Tanach

This study explores the textual delineation of the Promised Land’s boundaries in the Tanakh, highlighting the variations and underlying factors shaping these definitions. Different passages present divergent territorial demarcations; for instance, the Book of Genesis describes an expansive domain stretching “from the River of Egypt to the Euphrates,” while other texts offer more confined and detailed border descriptions. These boundaries are articulated through geographical markers—such as the Euphrates and Nile Rivers, the Lebanon Mountains, and the Mediterranean Sea—as well as references to historical peoples, including the Canaanites, Amorites, and Hittites. By examining these descriptions within their historical, theological, and political contexts, the study demonstrates that the discrepancies in territorial scope reflect the geopolitical realities and theological imperatives of the Tanakh’s composition. In particular, the portrayal of a boundary between the Euphrates and the Nile suggests a symbolic rhetoric of dominion characteristic of ancient Near Eastern political discourse. Ultimately, this study argues that the Tanakh’s territorial delineations are not rigid or doctrinally fixed but are instead dynamic constructs shaped by historical contingencies and ideological imperatives.

The renaissance of literary approaches to the Bible brought with it a (re)discovery of Scripture's comedic elements. While texts such as the book of Jonah have been approached with the utmost seriousness, they were now retold as comedies and satires. The practice of "reading as"-be it satire, parody, burlesque, farce, seriocomic, etc.-has proved fruitful in recent years, particularly in developing irenic readings of biblical texts which contain violence. However, such comedic readings tend to overemphasize the interpretive value of genre, and, in the case of Jonah, may even be labeled as anti-Semitic. Using insights from Modern Genre Theory and reception history, this article explores two scenes from Jonah (Jon 1:4; 4:1-3) to argue that identifying humor based on a perceived genre limits a theological or ethical reading of the text rather than illuminating it. By broadening conceptions of genre and acknowledging the role readers play in their creation, interpreters can better appreciate the multidimensional qualities of the biblical text and its ability to engage in deeply serious theological reasoning.

This exegetical research paper explores Genesis 4:1–16, the account of Cain and Abel, focusing on its theological, literary, and historical dimensions. The study begins by addressing authorship, dating, and the broader literary context of Genesis, situating the narrative within primeval history. Through structural and exegetical analysis, key themes emerge, including the nature of sin, the significance of worship, human responsibility, and divine justice and mercy. The passage is examined in Hebrew, highlighting linguistic nuances such as the meaning of Cain’s and Abel’s names, the personification of sin, and the implications of Yahweh’s rejection of Cain’s offering. Theological insights are drawn from the contrast between Cain’s and Abel’s sacrifices, Yahweh’s warning about sin, and Cain’s defiant response, illustrating broader biblical themes of free will, moral accountability, and divine forbearance. Furthermore, the research explores the cultural backdrop of the ancient Near East, particularly regarding agricultural and nomadic lifestyles, societal justice, and kinship obligations. The study concludes by applying the passage’s lessons to contemporary Christian life, emphasizing self-examination, sincere worship, personal accountability, and reliance on God’s grace. Ultimately, Genesis 4:1–16 serves as a profound theological narrative that reveals the consequences of sin, the necessity of true worship, and God’s unwavering balance of justice and mercy.

המאמר סוקר את מרשם חסרי היישות המשפטית שהוקם בשע"ם, את הצורך בו ואת הבעיות שנועד לפתור. המרשם נותן פתרון מלא לכל אותם גופים במדינת ישראל שאין להם רשם בחוק אשר רושם אותם. מרשם חסרי היישות המשפטית מקצה מספר מזהה לכל גוף כזה בצרוף לפרטיו האישיים (שם, כתובת וכו') ומאפשר שימוש במספר מזהה אחיד בכלל המשק הישראלי לזיהוי גופים אלה.

Die vorliegende Arbeit untersucht die chronologische Berechnung der 69
Jahrwochen aus Daniel 9, wobei verschiedene Berechnungsansätze namhafter
Theologen und Bibelausleger analysiert und verglichen werden.
Ausgehend von der grundlegenden Arbeit Sir Robert Andersons aus dem Jahr
1894, die einen wichtigen Meilenstein in der chronologischen Betrachtung der
Daniel-Prophezeiung darstellt, werden die späteren Verfeinerungen und
Korrekturen durch Harold W. Hoehner (1977) detailliert betrachtet. Dabei
werden auch alternative Berechnungsansätze von Roger Liebi und Floyd Jones
kritisch untersucht, deren Methoden und Schlussfolgerungen sich teilweise
erheblich von Hoehners präziser astronomischer Berechnung unterscheiden. Die
Validierung durch Thomas Ice bestätigt schließlich Hoehners Berechnungen und
unterstreicht deren wissenschaftliche Präzision.
Die Arbeit beleuchtet nicht nur die mathematischen und astronomischen Aspekte
der verschiedenen Berechnungsmethoden, sondern bettet diese auch in den
historischen Kontext ein, wobei besonders die Bedeutung des Erlasses des
Artaxerxes und die Erfüllung der Prophezeiung im Kommen Jesu
herausgearbeitet werden. Ein besonderer Fokus liegt dabei auf der Zwischenzeit
zwischen der 69. und 70. Jahrwoche sowie der theologischen Bedeutung der
noch ausstehenden letzten Jahrwoche, die in Verbindung mit der biblischen
Offenbarung betrachtet wird.

í"òùá éìàåèñ÷è òãéî øåaeçà úëøòî íåùéé éøåøã øôò íéðëåîî íéãåáéò úåøù í"òù .1 áåùçî éúåøù úðúåð äðéãîä úåñðëä ìäðî ìù áùçîä úãéçé ,íéðëåîî íéãåáéò úåøù -í"òù áùçî éúåøù í"òù ïúåð óñåðá .ùåëø ñîå óñåî êøò ñî ,äñðëä ñî :õøàá íéñîä éôâàì íéøùå÷îä (ïéã éëøåòå ñî éöòåé ,ïåáùç éàåø) íéâöééîå äìùîî éãøùî åîë íééðåöéç íéôåâì -ëá íéñåøô ñîä éãøùî .íäéãøùîá íééùéàä íéáùçîä úåòöîàá éaeëøîä áùçîì úåðçú 730 -ë ãåò í"òùì íéøùå÷î óñåðáå äö÷ úåðçú 3500 -ë íò õøàá íéðåù íéøúà85 .íéøçà äìùîî éãøùîáå íéâöééî éãøùîá äö÷

úããåîúä éëøãå úåàéöî -òãéîä úåööåôúä éøåøã øôò äðéãîä úåñðëä ìäðéî ,î"òù àåáî éúåøù úðúåð äðéãîä úåñðëä ìäðéî ìù áùçîä úãéçé ,íéðëåîî íéãåáéò úåøù -î"òù éúåøù î"òù ïúåð óñåðá .ùåëø ñî ,óñåî êøò ñî ,äñðëä ñî :õøàá íéñéîä éôâàì áåùçéî (ïéã éëøåòå ñî éöòåé ,ïåáùç éàåø) íéâöééîå äìùîî éãøùî åîë íééðåöéç íéôåâì áùçî íéñåøô ñîä éãøùî .íäéãøùîá íééùéàä íéáùçîä úåòöîàá éaeëøîä áùçîì íéøùå÷îä 600 -ë ãåò î"òùì íéøùå÷î óñåðáå äö÷ úåðçú 6000 -ë íò õøàá íéðåù íéøúà 85 -ëá .íéøçà äìùîî éãøùîáå íéâöééî éãøùîá äö÷ úåðçú åìà íéøâàî .íéðååâîå íéìåãâ òãéî éøâàîá î"òù ÷éaeçî ñîä é÷åç ó÷åúîå åúìåòô úøâñîá íééðåöéç òãéî éøâàîå íùåîéùì íéñéîä éôâà é"ò íéøöåéîä íéøâàî .íéâåñ éðùì íé÷ìçð .íéñéîä éôâà ùåîéùì î"òùá íéèì÷ðä

The many inner parallels in the Palestinian Talmud are commonly studied from a redactional (post-factum) perspective. In this paper, I adopt a different vantage point, asking instead, what might have motivated the creation of these sugyot in the first place? I explore three tentative rationales: a "one-stop" unified discussion for learners; a conceptual question arising from tension between different halakhot; and a conceptual exploration based on structural affinities between otherwise unrelated halakhot.

Çalışmanın amacı, Ebû Ca’fer Muhammed b. Cerîr et-Taberî’nin Câmi’ul-beyân isimli eserinde kullandığı tefsir rivayetleri arasında hatırı sayılır miktarda yer tutan Ehl-i kitaba ait birikimin, bir bilgi değeri olarak, Tefsir disiplinindeki yerinin ortaya konulmasıdır. Çalışma Kur’ân-ı Kerîm’de yer alan bazı ayetlerin te’vîlinde aktarılan bilgilerle sınırlandırılmıştır. Bu bilgiler Ehl-i kitaba ait mevcut Tanah ve midraşik literatürde tespit edilip karşılaştırılarak nazara sunulmaktadır. Çalışma, “levh-i mahfûz”dan tarihin belirli dönemlerinde peygamberlere inen vahiylerin ve vahiy geleneklerinin birbirine geçmiş halkalar halinde zincir oluşturduklarını, paslanmış da olsalar, Müslüman geleneğin bu halkaları, belirli yöntemlerle zincirde tuttuğunu dile getirmektedir. Zira Kur’ân-ı Kerîm muhataplarına bu perspektifi teklif etmiş, klasik tefsirler, özellikle İbn Abbâs’tan İmam Taberî’ye erken dönem müfessirleri bu teklifi dikkate alarak Ehl-i kitap birikiminden istifade etmişlerdir. Fakat son iki yüz elli yılda yaşanan kırılmayla birlikte halkaların zincirinden, hatta kendi geleneğinden koparılması çalışmaları gündemde olmuştur. Bu dönemde İslam öncesi bilgi birikimi “isrâiliyyât” kavramı altında aşağılanmaya tâbi tutulmuş, zaman zaman da bu bilgilerin yer aldığı Câmi’ul-beyân gibi eserler “ayıklanma” teklifleri ile karşı karşıya kalmışlardır. Oysa erken dönemde kullanılmayan, hicrî beşinci-altıncı asırdan itibaren kullanılan bu kavram, esasen nötr bir tanımlamayla kullanılmaya başlanmıştı. Belirtmek gerekir ki bu çalışma, “İsrâiliyyât” kavramı çerçeveli değildir. Zira bu konuda yapılmış çalışmalar bulunmaktadır. Ayrıca konunun genişliği çalışmayı, Ehl-i kitaptan fazlaca bilgi nakleden İbn Abbâs, İbn İshâk, Vehb b. Münebbih, Ka’bu’l Ahbâr, Suddî, hatta yer yer rasyonelliği ile dikkat çeken Mucâhid gibi âlimlerin naklettikleri rivayetlere, yanı sıra Taberî’nin eserine aldığı bu rivayetlere yaklaşımına projeksiyon tutmakla sınırlandırmayı gerekli kılmıştır. Bu çerçevede Câmi’ul-beyân’da “Âdem’in eşinin yaratılışı” ile “dağın İsrâîloğullarının üzerine kaldırılması” ayetlerinin tefsirinde kullanılan rivayetler zikredilerek değerlendirilmektedir. Câmi’ul-beyân’da Ehl-i kitaptan veya onların kaynaklarından alınan bilgilerin neredeyse tamamı kaynak belirtilmeksizin nakledilmiştir. Doğrudan Ehl-i kitaptan alındığı belirtilen rivayet sayısı bir elin parmaklarını geçmez. Bu nedenle çalışmada ele alınan rivayetler, olabildiğince mevcut Tevrat/Tanah’ta ve Yahudiliğin Tevrat’la birlikte temel kaynağı Talmud’da tespit edilmiştir. Bu kaynaklardaki anlatımlar söz konusu tefsir rivayetleriyle birlikte değerlendirilmektedir. Çalışmada deskriptif yöntemin yanı sıra karşılaştırmalı yöntem kullanılmakta ve elde edilen veriler değerlendirmeye tabi tutulmaktadır.

Understanding the Hebrew verbal system is crucial for interpreting the Old Testament, yet its complexity often challenges readers. This comprehensive guide by Peter Streitenberger, M.A. (phil.), who studied Biblical Hebrew and Aramaic at university and classical Greek and Latin during his German secondary education, examines the formation, meaning, and functions of Hebrew verbs across multiple linguistic layers.
The book moves beyond the traditional perfective-imperfective distinction to explore the semantically corresponding pairs YIQTOL/WEQATAL and QATAL/WAYYIQTOL, with special attention to the often-neglected QOTEL form. Streitenberger analyzes verbs' roles in syntax, discourse, and proposition relationships, providing readers with practical tools to interpret biblical texts more accurately.
Readers will discover how verb forms can indicate certainty, court announcements, unreality, wishes, orders, or temporal relations. The author's systematic approach helps unlock the meaning of biblical passages by understanding the verb as the central control element in Hebrew sentences. This understanding is essential for grasping how subjects, objects, and adverbials are structured around the verb.
Drawing from extensive research and recent scholarship, this work serves both as an introduction for beginners and a detailed reference for those seeking deeper understanding of Biblical Hebrew's verbal system. With clear explanations and practical examples from Scripture, this guide equips readers to analyze and comprehend the rich complexity of Hebrew verbs in the Old Testament.

ניתוח יחסם של עורכי המשנה והתוספתא למעמדו ההלכתי של הסומא (עיוור). ידועה שיטתו של ר' יהודה הפוטר את הסומא מכל המצוות, לעומת חכמים החולקים עליו וסבורים ש'הרי הוא כפיקח' לכל דבר ועניין.
עיון בכל המחלוקות בין ר' יהודה לחכמים כפי שהן מופיעות במקורן - במשנה ובתוספתא - מגלה תמונה שונה לחלוטין.
להבנתי, אין מדובר במחלוקת גורפת, אם כי היא אכן שיטתית. כלומר, ר' יהודה אכן נוטה לפטור את הסומא ממצוות מסוימות, ותנאים אחרים בני דורו נטו לחייב אותו. אבל מוסכם על כולם שיש מצוות מהן הוא פטור ויש מצוות (למעשה, רוב המצוות) בהן הוא חייב.
הצגת המחלוקת כגורפת היא מעשה עריכה פרשני, וכך היא מוצגת בתוספתא. לעומת זאת, עורך המשנה מטשטש את קיומה של המחלוקת כמעט לחלוטין.

Die hebräische Bibel, auch Tanach genannt, ist der heilige Text, der von Christen auch als Altes Testament bezeichnet wird. Der Tanach weist eine charakteristische Dreiteilung in Torah (Weisung), Nevi'im (Propheten) und Ketuvim (Schriften) auf, die zur Zeit Jesu bereits fest etabliert und von ihm bestätigt wurde.



Die strenge Kontrolle der Textüberlieferung durch die Priesterschaften gewährleistete eine bemerkenswerte Textstabilität, die bis in die masoretische Tradition reichte.

Die Textgestalt des Tanach wird durch historische Textzeugen wie die Qumran-Handschriften und frühe Übersetzungen wie die Septuaginta, die aramäischen Targumim, die syrische Peschitta und die lateinische Vulgata bestätigt und erhellt, die jeweils bei schwierigen Stellen herangezogen wurden.



Die vorliegende Bibelausgabe folgt der ursprünglichen hebräischen Tradition, wie sie in der Biblia Hebraica Stuttgartensia überliefert ist, deren Entscheidungen anhand der Kollationen von B. Kennicott und o.g. Übersetzungen überprüft wurden. Sie unterscheidet sich durch die genannte Dreiteilung, die Beibehaltung hebräischer Eigennamen sowie die Berücksichtigung besonderer Merkmale, u.a. des hebräischen Partizips als Durativ oder futurum instans.

The story of Daniel in the lions' den is one of the most emblematic narratives in the entire Tanakh. In fact, it is no secret that the narrative in question has been the subject of interest by various disciplines related to biblical studies. As philosophy is no exception, this reading will aim to explore some philosophical approaches to the story, including the examination of some ethical dilemmas that are often faced in society.

This volume is based on papers presented at a conference held at New York University on 4-5 June 2018 and organized by the editor of the volume in order to stimulate scholarship on rabbinic narratives and provide a venue for its publication. The volume is marked as the first, probably suggesting that the initiative will be continued. The eleven papers presented in the conference and published in the volume are preluded with an introduction written by Jeffrey Rubenstein, who has already on different occasions provided us with helpful state-of-the-art reviews on research into rabbinic narrative and has now authored an overview of developments in the interpretation of rabbinic stories over the last fifty years. Since most of the attention is devoted to the last decades of American scholarship, the work of all his colleagues and their students is highlighted. Among other methodological notes, Rubenstein noticed something that particularly caught my attention and has been useful in composing this review:

This paper explores the relationship between metaphorical extension and argument alternations. It applies the cross-linguistic methodology of McNally (2018) to different senses of a single verb. McNally (2018) demonstrates that differences in argument structure between English and Spanish verbs constrain the possible metaphorical extensions of the verb. I present evidence of the same effect within different senses of a single English verb: the choice of variant in an alternation verb can condition or determine the conceptual metaphors available. In the course of this investigation I find occasion to comment on the theory regarding the semantics of swarm verbs. My results support the conclusion (Dowty, 2000; Rowlands 2002) that the verb semantics do indeed differ between variants in the alternation. However, new observations suggest an update to Dowty’s 2002 Promoted Argument Meaning-Change Hypothesis (PAMCH) on how the semantics differ, in favor of a finer-grained account in line with Beavers (2010) which addresses semantic change with respect to each of the arguments individually rather than to the sentence as a whole.

After a brief introduction of the grammar of metaphor, diathesis alternations and their significance to the field of lexical semantics, I then present some observations specific to the swarm alternation, followed by a discussion of existing theoretical approaches to explain the semantic behavior. Next, I introduce several case studies of metaphorical uses of swarm verbs. In each case, even when there is free variation, the variant of the alternation used affects the interpretation of the metaphor. McNally (2018) has argued that the conceptual metaphors available to a verb are constrained by the grammatical properties of its literal sense, particularly its manner/result configuration. Yet she notes some verbs which typically encode manner yet express result meanings in some secondary (metaphorical) senses. I will show that this observation holds within a single language, even within a single verb in a language. The conceptual metaphors available to swarm verbs differ depending on the alternation in which they occur.

It is generally accepted that swarm alternation exhibits a meaning difference between variants, but it is unclear exactly how to characterize that meaning difference. This new data is difficult to account for using existing theories. Looking specifically at metaphorical uses of swarm verbs, I argue that meaning change does not proceed monotonically in one direction, as predicted by Dowty (2000, 2002). Rather, either variant can be associated with entailments that do not hold of the other. These new observations are captured by Beavers’ Morphosyntactic Alignment Principle (MAP).

En 1127, l'installation en Égypte de Masliah ha-Kohen, président de l'académie talmudique (yeshivah) de Palestine et la réunion de cette fonction prestigieuse à celle dite du ra'is al-yahûd (Chef des Juifs d'Égypte) constituent une étape essentielle de l'histoire de la structuration du judaïsme rabbinique médiéval.

áéáà ìúá .ø.ò ñåôãá ñôãð ã"ôùú øééà ùãåçá ‫באב‬ ‫לתשעה‬ ‫ערבית‬ ‫סדר‬ ‫הסעודה‬ ‫הפסקת‬ ‫באב‬ ‫לתשעה‬ ‫מחזור‬ ìëåàäå .ïéìéùáú éðéî éðù ìåëàì øåñà äá ÷éñôîä äãåòñáå íåé ãåòáî åúãåòñ ÷éñôäì íãà êéøö á"è áøòá úáùá úåéäì ìç íà ìáà .íúåîöò ìò íäéúåðåò éäúå ,øîåà áåúëä åéìò ,ïéé äúåùå øùá ìëåà åà ïéìéùáú 'á .(àì 'éñ øéãúä øôñ) åúòùá äîìù úãåòñë åìéôà åðçìåù ìò äìòîå ïéé äúåùå øùá ìëåàå åëøö ìë äúåùå ìëåà ‫אומרים:‬ ‫רומה‬ ‫ק"ק‬ ‫מנהג‬ ‫לפי‬ øBîaeî ìëéäÎúà eànè Eúìçða |íéBâ eàa íéäìà .óñàì X .ELã

n a talk the Lubavitcher Rebbe delivered on October 28, 1967, he addressed "the meaning of the events that occurred in the Land of Israel the past summer," clearly a reference to the Six-Day War that had taken place some four months earlier. "With these events there began a new period in the preparation of the Jewish people for redemption by the Messiah," he said. And, he continued, had the Jewish people responded properly, the Messiah would have come immediately and redeemed all the Jews from exile. But he cautioned against despair, citing a "known adage" of his father-in-law that for a Jew "there is no such thing as too late." Nothing is irreparably lost. Indeed, he referred to what happened a few months earlier as "a miraculous deliverance," as "miracles from Heaven." 1 This assessment of the events of the Six-Day War as overtly miraculous had practical halachic implications for the Rebbe.

Die Übersetzung des hebräischen Tanach entstand durch Vergleichen des hebräischen Textes mit etlichen vorliegenden Übersetzungen. Bei den wenigen schwierigen Lesarten der Bibila Hebraica Stuttgartensis wurden erst die Kollationen zahlreicher hebräischer Handschriften von Kennicott, der jeweilige Targum, die Qumrantexte, die Septuaginta, die Peschitta und die Vulgata nachgesehen, sodass immer eine eindeutige Entscheidung möglich wurde. Die Satzstellung wurde gelegentlich dem Hebräischen angepasst und Partizipien in ihrem durativen Gebrauch mit gewissen sprachlichen Härten im Deutschen übersetzt ("A war/ist B tuend"), sodass der Verlauf auch im Deutschen erkennbar ist. Diese Verbformen bilden i.d.R. das Hintergrundgeschehen ab. Wenn sie wie die übrigen finiten Verben übersetzt werden, geht dies jedoch in einer Übersetzung leider unter. Zudem werden diese von eigentlichen Relativsätzen abgegrenzt, sowie als futurum instans ("A ist dabei, B zu tun"). Zudem wird die YIQTOL Form (sog. Imperfekt) differenziert, oder als Iterativ, wie in Gen 6, "als die Söhne Gottes zu den Töchtern der Menschen eingehend waren", d.h. dies immer wieder taten. [...]

Ten Historical Solar Eclipses, 11 -1 repetition, reconciled with Seder Olam Rabba, this being 5,784 anno-mundi to date. Pearlman Chazal based Torah Discovery Chronology / Bible Chronology untying the knot, is the alignment of Torah testimony and ancient civilization. Volume III of the Pearlman YeC alignment of Torah testimony, science and ancient civ. Where we explain 'Moshe Emes', Moses had it right to begin with.

The Mishnah is always thought of as a book of law, but within its pages appear personalities, most just for a brief moment, who exemplify some aspect of the law under consideration. By taking those brief vignettes are literature and interpreting them along those lines, a new avenue of understanding the Mishnah presents itself. This is one of the three essays published in advance of the author's book-length study of the topic, The Boy on the Door on the Ox (New York 2008).