Judaism And The Nt - Final

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Torah

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The word Torah is derived from the Hebrew root yrh, meaning “to guide” or “to teach” as in Exodus 35:34 and Leviticus 10:11. Thus the more precise meaning of the noun would be “teaching” or “doctrine” rather than “law.” The Septuagint rendered the Hebrew word Torah by the Greek nomos (“law”), the Latin later following with lex, with the same meaning.

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Halakah

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halakah (walking uprightly, the proper way) and deals almost exclusively with the pentateuchal laws. It often explains and interprets by citing opinions from the past. Halakah also includes what appear to a non-Jew to be subsidiary, additional laws which, if observed, protect against breaking the law by fencing or hedging in the written command.

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Haggadah

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haggadah (teaching), came later. It is associated with biblical books other than the Pentateuch. It carries further the rewriting of biblical material and includes stories, legends, and history which provide illustrations and applications of legal and ethical material.

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Midrash

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midrash (search out, seek, examine, investigate). This is biblical exposition and comes closer to what Christians recognize as exegesis or commentary than do the forms already mentioned.

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Mishnah (3 meanings)

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(1) Refers to topically arranged religious teaching. (2) The Mishnah referring to a specific books. (3) Each “verse” of Mishnah is also called Mishnah.

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Gemara

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Commentary on the Mishnah written by rabbis called the Amoraim (expounders), including exposition, descriptions of customs, proverbs, rabbinic folklore, etc. (Heb. “teaching, instruction”). Gemara primarily came from two centers, Babylon and Palestine, from the third to the fifth centuries.

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Midrash

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is the body of exegesis of Torah texts along with homiletic stories as taught by Chazal (Rabbinical Jewish sages of the post-Temple era) that provide an intrinsic analysis to passages in the Tanakh.

Midrash is a method of interpreting biblical stories that goes beyond simple distillation of religious, legal, or moral teachings. It fills in gaps left in the biblical narrative regarding events and personalities that are only hinted at.

The purpose of midrash was to resolve problems in the interpretation of difficult passages of the text of the Hebrew Bible, using Rabbinic principles of hermeneutics and philology to align them with the religious and ethical values of religious teachers.

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Mishnah

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A corpus of Jewish legal material based on rabbinic discussion and interpretation of biblical laws. The Hebrew term mishna means “study” or “repetition.” Before it was codified in the late second century A.D., this material existed in oral form. In it rabbis sought to apply biblical laws to a new setting, most notably one in which there was no temple and thus no sacrifice. The Mishnah is the focal point of another layer of rabbinic tradition that is enshrined in the Talmud. The result was collections such as the Mishnah (codified by the Tannaim, A.D. 90– 200), Gemara (codified by the Amoraim, A.D. 200–500 [the Mishnah and Gemara together make up the Talmud]), the Tosephta, targums, and midrashim.

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Pesher

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From the Hebrew word meaning “interpretation,” a style of commentary found especially in the Dead Sea Scrolls, in which a verse of Scripture is interpreted with reference to the interpreter’s own time and situation, which is usually seen as the last days. For example, the commentary on Habakkuk 1:4 found at Qumran focuses on the Wicked Priest and the Teacher of Righteousness, two prominent figures in the community. We also find examples of pesher exegesis in the NT. For example, in Acts 2:16–20 Peter says that what was happening with the miraculous “speaking in tongues” was what Joel had spoken about centuries before (Joel 2:28–32; see also Acts 4:11 = Ps 118:22; Eph 5:31 = Gen 2:24).

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Mishnah (Reference)

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Abbreviations distinguish the versions of the Talmudic tractates: y. for Jerusalem and b. for Babylonian. A prefixed t. denotes the tractates of the Tosefta and an m. those of the Mishnah. A prefixed bar. denotes a baraita (an authoritative Tannaitic rule external to the Mishnah). When citing the Mishnah, a colon separates the chapter from the paragraph (i.e., mishnah); thus, m. Ber. 1:1. The standard way to cite the Talmud is by folio and side (a or b).

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Talmud (Reference)

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Abbreviations distinguish the versions of the Talmudic tractates: y. for Jerusalem and b. for Babylonian. The standard way to cite the Talmud is by folio and side (a or b).

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63 tractates

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Mishnah

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39 Classes of Work

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m. Shabbat 7:2

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364-Day Calendar

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364 day calendar was accepted by 1 Enoch 74:12, Jubilees 6:32, Psalms Scroll 11Q5 XXVII, 4QMMT.

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Luni-Solar Calendar

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the 364-day year was distinct from the luni-solar calendar inasmuch as it allowed for all time periods to be pre-calculated based on an eternal Divine scheme. The luni-solar calendar, in contrast, was ever based on ad hoc observations of the moon and intercalations, depending on the astronomical circumstances and the whims of the responsible authority. In accordance with their apocalyptic orientation, the adherents of the 364-day calendar tradition condemned the human involvement in calendrical matters practiced by their rivals. The Rabbinic tradition, in contrast, underscored the conspicuous human involvement in calendar reckoning and its ad hoc determination, as can be seen in the Mishnah tractate Roš Haššanah and in later rabbinic sources.

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Second Adar

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Adar Sheni, the thirteenth month, occurred only every third year; when it did occur, Adar was given thirty days.

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Pentecost (Pharisees and Sadducees)

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There were two competing views at the time of Christ on how to calculate the day of Pentecost. For the Sadducees, Pentecost always fell on Sunday, while the Pharisees had it on various days of the week. Yet in Acts 2:1, with a Friday Passover, both would have agreed that Pentecost fell on the first day in Acts 2:1. The difference was that the Sadducees started counting 50 days after the first weekly sabbath and the Pharisees started counting 50 days after the Yearly Sabbath, ie Passover. Therefore 14 of Abib (Nissan) – Passover; 6-7 of Sivan – Feast of Weeks (Pentecost).

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AD 66-70

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The Great Jewish Revolt

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Jamnia

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Rabbinic council held at Jamnia (also spelled Yavneh), in Palestine. When the Jews fled from Jerusalem during the First Jewish Revolt (A.D. 66–70), many went to Jamnia, a town on the coastal plain of ancient Palestine, south of Joppa, under the leadership of Rabbi Yohanan ben Zakkai. An academy was established there, and through meetings over several years many issues concerning the reconstruction of Judaism were discussed. (Many scholars now doubt that a “council” was held, but certainly discussions took place.) For Christians, the discussions regarding the books of the Hebrew Bible were the most important, since these discussions led to the eventual “canonization” of the third section, the Writings, of the Hebrew Scriptures.

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Jamnia (Council)

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1. Adopted position of Beth Hillel 2. Reaffirmed the Pharisaic canon of the Bible. 3. Rejected the LXX (Christians made a use of it). 4. Rejected the Apocryphal books. 5. Rejeted Christians Books 6. Added the prayer of Birkhat Hamenim 7. Prohibited discussions with Christians and the use of Christian healers.

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Azazel

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Azazel, as a demonic figure, occurs in connection with the scapegoat ritual (Temple Scroll, 11QTemple 26:3–13; cf. Lev 16). Fasting for forty days, the two figures make their way to Horeb, where Abraham offers prescribed sacrifices (Apoc. Abr. 12). Abraham is confronted by Azazel, the fallen angel who opposed God and revealed heavenly secrets to humans, but Iaoel teaches Abraham how to overcome this evil one and assures the patriarch that Azazel’s former heavenly garment is now reserved for Abraham (Apoc. Abr. 13–14).

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Passover

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Nissan (Abib) 14-21 (March/April)

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Pentecost (Shavuot)

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Sivan 6 (May/June)

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Tabernacles (Sukkot)

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Tishri 15-21 (September/October)

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Day of Atonement (Yom Kippur)

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Tishri 10 (September/October)

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Passover Seder

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1. The host recited Kidush. The first cup would be drank then. 2. Ceremonial washing of hands would take place. 3. The host dip bitter herbs in vinegar and pass it around. 4. Pour 2nd cup of wine. 5. A number of questions would be raised about the Passover. 6. Summary of Israel’s history. 7. 2nd cup is drank. 8. Sing Halel Psalms 113-114 9. Eat the bitter herb. Everyone eats lettuce leaves or stalks which are dipped into Charoset (a mix of nuts, apples, cinnamon, and sweet wine ). 10. Wash their hands again. Eat the bitter herb and matza together. 11. The host breaks bread and gives thanks for it. (It has to be baked within 18 minutes of being eaten) 12. Eat the lamb. 13. After eating the meal the host pours 3rd cup of wine. The Cup of Elijah the Prophet is filled. 14. Recite the second portion of the hallel. 15. Drink the 4th cup.

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Betrothal

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It the betrothal husband sanctified the bride and they were semi-married. After the wedding under the huppa they moved in. Mat. 1:18 implies that it was not expected to have intercoarse during betrothal. The betrothal was performed in the evening and was performed in the evening. The sum of not less of 200 dinars was given to them. Halakha dictated that the first wife could take the money. The bride had to provide for herself the clothes and the ornaments. The groom provided money. The betrothal happened when the girl was 12-15 years of age. The groom and his parents were responsible for the feasts. According to Mishnah, virgins were marrying on Wednesdays, widows were marrying on Thursday.

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The Stages of Wedding

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1. Preparation of the bride. Took most of the day. 2. Transfer of the bride. Accompanied by the leading people of the town, dancing and applaud. 3. Introduction of the bride into the home of the groom. Introduction of the groom. In the early time, in the time of Jesus the ceremony of chuppah has become popular. It was a symbolic home into which the groom brought his wife. She remained there for 7 days. If the delay was happening, since it was a business transaction. It was happening since the groom was involved in a business transaction. 4. Festivities and blessings. The festivities lasted for 7 days. It was a common custom to sing the Song of Solomon. It was a virtual thing to finance a wedding of a groom who otherwise was poor.

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Wedding of Virgins

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Wednesday

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The levels of education

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(1) Beth Sefer (Leviticus) (2) Beth Talmud (3) Beth Midrash

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Tzitzit

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specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are attached to the four corners of the tallit (prayer shawl) and tallit katan (everyday undergarment).

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Tefillin

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also called phylacteries are a set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah

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Mezuzah

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is a piece of parchment (often contained in a decorative case) inscribed with specified Hebrew verses from the Torah (Deuteronomy 6:4-9 and 11:13-21)

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Tanna

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Tanna "repeaters", "teachers" were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 10-220 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 210 years.

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Yohanan ben Zakkai

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Rabbi Yochanan ben Zakkai was the youngest and most distinguished disciple of Rabbi Hillel. He has been called the "father of wisdom and the father of generations (of scholars)" because he ensured the continuation of Jewish scholarship in Jamnia (Yavneh) after Jerusalem fell to Rome in 70 C.E.

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Eliezer b. Hyrcanus

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(Circa 45-117 CE) Mishnaic sage, studied under Rabbi Johanan ben Zakkai, who compared his memory to a “cemented pit, which loses not one drop of water.” Married the daughter of the Nassi, Rabbi Simeon ben Gamaliel I, established an academy in Lod, and authored the Midrashic work, Pirkei D'Rabbi Eliezer. Teacher of Rabbi Akiba. Was embroiled in a halachic dispute with the sages of his generation, and was excommunicated when he refused to accept the majority opinion.

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Joshua b. Hananiah

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(Circa 50-130 CE) Mishnaic sage, headed a Torah academy in Bekiin, one of Johanan ben Zakkai's most prominent disciples and his successor as head of the Sanhedrin, and teacher of Rabbi Akiba. A needle maker by trade, he lived in extreme poverty. The Talmud records many discussions and debates Rabbi Joshua held with non-believers, including the Emperor Hadrian and his daughter.

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Akiba b. Joseph

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(c. 50-c.135 CE) Among the greatest of the Mishnaic sages. Unless otherwise stated, all Mishnayos are presumed to be in accordance with the Rabbi Akiva's view. He was the son of converts, and an unlearned shepherd. At the age of 40, at the insistence of his wife, he began studying Torah,under Eliezer ben Hyrcanus, Joshua ben Hananiah, andNahum Ish Gamzu ultimately attracting 24,000 students including Rabbi Simeon ben Yohai, Rabbi Meir and Rabbi Judah ben Ilai. He supported Bar Kochba's revolt. He was imprisoned and savagely murdered by the Romans for teaching Torah (he is one of the Ten Martyrs).

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Hillel

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Hillel: (d. 9 CE) Mishnaic sage, native of Babylon, student of Shemaiah and Abtalion, teacher of Jonathan ben Uzziel and Johanan ben Zakkai, Nasi of the Sanhedrin. He is well known for his statement, "What is hateful to you, do not do unto your fellow man." His Torah academy was known as the “House of Hillel.”

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Shammai

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(1st century BCE) Mishnaic sage, student of Shemaiah and Abtalion, served as the head of the Sanhedrin under Hillel. Known for his quick temper and strict interpretation of the Torah. His Torah academy was known as the “House of Shammai.”

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Judah haNasi

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was a 3rd-century CE rabbi and chief redactor and editor of the Mishnah. He was a key leader of the Jewish community during the Roman occupation of Judea . According to the Talmud he was of the Davidic line, the royal line of King David, hence the title nasi, meaning prince.

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DSS

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It was an old Karaiate synagogue. In this geniza they found a copy of what they found in Qumran. So, the Scrolls were available in one or other form.

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Judas the Galilean

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Judas of Galilee or Judas of Gamala was a Jewish leader who led an armed resistance to the census imposed for Roman tax purposes by Quirinius in Iudaea Province around 6 AD. The revolt was crushed brutally by the Romans. These events are discussed by Josephus in Jewish Wars and in Antiquities of the Jews. In Antiquities of the Jews[2] Josephus states that Judas, along with Zadok the Pharisee, founded the "fourth sect" of 1st century Judaism (the first three are the Sadducees, the Pharisees, and the Essenes). Josephus blamed this fourth sect, which he called the Zealots, for the Great Jewish Revolt of 66-73 AD

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John of Gischala

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John of Giscala (death date after 70), was a leader of the Jewish revolt against the Romans in the First Jewish-Roman War, and played a part in the destruction of Jerusalem in 70.

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The Council of the Community

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The "council of the community" (or "community of God" and other similar designations) may have constituted, perhaps at one phase of its history, an authoritative body within the sect, but in some places the term is apparently synonymous with the sect itself.

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Wicked Priest

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Wicked Priest is a sobriquet used in the Dead Sea scrolls pesharim, four[1] times in the Habakkuk Commentary (1QpHab) and once in the Commentary on Psalm 37 (4QpPsa), to refer to an opponent of the "Teacher of Righteousness." The most commonly argued-for single candidate is Jonathan Maccabaeus, followed by Simon Maccabaeus.

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Roman X Legion

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In the summer of 68, X Fretensis destroyed the monastery of Qumran, where the Dead Sea Scrolls are believed to have originated. Its winter camp was at Jericho. By 70, the rebellion in all of Judaea had been crushed, except for Jerusalem and a few fortresses, including Masada. In that year X Fretensis, in conjunction with V Macedonica, XII Fulminata, and XV Apollinaris, began the siege of Jerusalem, stronghold of the rebellion. The Xth camped on the Mount of Olives. During the siege, Legio X gained fame in the effective use of their various war machines.

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The Rule of the Community

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The Community Rule (1QS), which was previously referred to as the Manual of Discipline and in Hebrew Serekh ha-Yahad is one of the first scrolls to be discovered near khirbet (ruin of) Qumran, the scrolls found in the eleven caves between 1947 and 1954 are now referred to simply as the Dead Sea Scrolls. The Rule of the Community is a key sectarian document and is seen as definitive for classifying other compositions as sectarian or non-sectarian (1QpHabakkuk; 1QM; the Hodayot; and CD are other core sectarian documents). Among the nearly 350 documents (900+ manuscripts) discovered, roughly 30% of the scrolls are classified as "sectarian".

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The Covenant of Grace

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The Manual depicts its members as the Sons of Light; outsiders are the Sons of Darkness, from whom they have been called to separate. They have united together as the Community of God that has received his Covenant of Grace. They live a communal life, sharing property and work, studying the Law, and meeting together for discussion of community matters and ceremonies, such as the communal Meal.

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Two Messiahs

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In one of the oldest founding documents of the Dead Sea Scrolls, The Community Rule, the community is expecting the coming of a prophet they called the Teacher, but also the “Messiahs of Aaron and Israel.” They imagined a future in which the Priest Messiah would preside over a “Messianic banquet,” with the King Messiah of Israel, whom they call the “Prince of the congregation,” or the “Branch of David,” as his companion.

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Am haAretz

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The Talmud applies "the people of Land" to uneducated Jews, who were deemed likely to be negligent in their observance of the commandments due to their ignorance, and the term combines the meanings of "rustic" with those of "boorish, uncivilized, ignorant”. Jesus directed his ministry to the lost sheep of Israel (Mat. 10:6) “This crowd, which does not know the law — they are accursed” (John 7: 49).

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Vilage/Town vs City

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Size and importance were the marks of a city; it is frequently assumed that a city was bounded by a wall. Towns located around cities and, in times of danger, the inhabitants of the towns fled to the city for the protection of its walls. Cities also provided a wide range of services such as a central water supply, police protection, public toilet facilities, and sewage disposal. But even large cities were small by modern standards.

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Temple Tax

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each Jew was expected to pay annually the half-shekel or didrachma tax to the temple.

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Jewish coins

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shekel, half shekel, quarter shekel, and the lepton.

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The Greek Currency

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pound or mina = 100 drachmas, didrachma = 2 drachmas, starter = 4 drachmas, talent - unit of laboring.

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Roman currency

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denarius = drachma, 100 denarius = Greek mina.

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Synagogue Service

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(1) Shema. (2) Amidah: The daily prayer, the Shemoneh ‘Esreh (Eighteen Benedictions), was an important component of both synagogue worship and private devotion. (3) Scripture: Torah and Haftarah (a series of selections from the books of Nevi'im of the Hebrew Bible that is publicly read in synagogue as part of Jewish religious practice. The Haftarah reading follows the Torah reading on each Sabbath and on Jewish festivals and fast days.)

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Pikuach Nefesh

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describes the principle in Jewish law that the preservation of human life overrides virtually any other religious consideration.

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Clean and Unclean

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The Bible contains numerous laws relating to unclean persons, foods, and objects and to the requisite cleansing rituals (see especially Lev. 11–22; Num. 5: 1– 4; 19). These matters were developed at length in the first century A.D. and afterwards; a whole division of the Mishnah—Tohoroth (Cleannesses)— as well as many other parts addresses the issue of clean and unclean.

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Sabbath Day’s Journey

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“A Sabbath day’s journey” (Acts 1: 12) was not an exact measurement at all, but one of the fences around Torah. It prescribes the distance one could travel from one’s place of residence without breaking the fourth commandment. According to the Talmud, a Sabbath day’s journey was only about 2,000 cubits (or about 1,150 yards), but it could be expanded, almost limitlessly, by using the practice of erub (extending limits by establishing temporary residences or amalgamating adjacent properties).

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Four Watches of Day

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The first watch (opse, late) ran roughly from 6: 00 to 9: 00 P.M.; the second (mesonyktion, midnight) from 9: 00 to midnight; the third (alektorophōnia, cock crowing) from midnight until 3: 00 A.M.; and the fourth watch (prōi, early) from 3: 00 to 6: 00 A.M. All four of the night watches are mentioned in Mark 13: 35.

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Avoidance of the Name

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Substitutes were increasingly sought for YHWH (the tetragrammaton [the four letters] = Yahweh). Adonai (Lord) began to replace the sacred name in public readings of Scripture. Priests mumbled or swallowed it in temple prayers and benedictions. The Aramaic targums replaced it with Memra (Word).

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Intertestamental Worldview

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I. Creation. II. The Fall. III. Restoration. IV. Consummation.

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Tevilah and Mikvah

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Tevilah is the Biblical act of immersing oneself in a natural water source. In ancient times a stream or river was used, but in modern times a specially constructed pool called a mikveh is normally used.

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The Prozbul

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is an example of legal fiction in Judaism. It was established in the waning years of the Second Temple of Jerusalem by Hillel the Elder. The writ, issued historically by rabbis, technically changed the status of individual private loans into the public administration, allowing the poor to receive interest-free loans before the Sabbatical year while protecting the investments of the lenders.

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4QMMT

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(Some of the Works of the Law; six copies), begins with a section about the correct calendar (almost certainly a 364-day solar year, as in 1 Enoch and Jubilees), follows with a segment which lists twenty-two laws concerning which the writers disagree with those to whom the composition is addressed, and closes with a friendly exhortation to heed examples from kings of the past and to accept the teachings communicated in 4QMMT.

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1QS

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The Rule of the Community may be called a constitution for the Qumran group. It describes the annual ceremony for entry of new members into the covenant, explains their dualistic theology, gives rules governing communal life (e.g., for the multi-year process of entry, for meetings, organization, penalties for infractions, etc.), explains the purpose of the group and of their move to the wilderness (in obedience to Isa. 40:3), and, in some forms, concludes with a section on the leader and a long poem by him.

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CD

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Damascus Document. One longer manuscript and a much shorter copy of it were known before the Qumran discoveries; they had been found in a storage room (a genizah) of a synagogue in Cairo in 1896. Eight copies of it were found in Qumran cave 4, one in cave 5, and one in cave 6. The Damascus Document consists of two parts: an admonition or exhortation which urges "my children" to obedience and cites examples of disobedience; and a section of laws (e.g., Sabbath laws and laws about a community and its life). It seems that the Damascus Document was meant for a wider group than just the Qumran community, one that was less cut off from normal society. So, for example, whereas those who joined the Qumran group placed all of their wealth in the community coffers, the members of the community behind the Damascus Document were required to contribute only two days' wages per month.

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1QH

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Thanksgiving Hymns scroll (Hodayot, in Hebrew) from cave 1, offers clear evidence that works resembling the biblical psalms were written by and for the group at Qumran. Six additional copies of the collection were found in cave 4. Scholars have divided these poems into two categories: those of one strong leader, possibly the Teacher of Righteousness himself, and those of the community, that is, poems of an individual but not expressing the same strong sense of personal calling to leadership present in the first category. God is heartily praised for his almighty power in creation and for choosing and saving the psalmist from the dangers and terrors of evildoers and wicked ways.

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1QM

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War Scroll (one copy in cave 1 and six from cave 4) deals with the final war, and may offer more than one scenario for it. It predicts battles by the sons of light against Israel's traditional enemies over a forty-year period but also a sequence in which the sons of light in concert with the angels will defeat Israel's enemies and their angelic supporters three times, will lose to them three times, and will prove victorious in the seventh and decisive encounter when God himself intervenes on their side.

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1QpHab

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the Commentary on Habakkuk, the Wicked Priest pursued the Teacher to his place of exile (it is not named) and tried to "swallow up" him and his followers on their Day of Atonement (1QpHab 11:4-8). This passage first suggested to scholars that the Wicked Priest and the Teacher of Righteousness employed different calendars to date the holidays.