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tag: קלנדס Ḳalends Sorted Chronologically (old to new). Sort most recent first? תהלים קל״ט | Psalms 139, a mizmor by David with verses attributed to Adam haRishon for the Winter SolsticeA well-known midrash explaining the universality of the Kalends festival beginning after the Winter Solstice attributes this psalm to Adam haRishon, the primordial Adam, as they describe being knitted together within the Earth in Psalms 139:13-16. In the Roman calendar, the calends or kalends (Latin: kalendae) is the first day of every month. Named after Janus, the Roman god of beginnings, and derived from ianua, “door,” January began with the first crescent moon after the winter solstice, marking the natural beginning of the year. Marcus Terentius Varro, in his Res Rusticae (37 BCE) divided the agricultural year into eight parts. In the final part beginning on the winter solstice, no hard work was to be done outdoors. . . . Categories: Tehilim Book 5 (Psalms 107–150), the Winter Solstice in the Northern Hemisphere (21 December) Tags: זאת חנוכה Zot Ḥanukkah, Calends, Kalendes, קלנדס Ḳalends, מזמור Mizmor, Psalms 139, solstice, winter Contributor(s): the Masoretic Text, David ben Yishai (traditional attribution) and Aharon N. Varady (translation) Psalms 139 in Hebrew with an interpretive translation in English by Rabbi Zalman Schachter-Shalomi, z”l. . . . Categories: Tehilim Book 5 (Psalms 107–150) ? מִדְרָשִׁים עַל אָדָם הָרִאשׁוֹן וּתְקוּפַת הֶחֹרֶף | Midrashim on the Origin of the Winter Solstice and Kalends Festivals by Primaeval AdamA sourcesheet shared by Dr. Devora Steinmetz to accompany a shiur on the Winter Solstice in Jewish thought. . . . Categories: 🌐 Gregorian New Year's Day (January 1st), Midrash Aggadah, the Winter Solstice in the Northern Hemisphere (21 December) 💬 ספר תולדות ישו, לפי נוסח שטרסבורג | The Book of the Generations of Yeshu, according to the Strasbourg Variant, cantillated and vocalized by Isaac Gantwerk MayerOne of many variants of this notorious work, the Sefer Toldot Yeshu is an irreverent retelling? a bitter deconstruction? a mocking parody? of the Christian narrative of the birth, life, and death of Jesus of Nazareth. Taking its general structure from the gospels, it coöpts and alters it to make the main character look like a petty, vindictive sorcerer, his disciples into either sectarian liars or loyal rabbinic plants, and his followers into easily duped fools. Toldot Yeshu was a very popular work in medieval times, and you can tell — this sort of a text was certainly written by someone whose primary relationship with Christians was fear. It’s the bitter invective of an oppressed people without power for themselves, the dirty laundry that two thousand years of murder leaves behind. It’s also, just, like unspeakably, hilariously crude. Have a garlicky Nittel, everyone! . . . | ||
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