us, especially when we contemplate the beliefs of others, that the more impossible things are, the more easily we are persuaded to believe in them. Pay attention what people believe or believed: according to the Papago native American tribe, living in Arizona, out of the primordial chaos was born a child named 'First Born'. He created the earth with the help of song-a motif of sacred importance among the native Americans. 'First Born' only created the sun after the explicit request of humans, who wanted to see one another and live in peace with one another. The Greeks believed that the Titans created the world, that Prometheus created humans and became their patron, and they also believed that the first woman, Pandora, was created by Hades, god of the volcano and the underworld. The statement about the social role of man and woman in our world is deeply embedded and emphasized in this creation narrative. The god Ngāi, who resides atop Mount Kenya, promised the promised land, namely, the highlands of Kenya, with its fertile lands, to the chosen people, the Kikuyu tribe. Most believers in a singular God believe that his son, Jesus, born of a virgin, is the Messiah who brought redemption to the world and that there is none beside him. Hundreds of millions of others believe that God changed his covenant with the descendants of Abraham for the sake of his covenant with the prophet Muhammad. A negligible minority of monotheistic believers are more optimistic, still hoping that the Messiah has not yet come and that there is still room to expect a better world. An even smaller minority within this minority was more precise in its expectations and believed that the late Lubavitcher Rebbe is the Messiah, and behold, the end of days is upon us. Many of these believers continued to believe this even when the rabbi was on his deathbed, and many of them still believe

קתדרה, 2005

יוסף טובי נגינה וכלי נגינה בשירת החול העברית בספרד: שיר השבח של יוסף אבן צדיק לכבוד יצחק אבן ברון, דפים למחקר בספרות 16-17 (תשסט) 101-137

Medieval Arabic sources attest that Arabic poetry, especially the muwaššaḥāt, were performed in the courts of the kings with music, usually by the qaynah (pl. qiyān), the captive female slave, specifically educated and raised to be a singer, music player and dancer at the courtly banquets. No wonder, then, that this character of the qaynah frequently appears in medieval Arabic poetry, in particular that of Andalusia. The regular musical instrument used at these banquets was the lute (Ar. al-'ūd; Heb. kinnor or nevel). This object was highly esteemed in Arabic literature and was considered the foremost musical instrument. From the mid-tenth century Hebrew secular verse in Andalusia adopted the theme of music, and in fact reflected all its details as they appear in Arabic poetry. The present paper surveys in detail the occurrences of music in all its aspects in Andalusian Hebrew poetry, from Dunaš ben Labrạt at the court of Ḥisday ben Šaprūt in Cordova in the third quarter of the ...

Beit Mikra , 2019

According to the biblical account (1 Kgs 7:23–26), in the middle of the courtyard of the temple stood a large water vessel of cast brass. Commentators and researchers have put forward various suggestions as to the form of the Molten Sea and its purpose in the temple. In this article, I argue that the description in 1 Kings offers definitive conclusions as to the biblical author’s intent regarding the form of the “Sea” and its volume (in בת units), and can resolve the outstanding question in the literature as to the equivalent of a בת in modern units of volume measurement. I shall also point to evidence in support of the view of other researchers that the Molten Sea held a purely symbolic role, while the practical functions of water for sacrificial purposes were provided by the bases (1 Kgs 7:27).

Hebrew; Ph. D. diss., The Hebrew University of …, 2002

The Third Book of Maccabees is not considered to have great historical or literary value and, therefore, has not frequently been discussed in the literature. Moreover, even despite the growing academic preoccupation with Jewish Hellenistic literature, this book has remained marginal. The purpose of this study is to examine the historical significance of III Maccabees, that is to determine its place from the point of view of the Weltanschauungen prevalent in Hellenistic Jewry and the historical context in which it was composed. The basic assumption of the study is that the preliminary stage in a historical discussion of any written source, be it historiographic or fictional, is the examination of its nature and its goals. Hence, literary analysis of III Maccabees must proceed before any historical conclusions may be reached.

In the Highland's Depth, 2022

פסיכואקטואליה PsychoActualya, 2013

מחוננים ואחיהם: על מחקרים, דיעות, אמונות ועובדות בגליון יוני 2012 של "פסיכואקטואליה", שהוקדש למחוננות, התפרסם מאמרה של ד"ר עדנה כצנלסון, "אחים לילדים מחוננים". ואלו חלקי המאמר: א. מניית האפשרויות שבהן יחסי מחוננים והוריהם יהיו בעלי פוטנציאל להשפיע על האחאות בין ילד מחונן וילד שלא אותר כמחונן. חלק זה כולל את סקירת הספרות העוסקת בשאלה: "האם זה 'טוב' או 'רע' לילד שאחיו או אחותו הוגדרו כמחוננים?"; ב. יחסי אחים מחוננים ואחים "רגילים" – חלק זה סוקר חלק קטן מהמחקרים שנעשו בעולם בנושא זה, וכמו כן את שני המחקרים שנעשו בארץ: המחקר של לפידות-ברמן ואשרת (לא ברור מתי נערך, הוצג לראשונה ב-2006, התפרסם ב-2009) ומחקרי שנעשה בשנה האקדמית 2008/9 ופורסם לראשונה ב-2009 (David et al., 2009). מסקנותיהם של שני המחקרים סותרות זו את זו באשר להשפעת מחוננותו של ילד על אחאיו. לו השאלה "האם יש השפעה שלילית על יחסי האחאים במשפחה כאשר אח אחד מאותר כמחונן והשני לא" היתה תיאורטית גרידא, ניתן היה להתייחס למאמר של כצנלסון כסיכום של דיעות קיימות – שרובן המכריע – כפי שיובהר במשך – אינן מסתמכות על מחקרים כמותיים שנעשו כהלכה. אולם, נושא היחסים בין ילדים מחוננים ואחיהם הוא אחד החשובים המעסיקים הורים לילדים מחוננים, כפי שנוכחתי לדעת בעשרות שנות עבודתי עם משפחות שלהן ילדים מחוננים. הנה, לדוגמה, מספר החלטות שמשפחות מקבלות בהסתמך על הדיעה הקדומה הרווחת, לפיה כאשר ילד אחד מאותר כמחונן ואחיו או אחותו אינם מאותרים ככאלה ישפיע הדבר לרעה על היחסים בין האחאים

In: BER, Viktor (ed.). Nomos and Violence: Dimensions in Bible and Theology (Beiträge zum Verstehen der Bibel 35). Berlin LIT Verlag, 2019, 27-36. ISBN 978-3-643-90997-8., 2019

In this study one of the Biblical stories is examined in which explicit limits are expressed to God’s sovereign use of violence (Gen 18:16–33). God’s ‘violent’ behaviour is to be governed by the basic principles of righteousness and justice. Attachment -- Handout (text analyis): PrudkyM-2018-Gen18_16ff_text_synopsis.pdf