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Poet, Biblical commentator, grammarian, astronomer, mathematician--Abraham ibn Ezra was one of the most remarkable men of his time and one of the relatively few whose works have become the heritage of all those who wish to understand the Hebrew Bible properly. Ibn Ezra combined a passion for the plain sense of the verse with a reverence for the Rabbis as transmitters of reliable tradition. His most widely used works are his commentaries on the Torah, which are admired for their depth and penetration into the mysteries of the Hebrew language, the text of the Torah and the meaning of the mitzvot. Because of their many-faceted character and elusive language, his commentaries are often difficult to understand in their original Hebrew, and have thus inspired many super-commentaries. Here for the first time is an English translation of ibn Ezra's commentary on the Book of Leviticus, and the Book of Deuteronomy based on those super-commentaries, in a style which is both faithful to the original and yet enables those who wish to fathom his meaning to do so. An English rendering of Leviticus and Deuteronomy appears at the top of each page; the bottom of each page contains the translation of ibn Ezra's commentary. This volume includes and Appendix of astronomical units, and indices of Biblical and Talmudic references.
DonÕt we have more than enough translations of the Holy Bible? Unfortunately, most translations have three flaws: 1.Translators who did not grow up with Biblical Hebrew, the Holy Language, as a living language find it difficult to appreciate its nuances and poetry. This often results in translation errors, lost subtleties in meaning, and apparently conflicting ideas among different translations. 2.By using footnotes and margin comments, modern translators seek to overcome these difficulties, but this makes the reading labored since reading is constantly interrupted. 3.The Torah was meant to be chanted, with the tunes adding meaning and emphasis to the listenerÕs understanding. Chants are hard to translate into words. Aramaic Targum ÒtranslationsÓ of 2000+ years ago were successful in overcoming these limitations. This Targum Americana combines traditional translation and commentary with some sense of the beauty in English of the original Holy Tongue.
The theme that unifies the diverse contents of this biblical work is that of holiness, as the text asserts: Ye shall be holy; for I the Lord your God am holy (Lev. 19:2). The burden of the work is set forth guidelines as to how the children of Israel were to attain that goal. One of the great practical issues dealt with in Leviticus is the problem of connecting with the one and only God through the practice of a form of worship that is superficially similar to but at the same time radically different from the modes of worship practiced by the other peoples of the ancient world, which almost universally included sacrificial rites. Because it was extremely difficult for one to relate to a deity that could not be depicted graphically, sacrificial rites were also prescribed for the children of Israel as a concession to human weakness, but were designed in a manner to leave little if any room for human inventiveness, which if left unchecked would likely result in idolatrous practices. Accordingly, the ancient rites were infused with layers of detailed instructions and obscure symbolisms that make the text difficult to comprehend, while raising important ethical considerations that are an essential aspect of the biblical concept of holiness. This study explores some of the profound ideas that lie buried beneath the surface of this extremely complex biblical text.
Contemporary theology, and Jewish theology in particular, Michael Fishbane asserts, now lies fallow, beset by strong critiques from within and without. For Jewish reality, a coherent and wide-ranging response in thoroughly modern terms is needed. Sacred Attunement is Fishbane's attempt to renew Jewish theology for our time, in the larger context...
Reading Jewish Religious Texts introduces students to a range of significant post-biblical Jewish writing. It covers diverse genres such as prayer and liturgical poetry, biblical interpretation, religious law, philosophy, mysticism and works of ethical instruction. Each text is newly translated into English and accompanied by a detailed explanation to help clarify the concepts and arguments. The commentary also situates the work within its broader historical and ideological context, giving readers an enhanced appreciation of its place in the Jewish religious experience. This volume includes a comprehensive timeline, glossary and bibliography.
Essays analyze the major traditional texts of Judaism from literary, historical, philosophical, and religious points of view.
Perusing this biblical book through a theopolitical prism, it may be seen that another unifying theme that courses through the diverse contents of this biblical work is that of molding the diverse tribes of the children of Israel into a functioning confederacy presided over by an increasingly strong central authority. For forty years, Moses wrestled with the problem of retaining the tribal structure of the children of Israel as a vehicle for the transmission of traditional teachings and values from the generation of the exodus to their descendants and, at the same time, attempting to restructure intertribal relationships within the confederacy by the nationalization and centralization of the evolving religion, focused on the Tabernacle and its rites that served as the adhesive that bound them to each other. What the narrative also illustrates is the challenge of exercising the effective central leadership essential to containing the centripetal social forces that tended to impede the transition from a tribal confederacy to a unified nation, a challenge that purportedly caused an eleven-day trip from Mount Sinai to the Promised Land to take thirty-eight years to complete.
In Sentient Flesh R. A. Judy takes up freedman Tom Windham’s 1937 remark “we should have our liberty 'cause . . . us is human flesh" as a point of departure for an extended meditation on questions of the human, epistemology, and the historical ways in which the black being is understood. Drawing on numerous fields, from literary theory and musicology, to political theory and phenomenology, as well as Greek and Arabic philosophy, Judy engages literary texts and performative practices such as music and dance that express knowledge and conceptions of humanity appositional to those grounding modern racialized capitalism. Operating as critiques of Western humanism, these practices and modes of being-in-the-world—which he theorizes as “thinking in disorder,” or “poiēsis in black”—foreground the irreducible concomitance of flesh, thinking, and personhood. As Judy demonstrates, recognizing this concomitance is central to finding a way past the destructive force of ontology that still holds us in thrall. Erudite and capacious, Sentient Flesh offers a major intervention in the black study of life.