Найти книгу: "Sefer BeMidbar as Sefer HaMiddot"

While it is true the Bible does relate important episodes in the history of the Jewish people, it is thought of as being much more than a history book. This is why many question the Bible's rationale for including a book such as Numbers, one that seems to be little more than a history book. In comparison, Genesis as a history book makes sense. It tells of the creation of the heavens and earth and the foundational stories of the Jewish people. Even Exodus, which relates the departure of the Jewish people from Egypt, has many legal sections. This thus begs the question: what exactly is the Book of Numbers, and what role does it play in the overall narrative of the Bible? Presenting Numbers as the book of character development is the major guiding principle of the pedagogical approach set forth in this book for teaching Numbers. This approach can also be used for teaching Genesis. However, the characters in Genesis are portrayed as either «very good» or «evil.» Not so in Numbers, whose main personalities can and should be viewed in hues of grey, making it a very appropriate vehicle for teaching character development to high school students.

Composed in Germany in the early thirteenth century by Judah ben Samuel he-hasid , Sefer Hasidim , or «Book of the Pietists,» is a compendium of religious instruction that portrays the everyday life of Jews as they lived together with and apart from Christians in towns such as Speyer, Worms, Mainz, and Regensburg. A charismatic religious teacher who recorded hundreds of original stories that mirrored situations in medieval social living, Judah's messages advocated praying slowly and avoiding honor, pleasure, wealth, and the lures of unmarried sex. Although he failed to enact his utopian vision of a pietist Jewish society, his collected writings would help shape the religious culture of Ashkenazic Judaism for centuries. In "Sefer Hasidim" and the Ashkenazic Book in Medieval Europe , Ivan G. Marcus proposes a new paradigm for understanding how this particular book was composed. The work, he contends, was an open text written by a single author in hundreds of disjunctive, yet self-contained, segments, which were then combined into multiple alternative versions, each equally authoritative. While Sefer Hasidim offers the clearest example of this model of composition, Marcus argues that it was not unique: the production of Ashkenazic books in small and easily rearranged paragraphs is a literary and cultural phenomenon quite distinct from anything practiced by the Christian authors of northern Europe or the Sephardic Jews of the south. According to Marcus, Judah, in authoring Sefer Hasidim in this manner, not only resisted Greco-Roman influences on Ashkenazic literary form but also extended an earlier Byzantine rabbinic tradition of authorship into medieval European Jewish culture.

Sefer Yeṣirah , or «Book of Formation,» is one of the most influential Jewish compositions of late antiquity. First attested to in the tenth century C.E. and attributed by some to the patriarch Abraham himself, Sefer Yeṣirah claims that the world was created by the powers of the decimal number system and the twenty-two letters of the Hebrew alphabet. This short, enigmatic treatise was considered canonical by Jewish philosophers and Kabbalists and has fascinated Western thinkers and writers as diverse as Leibnitz and Borges. Nonetheless, Sefer Yesirah is nearly impossible to contextualize, mainly owing to its unique style and the fact that it does not refer to, nor is it referenced by, any other source in late antiquity. After a century and a half of modern scholarship, the most fundamental questions regarding its origins remain contested: Who wrote Sefer Yeṣirah ? Where and when was it written? What was its «original» version? What is the meaning of this treatise? In "Sefer Yeṣirah" and Its Contexts , Tzahi Weiss explores anew the history of this enigmatic work. Through careful scrutiny of the text's evolution, he traces its origins to the seventh century C.E., to Jews who lived far from rabbinic circles and were familiar with the teachings of Syriac Christianity. In addition, he examines the reception of Sefer Yeṣirah by anonymous commentators and laypeople who, as early as the twelfth century C.E., regarded Sefer Yeṣirah as a mystical, mythical, or magical treatise, thus significantly differing from the common rabbinic view in that period of the text as a philosophical and scientific work. Examined against the backdrop of this newly sketched historical context, Sefer Yeṣirah provides a unique and surprising aperture to little-known Jewish intellectual traditions of late antiquity and the early Middle Ages which, despite their distance from the rabbinic canon, played a vital role in the development of medieval Jewish learning and culture.