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tag: anti-predatory Sorted Chronologically (old to new). Sort most recent first? The text of parashat Ki Tavo, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 34th century A.M., 7th century B.C.E., amen, annual Torah reading cycle, anti-predatory, blessings, curses, let's review, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, predation, עין הרע predatory gaze (ill will/evil eye), predatory nature, redaction criticism, sexual predation, פרשת כי־תבוא parashat Ki Tavo, supplementary hypothesis, the Plains of Moav, צער באלי חיים tsa'ar baalei ḥayyim Contributor(s): The text of parashat Ki Tetsei, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 34th century A.M., 7th century B.C.E., annual Torah reading cycle, anti-predatory, let's review, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, predation, עין הרע predatory gaze (ill will/evil eye), predatory nature, redaction criticism, sexual predation, פרשת כי־תצא parashat Ki Tetsei, supplementary hypothesis, the Plains of Moav, צער באלי חיים tsa'ar baalei ḥayyim Contributor(s): The text of parashat Balaq, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 35th century A.M., 8th century B.C.E., annual Torah reading cycle, anti-predatory, בלק Balaq, Midbar Paran, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, redaction criticism, safe passage, supplementary hypothesis, xenophobia Contributor(s): The text of parashat Ḥuqat, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 35th century A.M., 8th century B.C.E., annual Torah reading cycle, anti-predatory, authority vs. integrity, fast-forward, חקת Ḥuqat, midbar quest, Midbar Tsyn, Miriam's well, missing years, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, redaction criticism, safe passage, supplementary hypothesis, thirty-eight years later Contributor(s): The text of parashat Qoraḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. The text of parashat Shlaḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. The text of parashat b’Ha’alotekha, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. The text of parashat Qedoshim, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 33rd century A.M., 6th century B.C.E., אחרי מות Aḥarei Mōt, annual Torah reading cycle, anti-predatory, atonement, Molekh, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, predation, קדשים Qedoshim, redaction criticism, sexual predation, supplementary hypothesis Contributor(s): The text of parashat Aḥarei Mōt, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. Categories: Tags: 33rd century A.M., 6th century B.C.E., אחרי מות Aḥarei Mōt, annual Torah reading cycle, anti-predatory, atonement, Azael, Azazel, עינוי Innui (self-affliction), Molekh, mythopoesis, פרשת השבוע Parashat haShavua, פרשות parashot, predation, redaction criticism, sexual predation, supplementary hypothesis, Yom Kippur Contributor(s): This translation of Laments, the book of mourning poems read on Tishah b’Av, uses principles of the Buber-Rosenzweig Bible. It strives to be “concordant”, translating related Hebrew words with related English words and following the order and syntax of the Hebrew where possible. It also focuses on the more physical, earthy meaning of words, in order to draw the reader from modern towards more ancient ways of seeing and feeling. Sometimes alternate translations are given, indicated by a slash. (When reading aloud, simply pick one of the translations. For YHVH, you can read Adonai or Hashem or “the Eternal”.) James Moffat’s 1922 translation was consulted. As a somewhat literal translation, Laments uses “He” and “His” as pronouns for God, even though Torah and common sense command us not to make an exclusively male or female image of God. If you are using Laments liturgically, please feel encouraged to change the pronouns. For brief essays on the theology of Eikhah and more, see the bottom of this page. This work is dedicated to all refugees fleeing war and upheaval, and to our remembering their needs. Categories: Tags: 33rd century A.M., 6th century B.C.E., alienation, anti-predatory, Concordant translation, ecoḥasid, English Translation, Exilic Period, Five Megillot, Mourning this Broken World Contributor(s): Rabbi Zalman Schachter-Shalomi’s translation of Psalms 10 was first published in Psalms in a Translation for Praying (Alliance for Jewish Renewal, Philadelphia: 2014), pp. 12-13. Categories: Tags: anti-predatory, devotional interpretation, hidden, interpretive translation, predation, עין הרע predatory gaze (ill will/evil eye), protection Contributor(s): A mytho-historical chronicle of the story of humanity and Israel up until the Maccabean revolt depicted as a fable through a dream vision of Ḥanokh. Categories: Tags: 2nd century B.C.E., 36th century A.M., anti-predatory, deuterocanonical works, early Judaism, חנוך Ḥanokh (Enoch), mytho-historical chronicles, pre-rabbinic judaism Contributor(s): We are grateful to Dr. James VanderKam for preparing this critical text of the Book of Jubilees (Sefer Yubalim) in its Ge’ez translation in Ethiopic script. The book of Jubilees is an early Jewish deutero-canonical text originally written in Hebrew and composed during the Second Temple period sometime before the Maccabean struggle (164 BCE). In the period following the second destruction of the Temple in Jerusalem, rabbinic Jewish liturgy reïfied the teaching to replace sacrificial offerings with offerings of the lips (per Psalms 51:18) by directly quoting those verses from the Torah dictating those sacrifices. This formula is evident in the the blessing meqadesh hashabbat for the musaf Shabbat Amidah, in which the musaf offering is invoked directly via Numbers 28:9, while blessing Hashem, hallower of the Shabbat. For this blessing, my ḥavrutah Jonathan Schachter would remind those davvening with him musaf that they could follow the recitation of this verse with that of Hosea 14:3, our oldest scriptural witness to a counter-tradition of prayer as a surrogate for animal sacrifice. We offer this amendment to the Shabbat musaf Amidah as a corrective to the notion that the return of the Temple cult must necessarily bring a return of animal sacrifice and to bolster long extant Jewish traditions that regard with love and dignify with inclusion all those tame animals (behemot) within our shabbat boundaries as respected members of our community (find Deuteronomy 5:14). Categories: Tags: Contributor(s): The story of Shoshanah & the Elders, according to the text of Theodotion translated into Biblical Hebrew. The story of Bel and the Dragon according to the text of Theodotion, translated into biblical Hebrew. Categories: Tags: anti-predatory, Antiquity, captive animals, captives, deuterocanonical works, dragons, חבקוק Ḥabaquq, iconoclastic, Jewish Antiquities, קפיצת הדרך ḳfitsat haderekh, the Pit Contributor(s): Daniel’s battle with the Dragon, one of the apocryphal Additions to Daniel, is affixed to the end of the book in the Septuagint. The editor has here included a new vocalized and cantillated edition of the Aramaic text preserved in the 12th century Divrei Yeraḥmiel (Oxford Bodleian Heb d.11 transcribed by Rabbi Dr. Moses Gaster). The language of this passage is an odd synthesis of Targumic, pseudo-Biblical Aramaic, and even some Syriac forms, so the editor’s vocalization is aiming for a happy medium of all the possibilities. (In several locations Divrei Yeraḥmiel uses incorrect Hebrew-specific forms, probably due to scribal error. These are here marked as a qere-ketiv split.) Categories: Tags: anti-predatory, Antiquity, Aramaic, captive animals, captives, deuterocanonical works, dragons, חבקוק Ḥabaquq, iconoclastic, Jewish Antiquities, קפיצת הדרך ḳfitsat haderekh, the Pit Contributor(s): The story of Daniel and the dragon held captive by the neo-Babylonians found in Aramaic in the Divrei Yeraḥmiel (the Chronicles of Jeraḥmeel, Oxford Bodleian Heb d.11). Categories: Tags: anti-predatory, Antiquity, Aramaic, captive animals, captives, deuterocanonical works, dragons, חבקוק Ḥabaquq, iconoclastic, Jewish Antiquities, קפיצת הדרך ḳfitsat haderekh, the Pit Contributor(s): This is a portion of the tenth gate from ספר תחכמוני Sefer Taḥkemoni of Yehudah Al-Harizi (ca. 1179-1235), narrated by The Farmer. The transcription and English translation was made by Isaac Gantwerk Mayer. Isaac adds, “While Israel Davidson in Parody in Jewish Literature (1907) considered this satire, the imagery of a rooster so desperate not to be killed and eaten that he is begging humans to kill and eat his children instead is horrifying.” This formula for recitation in the Sukkah at the conclusion of Sukkot (on the night of Shemini Atseret) is given in the name of Rabbi Meir of Rothenburg (1215-1293) and found in two sources: Siman 148 of the Teshuvot of Shimshon bar Tsadoq (a/k/a the Tashbets), and Siman 71.50 of the Sefer Kol Bo. Categories: Tags: 13th century C.E., 51st century A.M., anti-predatory, חסידי אשכנז Ḥasidei Ashkenaz, leviathan, עולם הבא Olam Haba, רשויות reshuyot, Universal Peace Contributor(s): | ||
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