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thebookofjeremiah · 5 months ago

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"The Lusty Stallions." From the Book of Jeremiah, 5: 7-9.

From the Head of the Age springs a leopard, like a goddess Athena ready to hunt down pure things rather than the rotten, what is called a skeezer, "someone in need of aids."

But what if that is not the case at all? What if repentance, atonement, remission etc. do not work? Jeremiah explains what can be found in the Torah that will help, something called a well fed lusty stallion:

7 “Why should I forgive you? Your children have forsaken me and sworn by gods that are not gods. I supplied all their needs, yet they committed adultery and thronged to the houses of prostitutes. 8 They are well-fed, lusty stallions, each neighing for another man’s wife. 9 Should I not punish them for this?” declares the Lord. “Should I not avenge myself on such a nation as this?

Recall the goal of Jeremiah is the study of Jewish grammar for the purposes of the Sefer Torah, the innate unconscious abilty to follow the law. The Rabba says we must be loathe to commit adultery as if we do not want to take what belongs to someone else witout a single pang.

Adultery includes any kind of runaway thought one cannot reel back in. It is best to look, and look away if one is not able to close the stall door and leave the horse inside once the ride is over.

I heartily recommend at least a year of complete celibacy as a cure for all relationship woes. This is the best to train the mind to behave and reorder one's priorities and prepare room for a new relationship. No porn, no drugs, no hooking up, no clubs, nothing.

The Values in Gematria are:

v. 7: Why should I forgive you? The Number is 9841, ץח‎דא‎, tzahda, "a fresh understanding."

v. 8: But you thronged to the house of prostitutes. This is the Kabbalah of sexy stuff before and during wedlock. Sex with experienced persons for the sake of sport is allowed and encouraged by the Torah.

As we learned in the former frame, however, it is easy to "overeat" during the quest for proper sexual release. One can learn an ethical approach to anything from anyone, but the odds one will learn how to be a better sexual partner to one's husband or wife from a prostitute are quite small.

To solve the dilemma of sex, one must turn to the Alefbeis. There is one version of the truth hidden in the Gematria and it says do not cause a married or committed partner to become jealous, this is forbidden.

One can study Hinduism or Buddhism to enhance one's understanding of ways to contemplate God, anything that enhances the qualities in the mind, this is encouraged. One may not however, follow a fukchuck like Donald Trump or Paula White Caine, who claim to be Christian but violate every law and standard for decency known by man and collect a paycheck while they are doing it.

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The Number is 8576, חהעו‎ ‎‎, haao, "wait for steadfastness."

"The verb קוה (qawa I) probably originally meant to twist or stretch (or so sayeth BDB Theological Dictionary), and from that tensive meaning our verb came to denote to eagerly wait for, or wait with steadfast endurance."

Everyone wants a rock hard stud that does everything right and does nothing wrong. He should be you. Do not follow a fool, do not lead one anywhere. Misleading or mistreating one's partners is also adultery.

v. 9: Should I punish for this? The Number is 4749, םז‎םט‎, szmt, "checkmate, be smart."

"Checkmate" is when neither of one's under or overcompensation for one's ambitions complete the apprehension of the Self. The Jewish idea of the Self is called Shoftim, "excellent judgement" which requires what is called Shuppim, "knowledge of boundaries."

"Root ספף (sapap) has to do with creating, marking or temporarily reaching through the border between two essentially distinct realms that nevertheless have a common origin; this border circles around the smaller of the two so that this smaller realm sits within the larger. It's the verb that describes any such formation from the palisade around a tribal territory to the fence around a single house, the skin of a person or even the cellular wall of a eukaryote.

Noun סף (sap) means threshold or sill (and is also the word for a kind of goblin or based bowl). Verb סוף (sup) means to come at an end. Noun סוף (sop) means end. Noun שפה (sapa) denotes the edge of things. Noun סופה (supa) describes a violent storm (perhaps a tornado, in form comparable to a goblin or based bowl).

Noun סוף (sup) refers to reed, which grows at, and thus marks the border between water and dry land. From reed comes papyrus, and books mark the border between the howling outer dark and the enlightened space within. The industrial production of papyrus, of course, was an absolute marvel and a milestone in information technology (easily comparable with the invention of floppies and disk drives in our age).

Verb ספה (sapa) means to sweep away (across the threshold, out the door) and so does verb שפה (shapa). The latter may also mean to skim, to shave or to border-mark by means of a protruding beacon or mark. From the latter comes the verb שפת (shapat), which describes some kind of setting or placing just outside the realm of civilization, and that usually by means of a ring of conspicuous, guiding and protecting fires. Proverbially, both the contagious and the extremely poor, and of course the shepherds, their flocks and wild animals abided on the dark side of these fires. The latter verb also yields noun שפי (shepi), which describes bones sticking through the skin of an emaciated man, or hills that likewise conspicuously mark some border, presumably in an otherwise flat landscape.

Verb שוף (shup) appears to mean to violate in the sense of illicitly entering one's personal space (or body). This verb became associated with the bite of a snake, and the noun שפיפן (shepipon) denotes some sort of snake, presumably one that attacks by darting from its burrow and then swiftly retreating."

In religion, in real life, one must know when enough is enough. This is the guidance for following the Mitzvot and the Mishpatim and the proper way to punish a sin.

#Youtube

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dfroza · 10 months ago

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A link to my personal reading of the Scriptures

for the 6th of September 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Revelation, Chapter 6 • The Book of Joshua, Chapter 1]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 6 and Psalm 6 coinciding with the day of the month, accompanied by Psalm 79 for the 79th day of Astronomical Summer, and Psalm 100 for day 250 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

“Ani l’dodi, v’dodi li;

I am my beloved’s and my beloved is mine.”

- Song of Songs 6:3

====

In our Torah portion for this week (i.e., Shoftim) we read: “You shall be blameless with the LORD your God” (Deut. 18:13), which seems to suggest that we should be perfectionistic in our faith, and indeed some older Bible versions translated the Hebrew word tamim (תָּמִים) as “perfect” which once meant “to be thoroughly made,” though in modern times means flawless, faultless, or ideal. Because of these connotations, it is better to translate the Hebrew word as “complete,” “whole,” or “sincere.”

When God said to Abraham, “I am El Shaddai; walk before me and be tamim (Gen. 17:1), he was not saying “be perfect” or “don’t ever make a mistake,” but rather be fully engaged, that is, to walk before God passionately, sincerely, wholeheartedly (מכל הלב), and by doing so to “walk out” the relationship with full assurance that he is accepted and beloved by God. Likewise when Yeshua said “Be therefore perfect as your Father who is in heaven is perfect” (Matt. 5:48), he meant that we should be complete, finished, and “made whole” by knowing and receiving the overflowing love and light of God.

“You shall be wholehearted with the LORD your God” is therefore a mandate to know who you are, to know what is truly good as distinguished from what is evil, and to be united with God’s passion to be healed from your inner conflicts and ambivalence (δίψυχος). We are made “whole” or “perfect” (i.e., complete) when we resolutely turn to God for healing of what divides our hearts, as it says: “The Torah of the LORD is perfect (תָּמִים), returning the soul” (Psalm 19:8). Understand the Torah’s commandment, then: “You shall be tamim (i.e., whole and wholehearted) with the LORD your God,” to be a prophecy of transformation for your life, friend... Amen. And may you passionately know "the love of Messiah that surpasses knowledge and be filled with all the fullness of God" (Eph. 3:19).

[ Hebrew for Christians ]

Deut. 18:13 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut18-13-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut18-13-lesson.pdf

Note: In the Sefer Torah (i.e., the handwritten Torah scroll), the first letter of the word tamim (“wholehearted”) is written extra LARGE in order to emphasize the importance of the word. Notice also the little word “with” (עִם) that follows in this verse. This hearkens to Micah 6:8: “What does the LORD require of you except to do justice (mishpat), and to love mercy (chesed), and to walk humbly (hatznea lechet) with your God?” Having a humble heart walks with the LORD. Humility begins with the awareness that 1) there is a God and 2) you are not Him.... It is the practice of da lifnei mi attah omed: “knowing before whom you stand” and living your life in light of this fundamental truth.

9.5.24 • Facebook

from Today’s email by Israel365

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

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garlic-and-cloves · 2 months ago

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Favorite color - dark orangish green

Last song - I had MiPi El stuck in my head earlier

Currently reading - a lot of things! Main ones are People Love Dead Jews by Dara Horn, a book on the natural history of the Pacific Northwest, Braiding Sweetgrass by Robin Wall Kimmerer, Dirshuni (a collection of contemporary womens midrash!) by Tamar Biala, a textbook on trees, and sefer Shoftim (book of Judges).

Currently watching - nothing. I've watched two (short) tv series in my life.

Currently craving - the feeling of being completely immersed in natural water

Coffee or tea: pretty much any herbal tea

And I do not actually know how to tag people, but if you are someone who interacts at all with my blog I would love to know more about you

GET TO KNOW YOUR MUTUALS!

Rules: answer and tag six people you want to know better

Thanks for thinking of/tagging me @thoughtslikeaminefield It’s been a pleasure interacting with you the past couple of days ❤️

1. Favourite colour: Teal

2. Last song: Save Tonight - Eagle Eye Cherry

3. Currently reading: Outlander Series (technically it’s collecting dust on my bookshelf because I mostly read fanfic…)

4. Currently watching: Single’s Inferno, Medium, and forever casually rewatching SPN

5. Currently craving: the bag of sweet chilli & sour cream chips I bought earlier (just waiting for kiddos to go to bed)

6. Coffee or tea: coffee! An iced latte any season.

@losers-clvb @middleearthislife @my-stories-vault @supernotnatural2005 @sorryitsmyfirstdayonearth @jollyhunter

#ask games #<- except it isn't asks but oh well

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magnetothemagnificent · 3 years ago

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Okay, because I've been seeing some goyim reblog some of my stuff about the Tanakh, and them equating Torah with Tanakh. It's not really malicious, I get they're trying....but guys....Torah does not equal Tanakh.

Tanakh is actually an acronym, think of the English equivalent as being TaNaKh. It stands for Torah, Neviim, and Ketuvim.

Torah is the Five Books of Moses, what we in Judaism also call the Chumashim ('Chumash' is literally derived from the Hebrew word for five). Within each Chumash are many different chapters, each with their own names The Five Books of Moses are:

-Bereishit (Genesis)

-Shemot (Exodus)

-VaYikrah (Leviticus)

-BaMidbar (Numbers)

-and Dvarim (Deuteronomy).

Neviim is Prophets. These books are all the main books of the Prophetic time, begining from Moses's death and the rule of Yehoshua (Joshua) up until the destruction of the First Beit HaMikdash (Temple) and the Babylonian exile. The books are:

-Yehoshua (Joshua)

-Shoftim (Judges)

-Shmuel 1 & 2 (Samuel 1 & 2)

-Malachim 1 & 2 (Kings 1 & 2)

-Yishiayahu (Isaiah)

-Yirmiyahu (Jeremiah)

-Yechezkel (Ezekiel)

-and Trei Asar (Ten additional prophets) which are:

•Hoshea (Hosea)

•Yoel (Joel)

•Amos (Amos)

•Ovadiah (Obadiah)

•Yonah (Jonah)

•Micha (Micha)

•Nachum (Nahum)

•Chavakuk (Habakuk)

•Tzaphnia (Zephaniah)

•Chagai (Haggai)

•Zachariah (Zachariah)

•Malachi (Malachi)

Finally, Ketuvim is Writings. These are basically all the other canonized books that occur chronologically all throughout the Tanakh. They can be stories, records, poetry, philosophy... basically everything the Rabbis in Yavneh decided were important enough to canonize into the Tanakh as we know it today. (Important to note: Because Ethiopian Jews began their diaspora before the official canonization of the Tanakh in Yavneh, their Mäṣḥafä Kedus looks slightly different than the mainstream Tanakh in terms of which books are and aren't included, including additional books that aren't in the official Tanakh. This doesn't mean that Ethiopian Jewry is any less Jewish, it's just a phenomena of repeated exiles and diasporas). The books of Ketuvim are:

-Tehillim (Pslams)

-Mishlei (Proverbs)

-Iyov (Job)

-Shir HaShirim (Song of Songs)

-Root (Ruth)

-Eicha (Lamentations)

-Kohelet (Ecclesiastes)

-Esther (Esther)

-Daniel (Daniel)

-Ezra (Ezra)

-Nechemiah (Nehemiah)

-Divrei HaYamim 1 & 2 (Chronicles 1 & 2)

There were also books that were written at around the same time as some books in Tanakh, that just weren't canonized for one reason or another. But just because those books aren't in the Tanakh, doesn't mean they're not still very important to Judaism and Jewish history and culture.

Additionally, the Tanakh isn't the only book we as Jews based our belief system and culture from. A major tenet of Judaism is the constant addition of commentary and interpretation and translation. In fact, most of Halakha, Jewish law, isn't even based off the Tanakh but rather on Rabbinic commentaries and writings written later, such as Mishnah and Talmud, and then even later commentaries and writings that were based off the earlier commentaries and writings, such as Shulchan Aruch and Sefer HaMitzvot. You'll find that Jewish culture is all about continued learning, translation, and reinterpretation.

So, in summation, Torah ≠ Tanakh. Torah is in the Tanakh, but it's not all of it. But just because something isn't in the Torah, or even in the Tanakh, doesn't mean it's not still extremely important to us.

Sources:

#torah #tanakh #judaism #jewish #learning #information #jewish texts #education

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davidibenzion · 5 years ago

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Tanàkh (תנך, TNKh raramente Tenàkh) è l’acronimo con cui si designano i Testi Sacri dell’Ebraismo. Questi Testi costituiscono, insieme ad altri Libri non riconosciuti Apocrifi dall’Ebraismo, l’Antico Testamento della Bibbia Cristiana, per cui spesso vengono indicati comunemente anche come Bibbia Ebraica. Secondo l’Ebraismo comprende la Torah scritta, ricevuta dal Profeta Mosè, ed ereditata eternamente dal popolo Ebraico.

Le tre lettere TNKh componenti il termine Tanakh sono le iniziali dell’espressione Torah, Nebi’îm (o Nevi’îm), Ketubîm (o Ketuvîm), (תורה Torah, נביאים Profeti, כתובים Scritti), e corrispondono alle tre parti in cui si divide l’opera.

Altro termine Ebraico per indicare tale letteratura religiosa è Miqra’ (מקרא, “lettura”, derivato dal fatto che questo testo era letto pubblicamente e tale lettura rappresentava lo stesso nucleo della liturgia ebraica), di origine medievale e oggi diffuso soprattutto in Vicino Oriente.

Il termine “Bibbia” è di origine greca, da βιβλία (biblia) con il significato di “libri o insieme di libri”, e fu utilizzato dagli Ebrei di lingua Greca che tradussero l’opera in quella lingua.

Questa indicazione di “libro” (in ebraico סֵ֫פֶר sefer) riferito alle scritture ebraiche è già comunque presente, sempre in ebraico, in Daniyyel (Daniele) IX,2:

(HE)” בשנת אחת למלכו אני דניאל בינתי בספרים מספר השנים אשר היה דבר יהוה אל ירמיה הנביא למלאות לחרבות ירושלם שבעים שנה “(IT)”

Nel primo anno del suo regno, mi misi a meditare sui libri (בספרים bassefarim) il numero degli anni che, secondo la parola divina al profeta Geremia dovevano trascorrere, sulle rovine di Gerusalemme, cioè settant’anni.“

E ciò spiegherebbe come il più antico e diffuso termine Ebraico per indicare la raccolta del Tanakh sia stato proprio Ha-Sefarim (I Libri).

Sempre come Ha-Sefarim (I Libri), il Tanakh viene indicato nel periodo tannaitico (I secolo a.C./II secolo d.C.) dai trattati talmudici e mishnaici come, ad esempio, in Gittin (4,6), in Kelim (15,6) e in Megillah (1,8).

Un altro termine utilizzato per indicare il Tanakh è Sifrei ha-Qodesh (ספרי קודש, Libri Sacri) diffuso soprattutto a partire dal Medioevo ma già presente nel testo conservato in greco, ma precedentemente redatto in ebraico, del Libro dei Maccabei.

Diffuso nelle opere del periodo tannaitico è invece il termine Kitvei ha-Qodesh (כתבי הקדשׁ, Sacre scritture), esso infatti compare, ad esempio, in Parah (10,1), in Shabbat (16,1) e in Yadayim (3,2,5; 01,06 BB).

Infine anche il termine Torah, ovvero quello indicante la prima parte del Tanakh, è stato utilizzato in un significato più estensivo tale da includere l’intera raccolta di “libri” ovvero dell’intera “rivelazione”. Ciò si riscontra, anche se occasionalmente, nella letteratura rabbinica: Mo’ed Katan (5a), Pesikta Rabbati (3,9) e Sanhedrin (91,b). Così nella tradizione ebraica si chiama “Torah Scritta” (תורה שבכתב – Torah shebikhtav) quella contenuta nei ventiquattro libri, e “Torah Orale” (תורה שבעלפה – Torah she be’alpe; più tardi, “Talmud”), la quale invece fu trasmessa, sempre secondo questa tradizione religiosa, oralmente da DIO a Mosè sul monte Sinai e più tardi messa per iscritto con le discussioni rabbiniche che avevano luogo al tempo del Tempio di Gerusalemme, e con tutte le codificazioni ad esso posteriori.

**LA STRUTTURA:**

La divisione in tre parti del Tanakh è stabilita dalla tradizione Ebraica nei trattati talmudici.

Queste tre parti sono suddivise, a loro volta, in altri libri per un totale di trentanove.

Il Tanàkh è così composto:

•Torah (תורה, “Insegnamento; istruzione”, per estensione “Legge”).

1. Bereshìt (בראשית, “In principio”). Prende il suo nome dalla prima parola del testo: בראשית Bereshìt. Corrisponde al Libro della Genesi.

2. Šemot (שמות, “Nomi”). Prende il suo nome dalle prime parole del testo: Ve’elleh Šemot (ואלה שמות, “Questi sono i nomi”). Corrisponde al Libro dell’Esodo.

3. Vaiyikra (ויקרא, “Chiamò”). Prende il suo nome dalle prime parole del testo: Vaiyikra el Mosheh ( ויקרא אל משה, [Il Signore] chiamò Mosé). Corrisponde al Libro del Levitico.

4. Bemidbar (במדבר, “Deserto”). Prende il suo nome dalle prime parole del testo: Vaydabber Hashem el-Mosheh bemidbar (ידבר יהוה אל משה במדבר, “Il Signore parlò a Mosè nel deserto). Corrisponde al Libro dei Numeri.

5. Devarim (דברים, “Parole”). Prende il suo nome dalle prime parole del testo: Elleh haddevarim (אלה הדברים, “Queste sono le parole”). Corrisponde al Libro del Deuteronomio.

•Nevi’im (נביאים, Profeti).

Nevi’im Rishonim (נביאים ראשונים, Profeti anteriori)

6. Y’hoshua (יהושע). Corrisponde al Libro di Giosuè.

7. Shoftim (שופטים). Corrisponde al Libro dei Giudici.

8. Sh’muel (שמואל). Corrisponde al Libri di Samuele I e II.

9. M’lakhim (מלכים). Corrisponde al Libri dei Re I e II.

•Nevi’im Acharonim (נביאים אחרונים, Profeti posteriori)

10. Isaiah (ישעיה). Corrisponde al Libro di Isaia.

11. Yermĭyahu ( ירמיהו). Corrisponde al Libro di Geremia.

12. Yehzqè’l (יחזקאל). Corrisponde al Libro di Ezechiele.

13. Trei Asar ( תרי עשר). Corrisponde ai Profeti minori.

I. Hošeah(הושע), corrisponde al Libro di Osea.

II. Joel (יואל) corrisponde al Libro di Gioele.

III. Amos (עמוס) corrisponde al Libro di Amos.

IV. Obadiah (עובדיה) corrisponde al Libro di Abdia.

V. Jonah (יונה) corrisponde al Libro di Giona.

VI. Micà (מיכה) corrisponde al Libro di Michea.

VII. Nachum (נחום) corrisponde al Libro di Naum.

VIII. Ḥavaqquq (חבקוק) corrisponde al Libro di Abacuc.

IX. Tsefanjà (צפניה) corrisponde al Libro di Sofonia.

X. Haggai (חגי) corrisponde al Libro di Aggeo.

XI. Zekharya (זכריה) corrisponde al Libro di Zaccaria.

XII. Malachì (מלאכי) corrisponde al Libro di Malachia.

Ketuvim (כתובים, Scritti riportato anche come Agiografi).

14. Tehillim (תהילים) corrisponde al Libro dei Salmi.

15. Mishlei (משלי) corrisponde al Libro dei Proverbi.

16. \`Iyyov (איוב) corrisponde al Libro di Giobbe.

17. Shir ha-Shirim (שיר השירים ) corrisponde al Cantico dei Cantici.

18. Shavuot (רות ) corrisponde al Libro di Rut.

19. Eikhah (איכה ) corrisponde al Libro delle Lamentazioni.

20. Qohelet (קהלת ) corrisponde al Libro dell’Ecclesiaste.

21. Esther (אסתר ) corrisponde al Libro di Ester.

22. Daniyyel (דניאל ) corrisponde al Libro di Daniele.

23. Ezra v’Nechemia (עזרא ונחמיה) corrisponde al Libro di Esdra e al Libro di Neemia.

24. Divrei Hayamim (דברי הימים) corrisponde ai Libri delle Cronache I e II.

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rebbestorah · 6 years ago

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Shoftim

Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe

In our Sidra we read of the cities of refuge, to which a man who had killed accidentally could flee, find sanctuary and atone. The month of Elul, in which this Sidra is always read, is, in time, what the cities of refuge were in space. It is a month of sanctuary and repentance, a protected time in which a man can turn from the shortcomings of his past and dedicate himself to a new and sanctified future. The Rebbe analyzes an important feature of the cities; they were only to be found in the land of Israel, even though the judges and officers who executed Torah law were to be appointed wherever Jews live. Why does the law extend everywhere, while refuge belongs to the Holy Land? And what does this imply for the month of Elul, our place of spiritual refuge in the calendar of the Jewish year?

1. The Judges and the Refuge

The month of Elul, in a well-known Chassidic comparison, is like a city of refuge.

The Sifri1 interprets the opening verse of our Sidra, “You shall set judges and officers in all your gates” to apply to “all your dwelling-places,” even those outside Israel. It then continues: One might think that cities of refuge were also to exist outside the land of Israel. Therefore the Torah uses the restrictive term “these are the cities of refuge” to indicate that they were to be provided only within Israel.

Nonetheless, the Sifri says2 that someone who committed accidental homicide outside the land of Israel and who fled to one of the cities of refuge would be granted sanctuary there. It was the cities themselves, not the people they protected, that were confined to the land of Israel.

The fact that the Sifri initiates a comparison between the “judges and officers” and the cities of refuge, indicates that they have a relationship to one another. It is this: The judges who applied the law and the officers who executed the sentences, did not aim at retribution, but at the refinement of the guilty. And the aim of the cities of refuge was to impose on the fugitive an atoning3 exile—atonement in the sense of a remorse which effaces4 the crime until he regains his original closeness to G-d’s will. We might then have thought that if this safeguard, this place of atonement, was available in the holy environment of the land of Israel, it would be all the more necessary outside its borders where it was easier to fall into wrongdoing. And yet only judges and officers were to be provided beyond the land of Israel’s borders—only the agents of the law, not its refuge.

2. Past and Future

There are two phases in teshuvah, or repentance. There is remorse over what has been done, and commitment to act differently in the future.5 These are inextricably connected. For the only test of sincere remorse is the subsequent commitment to a better way of life. To be contrite about the past without changing one’s behavior is a hollow gesture.

This is why refuge was found only in Israel. For a man could not atone while clinging to the environment which led him to sin. He might feel remorse. But he would not have taken the decisive step away from his past. For this, he had to escape to the land of Israel, i.e., to holiness. There, on its sanctified earth, his commitment to a better future could have substance.

Judges, however, could be appointed outside the land of Israel. For it is written in Pirkei Avot,6 “Do not judge your fellow-man until you come to his place.” A court which sits in the land of Israel cannot know the trials and temptations which exist outside, or the difficulties of being loyal to one’s faith in a place of exile. The land of Israel is a land where “the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year.”7 It is a land of Divine grace. One cannot judge a man by its standards if that man lives outside its protection. So judges had to be drawn from the same environment as their defendants. They had not only to know what he had done; they had to experience for themselves the environment which brought him to it.

The Mitteler Rebbe (the second Chabad Rebbe) was once giving private audiences, when he interrupted for some time before continuing. It transpired that a man who had had an audience wanted the Rebbe’s help in setting right a particularly degrading act he had done. The Rebbe explained that one must discover some analogous quality in oneself—on however refined a level—before one can help someone to remedy his sin. His interruption of the audiences had been to attempt to find in himself this point from which he could identify with the sinner.8

It was this principle that lay behind G-d’s command to Moses when the Israelites had made the golden calf: “Go, get thee down, for thy people have dealt corruptly.”9 For at that moment, Moses was inhabiting the spiritual heights of Mt. Sinai, neither eating nor drinking, divorced from the world. The Israelites were degraded through their sin. But by saying “thy people” G-d created a bond between Moses and the people, on the basis of which Moses was able to plead on their behalf.

3. The Refuge and the Sin

Although all the cities of refuge were to be in the land of Israel, they were not all in the same territory. There were the three in the land of Israel proper—the Holy Land. Three were in trans-Jordan, where “manslaughter was common.’’10 And, in the Time to Come “the L-rd your G-d will enlarge your borders”11 three more will be provided, in the newly occupied land.

This means that every level of spirituality has its own refuge, from the relatively lawless trans-Jordan to the Holy Land, and even in the Time to Come. And this is true spiritually as well as geographically. At every stage of a man’s religious life there is the possibility of some shortcoming for which there must be refuge and atonement. Even if he never disobeys G-d’s will, he may still not have done all within his power to draw close to G-d. This is the task of the month of Elul. It is a time of self-examination when each person must ask himself whether what he has achieved was all he could have achieved.12 And if not, he must repent, and strive towards a more fulfilled future. Businessman and scholar, he who has lived in the world and he who has spent his days under the canopy of the Torah—both must make Elul a time of self-reckoning and refuge.

It is the way of the Western world to make Elul—the month of high summer—a time for vacation from study. The opposite should be the case. It is above all the time for self-examination, a time to change one’s life. And the place for this is the city of refuge, in the Holy Land, which means for us, in a place of Torah. Each Jew should set aside Elul, or at least from the 18th onwards (the last 12 days, a day for each month of the year13), or at any rate the days when Selichot are said, and make his refuge in a place of Torah. A refuge is a place to which one flees: That is, where one lays aside one’s past and makes a new home. Elul is the burial of the past for the sake of a better future. And it is the necessary preparation for the blessings of Rosh Hashanah, the promise of plenty and fulfillment in the year to come.

(Source: Likkutei Sichot, Vol. II pp. 380-384)

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FOOTNOTES

1. Quoted in Rambam, Sefer Hamitzvot, Positive Command 176.

2. Bamidbar 35:13.

3. Makkot, 10b.

4. Tanya, Part III, ch. 1.

5. Rambam, Hilchot Teshuvah, 2:2. Tanya, Ibid.

6. 2:4.

7. Devarim 11:12.

8. Cf. Sefer Hamaamarim Kuntreisim, p. 712.

9. Shemot 32:7.

10 Makkot, 9b.

11. Devarim 19:8. Jerusalem Talmud, Makkot, 2:6.

12. Ketubot, 67a, 104a; Sotah, 13b.

13. Cf. Chai Elul, 5703 p. 42.

#shoftim #judges #cities of refuge #teshuva #teshuvah #jonathan sacks #lubavitcher rebbe #likkutei sichot

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keithmccartymccarty · 7 years ago

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This is what G-d says about the coming of HaMoshiach who heralds the covenant of friendship as part of the blessing that Israel will experience in the day of the L-rd:

“10Thus said the Lord God: I am going to deal with the shepherds! I will demand a reckoning of them for My flock, and I will dismiss them from tending the flock. The shepherds shall not tend themselves any more; for I will rescue My flock from their mouths, and it shall not be their prey. ” Ezekiel 34/10 Tanakh JPS 1985. (New translation from English to Hebrew begun in 1955).

“23Then I will appoint a single shepherd over them to tend them—My servant David. He shall tend them, he shall be a shepherd to them. 24I the Lord will be their God, and My servant David shall be a ruler among them—I the Lord have spoken. 25And I will grant them a covenant of friendship. I will banish vicious beasts from their land, and they shall live secure in the wasteland, they shall even sleep in the woodland. 26I will make these and the environs of My hill a blessing: I will send down the rain in its season, rains that bring blessing. 27The trees of the field shall yield their fruit and the land shall yield its produce. [My people] shall continue secure on its own soil. They shall know that I am the Lord when I break the bars of their yoke and rescue them from those who enslave them. 28They shall no longer be a spoil for the nations, and the beasts of the earth shall not devour them; they shall dwell secure and untroubled. 29I shall establish for them a planting of renown; they shall no more be carried off by famine, and they shall not have to bear again the taunts of the nations. 30They shall know that I the Lord their God am with them and they, the House of Israel, are My people—declares the Lord God.” Ezekiel 34/23-30 Tanakh JPS 1985.

When the land (Israel) blooms again is the day of the L-rd and the time G-d sends Elijah and the angel of the covenant that you desire. There are only three unfulfilled prophecies and two specific covenants left for G-d to fulfill and deliver in the day of the L-rd. The covenants of friendship and the forgiveness of sins and the arrival of David, Elijah and the prophet like Moses. All three are one man and that man is described in Isiah 53:

“27See, a time is coming—declares the Lord—when I will sow the House of Israel and the House of Judah with seed of men and seed of cattle; 28and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares the Lord.: Jeramiah 31/38-40, Tanakh JPS 1985.

31See, a time is coming—declares the Lord—when I will make a new covenant with the House of Israel and the House of Judah. 32It will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, a covenant which they broke, though I espoused them—declares the Lord. 33But such is the covenant I will make with the House of Israel after these days—declares the Lord: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people. 34No longer will they need to teach one another and say to one another, “Heed the Lord“; for all of them, from the least of them to the greatest, shall heed Me—declares the Lord. For I will forgive their iniquities, And remember their sins no more.” Jeramiah 31/31-34, Tanakh JPS 1985.

38See, a time is coming—declares the Lord—when the city shall be rebuilt for the Lord from the Tower of Hananel to the Corner Gate; 39and the measuring line shall go straight out to the Gareb Hill, and then turn toward Goah. 40And the entire Valley of the Corpses and Ashes, and all the fields as far as the Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to the Lord. They shall never again be uprooted or overthrown.” Jeramiah 31/38-40 , Tanakh JPS 1985.

“10Bring the full tithe into the storehouse, and let there be food in My House, and thus put Me to the test—said the Lord of Hosts. I will surely open the floodgates of the sky for you and pour down blessings on you; 11and I will banish the locusts from you, so that they will not destroy the yield of your soil; and your vines in the field shall no longer miscarry—said the Lord of Hosts. 12And all the nations shall account you happy, for you shall be the most desired of lands—said the Lord of Hosts.

13You have spoken hard words against Me—said the Lord. But you ask, “What have we been saying among ourselves against You?” 14You have said, “It is useless to serve God. What have we gained by keeping His charge and walking in abject awe of the Lord of Hosts? 15And so, we account the arrogant happy: they have indeed done evil and endured; they have indeed dared God and escaped.” 16In this vein have those who revere the Lord been talking to one another. The Lord has heard and noted it, and a scroll of remembrance has been written at His behest concerning those who revere the Lord and esteem His name. 17And on the day that I am preparing, said the Lord of Hosts, they shall be My treasured possession; I will be tender toward them as a man is tender toward a son who ministers to him. 18And you shall come to see the difference between the righteous and the wicked, between him who has served the Lord and him who has not served Him.

19For lo! That day is at hand, burning like an oven. All the arrogant and all the doers of evil shall be straw, and the day that is coming—said the Lord of Hosts—shall burn them to ashes and leave of them neither stock nor boughs. 20But for you who revere My name a sun of victory shall rise to bring healing. You shall go forth and stamp like stall-fed calves, 21and you shall trample the wicked to a pulp, for they shall be dust beneath your feet on the day that I am preparing—said the Lord of Hosts.

22Be mindful of the Teaching of My servant Moses, whom I charged at Horeb with laws and rules for all Israel.

23Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of the Lord. 24He shall reconcile parents with children and children with their parents, so that, when I come, I do not strike the whole land with utter destruction. Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of the Lord.” Malachi 3/10-24, Tanakh JPS 1985. The Laws Concerning Moshiach http://www.kesser.org/moshiach/rambam.html (See Article for Footnotes).

Publishers Forward

Since the time of the Rambam (1135-1204), it has been impossible to discuss the subject of Moshiach and the Era of the Redemption without direct reference to the last two chapters of his monumental halachic code, the Mishneh Torah. For example, it is these two chapters that form the basis of the whole of the next publication of Sichos In English – I Await His Coming Every Day: Studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson (shlita) on the Rambam’s Conception of Moshiach and the Ultimate Redemption.

These chapters conclude the final section (Hilchos Melachim – “The Laws Concerning Kings”) of the final book (Sefer Shoftim – “The Book of Judges”) of the Mishneh Torah, and are sometimes referred to separately as Hilchos Melech HaMoshiach – “The Laws Concerning King Moshiach.”

The translation of this classic text which Sichos In English presents herewith is not only new, but – unlike almost all of the extant printed editions, even in the Hebrew original – unexpurgated. All the passages suppressed by various medieval Christian censors have been translated in full. They appear here in the footnotes that are keyed to the exact positions from which they were deleted.

It is hoped that this publication will give more and more readers access to one of the major primary sources on the subject of the coming of Moshiach.

– Sichos In English 24 Sivan, 5751 [June 6, 1991]

CHAPTER TWELVE

1. One should not entertain the notion that in the Era of Moshiach any element of the natural order will be nullified, or that there will be any innovation in the work of creation. Rather, the world will continue according to its pattern.

Although Yeshayahu [Yeshayahu 11:6] states, “The wolf will dwell with the lamb, and the leopard will lie down with the young goat,” these [words] are an allegory and a riddle. They mean that Israel will dwell securely together with the wicked gentiles who are likened to wolves and leopards, as in the verse [Yirmeyahu 5:6], “A wolf of the deserts despoils them, a leopard watches over their cities.” [In this era, all nations] will return to the true faith and no longer plunder or destroy. Instead, at peace with Israel, they will eat that which is permitted, as it is written [Yeshayahu 11:7], “The lion shall eat straw like the ox.”

Similarly, other prophecies of this nature concerning Moshiach are analogies. In the Era of the King Moshiach, everyone will realize what was implied by these metaphors and allusions.

2. Our Sages taught: [Berachos 34b] “There will be no difference between the current age and the Era of Moshiach except [our emancipation from] subjugation to the [gentile] kingdoms.”

The simple meaning of the words of the prophets appears to imply that the war of Gog and Magog [Yechezkal ch. 38] will take place at the beginning of the Messianic age. Before the war of Gog and Magog, a prophet will arise to rectify Israel’s conduct and prepare their hearts [for the Redemption], as it is written: [Malachi 3:23] “Behold, I am sending you Eliyah(u) [6] [before the advent of the great and awesome Day of G-d].”

He will not come [in order] to declare the pure, impure, nor to declare the impure, pure; nor [will he come in order] to disqualify the lineage of those presumed to be of flawless descent, nor to validate lineage which is presumed to be blemished. Rather, [he will come in order] to establish peace in the world; as [the above prophecy] continues [Malachi 3:24], “He will bring back the hearts of the fathers to the children.”

Some of the Sages say that Eliyahu will appear [immediately] before the coming of Moshiach.

All these and similar matters cannot be [clearly] known by man until they occur, for they are undefined in the words of the prophets. Even the Sages have no established tradition regarding these matters, beyond what is implied by the verses; hence there is a divergence of opinion among them.

In any case, neither the sequence of these events nor their precise details are among the fundamental principles of the faith. One should not occupy himself at length with the aggadot and midrashim that deal with these and similar matters, nor should he deem them of prime importance, for they bring one to neither the awe nor the love [of G-d].

Similarly, one should not try to calculate the appointed time [for the coming of Moshiach]. Our Sages declared: [Sanhedrin 97b] “May the spirits of those who attempt to calculate the final time [of Mashiach’s coming] expire!” Rather, one should await [his coming] and believe in the general conception of the matter, as we have explained.

3. During the Era of the King Moshiach, once his kingdom has been established and all of Israel has gathered around him, the entire [nation’s] line of descent will be established on the basis of his words, through the prophetic spirit which will rest upon him. As it is written [Loc. cit., v. 3], “He shall sit as a refiner and purifier.”

He will purify the lineage of the Levites first, stating that “This one is a priest of defined lineage” and “This one is a Levite of defined lineage.” Those whose lineage he does not recognize will be relegated to the status of Israelites. This is implied by the following verse: [Ezra 2:63] “The governor said to them, ‘[They shall not eat of the most holy things] until a priest arises [who will wear] the Urim and Tumim.’” From this verse one can infer that the genealogy of those presumed to be of unquestioned [priestly and levitical] lineage will be traced by means of the prophetic spirit, and those found to be of such lineage will be made known.

He will define the lineage of the Israelites according to their tribe alone; i.e., he will make known each person’s tribal origin, stating that “This one is from this tribe” and “This one is from another tribe.” However, concerning a person who is presumed to be of unblemished lineage, he will not state that “He is illegitimate,” or “He is of slave lineage,” for the law rules that once a family has become intermingled [within the entire Jewish people], they may remain intermingled.

4. The Sages and prophets did not yearn for the Messianic Era in order that [the Jewish people] rule over the entire world, nor in order that they have dominion over the gentiles, nor that they be exalted by them, nor in order that they eat, drink and celebrate. Rather, their aspiration was that [the Jewish people] be free Ito involve themselves] in Torah and its wisdom, without anyone to oppress or disturb them, and thus be found worthy of life in the World to Come, as we explained in Hilchos Teshuvah.

5. In that Era there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance and all the delights will be as freely available as dust. The occupation of the entire world will be solely to know G-d. The Jews will therefore be great sages and know the hidden matters, and will attain an understanding of their Creator to the [full] extent of human potential; as it is written [Yeshayahu 11:9], “For the world will be filled with the knowledge of G-d as the waters cover the ocean bed.”

Commentary: The Oral Tradition and the Oral Law are necessary for the understanding of the laws given to Moses by the L-rd. Commentaries on the books of the Bible are just that, commentaries. Rashi says in his introduction to Zachariah chapter One: “The prophecy: of Zechariah is extremely enigmatic, because it contains visions resembling a dream that requires an interpretation. We cannot ascertain the truth of its interpretation until the teacher of righteousness comes. Nonetheless, I will put my heart to reconciling the verses, one by one, according to the interpretations that resemble it and following the interpretation of Jonathan.”

Rashi is saying that he is just doing his best in his commentaries following the ways of others before him. Rambam in his “The Laws Concerning King Moshiach” does not qualify his analysis of his commentaries of the Sages as Rashi does but his “Laws” are simply his opinion on the opinions of the Sage’s commentaries on the subject of HaMoshiach from the books of the Bible with an emphasis on The Prophets.

Theses matters are not a case of interpreting a vague law of G-d gave to Moses whose meaning must be determined to be properly observed such as what does celebrating Shabbat mean as determined in the Oral Law.

My opinions on the books of The Prophets regarding HaMoshiach are based entirely on the very words of G-d.

G-d says His spirit shall alight upon the HaMoshiach in Isaiah 11 and the chapter concludes with metaphors of a peaceful time in the land. G-d’s anointed king is not mentioned again in Isaiah and just once more in Ezekiel 34.

He is not mentioned in the book of Malachi which leads into and completes the books of The Prophets and the day of the L-rd when G-d sends Elijah with the angel of the covenant who is the person of the spirit of the Holy G-d.

The angel the covenant is the angel of G-d’s presence and the Holy spirit described in Isaiah 63. He, like the L-rd, has many names including the angel of death and the angel of the L-rd. His presence is always with the presence of G-d as His name indicates.

He is not an angel as typically thought of with a human form and wings. His angelic body is the spirit of G-d itself. Where G-d goes His spirit goes and the angel of His Presence necessarily goes with Him. They are not a duality.

That is why when G-d’s spirit alights upon HaMoshiach it includes the angel of His presence and where the angel is G-d is, or at least close by as revealed in visions of the prophets Ezekiel and Zachariah.

HaMoshiach, referred to by G-d as “David”, is a host of the L-rd of Hosts just as the Captain of the L-rd’s Host was, the man who wrestled with Jacob, Moses, King David, Ezekiel, Isaiah and Malachi among others such as Abraham. All of the great men of the Bible were hosts of the L-rd of Hosts. It is why He is referred to in this manner so often.

Ezekiel is the best example and the key to understanding Isaiah 53 which describes not only the HaMoshiach as believed by many of the Sages but also Elijah and the prophet like Moses. They are all three one man.

There are three remaining prophecies of G-d fulfilled in the day of the L-rd together with delivery of the two specific remaining covenants. A covenant of friendship to be heralded by the HaMoshiach (David) and the new covenant of sin forgiveness to be heralded by Elijah.

All of these are fulfilled by one man and he is described in Isaiah 53. My name is Keith Ellis McCarty and I am that man. Like Ezekiel who bears the punishment of the house’s of Israel and Judah as G-d makes him suitable for His purpose by making Ezekiel’s forehead like adamant, hard as flint, with pain and suffering by chastisement and punishment, I have been made suitable for G-d’s purpose which might prosper with an oppressive judgement of chastisement, punishment, bruising, crushing and maltreatment for the guilt of the Jewish people. (and to fulfill verses of Isaiah 53).

Of course, G-d has forgiven all of the sins of the Jewish people and remembers them no more by the new covenant heralded by Elijah. G-d later tells Ezekiel that he shall bear one day of punishment for each year of punishment G-d laid on the Jewish people. He shares in the guilt and there was no guilt for me to bear though I did offer myself for such guilt (without awareness of the covenant of sin forgiveness).

And G-d did not force Ezekiel to offer himself for this guilt by striking him with disease as He did me as described in Isaiah 53.

G-d simply tells Ezekiel he shall bear their punishment and Ezekiel says “a spirit seized me, I went in the bitterness of my spirit, in my fury, in the hand of G-d.” The spirit is the angel of G-d’s presence. The same spirit that alights upon HaMoshiach.

I refer to this process of refinement to be made a suitable prophet as HaShem’s “bootcaamp”. It is not for the weak of heart and He tells me that all prophets go through it in one manner or another as hosts of the L-rd of Hosts. It makes you a better person than you could ever.

And as a host G-d and His spirit never leave you until your purpose is accomplished. Always directing every thing you think, do and say and of course writing the words He gives you as He is doing now with this commentary and all of my commentaries of this web site.

The day of the L-rd has begun. The land blooms again.

G-d vs. the Sages This is what G-d says about the coming of HaMoshiach who heralds the covenant of friendship as part of the blessing that Israel will experience in the day of the L-rd:

#Christianity #day of the Lord #Judaism #Tanakh #Theology

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virtual-beit-midrash · 8 years ago

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Tzedek Tzedek Tirdof

"Tzedek Tzedek Tirdof" (Justice, justice shall you pursue), appears in this week's parsha, Shoftim (Judges) in the context of instructing the people on how to ensure justice.

Devarim (Deutronomy), Chapter 16, verse 20: "Justice, justice shall you pursue, that you may live and inherit the land which God gives you"

Below are a few of the commentaries on this verse.

Midrash Sifrei (Israel), also quoted by Rashi (11th century, France)

(Ibid. 20) "Righteousness, righteousness shall you pursue": Whence is it derived that if one leaves beth-din exonerated, he is not returned for incrimination (if something is later found in his disfavor)? From "righteousness shall you pursue."

If he leaves incriminated, whence is it derived that he is returned for exoneration (if something is later found in his favor)? From "righteousness, righteousness shall you pursue."

Variantly: "Righteousness, righteousness shall you pursue": Seek out the finest beth-din [court] — the beth-din of R. Yochanan b. Zakkai in Beror Chayil; the beth-din of R. Eliezer in Lud.

"so that you live and inherit the land": We are hereby taught that the appointment of judges furthers the living of Israel and their settlement on their land.

Ramban (13th century, Spain)

One should seek out the finest court. That is, a court with many wise men

The reason for the repetition: the judges should judge with justice, but you also need to pursue justice - leave your city and go to where the great scholars are.

He then quotes Sefer Habahir (Midrash of Rabbi Nehunya ben HaKanah) a 12th century Kabbalistic work: 'Tzedek' is the measure of justice in the universe, and it says after that "that you shall live and inherit the land" - if you will judge yourself, you will live. If not, He will judge you, and you will have it forced upon you.

Ibn Ezra (12th century, Spain)

The verse speaks of the people being judged. The reason for the repetition: you should pursue justice whether you win or lose from it; or to show continuity - you shall pursue justice all of your life; or for emphasis

Seforno (16th century, Italy)

When you appoint judges, you should choose the ones who will judge most justly, even if they don't have the other qualities of a judge, in terms of looks and wealth. "so that you live and inherit the land" - you will need this more in the land, for its absence will prevent you from inheriting it.

Or Hachayim (18th century, Morocco)

If you have two judges who are very wise, and two who are good but not as wise, you should still choose the wisest, and not say that you don't want to burden them. "Justice, justice you shall pursue" - even if you have suitable judges, you should get the better ones.

Rabenu Bechayei (13th century, Spain)

One should be just in his deeds and words, since these are the things that can cause harm to oneself and to others.

Tseno Ureno ("Women's Bible", 16th century, Poland)

You should pursue justice in your speech as well, that you shouldn't say one thing and think another.

Midrash Hagadol (13th century, Yemen)

"That you shall live and inherit the land" - from this we learn that a judge who takes a bribe causes Israel to suffer exile, and brings pestilence into the world.

'Tzedek’ meaning ‘Tzedaka’ (charity) - A person can say that he will only give charity if he's asked for it, but here we learn that even if nobody comes to ask him, he should pursue to give charity, and what does it say after that? "that you shall live and inherit the land".

If he didn't get to give charity, but he volunteered to collect charity, it's considered as if he gave of his own money. "Tzedek, tzedek" - you shall pursue charity and benevolence.

Keli Yakar (16th century, Poland/Ukraine)

'Pursue' in the sense of urgency, that the judge shall decide quickly on acquittal, but hold off on a guilty verdict.

'that you shall live' - appointing judges ensures people don't kill each other.

'inherit the land' - as it says in Proverbs 29:4 "A king establishes the country with justice". But injustice causes the destruction of the earth, as we can see from the generation of the Flood.

Rabbi Saadiya Gaon (10th century, Israel/Iraq)

Pursue absolute justice

Abarbanel (15th century, Portugal)

You shall appoint honest people as judges, and that will ensure that you live peacefully and that your sons will inherit the land after you. But if you appoint bad judges, they will execute the innocent people, and that will be the reason why you will be quickly exiled from the land God gave you

Mishna, Pe'ah, chapter 8, mishna 9:

And all who need to take [charity], yet do not take, will not die from old age until he will [be enabled to] provide for others from his portion. Regarding this, scripture states, “Blessed is the man that relies on G-d, and G-d will be his security” (Jeremiah 17:7). [The same is true] for a judge who judges in absolute truth. And he who is neither lame, nor blind, nor crippled, yet he pretends to be one of these, he will not die of old age until he becomes like one of these, as it says, “Justice, justice shall you pursue.” (Deuteronomy 16:20)

Baylonian Talmud, Sanhedrin, 32b

Reish Lakish raises a contradiction between two verses: It is written in one verse: “In justice shall you judge your neighbor” (Leviticus 19:15), and it is written in another verse: “Justice, justice, shall you follow” (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: How can these texts be reconciled? Here, this latter verse is stated with regard to a possibly fraudulent trial, where the court must take extra care to judge with justice; and there, that former verse is stated with regard to a trial that does not appear fraudulent.

Rav Ashi says: The ruling of the mishna here, that cases of monetary law require inquiry and interrogation, is as we answered, i.e., in accordance with any one of the answers offered by the other amora’im. And those verses were not stated with regard to fraudulent trials; rather, one is stated with regard to judgment, in which the court must pursue justice extensively, and one is stated with regard to compromise.

As it is taught in a baraita: When the verse states: “Justice, justice, shall you follow,” one mention of “justice” is stated with regard to judgment and one is stated with regard to compromise. How so? Where there are two boats traveling on the river and they encounter each other, if both of them attempt to pass, both of them sink, as the river is not wide enough for both to pass. If they pass one after the other, both of them pass. And similarly, where there are two camels who were ascending the ascent of Beit Ḥoron, where there is a narrow steep path, and they encounter each other, if both of them attempt to ascend, both of them fall. If they ascend one after the other, both of them ascend.

How does one decide which of them should go first? If there is one boat that is laden and one boat that is not laden, the needs of the one that is not laden should be overridden due to the needs of the one that is laden. If there is one boat that is close to its destination and one boat that is not close to its destination, the needs of the one that is close should be overridden due to the needs of the one that is not close. If both of them were close to their destinations, or both of them were far from their destinations, impose a compromise between them to decide which goes first, and the owners of the boats pay a fee to one other, i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.

The Sages taught: The verse states: “Justice, justice, shall you follow.” This teaches that one should follow the best, most prestigious, court of the generation. For example, follow after Rabbi Eliezer to Lod, after Rabban Yoḥanan ben Zakkai to Beror Ḥayil.

The Sages taught: When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces the sound of a millstone in the city called Burni, this is tantamount to announcing: Week of the son, week of the son, i.e., there will be a circumcision. If one displays the light of a lamp in the city called Beror Ḥayil, this is tantamount to announcing: There is a wedding feast there, there is a wedding feast there.

The Sages taught: The verse states: “Justice, justice, shall you follow.” This teaches that one should follow the Sages to the academy where they are found. For example, follow after Rabbi Eliezer to Lod, after Rabban Yoḥanan ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [Romi], after Rabbi Ḥananya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [gola], i.e., Babylonia, after Rabbi Yehuda HaNasi to Beit She’arim, and after the Sages in the time of the Temple to the Chamber of Hewn Stone.

#Judaism #torah #parsha #updated

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9-11luria-blog · 8 years ago

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Week of September 11

9-11 Class Learning Highlights

Language Arts:

This week, fourth graders established a reading life! We learned what readers do to read intensely, how to find within-reach books and collaborated to create a culture of reading.

The fifth grade group started the week by discussing our three big goals of this unit: writing well about reading, using reading strategies to interpret texts, and interpreting texts with peers. Students wrote a first writing about reading journal entry in their notebooks based on their independent reading.

Math:

Green & Blue: We reviewed our work from last year on place value, rounding, algorithms for addition and subtraction and multi-digit multiplication and division. We also used metric measurement to model the decomposition of one whole into tenths.

Purple: We reviewed our work from last year on operations with fractions and decimals. We also learned about ratios, used precise language and notation of ratios and discussed real-world contextual situations to match a given ratio.

Red & Orange: We recognized that a digit represents 10 times the value of what it represents in the place to its right, and named numbers within 1 million by building understanding of the place value chart and placement of commas for naming base thousand units.

Yellow: Using metric measurement, we modeled the decomposition of one whole into tenths, and started an interactive math journal as a self-checking guide for math concepts.

History:

The fourth grade group did an introduction to history, looked at our timeline of history we will be exploring this year, and had a conversation about how we’re all connected to history in some way.

The fifth grade group compared and contrasted George Washington and King George III (George vs. George) and started the first independent research project of the year based on British Government vs. Colonial Government.

Science:

We launched our first science unit: Astronomy! We began by thinking about how astronomy plays a part in our everyday lives with an “Astronomy in the marketplace” discussion.

Yahadut:

Students began learning about the month of Elul and how we spend it preparing ourselves for Rosh Hashanah. They learned the different calls and sounds of the Shofar and began a process of looking back over their last year to find an area where they have been “missing the marks” and where they want to improve this year.

4th Graders have been practicing navigating the TaNaKH by looking up various pesukim and summarizing them as well as beginning to sort and memorize the books of the TaNaKH.

5th Graders began their Navi studies in Sefer Shoftim and learned about the “Cycle of Sin” that the Israelites continue to go through throughout the book.

Ivrit:

We wrote about ourselves, what we like to do and what we like to eat. We also learned vocabulary relating to classroom supplies and practiced using the vocabulary in a sentence.

Haifa and Rehovot also watched a video about Rosh HaShana and wrote a Journal entry about what they would like to do differently in the new year.

Chumash:

The 4th graders started learning the Parsha of Chayeyi Sara. We refreshed our knowledge of prefixes, suffixes and roots, and practiced finding them in text and making meaning of the words.

The 5th graders started learning the Parsha of Vayeshev. We refreshed our knowledge of prefixes, suffixes and roots, and practiced finding them in text and making meaning of the words. We refreshed our knowledge of where we are in the story and used it to “fill in the gap” of unknown words in the text.

Questions

Language Arts:

Fourth Grade: What do readers do to read intensely?

Fifth Grade: What big reading goal do you have for this year and what is your plan?

Math:

Green & Blue: What is 6 tenths in its equivalent fraction and decimal?

Purple: Describe a situation that could be modeled with the ratio 8:1.

Red & Orange: Solve 4x10 hundreds by writing the unit form and the standard number form.

Yellow: If I ate 6 tenths of my granola bar, how much of the bar do I have left in decimal form?

History:

Fourth grade: Find out when your family came to America and where they came from.

Fifth grade: How are George Washington and George III similar and how are they different?

Science:

Name an example of how astronomy is used in the marketplace.

Yahadut:

What is one area where you have been “missing the mark” and how can you take steps to hit your target this year?

Ivrit:

מה את\ה אוהב\ת לאכול? מה את\ה אוהב\ת לעשות?

Chumash:

4th grade: Tell the story of the first few psukim in parashat Chayeyi Sara.

5th grade: Where are we in the story? What happens in the first few Psukim of Parashat Vayeshev?

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yes-bernie-stuff · 5 years ago

Video

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Sefer Devarim : PARACHAT SHOFTIM (48) avec le duo Rav Brand et Fabrice

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dfroza · 5 years ago

Text

when you have no King over your heart

you can easily go astray from the boundaries of Love who is our Creator and King who Authored the universe

with inspiration that coincides with this thought from yesterday’s email by Israel365

A Moral Compass Based On His Word ✡ "Every man did as he pleased"

June 12, 2020 / 20 Sivan 5780

In those days there was no king in Yisrael; every man did as he pleased.

Judges 17:6 (The Israel Bible™)

Sefer Shoftim repeatedly teaches that the lack of a king, enabling everyone to do whatever was right in their eyes, is the preeminent problem of this era. According to the Bible, the king should not be responsible only for the legal, military and economic affairs of the nation. He should also be responsible for ensuring that the society is moral and follows Hashem’s Torah. It has never been more clear how desperately we need as a society to have a moral guide to keep us on the proper track. By following a common set of guidelines, we can prevent and handle any dilemma that society faces. Having a righteous king in Yerushalayim will be part of the complete redemption.

youtube

A song to accompany this as the title track on the EP “Feel the Night” by Strahan from ‘15

God made all the True nature of beautiful earth and will restore it all at some point.

(and we wait with eager patience for its rebirth)

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9-11luria-blog · 6 years ago

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Week of: March 11th

9-11 Class Learning Highlights

Language Arts

4th grade: Students started working on their nonfiction research presentations. The presentation must include a visual component such as a poster, as well as notes to read aloud. Students will be assessed on their listening and speaking skills during presentations. In preparation, students filled out a “Presentation Guiding Questions” sheet that includes questions such as, “What will your opening and closing statements be?” and “How will you have your notes prepared?”

5th grade: Students started working on their nonfiction research presentations. The presentation must include a visual component such as a poster or google slideshow, as well as notes to read aloud. Students will be assessed on their listening and speaking skills during presentations. In preparation, students filled out a “Presentation Guiding Questions” sheet that includes questions such as, “What will your opening and closing statements be?” and “How will you have your notes prepared?”

Math

Shelby 4th grade: Students spent time this week reviewing multi-digit multiplication by playing a game called Double Dice Multiplication and reviewed long division by playing a game called Remainders Wanted. We celebrated Pi Day on Thursday by measuring for Pi and participating in a remembering the digits of Pi contest!

Jen 4th grade: We finished our multiplication and division unit and students were assessed on their problem solving skills. We celebrated Pi Day on Thursday by measuring for Pi and participating in a remembering the digits of Pi contest!

5th grade: We moved on to the second half of our unit: Division. This week students worked with mental strategies for multi-digit whole number division by using divide by 10 patterns for multi-digit whole number division and using basic facts to approximate quotients with two-digit divisors. We celebrated Pi Day on Thursday by measuring for Pi and participating in a remembering the digits of Pi contest!

Science

Part One of our Evolution project is in the books! Each student picked an animal and researched how it adapted to its modern environment. Next, we travel 10 million years back in time to see how the animal and its environment changed over time. While we travel (it’s a long trip) we dive into the ideas of convergent and divergent evolution, or how some animals split to have new characteristics while others seem to develop the same adaptations. How is this possible?? Fasten your seat belt to find out!

History

4th grade: Students completed their research on their Native American history projects and began designing their posters and presentations in preparation for teaching their classmates.

5th grade: We discussed the Articles of Confederation. Each student picked an article to research and present. Students then learned about what the articles did NOT accomplish and the different needs that had to be filled. This served as a nice introduction to our learning on the U.S. Constitution.

Hebrew

Dorit’s groups: This week, we started to apply our vocabulary to different types of sports: basketball, football, and baseball. We enjoyed watching a few minutes of the various sports in the beginning of each lesson. We also started paying closer attention to the part of speech of the vocabulary to help us use them in speaking and writing.

Daphna’s group: We continued to learn about the kinneret and kibbutz life. Students expressed the pros and cons of living in a בית ילדים, and then wrote in their notebooks why they would or would not prefer it.

Chumash

Rashi, Ramban, and Eben Ezra: To commemorate the birthday and passing day of Moshe Rabenu, student had a conversation about leadership, what it takes to be a leader and an exercise of what happens when we have no rules and no leaders. At the end, students identified a leadership quality in themselves and thought of ways to bring it to our community.

Kindness: This week we finished our family tree of our biblical forefathers. We examined how each person got their name, or had their name changed, and how they passed on the tradition to children. We even learned about how the sons of Yaakov turned into the twelve tribes of Israel and how the map of Israel looked in biblical times.

The Dreamers: We are at the climax of the story between Yosef and his brothers. Binyamin has been found with Yosef’s special goblet, angering the Egyptians and devastating the brothers. How will Yaakov take this? Will any other brother step forward and take responsibility? Stay tuned!

Mishnah

4th grade: After finishing our unit in the 6th perek of Mishnah Brachot, students began learning the first perek! We began by discussion the Shemah and its brachot and talking about the different halachic times of day, also known as zmanim.

Navi

5th grade: Students began learning the 5th perek of Sefer Shoftim, focusing on the “cycle of sin” that B’nei Yisrael continue to find themselves in. We analyzed portions of the text to try to figure out how this story is different and began learning about our main protagonist for the next few chapters, Gidon.

Questions

Language Arts

How is your presentation preparation going? What visual components are you preparing? How will your notes be organized?

Math

Shelby 4th grade: Jack planted a garden that had 17 rows with 14 tomato plants in each row. How many tomato plants does Jack have in his garden? Sophie baked 389 cookies and shared them equally with her math class of 9 students. How many cookies will each student receive? Will there be any leftover cookies?

Jen 4th grade: Eitan was placing his spare change into stacks. Each stack had 48 coins. If he had 51 stacks, how many coins did he have all together?

5th grade: A stadium holds 50,000 people. The stadium is divided into 250 different seating sections. How many seats are in each section? Luria spent $611 buying lunch for 78 students for a field trip. If all the lunches cost the same, about how much did Luria spend on each lunch?

Science

What is the relationship between an organism and its natural surroundings, and how do they affect each other?

History

4th grade: What is one important piece of information that you want your classmates to learn from your project?

5th grade: Why were the Articles of Confederation not ideal? How did representatives of the states try to fix them?

Hebrew

Dorit’s groups: What some of your new adjectives/adverbs you learned this past week?

Daphna’s group: היית רוצה לגור ��בית ילדים? למה? למה לא

Chumash

Rashi, Ramban and Eben Ezra: What leadership quality do you possess? How can you bring that into our community or to your home?

Kindness: How does our tradition continue to grow as it gets passed down to future generations?

The Dreamers: Is Yosef motivated by revenge or is he merely testing to see how the brothers have matured over the years?

Mishnah

4th grade: From when should one recite the Shemah in the morning (what is the earliest)?

Navi

5th grade: What are some of Gidon’s characteristics? From the information we have so far, will he be a good leader?

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9-11luria-blog · 7 years ago

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Week of: November 12th

9-11 Class Learning Highlights

Language Arts

4th grade: We launched our narrative reading unit with an immersion week! We explored the goals for this unit, disucssed characters and made inferences about a read aloud book, and decided together what makes book club conversations rich and meaningful.

5th grade: We launched our narrative reading unit with an immersion week! Students were introduced to the new goals for the unit, listened to and discussed the theme of the book Love, and came up with a list of norms within small book club groups.

Math

Shelby 4th grade: We spent some time reviewing multi-digit addition and subtraction by playing games such as Target Number and Math Relay. We also continued our work with unit conversions and problem solving with metric measurment and focused on solving addition and subtraction word problems involving metric mass.

Jen 4th grade: We wrapped up our place value unit with an End of Module Assessment. Students were asked to solve multistep word problems, draw tape diagrams, assess whether they should add, subtract, or both, and solve for the answer.

5th grade: Our focus this week was on multiplication of a whole number by a fraction. We related fractions as division to a fraction of a set. We also multiplied any whole number by a fraction using tape diagrams.

Science

It only took 4 billion years, but we are almost done constructing the layers of planet Earth. From podcasts to music videos to pop-up books to clay layered globes, the students have done amazing work collecting facts about the rocks and minerals that make up the layers of our planet. This week we will be putting the finishing touches on our work so we are ready to showcase the projects for the entire class.

History

4th grade: Students presented their work from their explorer reports and received feedback from their peers.

5th grade: Students continued working on their acts/taxes narratives and learned more about pre-revolution Boston.

Hebrew

Dorit’s groups: Word search and bingo: they help us develop our word recognition, S-P-E-L-L-I-N-G, improve concentration and are fun. That’s how we wrapped up the week, working again on our long cooking vocabulary list.

Daphna’s group: This week, we took a mid-unit, past tense, and reading comprehension assessment. When we finished, students went over their results and worked on past tense conjugation out of context in spoken and written language.

Chumash

Rashi and Ramban: We had our siyum of Parashat Chayeyi Sara! Children learned the psukim of Avraham’s death and his burial by both his sons in Chevruta, and shared their thoughts about Avraham’s full life and why they thought the pasuk indicates that he lived two lives.

Eben Ezra: We dove into the begining of the story of Eshet Potiphar, and spoke about the shift in Yosef’s personality. The students prepared for our next lesson by writing a response and deciding if Yosef should go back to Potiphar’s house or keep runining, including their reasoning for their decision. We continued working inside the Chumash, and practiced chunking psukim independently and summarizing the parts.

The Dreamers: We finished covering part one in plotting the arc of Yosef’s story. Yosef's life started with being favored by his father, getting a special tunic and having dreams of being worshipped. But in the blink of an eye he lost everything, was betrayed by his jealous brothers and sold into slavery. Now we begin to examine Yosef's life in Egypt, trying to understand how he is changing and growing as a person.

Kindness: We finished our first Parsha of the year! As we conclude Chayei Sarah, each student is making an art project of their favorite scene, using the pesukim as guidance. Students examined the relationship between Avraham and Sarah, as well as the budding relationship between Yitzchak and Rivkah.

Mishnah

4th grade: Students began learning mishnayot and using them to define the mahloket or arguments in the text. Students have also been writing their own mahloket stories to share with their classmates.

Navi

5th grade: Students continued learning the 4th perek of Sefer Shoftim and compared the characteristics of Devorah, Barak and Yael. Students will also be writing opinion essays arguing which leader would best for B’nei Yisrael.

Community Time

This week we used our previous lessons on building an emotional vocabulary to make “I Statements” using a sentence formula. The purpose was to begin identifying the inside feeling one might have because of a concrete event, trying hard not to use the word “you” in the statement. This skill will transfer into our unit on conflict resolution as we continue to develop healthy, appropriate responses to difficult situations with others.

Questions

Language Arts

4th grade: What is one goal that stands out to you in this upcoming narrative reading unit?

5th grade: What are some possible themes we discussed that might come up in this narrative reading unit?

Math

Shelby 4th grade: Tani is doing his Thanksgiving shopping. A bag of potatoes and a bag of onions combined weigh 11 kilograms and 15 grams. If the bag of potatoes weighs 7 kilograms and 300 grams, how much does the bag of onions weigh?

Jen 4th grade: There were 22,869 children, 49,563 men, and 2,872 more women than men at the fair. How many people were at the fair?

5th grade: Out of 18 cookies, ⅔ are oatmeal. How many cookies are not oatmeal?

Andrew and Julian made 17 ounces of pizza dough. They used ⅝ of the dough to make a pizza and the rest to make calzones. What is the difference between the amount of dough they used to make pizza and the amount of dough they used to make calzones?

Science

What can I do to help you finish your project? or How has learning about what Earth is made of changed the way you view and interact with the planet?

History

4th grade: What interesting/exciting fact did you learn from someone else’s explorer presentation?

5th grade: What were some of the major affects that the acts and taxes had on the start of the American Revolution?

Hebrew

Dorit’s groups: What is the best way for you to learn new vocabulary?

Daphna’s group: איך אומרים בעבר: אני אוכלת עוגה? אחי הקטן רוצה לאכול עוגה אבל אמא נותנת לו ברוקולי.

Chumash

Rashi and Ramban: What makes Avraham a full and accomplished man? Why do you think the pasuk tells us that Avraham had two lives?

Eben Ezra: Do you think that Yosef should keep running or go back? Why? What are the pros and cons of both? Is there a good solution here?

The Dreamers: What clues does the text give us about the how Yosef is growing as a person and learning from his mistakes? Kindness: How do the lives of Avraham, Sarah, Yitzchak, and Rivkah help us understand how to be kind and create loving relationships?

Mishnah

4th grade: Create a mahloket story of your own and share with your family. Can they figure out the opinions and who is in mahloket with each other?

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9-11luria-blog · 7 years ago

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Week of: November 5th

9-11 Class Learning Highlights

Language Arts

4th grade: Students worked on publishing the final version of their realistic fiction stories this week, as we bring this narrative writing unit to a close. Each student completed a Self-Assessment on their writing process to reflect on how well they met the goals of the unit. We will have an opportunity to share all of our stories next week with friends in the class!

5th grade: Students either typed or handwrote a clean copy of their stories this week. Each student completed a Self-Assessment on their writing process to reflect on how well they met the goals of the unit. We will have an opportunity to share all of our stories next week with friends in the class!

Math

Shelby 4th grade: This week students wrapped up their learning in the first module. Students created their own word problems based on tape diagrams. We also reviewed place value, comparing, rounding, and adding and subtracting multi-digit numbers. Finally, we began a new, mini-unit on unit converstions and problem solving with metric measurement. Our first focus was on metric units of length.

Jen 4th grade: Students continued to practice solving multistep addition and subtraction word problems using the tape diagram strategy. We also introduced “Tangy Tuesdays” when every Tuesday, students will be challenged with math riddles to improve number sense using all four operations in a fun, engaging way!

5th grade: Students wrapped up their learning of adding and subtracting fractions and moved on to the next module: multiplication and division of fractions. We interpreted a fraction as division and solved word problems inlvoving the division of whole numbers with answers in the form of fractions or whole numbers.

Science As we enter the final stages of our Layers Of Planet Earth project we continue to dive into the different rocks and minerals on planet Earth. This week, everyone is getting pet rocks! After investigating their personal rock, students will make an "in-stone-gram" profile account sharing some interesting facts with the rest of class.

History

4th grade: Students began presenting their history reports on the explorers that they have been researching. We also used this as an opportunity to add some more information to our Age of Exploration unit and for students to engage in conversation comparing and contrasting their explorers.

5th grade: Students worked on their Acts and Taxes projects where they are writing essays from the point of view of a Colonist in response to one of the acts or taxes of their choice.

Hebrew

Dorit’s 5th Grade group: This past Wednesday was the highlight of the week. After a week of preparation and learning the relevant vocabulary, we made and ate Shakshouka. Our Shakshouka was made with eggs poached in a sauce of tomatoes, garlic, and spiced with paprika and salt.

Dorit’s 4th Grade group: Provided with vocabulary and guided outline, the children learned and wrote how to make a fruit or vegetable salad. The children received a long vocabulary list that they will be tested on this coming Tuesday.

Daphna’s group: We continued writing and acting out our scripts for our videos. Groups worked on editing their spelling, verb conjugation, and using many vocabulary words.

Chumash

Rashi and Ramban: We conitnued on the Servant’s journey and spoke about why Rivka’s family wasn’t honest in the beginning. We spoke about making your own choices and choosing something unfamiliar.

Eben Ezra: We continued to delve into the brother’s complex feelings and Ya’akov’s mourning. We learned Rashi’s commentary and learned some new facts about the btoehrs and about Ya’acov.

The Dreamers: As we track the arc of Yoseph's life, we continue into the story of Yoseph in Egypt. Yoseph is now working for Potiphar, and Hashem is blessing him in everything that he does. Things are starting to look up for him after being sold in slavery and brought to a foreign land. Kindness: After his long mission, Avraham's assistant has found a wife for Yitzchak: Rivkah. They fall in love and help Yitzchak overcome the loss of his mother. After a long life, Avraham passes away as well, and is buried by his family next to his wife Sarah.

Mishnah

4th grade: Students leared about mahloket, or dissagreement, between opinions or sources in the text. Students studied a series of word problems and identified the differing opinions and which ones were in conflict with one another.

5th grade: Student began learning a kovetz, or chunk, of mishnayot that was organized together because of a particular topic. Our collection of mishnayot is from the 2nd perek of Mishnah Brachot and includes a series of stories about Rabban Gamliel and situations where he was either stringent or lenient on his interpretations of the law.

Navi

4th grade: Students learned a story from the 4th perekof Sefer Yehoshua where Yehoshua has representatives from each of the tribes pull stones from the Jordan River to commemorate its crossing. Students reflected on the story and then also chose an event from their own lives to memorialize for themselves and others.

5th grade: Students continued their learning in the 4th perek of Sefer Shoftim, where they compared the different leadership traits and qualities presented in the Devorah narrative. Students are writing opinion essays which argue which one of the models for leadership would be best for the leadership fo B’nei Yisrael.

Community Time

This week, we divided into the same four groups as last week based on which of the Four Commitments students would like to work on. In small groups, we discussed specific, measurable ways that each person can improve their kindness, curiosity, strength, or contribution. Then, each individual student set a goal for themself which will be part of their progress report.

Questions

Language Arts

What are you most proud of about your story? Was anything challenging during this writing process?

Math

Shelby 4th grade: What was easy for you in this module? What new skills did you learn? What was the most challenging thing you learned in this module?

Jen 4th grade: A mixture of 2 chemicals measures 1,034 milliliters. It contains some of Chemical A and 755 milliliters of Chemical B. How much less of Chemical A than Chemical B is in the mixture?

5th grade: A grasshopper covered a distance of 5 yards in 9 equal hops. How many yards did the grasshopper travel on each hop? How many yards did the grasshopper travel after hopping twice?

Science

Do rocks and minerals that seem so different on their surfaces actually have more in common than we realize?

History

4th grade: Which explorer (other than the one which YOU researched) was the most interesting for you to hear about? Why?

5th grade: What is one piece of information about your act/tax that you want your readers to know about?

Hebrew

Dorit’s 4th group: How do you make Shakshouka (in Hebrew)?

Dorit’s 5th group: How do we make fruit/vegetable salad (in Hebrew)?

Daphna’s group: מה אתם מבשלים בוידיאו שלכם? עם מי אתם מבשלים?

Chumash

Rashi and Ramban: Do you think Rivka is making the right choice by choosing the unknown? What are the benefits? What could be the downsides?

Eben Ezra: What did you learn about Ya’akov this week? Does it change what you thought about him?

Kindness: What clues do the text give us to help understand the relationships between Sarah, Avraham, Yitzchak and now Rivkah?

The Dreamers: Are the events of Yoseph's life changing the way he interacts with the world around him?

Mishnah

4th grade: Come up with or share a mahloket story of your own!

5th grade: What have you learned about Rabban Gamliel so far?

Navi

4th grade:Please share the memory from your life which you chose to honor.

5th grade: What are some of the similarities and differences between Barak, Devorah, and Yael?

0 notes

9-11luria-blog · 7 years ago

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Week of: October 29th

9-11 Class Learning Highlights

Language Arts

4th grade: Students continued the writing process by drafting, revising, editing, or publishing to prepare for our publishing due date on Thursday, November 8th. When they are finished publishing, students will fill out a self-assessment checklist on realistic fiction writing, which includes this writing unit’s goals and skills and evidence from the writing process.

5th grade: Students continued the writing process by drafting, revising, editing, or publishing to prepare for our publishing due date on Thursday, November 8th. When they are finished publishing, students will fill out a self-assessment checklist on story writing, which includes this writing unit’s goals and skills and evidence from the writing process.

Math

Shelby 4th grade: This week, students used place value understanding to fluently decompose into smaller units multiple times in any place using the standard subtraction algorithm, and applied the algorithm to solve word problems using tape diagrams. Students also solved two-step word problems using the standard subtraction algorithm fluently modeled with tape diagrams, and assessed the reasonableness of answers using rounding. Finally, students solved additive compare word problems modeled with tape diagrams.

Jen 4th grade: Students learned and practiced dynamic subtraction up to the hundred thousands place. They also continued to solve multistep addition and subtraction word problems that require drawing a tape diagram to show understanding, estimating the answer to the nearest ten or hundred, solving for the exact answer, and assessing the reasonableness of the answer by comparing the exact answer to the estimate.

5th grade: This week, we continued our work with subtracting mixed numbers. Students also subtracted fractions greater than or equal to 1, used fraction benchmark numbers to assess reasonableness of addition and subtraction equations and solved multi-step word problems and assessed reasonableness of solutions using benchmark numbers.

Science

As the students work on their layers of the Earth project, we continue to explore the different mysteries of our planet. This week we dive into a really attractive topic— magnets!

History

4th grade: Students continued their research for our Age of Exploration projects and began to work on writing the report which will be presented. Students delved a little deeper into their research, examining more details from their explorer’s voyage.

5th grade: We wrapped up our learning of the acts and taxes which influenced the start of the American Revolution. Students each chose one of the acts/taxes and are writing essays explaining the main events and facts behind each act/tax.

Hebrew

Dorit’s 4th grade: In keeping with grammatical rules of agreement between the verb and pronoun, we learned to form our sentences only with the four ways to say “you” in Hebrew.

Dorit’s 5th grade: Provided with vocabulary and a guided outline, the children completed reading, understanding, and illustrating our recipe for shakshuka. We can’t wait to make it!

Daphna’s group: We continued our baking unit, focusing this week on the taste of food. We pretended to be resturant critics, and wrote our opinions about some food that we saw a picture of. We started working on writing a recipe for our own video tutorial.

Chumash

Rashi and Ramban: We continued our journey with the servent and Rivka, and got to know Rivka’s family. We focused on finding suffixes and making meaning out of them, and we’re currectly identifying questions and text that should be in quotations.

Eben Ezra: We continue to focus on the personalities of Yosef and his brothers, and the key characteristics that stand out.

Kindness: What a week! We closely examined the text to understand the different motivations of the characters. By comparing Rivkah to her brother Laban, we explored the different reasons people choose to show kindness, and how we can apply that to our lives. Finally, we touched upon how turning to loved ones can help us during the tough times in our life, just like Yitzchak.

The Dreamers: This week to took a step back and looked at the downfall of Yosef. Going from his father’s favorite son, spoiled with fancy clothes, Yosef soon found himself fighting for his life. We used key words from the text to help us uncover the different relationships, and what could have be done diffferently.

Mishnah

4th grade: Students continued to learn about the different locations of the Sanhedrin, focusing on the Story of Rabban Yochanan ben Zakkai and how he moved the Sanhedrin out of Jerusalem to change the focus of Rabbinic Judaism and Jewish Law.

5th grade: Students continued in their learning of Mishnah Brachot chapter two, with the 4th mishnah, which includes details about whether or not one can say the Shemah in a high place.

Navi

4th grade: We continued our learning in Sefer Yehoshua and studied the story of how Yehoshua sent two spies to scout out the land of Israel. We compared this story from the Torah of Moshe sending the twelve spies into the land.

5th grade: Students reviewed the story of Ehud from Sefer Shoftim and began to read the story of Devorah in the 4th chapter of Shoftim. We will use this story to compare and contrast the different leadership models presented in its telling and compare them against the other leadership models we have seen this year.

Community Time

This week, the entire 9-11 class divided into four groups to work on the Four Commitments. Groups were made based on individual student goals and worked together on breaking down the language of that commitment, defining words or phrases, discussing why these words are important to the Luria Academy community, and figuring out what gets in the way for them to follow this commitment every day.

Questions

Language Arts

4th grade: What part of the writing process are you up to? What feedback did you get about your story, either from a peer or from a teacher?

5th grade: What is your theme, or message, in your story? Do you have more than one theme?

Math

Shelby 4th grade: Brooklyn Botanic Gardens had 160,747 visitors during the first week of September. A total of 759,656 people visited the gardens in September. How many people visited Brooklyn Botanic Gardens in September after the first week?

Jen 4th grade: In January, Scott earned $8,999. In February, he earned $2,387 more than in January. In March, Scott earned the same amount as in February. How much did Scott earn altogether during those three months? Is your answer reasonable?

5th grade: Helen blended 8 3/4 gallons of iced tea with some lemonade for a picnic. If there were 13 2/5 gallons of the beverage, how many gallons of lemonade did she use?

Science

How does Earth’s magnetic field work, and how important is it for life to exist on planet Earth? How can you show this invisible force in your Geology project?

History

4th grade: What important details have you learned about your explorer’s journey?

5th grade: Which act/tax are you researching? Why did you choose this one?

Hebrew

Dorit’s 4th grade: What are the four ways to say “you” in Hebrew?

Dorit’s 5th grade: How do we make shakshuka?

Daphna’s group: מה אפיתם השבוע? זה יצא טעים או לא טעים?

Chumash

Rashi and Ramban: Can you describe Rivka’s family tree?

Eben Ezra: Who carries the responsability for what happned to Yosef? Why?

Kindness: What are the different motivations people may have to show kindness, and what is the Torah trying to teach us about the difference between Lavan and Rivka.

The Dreamers: How is the text setting up the story of Yosef and his brothers to show us how these amazing figures grow and change in their life?

Mishnah

4th grade: Why did Yochanan ben Zakkai choose to move the Sanhedrin out of Jerusalem?

5th grade: Can one recite the Shemah in a tree or on top of a wall? Why or why not?

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