289 Sentences With "the Children of Israel"

We are certainly in favor of the children of Israel having the highest moral standard.

The Quran's Jesus is also sent to the children of Israel, comes "confirming the Torah" and affirms a strictly unitarian monotheism.

In the Bible, the great mission of Moses is to liberate his people, the children of Israel, from the yoke of the Pharaoh.

Many scholars believe the fiery serpents that attacked the children of Israel were Guinea worms, and a calcified worm was unearthed in a 19683,000-year-old Egyptian mummy.

One example is a verse in Exodus chapter 22 which tells the children of Israel: You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.

Nor have champions of the Brexit cause been honest enough to prepare the newly-liberated people for the 40 years of wandering in a dry, stony desert which the children of Israel had to endure.

It evokes not just the children of Israel in Egyptian enslavement but also movements that have used that story as inspiration for their own struggle for freedom during the American Civil War and the Civil Rights movement.

Judy Mowatt, a member of the I-Three, Marley's backing vocalists, explains that he had come to view himself as the reincarnation of the Biblical Joseph, who had provided corn to the children of Israel during the famine.

"I think that this milestone means a huge deal for the team, since we can easily see the effect we have on the people and especially on the children of Israel," SpaceIL team member Yoav Landsman told Axios ahead of orbital insertion.

The end of War for the Planet of the Apes clearly echoes Deuteronomy 34, in which Moses, having freed the children of Israel from bondage in Egypt and led them through 40 years of wandering in the wilderness, finally reaches the Promised Land.

It never occurred to me as a kid, but of course The Ten Commandments was airing on Easter because the holiday usually coincides with the celebration of Passover: The story of the children of Israel being led out of slavery in Egypt and into freedom in the Promised Land is celebrated during Passover, and that's the story of The Ten Commandments.

God gave the children of Israel the Shabbat as the permanent sign of this covenant.

Similarly, Psalm reports that God called a famine upon the land and sent Joseph before the children of Israel.

I go to the children of Israel, and I shall say to them: the God of your fathers sent me to you. If they ask me His name what shall I say to them?' God replied: 'I Am Who Am.' Then He added, 'Thus will you reply to the children of Israel: He Who Is sends me to you.

And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers. So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.' Even as the LORD commanded Moses, so did the daughters of Zelophehad. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons.

Moses Maimonides, Laws of the Sanctuary Vessels 10:4. According to the Talmud, the wearing of the priestly robe atoned for the sin of evil speech on the part of the Children of Israel (B.Zevachim 88b). In traditional Rabbinical teaching, each of the priestly robes is intended to atone for a particular sin on the part of the Children of Israel.

According to the Talmud, the wearing of the turban atoned for the sin of haughtiness on the part of the Children of Israel (B. Zevachim 88b).

Verse 17:104 'And We said thereafter unto the Children of Israel, “Dwell in the land. And when the promise of the Hereafter comes to pass, We shall bring you as a mixed assembly.”' Verse 17:104 tells that the Children of Israel will be gathered together from different nations and will dwell securely in the Promised Land, and this will happen when the promise of the hereafter ( day of resurrection) will be near.

Yoma 80a It is said that it would be roasted, along with Leviathan and Behemoth, and served at a banquet for the Children of Israel at the coming of the Messiah.

The lyrics were partially inspired by Bono seeing a mural in El Salvador of Reagan in a chariot depicted as the Pharaoh, with Salvadorans as "the children of Israel running away".

The Night Journey (, al-isrāʼ) or Banī Isrāʼīl (, 'The Children of Israel') The 1698 Maracci Quran notes some chapters have two or more titles, occasioned by the existence of different copies in the Arabic.(George Sale Preliminary discourse 3) is the 17th chapter (sūrah) of the Quran, with 111 verses (āyāt). It is about Isra and the Children of Israel. This sura is part of a series Al- Musabbihat surahs because it begins with the glorification of Allah.

According to the Talmud, the wearing of the tunic and the rest of the priestly garments atoned for the sin of bloodshed on the part of the Children of Israel (B.Zevachim 88b).

So Moses, at God's bidding, instructed the Israelites that the plea of the tribal leaders was just and that Zelophehad's daughters could marry anyone they wished, but only among the men of the tribe of Manasseh. :And Moses commanded the children of Israel according to the word of the LORD, saying: 'The tribe of the sons of Joseph speaketh right. This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married. So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers.

When the shepherd came to the end of the shepherd's time, on returning them, the shepherd had to count them again. When Israel left Egypt, God entrusted the Israelites to Moses by number, as reports, "And the Lord spoke to Moses in the wilderness of Sinai . . . 'Take the sum of all the congregation of the children of Israel.'" And records that "the children of Israel journeyed from Rameses to Succoth, about 600,000 men on foot," demonstrating that Moses took responsibility for the Israelites in Egypt by number.

Excellence and Precedence: Medieval Islamic Discourse on Legitimate Leadership. Leiden: Brill, 2002. Print. Pg. 219 :"Umar, resembles the Samiri, who made the Calf (an idol) for the Children of Israel."Ritter, H., and G. Endress. Oriens.

When Israel left Egypt, God entrusted the Israelites to Moses by number, as reports, "And the Lord spoke to Moses in the wilderness of Sinai . . . ‘Take the sum of all the congregation of the children of Israel.’" And records that "the children of Israel journeyed from Rameses to Succoth, about 600,000 men on foot," demonstrating that Moses took responsibility for the Israelites in Egypt by number. When, therefore, Moses was about to depart from the world in the plain of Moab, he returned them to God by number after having them counted in the census reported at .

Brooklyn: Mesorah Publications, 2006. . Rabbi Eleazar deduced from that God redeemed the Israelites from Egypt for five reasons: (1) distress, as reports, "the children of Israel sighed by reason of the bondage"; (2) repentance, as reports, "and their cry came up to God"; (3) the merits of the Patriarchs, as reports, "and God remembered His covenant with Abraham, with Isaac, and with Jacob"; (4) God's mercy, as reports, "and God saw the children of Israel"; and (5) the term of their slavery having come to an end, as reports, "and God took cognizance of them."Deuteronomy Rabbah 2:23.

" Moses asked God, "Lord of the Universe, what is there in my power to do?" God replied in the words of "Speak to the children of Israel, that they go forward. And lift up your rod, and stretch out your hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground." Because of Nahshon's actions, Judah merited becoming the ruling power in Israel, as says, "Judah became His sanctuary, Israel His dominion," and that happened because, as says, "The sea saw [him], and fled.

He cannot conquer the Shibboleth. How it breaks out, when he > sings, "The Children of Israel passed through the Red Sea!" The auditors, > for the moment, are as Egyptians to him, and he rides over our necks in > triumph. There is no mistaking him.

As says, "Seeing it is hid from the eyes of all living," but as for the Children of Israel (as says), "It is not too hard for you . . . but the word is very near to you."Deuteronomy Rabbah 8:7, in, e.g., Midrash Rabbah: Deuteronomy.

66 [A. V. 81] In the time of David it seems to have been occupied by the Hebronites, who were descendants of Kohath.I Chron. xxvi. 31 It was chosen as one of the stations by David's officers who were sent to number the children of Israel.

Latter Day Saints cite various Old Testament references to temple ordinances such as those found in , and . The words "HOLINESS TO THE LORD" can be found on LDS temples as referenced in . Likewise the Tabernacle was considered a "portable temple" by the children of Israel in the Old Testament.

Reprinted in, e.g., Koren Talmud Bavli: Sota. Commentary by Adin Even-Israel (Steinsaltz), volume 20, page 66. The Gemara interpreted the words "And they were grieved (wa-yakuzu) because of the children of Israel" in to teach that the Israelites were like thorns (kozim) in the Egyptians' eyes.

Also refers to the mountain of the west wind. The Biblical reference occurs at a time when Yahweh has provided a strong east wind (cf. Exodus 14:21,22) to push back the waters of the Red or Erythrian Sea, so that the children of Israel might cross over.

After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Ex. 15). But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated.

Coin of Shapur II, Sasanian king 309–379 Rav Bardela bar Tabyumi taught in Rav's name that to whomever "hiding of the face" and . does not apply is not one of the Children of Israel, and to whomever "they shall be devoured". does not apply is also not one of them.

According to Avot of Rabbi Natan on Gen. i 27, Adam was born circumcised because he was created in the image of God. While they were in Egypt, the children of Israel were not circumcised because they wished to follow the customs of the Egyptians. The Israelites lived in Egypt for 210 years.

Model depiction of the Altar of Burnt Offerings in the Tabernacle. The first altar of this type was made to be moved with the Children of Israel as they wandered through the wilderness. Its construction is described in . It was square, 5 cubits in length and in breadth, and 3 cubits in height.

In Judaism, no individual can be defined as categorically, absolutely "good" or "evil." Judaism recognizes human beings' psychological complexity. God gave the Children of Israel the Torah as a guide to overcome evil. A common theme of medieval Jewish philosophy is that people who do good deeds will be rewarded in olam haba.

A Baraita taught that the priests did the sacrificial service, the Levites sang on the platform while the priests offered the sacrifices, and the Israelites served as emissaries of the entire people when they attended the sacrifices. And another Baraita reported that Rabbi Simeon ben Eleazar taught that priests, Levites, Israelites, and song were all essential for an offering. Rabbi Avin said in the name of Rabbi Eleazar that provided support for this when it says, "And all the congregation prostrated themselves," these being the Israelites; "and the singers sang," these being the Levites; "and the trumpeters sounded," these being the priests; and the conclusion of the verse, "all this continued until the burnt-offering was finished," demonstrated that all were essential to complete the offering. Rabbi Tanhuma said in the name of Rabbi Lazar that one may learn this from "And I have given the Levites," these being the Levites; "to do the service of the children of Israel in the tent of meeting," these being the priests; "and to make atonement for the children of Israel," this being brought about by the singing; "through the children of Israel coming near to the sanctuary," these being the Israelites.

" They replied that they had no delight in the Torah, therefore let God give it to God's people, as says, "The Lord will give strength [identified with the Torah] to His people; the Lord will bless His people with peace." From there, God returned and was revealed to the children of Israel, as says, "And he came from the ten thousands of holy ones," and the expression "ten thousands" means the children of Israel, as says, "And when it rested, he said, ‘Return, O Lord, to the ten thousands of the thousands of Israel.’" With God were thousands of chariots and 20,000 angels, and God’s right hand held the Torah, as says, "At his right hand was a fiery law to them.

In order for gathering, a scattering has to take place. In the Old Testament, Israel had the blessings of being God's covenant people, but they were scattered because of rebellion. God promised that the Children of Israel would be gathered. Missionaries are sent by the LDS Church worldwide to gather the children of God.

The parallel of this symbolism is found in the Old Testament. Once temples were dedicated in ancient Israel, they were filled with the "cloud of the Lord." At Mount Sinai, the children of Israel saw this cloud as both dark and bright accompanied by the blasting of a trumpet. Various starstones adorn the temple.

Qubur Bene Isra'in or Qubur Bani Isra'il (lit. "Tombs of the Children of Israel"), are four, formerly five, huge stone structures dated to the Middle Bronze Age, which rise from a rocky plateau overlooking Wadi Qelt in the West Bank, about 3.5 miles northeast of Jerusalem, between Hizma and Geva Binyamin along Highway 437.

The empty reservoir in the late 19th century Birket Israel (trans. Pool of Israel) also Birket Israil or Birket Isra'in,Koenen, Klaus. (2004) Bethel: Geschichte, Kult and Theologie abbreviated from Birket Beni Israìl (trans. Pool of the Children of Israel) was a public cistern located on the north- eastern corner of the Temple Mount, in Jerusalem.

In the final chapter of Genesis, Joseph had his physicians embalm his father Jacob, before they removed him from Egypt to be buried in the cave of the field of Machpelah. When Joseph died in the last verse, he was also embalmed. He was buried much later in Shechem after the children of Israel came into the promised land.

The Prince of Egypt is a musical with music and lyrics by Stephen Schwartz, and a book by Philip LaZebnik. Based on the 1998 Biblical animated film of the same name, the musical follows the life of Moses from being a prince of Egypt to his ultimate destiny to lead the Children of Israel out of Egypt.

Shabbat Shirah ("Sabbath [of] song" שבת שירה) is the name given to the Shabbat that includes Parsha Beshalach. The Torah reading of the week contains the Song of the sea (Exodus 15:1–18). This was the song by the Children of Israel after the Passage of the Red Sea. There is no special Torah reading.

For in , God said, "And you shall take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls.'" (Thus God said that at some future time, the money would provide atonement.) Alternatively, Rabbi Joḥanan taught that God saw the Temple. For explained the meaning of the name that Abraham gave to the mountain where Abraham nearly sacrificed Isaac to be, "In the mount where the Lord is seen." (Solomon later built the Temple on that mountain, and God saw the merit of the sacrifices there.) Rabbi Jacob bar Iddi and Rabbi Samuel bar Naḥmani differed on the matter.

For in God said, "And you shall take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls.'" (Thus God said that at some future time, the money would provide atonement.) Alternatively, Rabbi Johanan taught that God saw the Temple. For explained the meaning of the name that Abraham gave to the mountain where Abraham nearly sacrificed Isaac to be, "In the mount where the Lord is seen." (Solomon later built the Temple on that mountain, and God saw the merit of the sacrifices there.) Rabbi Jacob bar Iddi and Rabbi Samuel bar Naḥmani differed on the matter.

In Kings, King Hezekiah institutes an iconoclastic reform that requires the destruction of "the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and it was called Nehushtan". The term is a proper noun coming from either the word for "snake" or "brass", and thus means "The (Great) Serpent" or "The (Great) Brass".

Suddenly these sounds turn to noise and panic. An Israelite messenger arrives and tells the Israelites what has happened: Samson pulled down the building on himself and the Philistines. Samson's dead body is brought out to a funeral march and the children of Israel lament his death. The work ends on a note of thanksgiving as the Israelites praise their God.

Do you think that I would kill him?”. As stated in the Shorter Encyclopedia of Islam, it was recorded that Moses recited two rak’ahs to regain the faith of his followers. God answers Moses’ prayers by making the bed of Aaron descend from heaven to earth so that the Children of Israel could witness the truth that Aaron died of natural causes.

Nevertheless, because of his actions, his ability to be a witness, and his success as being a model for the Children of Israel his life was a buildup to the ideals of martyrdom. His death and his faithful obligations toward God have led his mysterious death to be an example of a true prophet and a true example of a martyrdom.

God foresaw that Korah, who would descend from the families of Kohath, would oppose Moses (as reported in ) and that Moses would beseech God that the earth should swallow them up (as reflected in ). So God told Moses to note that it was (in the words of ) “to be a memorial to the children of Israel, to the end that no common man . . .

Judaism (originally from Hebrew , Yehudah, "Judah"; via Latin and Greek) is an ethnic religion comprising the collective religious, cultural and legal tradition and civilization of the Jewish people.Lawrence Schiffman, Understanding Second Temple and Rabbinic Judaism. KTAV Publishing House, 2003. p. 3. Judaism is considered by religious Jews to be the expression of the covenant that God established with the Children of Israel.

According to the narrative of Joshua chapter 7, Achan pillaged an ingot of gold, a quantity of silver, and a "beautiful Babylonian garment" from Jericho, in contravention of Joshua's directive that "all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord" (). Although the account suggests that Achan personally was guilty of coveting and taking these spoils, the chapter opens with a statement that the whole community of "the children of Israel [had] committed a trespass" (. For Achans personal sin all the children of Israel suffered defeat in battle before Achan was found. The Book of Joshua claims that this act resulted in the Israelites being collectively punished by God, in that they failed in their first attempt to capture Ai, with about 36 Israelitees lost ().

Jews recognize two kinds of sin, offenses against other people, and offenses against God. Offenses against God may be understood as violation of a contract (the covenant between God and the Children of Israel). Ezra, a priest and scribe, headed a large body of exiles. On his return to Jerusalem to teach the laws of God he discovered that Jews have been marrying non-Jews.

Tabari History of al-Tabari Vol. 3, The: The Children of Israel SUNY Press 2015 page 170 Sakhr (Asmodeus) is consulted by Buluqiya, a young Jewish prince, who tried to find the final prophet, Muhammad, in The Nights. During their conversation, he asked about hell, thereupon Asmodeus describes the different layers (ṭabaqāt) of hell.Christian Lange Locating Hell in Islamic Traditions BRILL 978-90-04-30121-4 p.

Translated by Judah J. Slotki, volume 5, page 22. Rav Adda bar Abahah taught that a person praying alone does not say the Sanctification (Kedushah) prayer (which includes the words from (, Kadosh, Kadosh, Kadosh, Adonai Tz'vaot melo kol haaretz kevodo, "Holy, Holy, Holy, the Lord of Hosts, the entire world is filled with God's Glory"), because says: "I will be hallowed among the children of Israel," and thus sanctification requires ten people (a minyan). Rabinai the brother of Rabbi Hiyya bar Abba taught that we derive this by drawing an analogy between the two occurrences of the word "among" (, toch) in ("I will be hallowed among the children of Israel") and in , in which God tells Moses and Aaron: "Separate yourselves from among this congregation," referring to Korah and his followers. Just as , which refers to a congregation, implies a number of at least ten, so implies at least ten.

The Children of Israel Cemetery is in a heavily wooded section of the Winnipeg suburb of Transcona. Despite its secluded location, the surrounding area has undergone significant commercial and residential development. The burial ground is now located within walking distance of the Kildonan Place shopping mall, and a Shops of Kildonan Mile has been slated for development nearby. However, the cemetery is still difficult to access due to surrounding brush.

In everlasting love, the God of Abraham and Sarah chose a covenant people to bless all families of the earth. Hearing their cry, God delivered the children of Israel from the house of bondage. Loving us still, God makes us heirs with Christ of the covenant. Like a mother who will not forsake her nursing child, like a father who runs to welcome the prodigal home, God is faithful still.

Commentators have interpreted Exodus 1:20–21 in various ways.Magonet, Jonathan (1992) Bible Lives (London: SCM), 7–8. Some scholars argue that the two halves of each verse are parallel, so that it is the Israelites ('who multiplied and grew greatly') for whom God 'made houses'. This fits with the reference in Exodus 1:1 to the children of Israel coming down to Egypt, each with his "house".

Timnath-heres or Timnath-serah (), later Thamna, was the town given by the Israelites to Joshua according to the Hebrew Bible. He requested it and the people gave it to him "at the order of the Lord". He built up the town and lived in it (). According to the Septuagint version of the Book of Joshua, Joshua placed there "the stone knives, with which he had circumcised the children of Israel".

He is so moved by her plea that He agrees to bring the redemption. Leah suggests that women in her day should follow the example of the children of Israel, and of "our faithful Mother Rachel". Together with Leah's images of the other matriarchs, her Yiddish tkhinne, like her introduction, combines an appreciation of women's traditional roles with an assertion that women have far more spiritual power than is usually recognized.

He stated "This explains why the straw was used and why the children of Israel were successful in substituting stubble for straw, a course that would hardly be possible, were the fibre of the straw depended upon as a bond feasible for the clay, but quite reasonable where the extract of the plant was used."Acheson, Edward G. (1904) "Egyptianized Clay" in Transactions of the American Ceramic Society. pp. 31–65.

Compare Rashi on Exodus 12:40 When Satan came to accuse the Israelites of being idolaters, God set him against Job, whence Job's misfortunes.Genesis Rabbah l.c. This opinion is supported by the statement that Job with Jethro and Balaam was consulted by Pharaoh as to the means of reducing the number of the children of Israel and that Job was stricken with calamity because he had remained silent.Sanhedrin 106a; Sotah 11a.

There are four references to chillul hashem in the Torah: , , , . The general prohibition of desecrating God's name is stated most explicitly in Leviticus: "And you shall not desecrate My Holy name; and I shall be sanctified in the midst of the Children of Israel. I am the Lord who sanctifies you" (). In addition, chillul hashem is mentioned extensively in Prophets and Writings, especially in the Book of Ezekiel.

The children are the children of Israel (Matthew's text refers to the "lost sheep of the house of Israel" ) and the little dogs are the Gentiles, a metaphor also found in other Jewish writing.Kilgallen, p. 138) "'Yes, Lord,' she replied, 'but even the dogs under the table eat the children's crumbs.'" (28) Impressed with her answer, he tells her to go home and she returns home to find her daughter healed.

According to oral tradition, Asebu was a giant with an unusual physical appearance and possessed spiritual powers. It is believed that he founded the Asebu Kingdom with his brother Farnyi Kwegya after they fled Egypt. Legend has it that, Asebu the giant led an army that chased the children of Israel during the Exodus. They crossed Lake Chad and went further down to Benin City and finally settled in Moore.

He worked against tolerating other religions and denominations within the city. Inglorious was Smidt's anti-Judaism. As burgomaster, Smidt made the "complete expulsion of the children of Israel" an "urgent concern of the state" since 1821. Jews had settled within the city during its incorporation into the ephemeric Kingdom of Westphalia (1807-1810) and afterwards into France (1810-1813), when all inhabitants had become French citizens of equal status.

Let not the water overwhelm me, neither let the deep swallow me up." Moses was then praying, so God prompted Moses, in words parallel those of , "My beloved ones are drowning in the sea, and you prolong prayer before Me!" Moses asked God, "Lord of the Universe, what is there in my power to do?" God replied in the words of , "Speak to the children of Israel, that they go forward.

Besides his writing for Walpole, Arnall also published a number of pamphlets on political and ecclesiastical themes, including Publius Clodius Pulcher and Cicero (1727), One of his tracts, in which he disputes certain claims of the clergy in regard to tithes Animadversions on Bishop Sherlock's Remarks on the Tythe Bill, is reprinted in The Pillars of Priestcraft and Orthodoxy Shaken (2nd edn, 1768). A letter to Dr. Codex [Dr. Gibson] on His Modest Instructions to the Crown (1733), Opposition No Proof of Patriotism (1735) on Thomas Rundle's appointment to the see of Londonderry, and The Complaint of the Children of Israel (1736, under the name Solomon Abrabanel) are attributed to him. A Letter to the Revd Dr Codex [Edmund Gibson] (1733), Opposition No Proof of Patriotism (1735), The Complaint of the Children of Israel (1736, under the name Solomon Abrabanel), and Animadversions on Bishop Sherlock's Remarks on the Tythe Bill, reprinted in The Pillars of Priestcraft and Orthodoxy Shaken (2nd edn, 1768).

Owing to its location in a wooded area, the cemetery is also threatened by the encroachment of branches from poplar trees and bushes; the groundskeeping crew works to keep this overgrowth at bay. According to a 2014 internal committee report, Congregation Shaarey Zedek's expenditures on behalf of the Children of Israel Cemetery are presently limited to "mowing the grass". A caretaker will escort visitors into the cemetery to visit the graves of their family members.

In ancient times, barley was simpler food while wheat was a more luxurious food. At Passover, the children of Israel were raised out of the Egyptian exile although they had sunken almost to the point of no return. The Exodus was an unearned gift from God, like the food of simple creatures that are not expected to develop their spiritual potential. The receiving of the Torah created spiritual elevation and active cooperation.

The ancestors, however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises attains a more rich fulfilment, until through Joseph "all the world" attains salvation from famine,Wenham (2003), p. 34 and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled.

His wife complained and the Maggid went outside to "curse" Israel. He went outside and said: "O children of Israel, may abundant blessings come upon you!" When his wife complained a second time, he went outside again and cried: "Let all happiness come to the children of Israel — but they shall give their money to thorn bushes and stones!" The baby was too weak to cry, and the Maggid sighed rather than "cursing".

Midrash Petirat Aharon (Hebrew: מדרש פטירת אהרן) or Midrash on the Death of Aaron is one of the smaller midrashim. It is based on Numbers 20:1 et seq., and describes the lack of water experienced by the children of Israel after the death of Miriam and the events at the rock from which water was obtained. It likewise covers Numbers 20:24-29, recounting in a touching manner the death of Aaron.

In the time of Amaziah (838 BC), Selah (Petra) was its principal stronghold, Eilat and Ezion-geber its seaports. Genesis 36 lists the kings of Edom: > These are the kings who ruled in the land of Edom before a king ruled the > children of Israel. And Bela ben Beor ruled in Edom, and the name of his > city was Dinhabah. And Bela died, and Jobab ben Zerah from Bozrah ruled in > his place.

An important early use of the concept in the Old Testament is the blessing passed by Moses to the children of Israel in Numbers 6:24 The name of the city of Peniel literally means the "face of God" in Hebrew. The place was named by Jacob after his wrestling match there which is recounted in Genesis. His opponent seemed divine and so Jacob claimed to have looked upon the face of God.

"Bani Israel" is a common Arabic word for the children of Israel; a Quranic chapter is named so. The term itself is very close to its Hebrew counterpart: B'nei Yisrael' (בני ישראל) (also B'nai Yisrael, B'nei Yisroel or Bene Israel). Other than tribes, persons can have the words in their name, Fatima bint Hizam was nicknamed Umm Baneen, "mother of many sons". Another use is the phrase Banu Adam, denoting all the children of Adam.

Jacob blessing Ephraim and Manasseh, by Benjamin West, 1766-68. Ephraim ; (/, ʾEfrayim) was, according to the Book of Genesis, the second son of Joseph and Asenath. Asenath was an Egyptian woman whom Pharaoh gave to Joseph as wife, and the daughter of Potipherah, a priest of On. Ephraim was born in Egypt before the arrival of the children of Israel from Canaan. The Book of Numbers lists three sons of Ephraim: Shuthelah, Beker, and Tahan.

The kindness which they had shown to Israel in the wilderness was gratefully remembered. "Ye showed kindness to all the children of Israel, when they came up out of Egypt," said Saul to them (); and so not only were they spared by him, but David allowed them to share in the spoil that he took from the Amalekites. Other well-known Kenites were Heber, the husband of Jael, and Rechab, the ancestor of the Rechabites.

Destruction of the Golden Calf (woodcut by Julius Schnorr von Carolsfeld from the 1860 Die Bibel in Bildern) Reading the report of that Moses "took the calf . . . ground it to powder, and sprinkled it on the water, and made the children of Israel drink it," the Sages interpreted that Moses meant to test the Israelites much as the procedure of tested a wife accused of adultery (sotah).Babylonian Talmud Avodah Zarah 44a.

Rabbi Jacob said in Rabbi Johanan's name that the minimum number of people for an act to be considered public is ten. And the Gemara taught that ten Jews are required for the event to be public, for says, "I will be hallowed among the children of Israel."Babylonian Talmud Sanhedrin 74a–b, in, e.g., Talmud Bavli, elucidated by Michoel Weiner and Asher Dicker, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 48, page 74a3–b1.

Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel, and a daughter, Dinah.

Moses negotiated the Exodus from Egypt with Pharaoh leading to the Ten plagues. When Pharaoh enslaved the Children of Israel, the Egyptians appointed conscription officers over the Israelites to crush their spirits with hard labor. The Israelites were to build up the cities of Pithom and Ra'amses as supply centers for Pharaoh. They made the lives of the Israelites miserable with harsh labor involving mortar and bricks, as well as all kinds of work in the field.

It describes a large territory, "from the brook of Egypt to the Euphrates". The other definitions are found in , , , and (see the map included in this article). The definition in Numbers and Ezekiel refers to the land that was divided between the original twelve tribes of Israel after they were delivered from Egypt, and finally, the borders defined in the book of Deuteronomy are those that will be given to the children of Israel slowly throughout the years (see & ).

Harapha arrives to take Samson to the feast of the Philistines and show him off there. Samson at first refuses to be present at the worship of Dagon, but then thinks of a plan and agrees to go to the festival, though he warns the Israelites to stay away from it. Manoah arrives with plans for the children of Israel, including how to free Samson. From a distance are heard the songs of the Philistines, calling on Dagon.

The Egyptians set the coffin in the Nile so that its waters would be blessed. Moses went to the bank of the Nile and called to Joseph that the time had arrived for God to deliver the Israelites, and the oath that Joseph had imposed upon the children of Israel in had reached its time of fulfillment. Moses called on Joseph to show himself, and Joseph's coffin immediately rose to the surface of the water.Babylonian Talmud Sotah 13a.

Deuteronomy Rabbah 5:15 (Land of Israel, 9th century), in, e.g., Midrash Rabbah: Deuteronomy, translated by Harry Freedman and Maurice Simon (London: Soncino Press, 1939), volume 7, page 118. Reading the words of that Phinehas "made atonement for the children of Israel," a Midrash taught that although he did not strictly offer a sacrifice to justify the expression "atonement," his shedding the blood of the wicked was as though he had offered a sacrifice.Numbers Rabbah 21:3, in, e.g.

The elders told her that Moses said, "God will surely visit (, pakod yifkod) you" (as in ). Serah told the elders that Moses was the one who would redeem Israel from Egypt, for she heard (in the words of ), "I have surely visited (, pakod pakadeti) you." The people immediately believed in God and Moses, as says, "And the people believed, and when they heard that the Lord had visited the children of Israel."Pirke De-Rabbi Eliezer, chapter 48.

The wives would say that they were better looking than the husbands. The husbands would say that they were better looking. And in this way, they aroused their sexual desire and became fruitful and multiplied, as reports, "And the children of Israel were fruitful and swarmed and multiplied and became exceedingly mighty." It was through the use of these mirrors that the Israelites were able to continue to have children even under the demands of harsh labor.

The marble altar features sculpted panels depicting our Lord with the Evangelists and Moses distributing manna to the children of Israel. This used to be part of a larger High Altar which was later dismantled to make the usual altar facing the people. The large and impressive Stations of the Cross, framed in gothic style, are rather modern in execution. They are painted by a little-known artist, Alfred Sauvage, active in the early 20th century.

Mr. Jones therefore sues God for unfair treatment. Tess represents God in the matter. In a satirical news piece, The Onion parody newspaper published an article stating that New York attorneys had filed a class action lawsuit on behalf of the Children of Israel (the Israelites). The Onion, 23 February 2000, accessed 20 October 2008 The suit alleged a breach of the religious covenant between God and his chosen people, and sought $4.2 trillion in punitive and compensatory damages.

Rabbi Jacob said in Rabbi Johanan's name that the minimum number of people for an act to be considered public is ten. And the Gemara taught that ten Jews are required for the event to be public, for says, "I will be hallowed among the children of Israel."Babylonian Talmud Sanhedrin 74a–b, in, e.g., Talmud Bavli, elucidated by Michoel Weiner and Asher Dicker, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 48, page 74a3–b1.

Tel Shilo The city of Shilo held a central place in the Biblical history of the Jewish people. During the period between capturing the Land and building the Temple, in the days when Joshua divided the land among the 12 tribes, the Tabernacle resided in Shilo. Until the death of Eli the High Priest, Shilo was the place of pilgrimage for the Children of Israel. Three times a year the faithful traveled to Shilo to bring their festival offerings.

In , Joshua directed the Reubenites, Gadites, and the half-tribe of Manasseh that "you shall pass over before your brethren armed, all the mighty men of valor, and shall help them." Previously, in , God directed Moses and Eleazer to "take the sum of all the congregation of the children of Israel, from 20 years old and upward, . . . all that are able to go forth to war in Israel." That census yielded 43,730 men for Reuben,. 40,500 men for Gad,.

God makes it clear in the Qur'an that the story of Cain and Abel was a message: "On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land." for the Children of Israel, as it had told them about the consequences of murder and that the killing of one person would be as if he/she had slain the whole of mankind. But still people rejected the message, of the story and continued to commit grave sins, slaying prophets, messengers as well as the righteous people. All the prophets who preached since the time of Adam were persecuted, insulted or reviled in one way or another.

But if people see that those who study Torah and Mishnah are dishonest in business and discourteous, then they will associate their shortcomings with their being Torah scholars.Babylonian Talmud Yoma 86a. The Punishment of Korah's Congregation (woodcut by Julius Schnorr von Carolsfeld from the 1860 Die Bibel in Bildern) Rav Adda bar Abahah taught that a person praying alone does not say the Sanctification (Kedushah) prayer (which includes the words from , Kadosh, Kadosh, Kadosh, Adonai Tz'vaot melo kol haaretz kevodo, "Holy, Holy, Holy, the Lord of Hosts, the entire world is filled with God's Glory"), because says: "I will be hallowed among the children of Israel," and thus sanctification requires ten people (a minyan). Rabinai the brother of Rabbi Hiyya bar Abba taught that we derive this by drawing an analogy between the two occurrences of the word "among" (, toch) in ("I will be hallowed among the children of Israel") and in , in which God tells Moses and Aaron: "Separate yourselves from among this congregation," referring to Korah and his followers.

Muslim tradition narrates that Zakariyah was ninety-two years oldHistorical Dictionary of Prophets In Islam and Judaism, B. M. Wheeler, Zechariah, father of John when he was told of John's birth. In accordance with Zakariyah’s prayer, God made John renew the message of God, which had been corrupted and lost by the Israelites.: "And many of the children of Israel shall he turn to the Lord their God." As the Qur'an says: According to the Qur'an, Zakariyah was the guardian of Maryam .

It is the day God saved Moses and the children of Israel from the Pharaoh. The grandson of Muhammad, Imam Hussayn sacrificed his life along with 72 of his companions on the sand dunes of Karbala. Sunni Scholars recommended to fast during this day. To the Shias, it is also a day on which they mourn the death of the third Shia Imam, Husayn ibn Ali, along with his family and companions, who were killed in the famous battle in Karbala.

Alternatively, the school of Rabbi Ishmael taught in a Baraita that in the word for "in the midst" (, be-tokh) appears, and it also appears in "And the children of Israel went into the midst of the sea." Just as in the word "in the midst" (, be-tokh) implies a path, as says, "And the waters were a wall unto them," so here too in there was a path (for Moses through the cloud).Babylonian Talmud Yoma 4b. Reprinted in, e.g.

After this holiday, the children of Israel were permitted to eat from their grape vines, whether the grapes were ripe or still unripe, because after the observances of this holiday, they had made a full atonement for the wine. It so happens that this day coincides with the modern Jewish period called "The Nine Days", a time when mourning practices take place and when wine and meat are prohibited. This holiday is not observed by any known modern Jewish group today.

The map shows a church next to Dodekaliton and today the remains of two ancient churches are located near the cave. Zertal suggests that the meaning of "Twelve Stones" relates to the biblical verses that describe the twelve stones that the Children of Israel placed in Gilgal and may be understood as a reference to the quarry that was dug in the place the Byzantines identified as Gilgal.Cave Dating From The Year 1 A.D. Exposed In Jordan Valley, Science Daily, (July 7, 2009).

Brooks, 2005, p. 93-94. In the first Book of Chronicles, Jeiel is mentioned as the "father of Gibeon" and is an ancestor of King Saul. Following the capture of the Ark of the Covenant by the Philistines, the remaining part of the Tabernacle of the LORD was moved from Shiloh to the "great high place" in Gibeon (, ). indicates that King Saul pursued the Gibeonites and sought to kill them off "in his zeal for the children of Israel and Judah" ().

So God told Aaron that God knew Aaron's intention, and that only Aaron would have sovereignty over the sacrifices that the Israelites would bring. Hence in , God told Moses, “And bring near Aaron your brother, and his sons with him, from among the children of Israel, that they may minister to Me in the priest's office.” The Midrash told that God told this to Moses several months later in the Tabernacle itself when Moses was about to consecrate Aaron to his office.

The Jordanian Quranic scholar Sheikh Ahmad al-Adwan, also called the 'Zionist Sheikh', claims that according to the Quran, the land of Israel is promised to the Jews. He wrote, > Indeed, I recognize their sovereignty over their land. I believe in the Holy > Koran, and this fact is stated many times in the book. For instance 'O my > people! Enter the holy land which Allah hath assigned unto you,’ [Koran > 5:21], ‘We made the Children of Israel inheritors of such things.

Rubinstein was born in Athens, Georgia, where his father Isaac Rubinstein was the rabbi of the Congregation of the Children of Israel. He was a child prodigy on the piano, and made his New York City debut in 1911, with a concert at the Metropolitan Opera House. He then studied piano in Berlin, Germany with Ferruccio Busoni and others, making his debut in New York City in a joint concert with Eugène Ysaÿe in 1916. There followed several American and European tours.

"A Harvest of Temporary Shelters", Fred Bernstein, September 16, 2010, The New York Times. Retrieved August 15, 2018. A sukkah is a structure described in the Torah and used in celebrating the Jewish holiday of Sukkot. The Torah instructed the Children of Israel to commemorate their Exodus from Ancient Egypt by dwelling for seven days every autumn in temporary structures reminiscent of those in which they lived during their 40 years of wandering the desert before settling in the Land of Israel.

The Seventeenth of Tammuz occurs forty days after the Jewish holiday of Shavuot. Moses ascended Mount Sinai on Shavuot and remained there for forty days. The Children of Israel made the Golden Calf on the afternoon of the sixteenth of Tammuz when it seemed that Moses was not coming down when promised. Moses descended the next day (forty days by his count), saw that the Israelites were violating many of the laws he had received from God, and smashed the tablets.

A Kid For Two Farthings is a 1955 film, directed by Carol Reed. The screenplay was adapted by Wolf Mankowitz from his own novel of the same name. The film presumably gets its name from an Aramaic song traditionally sung after the Passover Seder, Chad Gadya ("A Lone Kid"), in which a kid bought for two small coins, "zuzim" in the original, stands in for the Children of Israel. It was one of the last films produced by Alex Korda before his death.

Alternatively, the school of Rabbi Ishmael taught in a Baraita that in the word for "in the midst" (, be-tokh) appears, and it also appears in "And the children of Israel went into the midst of the sea." Just as in the word "in the midst" (, be-tokh) implies a path, as says, "And the waters were a wall unto them," so here too in there was a path (for Moses through the cloud).Babylonian Talmud Yoma 4b. Reprinted in, e.g.

"The Children of Israel Crossing the Jordan", engraving by Gustave Doré. Moshe Weinfeld argues that in the Book of Joshua, the Jordan is portrayed as "a barrier to the promised land." There is some ambiguity about the status of the Transjordan in the mind of the biblical writers. Horst Seebass argues that in Numbers "one finds awareness of Transjordan as being holy to YHWH."Horst Seebass, "Holy Land in the Old Testament: Numbers and Joshua," Vetus Testamentum 56 (2006) 104.

'" The Midrash taught that God told this to Moses in the wilderness of Sinai, when in God said, "there I will meet with the children of Israel; and the Tabernacle shall be sanctified by My glory." And after the death of Nadab and Abihu, Moses said to Aaron, "At the time that God told me, I thought that either you or I would be stricken, but now I know that they [Nadab and Abihu] are greater than you or me.

In accordance with Catholic teaching contrition ought to be prompted by God's grace and aroused by motives which spring from faith, as opposed to merely natural motives, such as loss of honour, fortune, and the like (Chemnitz, Exam. Concil. Trid., Pt. II, De Poenit.). In the Old Testament it is God who gives a "new heart" and who puts a "new spirit" into the children of Israel (Ezech. 36:25–29); and for a clean heart the Psalmist prays in the Miserere (Ps.

The scroll contains a cryptogram, dubbed the tashqil by scholars, which Samaritans consider to be Abishua's ancient colophon: > I, Abishua,—the son of Phinehas, the son of Eleazar, the son of Aaron, unto > them be accorded the grace of YHWH and His glory—wrote the holy book at the > entrance of the tabernacle of the congregation, at Mount Gerizim, in the > year thirteen of the possession by the children of Israel, of the Land of > Canaan according to its boundaries [all] around; I praise YHWH.

In May 1933, a man visiting the graves of his parents discovered extensive vandalism to the Children of Israel Cemetery. More than 70 headstones had been damaged and toppled, many broken by a sledgehammer. The doors and floor tiles of a small building on the premises had been removed and the prayer shawls and prayer books that had been stored inside were strewn about. Investigators determined that the vandalism had taken place on and off over the previous fall and winter, with damages estimated at $3,000.

Translated by Judah J. Slotki. The Two Priests Are Destroyed (watercolor circa 1896–1902 by James Tissot) The Mekhilta interpreted the words, "And there I will meet with the children of Israel; and it shall be sanctified by My glory," in to be the words to which Moses referred in when he said, "This is it what the Lord spoke, saying: 'Through them who are near to Me I will be sanctified.'"Mekhilta of Rabbi Ishmael Pisha chapter 12. Land of Israel, late 4th century.

" Pharaoh called Moses and said, "You may go to worship the Lord. . . . But all your animals must stay here." (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) The Midrash noted that says: "but all the children of Israel had light in their dwellings," not, "in the land of Goshen," and concluded that light accompanied the Israelites wherever they went and illumined what was within barrels, boxes, and treasure-chests. Concerning them says: "Your word is a lamp for my feet.

In the Yiddish portion of her text (accessible to her female readers), Leah laments the bitterness of the exile and names the New Moon as a time of favor. The protection of each of the four biblical matriarchs is invoked. The central model she presents is the midrashic trope of the children of Israel going into exile, weeping at Rachel's grave. Rachel, a common symbol for the Shekhinah, then entreats the Holy Blessed One (Tiferet), with tears, to redeem the Israelites from their exile.

He thus renovated the Torah to the Children of Israel. Ibn Kathir mentions that the sign in the phrase "And that We may make of thee a sign unto the people" was that he was younger than his children. After this miracle, Ibn Kathir writes that Jews began to claim that Ezra was the 'son of God'.Ibn Kathir, Stories of the Prophets, translated by Shaikh muhammed Mustafa Gemeiah, Office of the Grand Imam, Sheikh al-Azhar, El-Nour Publishing, Egypt, 1997, Ch.21, pp.

But Southern textile workers had a good deal of experience in confronting management, both by impromptu strikes and other means, and a deep well of bitterness against their employers. Some workers converted their experience into a nearly messianic belief in the power of unionism to take them out of bondage. One labor official made the connection in Biblical terms: "The first strike on record was the strike in which Moses led the children of Israel out of Egypt. They too struck against intolerable conditions".

In order for the revolt to be successful, Vesey had to recruit others and strengthen his army. Because Denmark Vesey was a lay preacher, when he had recruited enough followers, he would review plans of the revolt with his followers at his home during religious classes. Vesey inspired slaves by connecting their potential freedom to the biblical story of the Exodus, and God's delivery of the children of Israel from Egyptian slavery. In his 50s, Vesey was a well-established carpenter with his own business.

Rashi interpreted to refer to Torah, which, like rain, provides life to the world. Rashi interpreted the request of Moses in for his speech to rain down "as the dew", "as the rain", to mean that it should come in small droplets. Rashi interpreted that Moses wanted to teach the children of Israel slowly, the knowledge "raining" down on the people in small portions, for if they were to be subject to all knowledge coming down at once, they would be overwhelmed and thus wiped out.

Hamid said that most Muslims correlate the word Israel to the word Azrael that sounds like Israel but means "angel of death". This created a link in the minds of most Muslim children the need to hate the word Israel. In an article titled "Why I loved Israel based on the Qur'an", he writes that according to the Qur'an, God gave the Israelites the land of Israel as their promised land (Quran 17:104: And We said thereafter to the Children of Israel, "Dwell securely in the land of promise"). He explains the Quran went even further to consider the Promised Land as the permanent inheritance for the Israelites (26:59) "Thus it was, but we made the Children of Israel inheritors of such things (the Promised Land)" T. Hamid, Why I love Israel Based on the Quran, June 2004 He continued by saying, "No Muslim has the right to interfere with the gathering of the Jews in Israel, as this is the will of God himself" In 2007, Hamid served as a keynote speaker for The Intelligence Summit and now sits on their advisory board.

Dr. Tawfik Hamid, chair for the Study of Islamic Radicalism at the Potomac Institute for Policy Studies, an Egyptian scholar and self-described former member of the militant al-Gama'a al-Islamiyya, said that most Muslims correlate the word Israel in Arabic to the word 'Azra'il that sounds like Israel but means "Angel of death". This created a link in the minds of most children of Muslims the need to hate the word Israel. In an article titled "Why I loved Israel based on the Qur'an" he claims that according to the Qur'an, God gave the Israelites the land of Israel as their promised land (Quran 17:104): And We said thereafter to the Children of Israel, "Dwell securely in the land of promise". He explains the Quran went even further to consider the Promised Land as the permanent inheritance for the Israelites (26:59): "Thus it was, but we made the Children of Israel inheritors of such things (the Promised Land)" He continued by saying "No Muslim has the right to interfere with the gathering of the Jews in Israel, as this is the will of God himself".

Johanan ben Zakai (detail from The Knesset Menorah in Jerusalem) Reading regarding the Hebrew servant who chose not to go free and whose master brought him to the doorpost and bore his ear through with an awl, Rabban Johanan ben Zakkai explained that God singled out the ear from all the parts of the body because the servant had heard God's Voice on Mount Sinai proclaiming in "For to me the children of Israel are servants, they are my servants," and not servants of servants, and yet the servant acquired a master for himself when he might have been free. Rabbi Simeon bar Rabbi explained that God singled out the doorpost from all other parts of the house because the doorpost was witness in Egypt when God passed over the lintel and the doorposts (as reported in ) and proclaimed (in the words of ), "For to me the children of Israel are servants, they are my servants," and not servants of servants, and so God brought them forth from bondage to freedom, yet this servant acquired a master for himself.Babylonian Talmud Kiddushin 22b, in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, pages 118–19.

According to religious scholar Mona Siddiqui, in Islam, "Prophecy allows God to remain veiled and there is no suggestion in the Qur'an that God wishes to reveal of himself just yet. Prophets guarantee interpretation of revelation and that God's message will be understood." Prophecy in human form does not represent the true powers of God, contrary to the way Jesus is depicted in mainstream Christianity. The Quran states that Isa, the Son of Maryam (Arabic: Isa ibn Maryam), is the messiah and prophet sent to the Children of Israel.

Shaarey Zedek Synagogue, the oldest Jewish synagogue in Winnipeg, was built in the late 1880s and dedicated in March 1890. A synagogue committee arranged for the purchase of of land in the West Kildonan area of the city for the establishment of a cemetery; the Shaarey Zedek Cemetery was dedicated in 1894. The first burial took place that same year. Shaarey Zedek Cemetery was the second Jewish burial ground to be established in the province of Manitoba, the first being the Children of Israel Cemetery established in Transcona, Winnipeg, in 1883.

331–337) under the title "Ahabat Ẓiyyon." In this he gives a description of Jerusalem, recounts the legends current about the "children of Israel," the Ten Tribes, and the Sambation River, and states his intention to visit other parts of Palestine and to send a description of what he sees there. A fragment of another letter has survived, published by Isaac Akrish in his "Ḳol Mebasser" (Constantinople, 1577). From remarks contained in the latter in reference to medical practise in Jerusalem it may be inferred that Elijah was also a physician.

Sargon returned with the Assyrian army in 720 BC, and pacified the province, deporting the citizens of Israel beyond the Euphrates (some 27,290 according to the inscription of Sargon II), and settling people from Babylon, Cuthah, Avva, Hamath and Sepharvaim in their place (2 Kings 17:6, 24). The author of the Books of Kings states this destruction occurred "because the children of Israel sinned against the Lord" (). What happened to Hoshea following the end of the kingdom of Israel, and when or where he died, is unknown.

Start of Psalm 102 After the Psalms, like many psalters the manuscript includes various canticles and other material, including the Canticles of Isaiah the Prophet ( and ), and a third Canticle of Isaiah (). The canticle of Moses the Prophet () includes 17-20 added on the lower margin. The canticle of Habakkuk () follows with the canticle of Moses to the children of Israel (). The following canticle is the blessing of the three children, then the Te Deum attributed to St. Ambrose of Milan, the Benedictus of Zachary () with a nativity group, and the Magnificat ().

The Babylonian Talmud in Yevamot 76B explains that one of the reasons was the Ammonites did not greet the Children of Israel with friendship and the Moabites hired Balaam to curse them. The difference in the responses of the two people led to God allowing the Jewish people to harass the Moabites (but not go to war) but forbade them to even harass the Ammonites. Ruth adopted the god of Naomi, her Israelite mother-in-law. Ruth chose to go back to Naomi's people after her husband, his brother and his father, Naomi's husband, died.

The title deed to the cave was part of the property of Abraham that passed to his son Isaac.Easton's Bible Dictionary "Machpelah" The third burial was that of Isaac, by his two sons Esau and Jacob, who died when he was 180 years old. There is no mention of how or when Isaac's wife Rebecca died, only that she outlived her husband, but she is included in the list of those that had been buried in Machpelah in Jacob's final words to the children of Israel. Jacob himself died at the age of 147 years.

Chesed (, also Romanized ḥesed) is a Hebrew word. In its positive sense, the word is used of kindness or love between people, of the devotional piety of people towards God as well as of love or mercy of God towards humanity. It is frequently used in Psalms in the latter sense, where it is traditionally translated "lovingkindness" in English translations. In Jewish theology it is likewise used of God's love for the Children of Israel, and in Jewish ethics it is used for love or charity between people.

Beor ( Bə‘ōr, "a burning") is a name which appears in relation to a king ("Bela son of Beor") and a diviner ("Balaam son of Beor"). Because the two names vary only by a single letter (, -m, often added to the ends of names), scholars have hypothesized that the two refer to the same person. In a list of kings of Edom, Genesis records that a "Bela () son of Beor" was one of the kings of Edom who reigned "before there reigned any king over the children of Israel."Genesis 36:31-32.

The Quran makes forty-three specific references to the Bani Isrāīl (meaning "the Children of Israel"). The Arabic term Yahūd, denoting Jews, and Yahūdi occur eleven times, and the verbal form hāda (meaning "to be a Jew/Jewish") occurs ten times.Jews and Judaism, Encyclopedia of the Quran According to Khalid Durán, the negative passages use Yahūd, while the positive references speak mainly of the Banī Isrā’īl.Khalid Durán, with Abdelwahab Hechichep, Children of Abraham: an introduction to Islam for Jews, American Jewish Committee/Harriet and Robert Heilbrunn Institute for International Interreligious Understanding, KTAV Publishing House, Inc.

" And uses the same word to express mourning when it says, "The king grieves (, ne'etzav) for his son." After God told Moses in "And there I will meet with the children of Israel; and [the Tabernacle] shall be sanctified by My glory," Moses administered the service for seven days in fear, fearing that God would strike him down. And it was for that reason that Moses told Aaron to observe the laws of mourning. When Aaron asked Moses why, Moses replied (in the words of ) "so I am commanded.

And Rabbi Simeon deduced from the words of "If he is married, then his wife shall go out with him," that the master was responsible to provide for the servant's wife, as well.Babylonian Talmud Kiddushin 22a, in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, page 117. Reading the words of "And the Lord spoke to Moses and to Aaron, and gave them a command concerning the children of Israel," Rabbi Samuel bar Rabbi Isaac asked about what matter God commanded the Israelites.

The Kohanic cities all come along with the detail ואת מגרשה ("the peripheral land around the city") - presumably, this amount is 2000 amah in all directions. These 13 cities are the primary land allotments for kohanim in the Land of Israel and were in use from the initial entry of the children of Israel into the land of Israel up until they were depopulated by Nebuchadnezzar. According to the Books of Ezra and Nehemiah, these 13 cities where re-inhabited by the kohanim upon their return from the 70-year term of the Babylonian exile.

She told him that the Egyptians had made a metal coffin for Joseph. The Egyptians set the coffin in the Nile so that its waters would be blessed. Moses went to the bank of the Nile and called to Joseph that the time had arrived for God to deliver the Israelites, and the oath that Joseph had imposed upon the children of Israel in had reached its time of fulfillment. Moses called on Joseph to show himself, and Joseph's coffin immediately rose to the surface of the water.

Present-day Reform and Liberal Jewish movements all reject Mosaic authorship, as do most shades of Conservative Judaism.Larry Siekawitch (2013), The Uniqueness of the Bible, pp 19–30 According to Legends of the Jews, God gave Torah to the children of Israel after he approached every tribe and nation in the world, and offered them the Torah, but the latter refused it so they might have no excuse to be ignorant about it.Ginzberg, Louis (1909). Legends of the Jews Vol III: The Gentiles Refuse the Torah (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.

Rachel Havrelock, River Jordan: The Mythology of a Dividing Line,University of Chicago Press, 2011, p.21. The name "Israel" first appears in the Hebrew Bible as the name given by God to the patriarch Jacob (). Deriving from the name "Israel", other designations that came to be associated with the Jewish people have included the "Children of Israel" or "Israelite". The term 'Land of Israel' (γῆ Ἰσραήλ) occurs in one episode in the New Testament (Matthew 2:20–21), where, according to Shlomo Sand, it bears the unusual sense of 'the area surrounding Jerusalem'.

During the four years at Nauvoo, there was > not even an attempt to live the United Order, for example, so they were > again driven out. They became like the children of Israel in the desert with > only the hope of keeping Zion's laws. But here in the valleys of the Rocky > Mountains we have done worse than in Missouri and Illinois. For a few years > after the pioneers arrived, an attempt was made to live the United Order and > plural marriage, but both leaders and members failed to continue those > important laws.

The epoch of the Samaritan calendar is year of the entry of the Children of Israel into the Land of Israel with Joshua. The month of Passover is the first month in the Samaritan calendar, but the year number increments in the sixth month. Like in the Rabbinic calendar, there are seven leap years within each 19-year cycle. However, the Rabbinic and Samaritan calendars' cycles are not synchronized, so Samaritan festivals—notionally the same as the Rabbinic festivals of Torah origin—are frequently one month off from the date according to the Rabbinic calendar.

Moses speaks to the children of Israel The Talmud says that at least 36 Tzadikim Nistarim (anonymous tzadikim) are living among us in all times;Sanhedrin 97b; Sukkah 45b. they are anonymous, and it is for their sake alone that the world is not destroyed.The Kohanim represent the tzaddikim who "eat to satiate their souls" (Book of Proverbs 13: 25). Not only can they elevate the material world to the spiritual, but they draw spirituality into the material world as well (Likutey Halakhot III) The Talmud and the Kabbalah offer various ideas about the nature and role of these 36 tzadikim.

Furthermore, through the law, Moses is believed to have led the Hebrews 'to the highest possible degree of civilization at that period.’ Abdul’l-Baha asserts that the ancient Greek philosophers regarded "the illustrious men of Israel as models of perfection." Chief among these philosophers, he says, was Socrates who "visited Syria, and took from the children of Israel the teachings of the Unity of God and of the immortality of the soul." Moses is further described as paving the way for Bahá'u'lláh and his ultimate revelation, and as a teacher of truth, whose teachings were in line with the customs of his time..

In the Old Testament, the Israelites are referred to as "the people of God" in and . The equivalent phrases "the people of the Lord"; , ; , ; , ; ; ; and "the people of the Lord your God" are also used. In those texts God is also represented as speaking of the Children of Israel as "my people"., , , , , , , , , , , , ; ; , , , , ; , , , ; ; , ; , , ; , ; , , , , , , , , , , , ; , , , , , and over 30 other verses of the Book of Jeremiah; , , , , , , and at least another 15 verses of the Book of Ezekiel; , , ; , ; , , , , ; ; , , The people of God was a term first used by God in the Book of Exodus, which carried stipulation in this covenant between man and God ().

After the Late Bronze Age collapse, the Golan was part of the newly formed kingdom of Geshur, until it was conquered by the Arameans in the 9th century BC. The Aramaean state of Aram-Damascus extended over most of the Golan to the Sea of Galilee. According to the Hebrew Bible, the Children of Israel conquered the Golan from the Amorites ()(1405-1400 BCE). The Bible says that the area immediately to the east, known as Bashan, was inhabited by two Israelite tribes during the time of Joshua, the tribe of Dan () and Manasseh. The city of Golan was a city of refuge.

The few Biblical reports state that Hamath was the capital of a Canaanite kingdom (; ), whose king congratulated King David on his victory over Hadadezer, king of Zobah (; ). In God's instructions to Moses, Hamath is specified as part of the northern border of the land that will fall to the children of Israel as an inheritance when they enter the land of Canaan (). Solomon, it would seem, took possession of Hamath and its territory and built store cities (; ). names the "entrance of Hamath", or Lebo-Hamath, as the northern border of Israel at the time of the dedication of the first temple in Jerusalem.

Messianic Jews believe God's people have a responsibility to spread his name and fame to all nations. It is believed that the Children of Israel were, remain, and will continue to be the chosen people of the God, and are central to his plans for existence. Most Messianic believers, whether Jewish or non-Jewish, can be said to oppose supersessionism (popularly referred to as replacement theology), the view that the Church has replaced Israel in the mind and plans of God. There exist among Messianic believers a number of perspectives regarding who exactly makes up God's chosen people.

There are times that the Hebrew Bible records that the Children of Israel, also known as the Israelites, the ancestors of the Jews are instructed to wage war against their enemies in the Bible sometimes as instructed by God or their leaders or both. Examples are wars against Amalek and the Seven Nations. Such wars are known as Milkhemet Mitzvah ("war by commandment" in Hebrew, or "Holy War") and any Israelite or Jew who is killed in the course of fighting for the cause is automatically regarded as having died al Kiddush Hashem ("for Sanctifying God's Name") and is hence a Jewish martyr.

Cf. Schorsch, Jews and Blacks, pp. 17-22;27;36-49. Abarbanel's view on slavery, however, stood in direct contradiction to that of Rashi, who, citing an earlier Talmudic source,Babylonian Talmud (Gittin 38a) wrote that the heathen were never included in the sanction of possessing slaves as the children of Israel were permitted to do, for the Scripture says (Leviticus 25:44): "Of them you shall buy, etc.", meaning, "Israel alone is permitted to buy from them [enslaved persons], but they are not permitted to buy [enslaved persons] from you, nor from one another."Babylonian Talmud (Kiddushin 6b), Rashi s.v.

During this period, he tended to specialize in directing two kinds of films, either sophisticated light comedies or historical spectaculars. He launched the career of Lucy Doraine, who went on to become an international star, along with that of Lili Damita, who later married Errol Flynn. The Moon of Israel (1924) was a spectacle of the enslavement of the children of Israel and their miraculous deliverance by way of the Red Sea. Shot in Vienna with a cast of 5,000, it had for its theme the love story of an Israelite maiden and an Egyptian prince.

A man blowing a shofar The blowing of the shofar (, ) is a ritual performed by Jews on Rosh Hashanah. The shofar is a musical horn, typically made of a ram's horn. Jewish law requires that the shofar be blown 30 times on each day of Rosh Hashanah, and by custom it is blown 100 or 101 times on each day. > Speak unto the children of Israel, saying: In the seventh month, in the > first day of the month, shall be a solemn rest unto you, a memorial > proclaimed with the blast of horns, a holy convocation.

The Book of Ezra reports that the Levites were responsible for the construction of the Second Temple and also translated and explained the Torah when it was publicly read. During the Exodus the Levite tribe were particularly zealous in protecting the Mosaic law in the face of those worshipping the golden calf, which may have been a reason for their priestly status.From quoting This is despite Aaron initiating the creation and worship of the golden calf. [Exodus 32:4-6] Although the Levites were not counted in the census among the children of Israel, they were numbered separately as a special army.

Passover, also called Pesach (;"Pesach". Random House Webster's Unabridged Dictionary '), is a major Jewish holiday that occurs in the spring on the 15th day of the Hebrew month of Nisan. One of the biblically ordained Three Pilgrimage Festivals, Passover is traditionally celebrated in the Land of Israel for seven days and for eight days among many Jews in the Diaspora, based on the concept of yom tov sheni shel galuyot. In the Bible, Passover marks the Exodus of the Children of Israel from Egyptian slavery, when God "passed over" the houses of the Israelites during the last of the ten plagues.

Shvi'i shel Pesach (שביעי של פסח) ("seventh [day] of Passover") is another full Jewish holiday, with special prayer services and festive meals. Outside the Land of Israel, in the Jewish diaspora, Shvi'i shel Pesach is celebrated on both the seventh and eighth days of Passover.The eighth day is known as Acharon shel Pesach, "last [day] of Passover". This holiday commemorates the day the Children of Israel reached the Red Sea and witnessed both the miraculous "Splitting of the Sea" (Passage of the Red Sea), the drowning of all the Egyptian chariots, horses and soldiers that pursued them.

The Prince of Egypt is a 1998 American animated musical drama film produced by DreamWorks Animation and released by DreamWorks Pictures. It is the first DreamWorks feature to be traditionally animated. The film is an adaptation of the Book of Exodus and follows the life of Moses from being a prince of Egypt to his ultimate destiny to lead the children of Israel out of Egypt. Directed by Brenda Chapman, Steve Hickner, and Simon Wells (in Chapman and Hickner's feature directorial debuts), the film features songs written by Stephen Schwartz and a score composed by Hans Zimmer.

Sephardic Jews can pronounce it as "Ribbi" (). The Lubavitcher hasidim have a tradition that the Hebrew letters that make up the word rebbe () are also an acronym for "Rosh Bnei Yisroel", meaning "a spiritual head of the Children of Israel". An ordinary communal rabbi, or rebbe in Yiddish, is sometimes distinct from a rav (, also pronounced rov by Jews of Eastern European or Russian origin), who is a more authoritative halakhic decider. A significant function of a rav is to answer questions of halakha (corpus of Jewish law), but he is not as authoritative as a posek.

King David was angry about the incident, but could not bring himself to punish his eldest son, while Absalom, Amnon's half- brother and Tamar's full brother, nursed a bitter grudge against Amnon for the rape of his sister. According to Michael D. Coogan's claims, however, it would have been perfectly all right for Amnon to have married his sister (he claims that the Bible was incoherent about prohibiting incest). According to the Torah, per Leviticus 18, "the children of Israel"—Israelite men and women alike—are forbidden from sexual relations between people who are "near of kin" (cf. verse 6).

" Rav Ashi demurred, asking how Rabbi Isaac knew that the word , bezek, in means being broken pieces (that is, pebbles). Rav Ashi suggested that perhaps , Bezek, is the name of a place, as in which says, "And they found Adoni-Bezek in Bezek (, be- bezek)." Rav Ashi argued that the prohibition of counting comes from which can be read, "And Saul summoned the people and numbered them with sheep (, telaim)." Rabbi Eleazar taught that whoever counts Israel transgresses a Biblical prohibition, as says, "Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured.

Franko's poem was conceived as an allegory of the Ukrainian people, which he conceived as having a great potential but weakened by political division. The poem, based on the Moses of the Bible, sees Moses, after forty years leading the Children of Israel in the desert, under attack from a revolt by Dathan and Abiram . Moses leaves the camp to meditate; in his absence the Israelites worship the Golden Calf. In the desert Moses is tempted by an evil spirit, Azazel, and also by the ghost of his mother Jochebed, who seek to get him to renounce God (Jehovah).

Rav Huna son of Rav Kattina sat before Rav Chisda, and Rav Chisda cited "And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen to the Lord," as an application of the proposition stated in the Mishnah that "before the Tabernacle was set up . . . the service was performed by the firstborn; after the tabernacle was set up . . . the service was performed by priests."Mishnah Zevachim 14:4, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 731; Babylonian Talmud Zevachim 112b, in, e.g.

She told him that the Egyptians had made a metal coffin for Joseph. The Egyptians set the coffin in the Nile so that its waters would be blessed. Moses went to the bank of the Nile and called to Joseph that the time had arrived for God to deliver the Israelites, and the oath that Joseph had imposed upon the children of Israel in had reached its time of fulfillment. Moses called on Joseph to show himself, and Joseph's coffin immediately rose to the surface of the water.Babylonian Talmud Sotah 13a. See also Mekhilta of Rabbi Ishmael Beshallah chapter 1.

" With the second finger, next to the little one, God smote the Egyptians with the ten plagues, as ( in the KJV) says, "The magicians said to Pharaoh, 'This is the finger of God.'" With the middle finger, God wrote the Tablets of the Law, as says, "And He gave to Moses, when He had made an end of communing with him . . . tables of stone, written with the finger of God." With the index finger, God showed Moses what the children of Israel should give for the redemption of their souls, as says, "This they shall give . . .

Hence in God told Moses, "And bring near Aaron your brother, and his sons with him, from among the children of Israel, that they may minister to Me in the priest's office." The Midrash told that God told this to Moses several months later in the Tabernacle itself when Moses was about to consecrate Aaron to his office. Rabbi Levi compared it to the friend of a king who was a member of the imperial cabinet and a judge. When the king was about to appoint a palace governor, he told his friend that he intended to appoint the friend's brother.

So God told Aaron that God knew Aaron's intention, and that only Aaron would have sovereignty over the sacrifices that the Israelites would bring. Hence in , God told Moses, “And bring near Aaron your brother, and his sons with him, from among the children of Israel, that they may minister to Me in the priest's office.” The Midrash told that God told this to Moses several months later in the Tabernacle itself when Moses was about to consecrate Aaron to his office. Rabbi Levi compared it to the friend of a king who was a member of the imperial cabinet and a judge.

In the New Testament, Balaam is cited as a type of avarice; for example in Book of Revelation 2:14 we read of false teachers at Pergamum who held the "teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication." Balaam has attracted much interest, alike from Jews, Christians, and Muslims. Josephus paraphrases the story more so, and speaks of Balaam as the best prophet of his time, but with a disposition ill-adapted to resist temptation.Josephus, Antiquities of the Jews, iv.

And Rabbi Simeon bar Rabbi explained that God singled out the doorpost from all other parts of the house because the doorpost was witness in Egypt when God passed over the lintel and the doorposts (as reported in ) and proclaimed (in the words of ), "For to me the children of Israel are servants, they are my servants," and not servants of servants, and so God brought them forth from bondage to freedom, yet this servant acquired a master for himself.Babylonian Talmud Kiddushin 22b, in, e.g., Talmud Bavli, elucidated by David Fohrman et al., volume 36, page 22b.

In Chapter 41 of Genesis, the Pharaoh's dream, which is interpreted by Joseph, describes seven years of grain blasted by the east wind. In Chapters 10 and 14 of Exodus, Moses summons the east wind to bring the locusts that plague Egypt and to part the Red Sea so that the Children of Israel can escape Pharaoh's armies. Several other references exist, most associating the east wind with destruction. Often, this is destruction of the wicked by God.Gen. 41:6, 23, 27; Ex. 10:13; 14:21; Job 15:2; 27:21; 38:24; Ps. 48:7; 78:26; Isa.

The Ancestral history (chapters 12–50) tells of the prehistory of Israel, God's chosen people. At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus.

In just before giving Moses the second Tablets of Stone, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on the seventh day God rested. In just before issuing the instructions for the Tabernacle, Moses again told the Israelites that no one should work on the Sabbath, specifying that one must not kindle fire on the Sabbath. In God told Moses to repeat the Sabbath commandment to the people, calling the Sabbath a holy convocation.

As Walker explained: "I say, that unless we refute Mr. Jefferson's arguments respecting us, we will only establish them."Walker, 18. He rejected the white assumption in the United States that dark skin was a sign of inferiority and lesser humanity. He challenged critics to show him "a page of history, either sacred or profane, on which a verse can be found, which maintains that the Egyptians heaped the insupportable insult upon the children of Israel, by telling them that they were not of the human family", referring to the period when they were enslaved in Egypt.

Moses Speaks to the Children of Israel (illustration from Hartwell James's The Boys of the Bible) Vayelech, Vayeilech, VaYelech, Va-yelech, Vayelekh, Wayyelekh, Wayyelakh, or Va-yelekh ( — Hebrew for "then he went out", the first word in the parashah) is the 52nd weekly Torah portion (, parashah) in the annual Jewish cycle of Torah reading and the ninth in the Book of Deuteronomy. It constitutes . In the parashah, Moses told the Israelites to be strong and courageous, as God and Joshua would soon lead them into the Promised Land. Moses commanded the Israelites to read the law to all the people every seven years.

Salmon is mentioned in , , and . Nahshon was one of the Israelite leaders present with Moses Bengel's Gnomon on Matthew 1, accessed 20 November 2016 during the exodus from Egypt who undertook a "census of all the congregation of the children of Israel" and and therefore Salmon would probably have been a contemporary of Joshua and part of the generation of Israelites who entered the promised land. Rahab's marriage to Salmon is not mentioned in the account of her hiding Joshua's messengers sent out to spy out Jericho, although the narrative regarding her role concludes that "she dwells in Israel to this day".

Cisterns are subterranean reservoirs, sometimes covering as much as an acre of land, in which the rainwater is gathered during the spring. Jerusalem was so well supplied with them that in all the sieges no one within its walls ever suffered from want of water. Cisterns were hewed into the native rock and then lined with impervious masonry and cement. Their construction involved great labour; Yahweh promised to the children of Israel, when coming out of Egypt, the possession of cisterns dug by others as a special mark of favour (Deuteronomy 6:11; 2 Esdras 9:25).

In the mid-1920s, Rimmer offered $100 to anybody who could prove that the Bible was not inerrant. Although he received an enormous number of responses, he accepted none as demonstrating a biblical error to his satisfaction. On two occasions claimants took Rimmer to court. The first was in 1929 when a retired army colonel challenged the story of God feeding the children of Israel in the wilderness by sending so many quail that they were piled two cubits high for a days journey around the camp, which he calculated would require over 29x1012 quails (or over 12 million per Israelite).

Joshua and Caleb, two of the spies, report that the land is abundant and is "flowing with milk and honey", but the other spies say that it is inhabited by giants, and the Israelites refuse to enter the land. Yahweh decrees that the Israelites will be punished for their loss of faith by having to wander in the wilderness for 40 years. Moses is ordered by God to make plates to cover the altar. The children of Israel murmur against Moses and Aaron on account of the destruction of Korah's men and are stricken with the plague, with 14,700 perishing.

The account appears immediately after the story of Balaam, who had been hired by the Moabite chieftain, Balak, to curse the Israelites. Balaam failed to do so, as God had put words in his mouth of blessing for Israel, instead (the first prayer said by Jews as part of their daily prayer service comes from this exact text). Having failed to curse them, Balaam left for his own country. The Book of Numbers asserts a direct connection between Balaam and the events at Peor, stating that the Moabites "caused the children of Israel, through the counsel of Balaam, to commit trespass against the in the matter of Peor".

Mar 1:3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.Luk 1:16–17 And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. But where Matthew specifically identifies John the Baptist as Elijah's spiritual successor (), the gospels of Mark and Luke are silent on the matter.

Similar to previous Two House theologies, Commonwealth Theology looks to the Ezekiel 37 prophecy of the two sticksprophecy of the two sticks made one as the ultimate fulfillment upon which God "will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land; and I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again" (Ezek. 37:21-22 NKJV).

Carter began to attend meetings of black Israelite groups, and was given a Hebrew name, Ben Ammi Ben-Israel. According to the Hebrew Israelite community, in 1966, Ben Ammi received a vision from the angel Gabriel, who told him to lead African-Americans to Israel. In the vision, he claimed he was instructed to: "Lead the children of Israel among African Americans to the promised land, and establish the long-awaited Kingdom of God." In any case, Ben Ammi was one of four members of the Abeta Hebrew Israel Cultural Center to be chosen to travel to Liberia to explore the possibility of settlement there.

In the incident of the manna (, man) in , Moses told the Israelites that the Sabbath is a solemn rest day; prior to the Sabbath one should cook what one would cook, and lay up food for the Sabbath. And God told Moses to let no one go out of one’s place on the seventh day. In , just before giving Moses the second Tablets of Stone, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on the seventh day God rested.

His three sons invented masonry, metallurgy and music, and his daughter weaving. Being forewarned of the destruction of the world by fire or flood, they wrote their science on two great pillars, one which would not sink, and the other fireproof. The pillars were rediscovered after the flood, the knowledge passing from Hermes Trismegistus to Nimrod to Abraham, who carried it into Egypt where he taught it to Euclid. Euclid in turn, taught geometry/masonry to the children of the Lords of Egypt, whence it passed back to the children of Israel who in due course used it to build the Temple of Solomon.

What has lent colour to this popular belief is the fact that since the time of the kings of Judah, Cedron has been the principal necropolis of Jerusalem. Josias scattered upon the tombs of the children of Israel the ashes of the idol of the goddess Astarte which he burned in Cedron (). The designation of a Valley of Jehoshaphat is applied as a specific toponym for the first time by the Pilgrim of Bordeaux in 333. Since then it has become a general designation for the Kidron Valley, between Jerusalem and the Mount of Olives, which is repeatedly mentioned in the Old and New Testaments under its own name.

The Egyptians set the coffin in the Nile so that its waters would be blessed. Moses went to the bank of the Nile and called to Joseph that the time had arrived for God to deliver the Israelites, and the oath that Joseph had imposed upon the children of Israel in had reached its time of fulfillment. Moses called on Joseph to show himself, and Joseph's coffin immediately rose to the surface of the water.Babylonian Talmud Sotah 13a, in, e.g., Talmud Bavli, elucidated by Avrohom Neuberger and Abba Zvi Naiman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 33a, page 13a.

The Children of Israel mourned for 40 days, then got on with their lives. In Judaism, Heaven is sometimes described as a place where God debates Talmudic law with the angels, and where Jews spend eternity studying the Written and Oral Torah. Jews do not believe in "Hell" as a place of eternal torment. Gehenna is a place or condition of purgatory where Jews spend up to twelve months purifying to get into heaven, depending on how sinful they have been, although some suggest that certain types of sinners can never be purified enough to go to heaven and rather than facing eternal torment, simply cease to exist.

Insisting that the restitution of the Jews was at hand and that he had been sent forth to gather them and proclaim ‘Israels return’, Tany set about enacting a millenarian mission to restore the Jews to their own land. In the manner of the children of Israel before him, he began living in a tent, perhaps modelled upon the tabernacle, which he decorated with a symbol representing the tribe of Judah. He preached in the parks and fields around London and gathered a handful of followers. His message was strong, denouncing the clergy as ‘diabolical dumb dogs, Tythe-mongers’, who fleece rather than succour the people.

Nebuchadnezzar, the King of Babylon, orders the Israelites Shadrach, Meshach and Abednego to be cast into a furnace for refusing to worship his golden idol. When their captors try to execute the sentence they are themselves killed by the heat while the Israelites remain unharmed. The woodcut contains many of the elements in Philips Galle's engraving of Nebuchadnezzar Casting the Children of Israel into the Fiery Furnace after a design by Maarten van Heemskerck, but with an increased emphasis on the role of the king. Nebuchadnezzar is in the center of the composition, both arms extended, while the Israelites in the furnace are in the background.

This "every-day-for-a- month" estimation may have been derived from a Biblical passage about quail. The children of Israel, having become tired of eating manna, demanded flesh to eat. God then gave them quail, but with this warning: "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt?" (Numbers 11:19-20, KJV).

A Midrash deduced from the proximity of the report in that "the children of Israel took captive the women of Midian . . . and all their cattle" with the report of that "the children of Reuben and the children of Gad had a very great multitude of cattle" that God cast the Midianites down before Israel so that the Reubenites and Gadites might grow rich. The Midrash cited this turn of events as proof of the words of Psalm that "God is judge; He puts down one, and lifts up another."Numbers Rabbah 22:8, in, e.g., Midrash Rabbah: Numbers, translated by Judah J. Slotki, volume 6, pages 860–61.

In the Theocratic Government structure used by Kent and previously by Tomlinson, there was a recognition that the Bible states that Moses had gathered seventy elders of the children of Israel to be anointed with the Holy Spirit, and when this happened, there were another two who also were anointed within the camp (Numbers 11:24-26), and in similar manner, Jesus had appointed Seventy-two prophets to go out ahead of him into the towns he was preparing to enter (Luke 10:1). Keeping with this tradition, they proceeded to appoint seventy-two elders or prophets to the hierarchy of their respective church organizations.

Belkind organized the first organized group of Biluim on 21 January 1882, with the aim of promoting settlement in Ottoman Palestine. To this end, he invited a group of fourteen Jewish ex-university students from Kharkov to his home and together they formed the group which was originally called DAVIO, an acronym for the Hebrew words from Exodus, "Speak unto the children of Israel that they will go forward". Belkind later changed the name to BILU, an acronym for the words from Isaiah, "Beit Yaakov Lechu V'nelcha," "House of Jacob, come and we will go" (). The group shunned diplomatic or political channels, with their sole goal being to settle in Palestine.

The Book of Exodus records that the children of Israel encamped at Pi-Hahiroth between Migdol and the Red Sea, before their crossing. Joshua referred to Migdal-Gad, ‘tower of Gad’, one of the fortified cities of Judah, and also to Migdal-El, ‘tower of God’, one of the fortified towns of Naphtali () and the city of origin of Mary Magdelene (Magdala) (; ; and ). Jeremiah referred to a "Migdol" in Egypt, (Jeremiah 44:1) an island in the Nile, and Ezekiel referred to the Migdol of Syene, in Upper Egypt, in the context of the seat of government. The letters of Šuta refer to a "Magdalu in Egypt" which Albright identified with Jeremiah's Migdol.

The book of Jubilees taught that it was ordained that the children of Israel should afflict themselves on the tenth day of the seventh month because that was the day that the news came to Jacob that made him weep for the loss of his son Joseph. His descendants thus made atonement for themselves with a young goat, for Joseph's brothers had slaughtered a kid and dipped the coat of Joseph in the blood, and sent it to Jacob on that day.Jubilees 34:12–20 (Land of Israel, 2nd century BCE), in, e.g., The Book of Jubilees or the Little Genesis, translated by Robert H. Charles (London: Black, 1902); reprinted in, e.g.

In the letter, she also rebukes Benjamin Netanyahu policies, and those in the US who back them. Fellow author Howard Jacobson criticized Walker saying that her concern for setting the children of Gaza over the children of Israel does not justify the flotilla, and that she gives no convincing reason for partaking. Philip Missfelder, foreign policy spokesman of the Christian Democratic Union (CDU) and Christian Social Union (CSU) parties, the largest combined group of MPs in the German parliament, said on 5 July that the so-called Gaza flotilla activists "endanger peace efforts" and their action is "part of the asymmetrical warfare against Israel." He added that their actions were "not about humanitarian help, rather a confrontation with Israel".

Paul Hardy, The Art Bible (1896) A pillar of fire was one of the manifestations of the presence of the God of Israel in the Torah, the five books ascribed to Moses which conventionally appear at the beginning of the Christian Bible's Old Testament and the Jewish Tanakh. According to Exodus, the pillar of fire provided light so that the Israelites could travel by night during the Exodus from Egypt (perhaps at the time of the 18th Dynasty; see dating of the Exodus). Scripture traditionally pairs a pillar of fire with the manifestation of the divine presence by day as the pillar of cloud. The combination meant that the Children of Israel "could travel by day or night".

Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob). In Judaism, the theological importance of Genesis centres on the covenants linking God to his chosen people and the people to the Promised Land.

According to Rashi, on Numbers 9:1, only once during their forty years of wandering in the wilderness, one year after the Exodus, was the sacrifice offered. For the next 39 years there was no offering, according to Rashi, as God stipulated that it could only be offered after the Children of Israel had entered the Land of Israel. In fact, the bringing of the Passover sacrifice resumed only after the Israelites had taken possession of the land, and then the sacrifice was made annually until during the times when Solomon's Temple and the Second Temple stood and functioned. During this time there was a definite ritual for the offering, in addition to the regulations prescribed by the Law.

In opposition to centralized political authority, Christian libertarians frequently cite the eighth chapter of the Biblical book of 1 Samuel (1 Kings LXX), in which God tells the prophet Samuel that the children of Israel have rejected Him by demanding a king to reign over them, and He describes the many ways such a king will oppress the people. While one of the Church's societal roles may be to promote righteousness in service and humble obedience to God, equal liberty is the highest or only political value. The state's raison d'être is to prevent rights violations, to quarantine or punish justly, and ideally to restore offenders so they can again peaceably dwell and participate in civil society.

B'nai Israel Synagogue and Montefiore Cemetery in Grand Forks, North Dakota consists of historic B'nai Israel Synagogue built in 1937 at 601 Cottonwood Street and its related historic Montefiore Cemetery at 1450 North Columbia Road which dates from 1888. B'Nai Israel (Hebrew for "Sons/Children of Israel") Synagogue was designed by noted Grand Forks architect Joseph Bell DeRemer in the Art Deco style of architecture and built by local builders Skarsbro and Thorwaldson at a cost of $14,000. It replaced the earlier wooden Congregation of the Children of Israel synagogue built in 1891 at 2nd Avenue, South & 7th Street. Montefiore Cemetery in Grand Forks is one of many institutions named for Sir Moses Montefiore.Chabad.

Deacon: Let us give thanks to the Lord our God. Answer: It is right to give him thanks and praise. Deacon: It is truly right and good, always and everywhere, with our whole heart and mind and voice, to praise you, the invisible, almighty, and eternal God, and your only-begotten Son, Jesus Christ our Lord; for he is the true Paschal Lamb, who at the feast of the Passover paid for us the debt of Adam's sin, and by his blood delivered your faithful people. This is the night, when you brought our fathers, the children of Israel, out of bondage in Egypt, and led them through the Red Sea on dry land.

" (Ez 36,25) Also in Numbers: "And the man that shall be unclean until the evening shall be purified on the third day, and on the seventh day shall be clean: but if he shall not be purified on the third day, on the seventh day he shall not be clean. And that soul shall be cut off from Israel: because the water of sprinkling hath not been sprinkled upon him." (Nm 19,12-13) And again: "And the Lord spake unto Moses saying, Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: thou shall sprinkle them with the water of purification.

Babylonian Talmud Arakhin 11b, in, e.g., Talmud Bavli, elucidated by Mendy Wachsman, Feivel Wahl, Yosef Davis, Henoch Moshe Levin, Israel Schneider, Yeshayahu Levy, Eliezer Herzka, Dovid Nachfolger, Eliezer Lachman, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2004), volume 67, page 11b. A Midrash taught that had Reuben not disgraced himself by his conduct with Bilhah in , his descendants would have been worthy of assuming the service of the Levites, for ordinary Levites came to replace firstborn Israelites, as says, "And you shall take the Levites for Me, even the Lord, instead of all the firstborn among the children of Israel."Numbers Rabbah 6:2, in, e.g.

The Injil was the holy book revealed to Jesus (Isa), according to the Quran. Although some lay Muslims believe the Injil refers to the entire New Testament, scholars assume that it refers not to the New Testament but to an original Gospel, given to Jesus as the word of Allah.Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary, Appendix: On the Injil Therefore, according to Muslim belief, the Gospel was the message that Jesus, being divinely inspired, preached to the Children of Israel. The current canonical Gospels, in the belief of Muslim scholars, are not divinely revealed but rather are documents of the life of Jesus, as written by various contemporaries, disciples and companions.

"For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind." "And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery – and whoso doeth this shall pay the penalty." The term assassin derives from Hashshashin,American Speech – McCarthy, Kevin M.. Volume 48, pp. 77–83 a militant Ismaili Shi'ite sect, active from the 8th to 14th centuries.

Rabbah bar bar Hana's stories of his marvelous experiences during his voyages and his journeys through the desert have become famous. These accounts may be divided into two groups. In the first group, he records his observations, generally beginning with the words "I have seen." Among these are his remarks regarding the identity of the most fertile part of Palestine—"the land flowing with milk and honey";Babylonian Talmud Ketubot 111b–112a the distance between Jericho and Jerusalem;Babylonian Talmud Yoma 39b the area of the district in the plains of Moab mentioned in as the camp of the children of Israel;Babylonian Talmud Yoma 75b the castor-oil plant cultivated in Palestine, or the gourd of Jonah.

Alternatively, the school of Rabbi Ishmael taught in a Baraita that in the word for "in the midst" (, be-tokh) appears, and it also appears in "And the children of Israel went into the midst of the sea." Just as in the word "in the midst" (, be-tokh) implies a path, as says, "And the waters were a wall unto them," so here too in there was a path (for Moses through the cloud).Babylonian Talmud Yoma 4b, in, e.g., Talmud Bavli, elucidated by Abba Zvi Naiman, Michoel Weiner, Yosef Widroff, Moshe Zev Einhorn, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 13, page 4b3.

According to , YHWH met with Moses and his nominated successor Joshua at the "tabernacle of meeting" and told them that after Moses' death, the people of Israel would renege on the covenant that YHWH had made with them, and worship the gods of the lands they were occupying. YHWH told Moses to write down the words of a song and teach it to the community, so that it would be a "witness for Me against the children of Israel" (). states that Moses did as he had been instructed, and in he then "spoke in the hearing of all the assembly of Israel the words of this song until they were ended". contains the text of the Song.

The sabbath was first described in the biblical account of the seventh day of creation. Observation and remembrance of the sabbath is one of the Ten Commandments (the fourth in the Eastern Orthodox and most Protestant traditions, the third in Roman Catholic and Lutheran traditions). Most people who observe the first-day or seventh-day sabbath regard it as having been instituted as a perpetual covenant: "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant." () (see also , ) This rule also applies to strangers within their gates, a sign of respect for the day during which God rested after having completed creation in six days (, ).

The conquered areas that were under the rule of Islam were called al-Andalus (in Arabic: الأندلس). We do not know much about the history of the Jews at the beginning of Islamic rule, but we are aware that the Jews began to use the term SepharadThe name Sepharad appears for the first time in the book of Obadiah 1:20: «And this exiled host of the children of Israel who are [with] the Canaanites as far as Zarephath and the exile of Jerusalem which is in Sepharad shall inherit the cities of the southland». Rashi was based on the Targum Yonathan, which translated the name Sepharad by the term Aspamia: «Sepharad, translated Yonathan: Aspamia».

" After God told Moses in "And there I will meet with the children of Israel; and [the Tabernacle] shall be sanctified by My glory," Moses administered the service for seven days in fear, fearing that God would strike him down. And it was for that reason that Moses told Aaron to observe the laws of mourning. When Aaron asked Moses why, Moses replied (in the words of ) "so I am commanded." Then, as reported in God struck Nadab and Abihu instead. And thus in Moses told Aaron that he finally understood, "This is what the Lord meant when He said: ‘Through those near to Me I show Myself holy, and gain glory before all the people.

The whole of the Children of Israel were called to bow down to faith in Islam (Submission to God) before Jacob died. Jacob wanted to make sure that his children die only in Islam and, therefore, took one last promise from them. When he asked them who they would worship after his death, they replied that they would continue in Islam and bow down to and worship God. Although the death-bed scene is embellished upon in Jewish tradition, and mentioned in the Book of Genesis, the Quran mentions it to emphasize the notion that Abraham, Isaac, Ishmael, and Jacob were all Muslims, as they bowed down in full faith to God and God alone.

It is unclear when the practice of writing and giving kvitelach began. This practice is not mentioned in the writings of the early kabbalists, nor in the works of the school of Isaac Luria (1534–1572), the father of modern Kabbalah. The first time it is mentioned is during the time of the Baal Shem Tov (1698–1762), founder of Hasidism. Some scholars have suggested that the practice is based on Biblical commentator Nahmanides's (1194–1270) interpretation of the scriptural verse "And all those that were numbered of the children of Israel by their fathers' houses, from twenty years old and upward, all that were able to go forth to war in Israel" ().

Just as important as (if not more important than) any particular law was the value the rabbis placed on legal study and debate. The sages of the Talmud believed that when they taught the Oral Torah to their students, they were imitating Moses, who taught the law to the children of Israel. Moreover, the rabbis believed that "the heavenly court studies Torah precisely as does the earthly one, even arguing about the same questions." Thus, in debating and disagreeing over the meaning of the Torah or how best to put it into practice, no rabbi felt that he (or his opponent) was rejecting God or threatening Judaism; on the contrary, it was precisely through such arguments that the rabbis imitated and honored God.

Passage of the Jews through the Red Sea The story of the exodus is told in the books of Exodus, Leviticus, Numbers, and Deuteronomy. The Israelites had settled in the Land of Goshen in the time of Joseph and Jacob, but a new pharaoh arose who enslaved and oppressed the children of Israel. At this time Moses was born; the Pharaoh had commanded that all male Hebrew children born would be drowned in the river Nile, but Moses' mother placed him in an ark and concealed the ark in the bulrushes by the riverbank, where the baby was discovered and adopted by Pharaoh's daughter, and raised as an Egyptian. One day after Moses had reached adulthood he killed an Egyptian who was beating a Hebrew.

The unique philosophy of the kollel, in which members are subsisting entirely on support from others, is part of an overall philosophy of some Orthodox Jews, that God desires that the children of Israel primarily occupy themselves in this world with the study of the Torah, and gave certain Jews more of a propensity to work with the intention that they should support the 'learners'. In Orthodox Judaism this has become known as the 'Yissachar-Zebulun' partnership, after the Midrashic legend that the tribe of Zevulun financially supported the tribe of Issachar so that they could occupy themselves with Torah study. The reward of the supporter in the World-to-Come is seen to be equal to that of the scholar's reward.

In the primary scripture of Islam, the Quran, Haman was the grand vizier and high priest of the pharaoh, and associated with him in his court at the time of prophet, Moses. The name Haman appears six times throughout the Qur'an,A-Z of Prophets in Islam and Judaism, Wheeler, Haman four times with Pharaoh and twice by himself,, Qur'an 28:6, 28:8, 28:38, 29:39, 40:24, 40:36. where God (Allah) sent Moses to invite Pharaoh, Haman, and their people to monotheism, and to seek protection of the Israelites Haman and Pharaoh were tormenting. Referring to Moses as a sorcerer and a liar the Pharaoh rejected Moses' call to worship the God of Moses and refused to set the children of Israel free.

The Torah provides four details regarding the traditions surrounding Joseph’s remains. The account in Genesis relates that, before his death, he had his brothers swear they would carry his bones out of Egypt to Canaan.. He is then said to have been embalmed then placed in a coffin in Egypt.. In Exodus, we are told that Moses fulfilled the pledge by taking Joseph's bones with him when he left Egypt. In Joshua, Joseph’s bones are said to have been brought from Egypt by the Children of Israel notes a variant tradition, recorded in the so-called “small Genesis” (Jubilees, 46:7) which states however that the Israelites brought out from Egypt the bones of Jacob’s sons, except those of Joseph. and interred in Shechem.

The Children of Israel are also said to have used a clump of ezov/za'atar stalks to daub the blood of the Paschal sacrifice on the doorposts of their houses before leaving bondage in Egypt (Exodus 12:22). King David refers to the purifying powers of the herb in Psalm 51:7, "Cleanse me with ezov/za'atar and I shall be purified." Much later, ezov/za'atar appears in the 2nd century CE Mishnah as an ingredient in food at that time in Judea ('Uktzin 2:2), while elsewhere in the Talmud there is mention of herbs ground into oil (a preparation called mish'cha t'china in Aramaic, משחא טחינא), but it is not specified whether this was like the za'atar mix known today.

This time is divided into the following periods: # the sojourn of the children of Israel in Egypt, the Exodus, to Joshua # the kingdom of love extending to Samuel # the kingdom of fear, to the time of Elijah # the kingdom of truth, to the time of Jeroboam II # the time of Israel's salvation from oppression under Hezekiah # from the time of Hezekiah to the reign of Manasseh The fourth series is filled with "meekness" (ib. p. 163). Whoever studies the Torah receives "meekness" as a reward. In addition there is a second recompense, which is the Mishnah. In this introduction of the Mishnah there is a trace of apology intended for those who believe that only the Torah was delivered on Mount Sinai.

558 After Muhammad's death, many of his followers began to forbid women under their control from going to the mosque. Aisha bint Abi Bakr, a wife of Muhammad, once said, "If the Prophet had lived now and if he saw what we see of women today, he would have forbidden women to go to the mosque even as the Children of Israel forbade their women."Tafsīr al-Qurṭubī, 14:244 The second caliph Umar also prohibited women from attending mosques especially at night because he feared they may be sexually harassed or assaulted by men, and he asked them to pray at home. As Islam spread, it became unusual for women to worship in mosques because of male fear of immorality between sexes.

60b "Jonathan ben Joseph" occurs; and some of R. Josiah's midrashim are cited, but anonymously.Compare Sifra Vayikra Hovah 20:8, with B. M. 54a; Sifra Aharei 4:9, with Yoma 57b Contrary to the astrological views of his times, Jonathan taught the Scriptural idea of natural phenomena; quoting Jeremiah 10:2, he added: "Eclipses may frighten Gentiles, but they have no significance for Jews".Mekhilta Bo 1; compare Yalkut Shimoni Exodus 188 To the question as to the permissibility of profaning the Sabbath to save human life he answered, "The Law saysExodus 31:16 'The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations'; but one may profane one Sabbath in order to preserve a man that he may observe many Sabbaths".

Laban can be seen as symbolizing those whose concern for the welfare of their immediate family, nominally a virtue, is taken to the point where it has lasting negative ramifications. Laban's urge to ensure his older daughter not be left unmarried can be interpreted as leading to the Exile in Egypt; his anxiety over seeing his son-in-law throw away his family's comfortable position in Aram in search of a risky new beginning back in Canaan leads him to oppose the return of the Children of Israel to the Promised Land. His name can also be seen as symbolic in this matter: it means "white", the visual representation of purity, without visible stain, symbolizing those without apparent evil motives whose actions nevertheless result in undesirable outcomes.

Baigent argues that Station XIV of the Cross in the church of Rennes-le-Château, showing a full moon, indicates that the Sabbath/Passover had begun, and shows Joseph of Arimathea carrying the live body of Jesus out of the tomb. Michael Baigent claims to have seen two papyrus documents - the "Jesus papers" - written in Aramaic, discovered in the Old City of Jerusalem during the 1960s. Baigent claimed these documents dated to AD 45 and were letters to the Sanhedrin from bani meshiha ("the Messiah of the Children of Israel"), defending himself against the allegation that he claimed to be the Son of God. Baigent claims these two papyrus documents were authenticated by the Israeli archaeologists Yigael Yadin and Nahman Avigad.

In Islam, Jesus (Isa) is considered to be a messenger of God (Allah) and the Messiah (al-Masih) who was sent to guide the Children of Israel (Bani Isra'il) with a new scripture, the Gospel. The Quran mentions Jesus by name 25 times—more often than Muhammad—and emphasises that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message. Unlike Christian writings, the Quran does not describe Jesus as the son of God, but as one of four major human messengers (out of many prophets) sent by God throughout history to guide mankind. Jesus is said to have lived a life of piety and generosity, and abstained from eating flesh of swine.

"Pirke De-Rabbi Eliezer, chapter 41, in, e.g., Pirke de Rabbi Eliezer, translated and annotated by Gerald Friedlander, pages 321–22. Reading the words of "will we do, and hear" Rabbi Simlai taught that when the Israelites gave precedence to "we will do" over "we will hear" (promising to obey God's commands even before hearing them), 600,000 ministering angels came and set two crowns on each Israelite man, one as a reward for "we will do" and the other as a reward for "we will hear." But as soon as the Israelites committed the sin of the Golden Calf, 1.2 million destroying angels descended and removed the crowns, as it is said in "And the children of Israel stripped themselves of their ornaments from mount Horeb.

During his conversion experience, Jesus had told Paul (who was then called Saul) to go into the city and wait. Jesus later spoke to Ananias in a vision, and told him to go to the "street which is called Straight", and ask "in the house of Judas for one called Saul, of Tarsus". () Ananias objected that Saul had been persecuting "thy saints", but the Lord told him that Saul was "a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel". (). When Ananias went in to Saul and laid his hands on him, the "scales" of dead tissue on the surface of his eyes fell off, and he looked up at Ananias.

Maimonides Drawing on a discussion in the Babylonian Talmud (reported in "In classical rabbinic interpretation: Chapter 22" above), Maimonides taught that all Jews are commanded regarding the sanctification of God's Name, as states: "And I shall be sanctified amidst the children of Israel." And they are similarly warned against desecrating God's Name, as states, "And they shall not desecrate My holy Name." Maimonides taught that this implies that should a gentile force a Jew to violate one of the Torah's commandments at the threat of death, the Jew should violate the commandment rather than be killed, because states concerning the commandments: "which a man will perform and live by them." The commandments were given so that one may live by them and not die because of them.

In the Latter Day Saint movement, a covenant is a promise made between God and a person or a group of people."Covenant", churchofjesuschrist.org. God sets the conditions of the covenant, and as the conditions are met, he blesses the person who entered into and kept the covenant. If the covenant is violated, blessings are withheld and in some cases a penalty or punishment is inflicted. Latter Day Saint leaders teach that just as the God of Israel asked the children of Israel to be a covenant people, "a peculiar treasure unto me ... a kingdom of priests, and an holy nation,"Exodus 19:5–6 today God has asked for a latter-day people who will make and keep covenants with him.

The Israelites had settled in the Land of Goshen in the time of Joseph and Jacob, but a new Pharaoh arose who oppressed the children of Israel. At this time Moses was born to his father Amram, son (or descendant) of Kehath the Levite, who entered Egypt with Jacob's household; his mother was Jochebed (also Yocheved), who was kin to Kehath. Moses had one older (by seven years) sister, Miriam, and one older (by three years) brother, Aaron. The Pharaoh had commanded that all male Hebrew children born would be drowned in the river Nile, but Moses' mother placed him in an ark and concealed the ark in the bulrushes by the riverbank, where the baby was discovered and adopted by Pharaoh's daughter, and raised as an Egyptian.

While the Israelites were still assembled in mourning after the execution, an Israelite man, Zimri the son of Salu, publicly brought a Midianite woman, Cozbi daughter of Zur, into his tent. Phinehas, a grandson of Aaron, left the assembly, went inside the tent, and drove a javelin through both Zimri and Cozbi. Because of Phinehas' act, the 's wrath was turned away from the children of Israel. The then ordered Moses to attack the Midianites for plotting against the Israelites in the matters of Peor and Cozbi.Numbers 25:1-18 After an army of 12,000 (1000 from each tribe) was sent against the Midianites, Moses was angry when the army returned with captive women and other spoils, because the women had played vital roles in the previous trespasses and consequent plague.

Unlike other offerings which were restricted to consumption within the tabernacle, the second tithe could be consumed anywhere within the Walls of Jerusalem. On years one, two, four and five of the Shemittah-cycle, God commanded the Children of Israel to take a second tithe that was to be brought to the place of the Temple (). The owner of the produce was to separate and bring 1/10 of his finished produce to the Old City of Jerusalem, after separating Terumah and the first tithe, but if the family lived too far from Jerusalem, the tithe could be redeemed upon coins (). Then, the Bible required the owner of the redeemed coins to spend the tithe "to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish" ().

The Lurianic doctrine of the shattering of the emotional sefirot vessels describes the esoteric meaning of Genesis 36:31 and I Chronicles 1:43: > "These are the kings who reigned in the land of Edom before there reigned > any king over the children of Israel..." Edom is described in Genesis as the descendants of Esau. In the Kabbalistic scheme, this is identified with unrectified Gevurah - Severity, the source of the vessels of the World of Tohu - Chaos. The eight kings listed who reigned in Edom before any king of Israel, embodied the eight sefirot of Daat to Malchut in the World of Tohu, the vessels that shattered. Of each it says they lived and died, death connoting the soul-light of the sefirot ascending back to its source, while the body-vessel descends-shatters.

One said that God saw the atonement money that reports God required Moses to collect from the Israelites, while the other said that God saw the Temple. The Gemara concluded that the more likely view was that God saw the Temple, as can be read to say, "As it will be said on that day, ‘in the mount where the Lord is seen.'"Babylonian Talmud Berakhot 62b, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, Mendy Wachsman, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997), volume 2, pages 62b3–5. A Midrash read , “Raise the head of the children of Israel,” to teach that God bestows preferment just as a king of flesh and blood bestows preferment.

The Talmud records the worn out undergarments and priestly sashes were used for torch wicks in the Temple.The Talmud of the land of Israel: an academic commentary Volume 6 Jacob Neusner - 1998 "5:3 [A] Out of the worn-out undergarments and girdles of the priests they made wicks, [B] and with them they lit the ... [1:1 A] It has been taught: Out of the worn-out undergarments of the high priest they kindled the lamps that were " The linen undergarments symbolized the abolition of the distinction between the heavenly and the mortal part of man, as contrasted with the divine nature, which is absolutely holy and living. According to the Talmud, the undergarments atone for the sin of sexual transgressions on the part of the Children of Israel (B.Zevachim 88b).

Onomasticon, under Pharan, states: "(Now) a city beyond Arabia adjoining the desert of the Saracens [who wander in the desert] through which the children of Israel went moving (camp) from Sinai. Located (we say) beyond Arabia on the south, three days journey to the east of Aila (in the desert Pharan) where Scripture affirms Ismael dwelled, whence the Ishmaelites. It is said (we read) also that (king) Chodollagomor cut to pieces those in 'Pharan which is in the desert'." Eusebius' mention of Chodollagomor here refers to a possible earlier mention of Paran in Genesis 14:6, which states that as he and the other kings allied with him were campaigning in the region of Sodom and Gomorrah, they smote "the Horites in their mount Seir, unto El-paran, which is by the wilderness".

His output also includes a wide range of other vocal, choral and chamber music. His cantata ‘The Death of Moses’ for Narrator, Chorus and Chamber Ensemble, and his Oratorio ‘Ruth’, for Soloists Chorus and Chamber Ensemble were both first performed in London to high acclaim, as was also a recital featuring his chamber music at the Wigmore Hall. In early 2012 a Sonata Album of his music was released on the Classics Omnibus Label and received critical acclaim. He has recently completed a new commission from the Alyth Choral Society for a setting of Shirat Hayam (The Song Of The Sea), the biblical song sung by Moses and the Children of Israel as they fled from the Egyptians across the Red Sea (The sea of Reeds) which was premiered in December 2013.

In the seventh reading (, aliyah), Joseph spoke kindly to them, comforted them, and committed to sustain them and their little ones.. Joseph lived 110 years, saw Ephraim's children of the third generation, and grandchildren of Manasseh were born on Joseph's knees.. Joseph told his brothers that he was dying, but God would surely remember them and bring them out of Egypt to the land that God had sworn to Abraham, Isaac, and Jacob.. Joseph made the children of Israel swear to carry his bones to that land.. So Joseph died, and they embalmed him, and put him in a coffin in Egypt.. The seventh reading (, aliyah), the twelfth open portion (, petuchah), the parashah, and the Book of Genesis all end here.See, e.g., The Schottenstein Edition Interlinear Chumash: Bereishis/Genesis. Edited by Menachem Davis, page 318.

Other television appearances included the Thriller episode "Someone at the Top of the Stairs", in which he played the eponymous Cartney, Yes Prime Minister in the episode "A Victory for Democracy" where he played the Israeli Ambassador and the Robin of Sherwood episode "The Children of Israel" as Joshua de Talmont. He starred in UK Television series Dick Turpin starring Richard O'Sullivan in part two of an episode entitled "Sentence of Death" where he played the character The Duke of Hesse. De Keyser was the narrator for Pathe Pictorial in the 1960s, and has also done voiceover work on television advertisements in the United Kingdom, as well as served as the announcer on the first series of comedy panel game Would I Lie to You?, before being replaced for the second series.

Rabbi Akiva deduced from the words "and teach it to the children of Israel" in that a teacher must go on teaching a pupil until the pupil has mastered the lesson. And Rabbi Akiva deduced from the words "put it in their mouths" immediately following in that the teacher must go on teaching until the student can state the lesson fluently. And Rabbi Akiva deduced from the words "now these are the ordinances that you shall put before them" in that the teacher must wherever possible explain to the student the reasons behind the commandments. Rav Hisda cited the words "put it in their mouths" in for the proposition that the Torah can be acquired only with the aid of mnemonic devices, reading "put it" (shimah) as "its [mnemonic] symbol" (simnah).

Michal never had children thereafter. God gave David rest from his enemies, and David asked Nathan the prophet why David should dwell in a house of cedar, while the Ark dwelt within curtains. At first Nathan told David to do what was in his heart, but that same night God directed Nathan to tell David not to build God a house, for God had not dwelt in a house since the day that God had brought the children of Israel out of Egypt, but had abided in a tent and in a tabernacle. God directed Nathan to tell David that God took David from following sheep to be a prince over Israel, God had been with David wherever he went, and God would make David a great name.

Some groups who oppose the peace process invoke religious arguments for their uncompromising positions. The contemporary history of the Arab–Israeli conflict is very much affected by the religious beliefs of the various sides and their ideas and views of the chosen people in their policies with regard to the "Promised Land" and the "Chosen City" of Jerusalem.Avi Beker, The Chosen: The History of an Idea and the Anatomy of an Obsession, New York: Palgrave Macmillan, 2008 The Land of Canaan or Eretz Yisrael (Land of Israel) was, according to the Hebrew Bible, promised by God to the Children of Israel. This is also mentioned in the Qur'an.Sura 17, "The Night Journey", verse 103 In his 1896 manifesto, The Jewish State, Theodor Herzl repeatedly refers to the Biblical Promised Land concept.

"On the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them... You should not march through the gates of my people in the day of their disaster, nor gloat over them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster." ( NIV) Obadiah said in judgement Yahweh would wipe out the house of Esau forever, and not even a remnant would remain. The Edomites' land would be possessed by Egypt and they would cease to exist as a people. The Day of the Lord was at hand for all nations, and someday the children of Israel would return from their exile and possess the land of Edom.

The blue ribbon badge was a symbol of the temperance movement in 19th century North America. The badge was created by Francis Murphy, 1836–1907, who was a chief advocate of the temperance movement in the United States and abroad in his generation. It was inspired by a Bible verse, Numbers 15:38-39, which says: "Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a ribband of blue : and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them." The ribbon was worn by those who agreed with a pledge of abstinence from alcohol consumption as a beverage, as advocated by Francis Murphy.

Sakina in the Quran can refer to God's blessing of solace and succour upon both the Children of Israel and Muhammad. Al-Qurtubi mentions in his exegesis, in explanation of the above-mentioned verse [2:248], that according to Wahb ibn Munabbih, sakinah is a spirit from God that speaks, and, in the case of the Israelites, where people disagreed on some issue, this spirit came to clarify the situation, and used to be a cause of victory for them in wars. According to Ali, "Sakinah is a sweet breeze/wind, whose face is like the face of a human". Mujahid mentions that "when Sakinah glanced at an enemy, they were defeated", and ibn Atiyyah mentions about the Ark of the Covenant (at-Tabut), to which the sakina was associated, that souls found therein peace, warmth, companionship and strength.

The local Anti-Defamation League of B'nai B'rith offered a $200 reward for the arrest of the perpetrators. In 1957, following the vandalism of more headstones as well as the collapse of many stones due to the elements, administrators from Shaarey Zedek Synagogue, which also operates the Shaarey Zedek Cemetery, met with seven descendants of families buried in the Children of Israel Cemetery to negotiate the legal transfer of the burial ground to their management. The descendants sold the cemetery's $2,100 in assets to the synagogue for $1, enabling the synagogue to institute much-needed repairs. Among these were the installation of a high, iron, chain-link fence to enclose the property, and the decision to lay all the headstones flat on the ground and embed them in concrete, thus minimizing vandalism and preventing more stones from falling down.

It holds one of the most religiously and historically significant libraries in all the world, second only to that of the Vatican. Being of religious importance to Jews, Muslims, and Christians the area receives nearly 100,000 visitors annually and more are projected every year. While the struggle to limit access and visiting hours has done little to preserve the monastery, it has also provided a measure of protection during political turbulence. The Hagar Musa (Rock of Moses) in Wadi El Arbain, from which Prophet Moses fetched water, is a holy place to all the big monotheistic religions, Judaism, Christianity and Islam. Locals believe the twelve clefts on it represent the twelve springs mentioned in the Quran (Sura 2:60). It is also mentioned in the Exodus as the rock which sustained the children of Israel (1 Cor. 10:4).

Man kissing the ground after a long sea voyage (as part of a reenactment of the first landing of English settlers in Virginia in 1607) The kiss of respect is of ancient origin, notes Nyrop. He writes that "from the remotest times we find it applied to all that is holy, noble, and worshipful—to the gods, their statues, temples, and altars, as well as to kings and emperors; out of reverence, people even kissed the ground, and both sun and moon were greeted with kisses." He notes some examples, as "when the prophet Hosea laments over the idolatry of the children of Israel, he says that they make molten images of calves and kiss them" (). In classical times similar homage was often paid to the gods, and people were known to kiss the hands, knees, feet, and the mouths, of their idols.

The Ahmadis believe that the coming into existence of the State of Israel is in accord with the prophecies contained in the Bible Bible, Ezekiel, 37:21-24 (1808) and the Holy Quran. Inferring from the words in 17:105: '...We shall bring you together out of the various peoples', at the time of the "Promise of the Later Days";.The Ahmadi translator Maulvi Sher Ali has translated the verse 17: 105 as "And after him We said to the children of Israel, 'Dwell ye in the land; and when the time of the promise of the latter days comes, We shall bring you together out of various peoples.'" The Second Khalifa of Ahmadiyya Mirza Basheer-ud-Din Mahmood Ahmad in his ‘’Invitation to Ahmadiyyat’’This is a book addressed to the Amir of Afghanistan, Amir Amanullah Khan, written in 1924.

In the incident of the manna (, man) in Moses told the Israelites that the Sabbath is a solemn rest day; prior to the Sabbath one should cook what one would cook, and lay up food for the Sabbath. And God told Moses to let no one go out of one's place on the seventh day. In just before giving Moses the second Tablets of Stone, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on the seventh day God rested. In just before issuing the instructions for the Tabernacle, Moses again told the Israelites that no one should work on the Sabbath, specifying that one must not kindle fire on the Sabbath.

Ezekiel records the general rebellion of the children of Israel against God (Meir Leibush ben Yehiel Michal to Ezekiel chap. 2). Rabbinic commentators understood this general rebellion as referring to that of Jeroboam and the Ten Tribes against the Kingdom of David and the priesthood of Zadok. A number of commentators point out that at the time of a popular rebellion the true adherents to the king stand firm in their commitment of support to the king, and once the rebellions subsides the king comes forth the reward his unwavering supporters.Isaac Abrabanel on Ezekiel 44:18, Chafetz Chaim to the Torah, Haphtorah to Parshat Emor As recognition for not participating in idol worship and for actively and publicly sanctifying God's holy name, the sons of Zadok were granted numerous benefits in the Third Temple(Meir Leibush ben Yehiel Michal to Malachi 3:3).

Some scholars see Paul (or Saul) as completely in line with 1st-century Judaism (a Pharisee and student of Gamaliel as presented by Acts),The International Standard Bible Encyclopaedia (1915), Volume 4, p. 2276 edited by James Orr others see him as opposed to 1st-century Judaism (see Marcionism), while the majority see him as somewhere in between these two extremes, opposed to insistence on keeping the "Ritual Laws" (for example the circumcision controversy in early Christianity) as necessary for entrance into God's New Covenant, but in full agreement on "Divine Law". These views of Paul are paralleled by the views of Biblical law in Christianity. Paul is critical both theologically and empirically of claims of moral or lineal superiority of Jews while conversely strongly sustaining the notion of a special place for the Children of Israel.

The name Jesus son of Mary written in Islamic calligraphy followed by Peace be upon him A major figure in Islam, Jesus (commonly transliterated as ʾĪsā) is considered to be a messenger of God (Allah) and the messiah (al-Masih) who was sent to guide the Children of Israel (Bani Isra'il) with a new scripture, the Gospel (referred to in Islam as Injil). Muslims regard the gospels of the New Testament as partially authentic, and believe that Jesus' original message was altered and that Muhammad came later to revive it. Belief in Jesus (and all other messengers of God) is a requirement for being a Muslim. The Quran mentions Jesus by name 25 times—more often than Muhammad—and emphasizes that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message.

God foresaw that Korah, who would descend from the families of Kohath, would oppose Moses (as reported in ) and that Moses would beseech God that the earth should swallow them up (as reflected in ). So God told Moses to note that it was (in the words of ) “to be a memorial to the children of Israel, to the end that no common man . . . draw near to burn incense . . . as the Lord spoke to him by the hand of Moses.” The Midrash asked why then adds the potentially superfluous words “to him,” and replied that it is to teach that God told Moses that God would listen to his prayer concerning Korah but not concerning the whole tribe. Therefore says, “Cut not off the tribe of the families of the Kohathites from among the Levites.”Numbers Rabbah 5:5, in, e.g., Judah J. Slotki, translator, Midrash Rabbah: Numbers, volume 5, page 148.

God tells Moses "Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, then ye shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images, and demolish all their high places. And ye shall drive out the inhabitants of the land, and dwell therein; for unto you have I given the land to possess it." and "But if ye will not drive out the inhabitants of the land from before you, then shall those that ye let remain of them be as thorns in your eyes, and as pricks in your sides, and they shall harass you in the land wherein ye dwell. And it shall come to pass, that as I thought to do unto them, so will I do unto you" (Numbers 33).

Jews thus leave their houses to dwell in sukkot, as inhabitants of deserts do, so as to remember that this had once been their condition, as reported in , "I made the children of Israel to dwell in booths." And Jews join to Sukkot the Feast of Shemini Atzeret to complete in the comfort of their homes their rejoicings, which cannot be perfect in booths. Maimonides taught that the lulav and etrog symbolize the rejoicing that the Israelites had when they replaced the wilderness, which was in the words of , "no place of seed, or of figs, or of vines, or of pomegranates, or of water to drink," with a country full of fruit trees and rivers. To remember this, Jews take the most pleasant fruit of the land, branches that smell best, most beautiful leaves, and also the best of herbs, that is, the willows of the brook.

The king had, however, one particular granary that he perceived to be a fine one. The king thus told a member of his household not to be particular about the quantity of the granaries full of refuse and rye-grass. But as to the fine granary, however, the king directed the member of his household to ascertain the quantity of its contents with particularity. Thus, God was like the king, Israel was like the fine granary, and the member of the king’s house was Moses. Thus God instructed Moses to be particular numbering the Israelites, and Moses did so, as reports that God told Moses, “Take the sum of all the congregation of the children of Israel,” reports, “And his host, and those who were numbered of them,” and reports that God told Moses, “Number all the firstborn males.”Numbers Rabbah 4:1, in, e.g., Judah J. Slotki, translator, Midrash Rabbah: Numbers, volume 6, pages 95–97.

The commandment regarding the crown is found in : > [36] And thou shalt make a plate of pure gold, and engrave upon it, like the > engravings of a signet: HOLY TO THE LORD. [37] And thou shalt put it on a > thread of blue, and it shall be upon the mitre; upon the forefront of the > mitre it shall be. [38] And it shall be upon Aaron's forehead, and Aaron > shall bear the iniquity committed in the holy things, which the children of > Israel shall hallow, even in all their holy gifts; and it shall be always > upon his forehead, that they may be accepted before the LORD. The Tzitz was a small rectangular plate of solid gold, engraved in Hebrew letters with "HOLINESS TO THE LORD," and having holes drilled in each of the four corners through which blue cords were threaded () which held the tiara onto the High Priest's priestly turban.

The more the Egyptians oppressed the Israelites, the more the Israelites increased in number. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) Reading the report of "the children of Israel were fruitful and increased abundantly," a Midrash taught that each woman bore six children at every birth (for contains six verbs implying fruitfulness). Another Midrash said that each woman bore 12 children at every birth, because the word "fruitful" (, paru) implies two, "multiplied" (,va-yisheretzu) another two, "increased" (, va-yirbu) another two, "grew" (,va-ye'atzmu) another two, "greatly, greatly" (, bi-me'od me'od) another two, and "the land was filled with them" (, va-timalei ha'aretz otam) another two, making 12 in all. The Midrash counseled that the reader should not be surprised, for the scorpion, which the Midrash considered one of the swarming things (sheratzim, which is similar to , va-yisheretzu), gives birth to 70 offspring at a time.Exodus Rabbah 1:8.

Babylonian Talmud Bava Batra 73b The travelers passed through the desert in which the children of Israel wandered for forty years, and the Arab showed Mount Sinai to Rabbah, who heard the voice of God speaking from the mountain and regretting Israel's exile. The Arab likewise pointed out the place where Korah and his followers had been swallowed by the earth, and from the smoking abyss Rabbah heard the words, "Moses is truth and his teachings are truth, but we are liars".Babylonian Talmud Bava Batra 74a He was shown the gigantic bodies of the Israelites who had died in the desert, lying face upward, and the place where heaven and earth almost touched, so that he could watch the rotation of the heavenly spheres around the earth in twenty-four hours. Rabbah's stories of his adventures on the sea resemble tales of other navigators concerning the immense size of various marine animals.

'" The kings then converged upon Balaam and asked him what the tumultuous noise was that they had heard — perhaps another flood, or perhaps a flood of fire. Balaam told them that God had a precious treasure in store, which God had hidden for 974 generations before the creation of the world, and God desired to give it to God's children, as says, "The Lord will give strength to His people." Immediately they all exclaimed the balance of "The Lord will bless His people with peace." Rabbi Eleazar said that Jethro heard about the dividing of the Reed Sea, as reports, "And it came to pass, when all the kings of the Amorites heard how the Lord had dried up the waters of the Jordan before the children of Israel," and Rahab the harlot too told Joshua's spies in "For we have heard how the Lord dried up the water of the Red Sea.

Be'eroth Bene-Jaakan (, ) also known as Be'eroth, Bene Jaakan or Bene-Jaakan, "the wells of the children of Jaakan", is one of the places the Israelites stopped at during their Exodus journey to the Promised Land. According to , the Israelites "departed from Moseroth and camped at Bene Jaakan, and then moved from Bene Jaakan and camped at Hor Hagidgad", but according to , "the children of Israel journeyed from the wells of Bene Jaakan to Moserah" (or Mosera) after the second occasion when Moses had been given the Ten Commandments inscribed on two tablets of stone. The stage reported in the Book of Numbers represents two legs among 24 recorded in summary in whereas at this point in the Deuteronomy narrative only four stations of the Exodus are mentioned (Bene Jaakan, Moserah, Gudgodah and Jotbathah). It was at the Bene Jaakan station that the tribe of Levi warred with those Israelites wishing to return to Egypt. (J.

Many cultures have a story about how a deity exacted punishment upon previous inhabitants of their land, causing their doom. An example of divine retribution is the story found in many cultures about a great flood destroying all of humanity, as described in the Epic of Gilgamesh, the Hindu Vedas, or Book of Genesis (6:9–8:22), leaving one principal 'chosen' survivor. In the first example, it is Utnapishtim, and in the last example Noah. References in the Quran to a man named Nuh (Noah) who was commanded by God to build an ark also suggest that one man and his followers were saved in a great flood. Other examples in Hebrew religious literature include the dispersion of the builders of the Tower of Babel (Genesis 11:1–9), the destruction of Sodom and Gomorrah (Genesis 18:20–21, 19:23–28) (Quran 7:80–84), and the Ten Plagues visited upon the ancient Egyptians for persecuting the children of Israel (Exodus, Chapters 7–12).

According to the Hebrew Bible, the Tablets of the Law as they are widely known in English, or Tablets of Stone, Stone Tablets, or Tablets of Testimony (in Hebrew: לוחות הברית Luchot HaBrit - "the tablets [of] the covenant") in the Exodus 34:1, were the two pieces of stone inscribed with the Ten Commandments when Moses ascended biblical Mount Sinai as written in the Book of Exodus. According to the biblical narrative the first set of tablets, inscribed by the finger of God, () were smashed by Moses when he was enraged by the sight of the Children of Israel worshipping a golden calf () and the second were later chiseled out by Moses and rewritten by God (). says the second set were written by Moses. According to traditional teachings of Judaism in the Talmud, they were made of blue sapphire stone as a symbolic reminder of the sky, the heavens, and ultimately of God's throne.

By way of explanation, the Baraita noted that did not say "and [God] shall bring back" but "and [God] shall return," teaching that God will return with the Israelites from their places of exile. Rabbi Simon concluded that thus showed how beloved the Children of Israel are in God's sight.Babylonian Talmud Megillah 29a, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, page 29a. Rabbi Jose bar Haninah deduced from that when the Jews arrived back in the land of Israel in the time of Ezra, they once again became obligated to obey commandments like tithes (, ma’asrot). Rabbi Jose bar Haninah reasoned that the words, "And the Lord your God will bring you into the land that your fathers possessed, and you shall possess it," in showed that the Jews’ possession of the land in the time of Ezra was comparable to their possession of it in the time of Joshua.

Moreover, by indicating that Moses wants to be separated from Aaron, his brother, many of the Israelites proclaim that Moses killed Aaron on the mountain to secure this so-called separation. However, according to the accounts of al-Tabari, Aaron died of natural causes: “When they [Moses and Aaron] fell asleep, death took Aaron.... When he was dead, the house was taken away, the tree disappeared, and the bed was raised to heaven”. When Moses returned to the Children of Israel, his followers, from the mountain without Aaron, they were found saying that Moses killed Aaron because he had envied their love for him, for Aaron was more forbearing and more lenient with them. This notion would strongly indicate that Moses could have indeed killed Aaron to secure the separation in which he prayed to God for. To redeem his faith to his followers though, al- Tabari quotes Moses by saying “He was my brother.

This strongly indicates that Moses died as a martyr: Moses died being a witness to God; Moses died giving his sacrifice to the worldly views of God; and Moses died in the act of conveying the message of God to the Children of Israel. Although his death remains a mystery and even though he did not act in a religious battle, he did in fact die for the causation of a Religious War. A war that showcased the messages of God through scripture. In light of this observation, John Renard claims that Muslim tradition distinguishes three types of super-natural events: “the sign worked directly by God alone; the miracle worked through a prophet; and the marvel effected through a non-prophetic figure”. If these three types of super- natural events are put into retrospect with the understanding of martyrdom and Moses, the aspect of being a martyr plays out to resemble the overall understanding of what “islam” translates to.

The Mosaic covenant is referred to in a number of place in the Quran as a reminder for the Jews, of whom two tribes inhabited Medina at the time of Muhammad. The verses also mention particular commandments of the Decalogue and, in God's words, admonishes the Jews for being insolent about it and displaying violence against the prophets - a group of them they called liars, and other prophets among them they killed - even though they agreed to keep them at the time the covenant was made. The Quran also states how God cursed the Children of Israel and made them suffer for breaking the covenant while also mentioning other covenants such a prophetic covenant with the Israelites in , the Noahic and Abrahamic covenants in , and in and a covenant made with the followers of Jesus (apparently very different from how Christians interpret it), who likewise failed to observe it following their own desires.

When the king saw it, he said that he knew the tutor's intentions were good, and declared that the tutor would rule over the palace. Similarly, when the Israelites told Aaron in “Make us a god,” Aaron replied in “Break off the golden rings that are in the ears of your wives, of your sons, and of your daughters, and bring them to me.” And Aaron told them that since he was a priest, they should let him make it and sacrifice to it, all with the intention of delaying them until Moses could come down. So God told Aaron that God knew Aaron's intention, and that only Aaron would have sovereignty over the sacrifices that the Israelites would bring. Hence in God told Moses, “And bring near Aaron your brother, and his sons with him, from among the children of Israel, that they may minister to Me in the priest's office.” The Midrash told that God told this to Moses several months later in the Tabernacle itself when Moses was about to consecrate Aaron to his office.

In his commentary, Ibn Ezra adhered to the literal sense of the texts, avoiding Rabbinic allegory and Kabbalistic interpretation.Avigail Rock, Lecture #13: R. Avraham ibn Ezra, Part I He exercised an independent criticism that, according to some writers, exhibits a marked tendency toward rationalism.see introduction to Yam Shel Shlomo by Rabbi Shlomo Luria Indeed, Ibn Ezra is claimed by proponents of the higher biblical criticism of the Torah as one of its earliest pioneers. Baruch Spinoza, in concluding that Moses did not author the Torah, and that the Torah and other protocanonical books were written or redacted by somebody else, cites Ibn Ezra commentary on Deuteronomy. In his commentary, Ibn Ezra looks to Deuteronomy 1:1, and is troubled by the anomalous nature of referring to Moses as being "beyond the Jordan", as though the writer was oriented in the land of Cana'an (west of the Jordan River), although Moses and the Children of Israel had not yet crossed the Jordan at that point in the Biblical narrative.

Upon this, Mr. Marum opened the holy ark and bestowed upon it > its ceremonial function. While the choir sang Vaychi benisa (ויחי בנסע), > leadership member Mr. Löb took out one of the Torah scrolls and handed it to > Mr. Berendt, who with a festive voice spoke the following: “And this is the > teaching that Moses set before the Children of Israel, and in this teaching > is the Word that served Israel as a banner on its long wandering through > history, around which it gathered, the Word, which was its guiding star in > friendly and dreary days: Hear, O Israel, the Everlasting, our God, the > Everlasting, is the only one.” After the choir and the community had > repeated the last words in Hebrew, the Torah scroll was put into the holy > ark amid song from the choir for that occasion. Deeply moving and seriously > thought-out was Mr. Berendt’s celebratory sermon that followed about the > Word of the prophet Isaiah: “ביתי בית תפלה יקרא לכל העמים” (“My house shall > be a house of prayer and a house for all people”).

The term Hebraic law refers to a set of ancient Hebrew Law as found in the Torah of the Hebrew Bible also known as Mosaic Law. However, the Talmud rather than the Hebraic law is considered the beginning of the Jewish law. The Hebraic law has a great similarity to the law as proclaimed by ancient monarchs of the Middle East, including Hammurabi of the 18th–17th century BC and his famous law code known as the Code of Hammurabi, and the law Code of Lipit Ishtar of the 20th century BC. Hebraic law, in a formal sense, may be construed to begin in the Book of Exodus, chapter 20, with the words :And the Lord said unto Moses, thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven. There are legal scholars who cite that the Hebraic law has contributed to the Western legal development as seen in the latter's recognition that man-made law must give way to the God- given moral law in when these two are in conflict.

Reprinted in, e.g., Koren Talmud Bavli: Beitza • Rosh Hashana. Commentary by Adin Even-Israel (Steinsaltz), volume 11, page 294. Abraham named the child Isaac. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) Reading “And Sarah conceived, and bore Abraham a son (Isaac) in his old age, at the set time (, mo'ed) of which God had spoken to him,” Rabbi Huna taught in Hezekiah's name that Isaac was born at midday. For uses the term “set time” (, mo'ed), and uses the same term when it reports, “At the season (, mo'ed) that you came forth out of Egypt.” As can be read, “And it came to pass in the middle of that day that the Lord brought the children of Israel out of the land of Egypt,” we know that Israel left Egypt at midday, and thus refers to midday when it says “season” (, mo'ed), and one can read “season” (, mo'ed) to mean the same thing in both and Genesis Rabbah 53:6. Reprinted in, e.g.

In this way, Laban can be seen as "seeking to uproot all", by attempting to sever the family tree of the Patriarchs between Jacob and Joseph before the Children of Israel could become more than a single small family. Devora Steinmetz, assistant professor of Talmud at the Jewish Theological Seminary of America, says that the story of Jacob and Laban also resonates with the covenant with Abraham, more frequently interpreted as applying to the Exodus: "your seed shall be a stranger in a land that is not theirs, and shall serve them and they shall afflict them ... Afterward they shall come out with great wealth" (Genesis 15:13–16). Jacob lived in the strange land of Aram, served Laban, and was afflicted by him; then he left with great wealth and returned to the Promised Land. The story thus serves to reinforce one of the central messages of the Passover Haggadah; that the Old Testament cycle of exile, persecution and return recurs again and again, and links the observant Jew in the Diaspora to the Land of Israel.

Finkelstein and Silberman reported that the same situation is evident eastward across the Jordan, where and report that the wandering Israelites battled at the city of Heshbon, capital of Sihon, king of the Amorites, who tried to block the Israelites from passing through his territory on their way to Canaan. Excavations at Tel Hesban south of Amman, the location of ancient Heshbon, showed that there was no Late Bronze city, not even a small village, there. And Finkelstein and Silberman noted that according to the Bible, when the children of Israel moved along the Transjordanian plateau they met and confronted resistance not only in Moab but also from the full-fledged states of Edom and Ammon. Yet the archeological evidence indicates that the Transjordan plateau was very sparsely inhabited in the Late Bronze Age, and most parts of the region, including Edom, mentioned as a state ruled by a king, were not even inhabited by a sedentary population at that time, and thus no kings of Edom could have been there for the Israelites to meet.

Reading Rabbi Simlai taught that when the Israelites gave precedence to "we will do" over "we will hear," 600,000 ministering angels came and set two crowns on each Israelite man, one as a reward for "we will do" and the other as a reward for "we will hearken." But as soon as the Israelites committed the sin of the Golden Calf, 1.2 million destroying angels descended and removed the crowns, as it is said in "And the children of Israel stripped themselves of their ornaments from mount Horeb."Babylonian Talmud Shabbat 88a. The Gemara reported a number of Rabbis' reports of how the Land of Israel did indeed flow with "milk and honey," as described in and 17, and and and and 15, and Once when Rami bar Ezekiel visited Bnei Brak, he saw goats grazing under fig trees while honey was flowing from the figs, and milk dripped from the goats mingling with the fig honey, causing him to remark that it was indeed a land flowing with milk and honey.

Karaite Judaism follows patrilineal descent, meaning a Jew is either someone whose father is Jewish (since almost all Jewish descent in the Tanakh is traced patrilineally) or both of whose parents are Jews, or one who has undergone a formal conversion which entails circumcision for uncircumcised males and formally accepting the God of Israel as one's own God and the people of Israel as one's own people. Karaites believe that conversion to the Jewish people should be done after living among Jews (preferably Karaite) in the form of a vow (the dominant position among modern Karaites maintains that this oath should be taken before a Karaite Beit Din whose members act on the behalf of the Israeli Council of Sages); see Exodus 12:43–49, Ruth 1:16, Esther 8:17, and Isaiah 56:6–7 and studying the Tanakh. Also Ezekiel the prophet states that Sojourners ("resident aliens") who have joined themselves to the Children of Israel will be given land inheritance among the tribes of Israel among whom they live during the final Redemption. וְחִלַּקְתֶּם אֶת-הָאָרֶץ הַזֹּאת לָכֶם—לְשִׁבְטֵי יִשְׂרָאֵל.

The earliest masonic texts each contain some sort of a history of the craft, or mystery, of masonry. The oldest known work of this type, The Halliwell Manuscript, or Regius Poem, dates from between 1390 and 1425. This document has a brief history in its introduction, stating that the "craft of masonry" began with Euclid in Egypt, and came to England in the reign of King Athelstan (born about 894, died 27 October 939).Grand Lodge of British Columbia and Yukon The Halliwell Manuscript, retrieved 22 June 2012 Shortly afterwards, the Cooke Manuscript traces masonry to Jabal son of Lamech (Genesis 4: 20–22), and tells how this knowledge came to Euclid, from him to the Children of Israel (while they were in Egypt), and so on through an elaborate path to Athelstan.Grand Lodge of British Columbia and Yukon The Matthew Cooke Manuscript with Translation, retrieved 22 June 2012 This myth formed the basis for subsequent manuscript constitutions, all tracing masonry back to biblical times, and fixing its institutional establishment in England during the reign of Athelstan (927–939).

Archeologists Israel Finkelstein of Tel Aviv University and Neil Asher Silberman noted that ; ; and report that the wandering Israelites battled at the city of Heshbon, capital of Sihon, king of the Amorites, who tried to block the Israelites from passing through his territory on their way to Canaan. Excavations at Tel Hesban south of Amman, the location of ancient Heshbon, showed that there was no Late Bronze Age city, not even a small village, there. And Finkelstein and Silberman noted that according to the Bible, when the children of Israel moved along the Transjordanian plateau they met and confronted resistance not only in Moab but also from the full-fledged states of Edom and Ammon. Yet the archeological evidence indicates that the Transjordan plateau was very sparsely inhabited in the Late Bronze Age, and most parts of the region, including Edom, mentioned as a state ruled by a king, were not even inhabited by a sedentary population at that time, and thus no kings of Edom could have been there for the Israelites to meet.

The Midrash interpreted the words "there was no water in it" to teach that there was no recognition of Torah in it, as Torah is likened to water, as says, "everyone that thirsts, come for water." For the Torah (in ) says, "If a man be found stealing any of his brethren of the children of Israel . . . and sell him, then that thief shall die," and yet Joseph's brothers sold their brother. Joseph Sold by His Brothers (illustration from a Bible card published 1907 by the Providence Lithograph Company) Rabbi Judah ben Ilai taught that Scripture speaks in praise of Judah. Rabbi Judah noted that on three occasions, Scripture records that Judah spoke before his brethren, and they made him king over them (bowing to his authority): (1) in which reports, "Judah said to his brethren: ‘What profit is it if we slay our brother'"; (2) in which reports, "Judah and his brethren came to Joseph's house"; and (3) in which reports, "Then Judah came near" to Joseph to argue for Benjamin.

" And Moses said, "the delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the spake with you in the mount out of the midst of the fire in the day of the assembly." Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, and compelled Aaron to fashion a golden calf, and he "built an altar before it" and the people "worshipped" the calf. Moses Breaking the Tablets of the Law (1659) by Rembrandt After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount." After the events in chapters 32 and 33, the told Moses, "Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou brakest.

Several narratives rely on Jewish Midrash Tanhuma legends, like the narrative of Cain learning to bury the body of Abel in Surah 5:31.Samuel A. Berman, Midrash Tanhuma-Yelammedenu (KTAV Publishing house, 1996) 31–32Gerald Friedlander, Pirḳe de-R. Eliezer, (The Bloch Publishing Company, 1916) 156 Surah 5:32, when discussing the legal and moral applications to the story of Cain and Abel, relies heavily on the Jewish Mishnah tradition, and quotes from Sanhedrin 4:5:Herbert Danby, The Mishnah: Translated from the Hebrew with Introduction and Brief Notes (Hendrickson Publishing, 2011) 388 > Sanhedrin 4:5 ...if any man has caused a single life to perish from Israel, > he is deemed by Scripture as if he had caused a whole world to perish; and > anyone who saves a single soul from Israel, he is deemed by Scripture as if > he had saved a whole world. Sefaria: Sanhedrin 4:5 > Because of that We ordained for the Children of Israel: that whoever kills a > person—unless it is for murder or corruption on earth—it is as if he killed > the whole of mankind; and whoever saves it, it is as if he saved the whole > of mankind.

However, we cannot give them wives from our daughters, for the children of Israel have sworn an oath, saying, 'Cursed be the one who gives a wife to Benjamin.'" Then they said, "In fact, there is a yearly feast of the Lord in Shiloh, which is north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah." Therefore, they instructed the children of Benjamin, saying, "Go, lie in wait in the vineyards, and watch; and just when the daughters of Shiloh come out to perform their dances, then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin. Then it shall be, when their fathers or their brothers come to us to complain, that we will say to them, 'Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.

According to Mount Vernon's Digital Encyclopedia of George Washington: :As the Father of America, Washington was heralded as the political savior of the nation for delivering America from the bondage of Great Britain, akin to Moses delivering the children of Israel from the bondage of Egypt. Verses from the final chapter of Deuteronomy that described the death of Moses were frequently used in New England eulogies to illuminate the significance of Washington's passing....The Apotheosis of Washington, the famous fresco on the dome of the U.S. Capitol, depicts Washington surrounded by thirteen maidens, one for each colony, as he ascends to heaven and becomes a god.See "George Washington in Popular Culture" Digital Encyclopedia of George Washington (2020) Though he had been the highest-ranking officer of the Revolutionary War, having in 1798 been appointed a Lieutenant General (now three stars), it seemed incongruous that all later full four star and higher generals outranked Washington. This issue was resolved in the bicentennial year of 1976 when Washington was, by act of Congress, posthumously promoted to the rank of General of the Armies, this promotion being backdated to July 4, 1976,Promotion order of George Washington, Military Personnel Records Center (:Image:Orders 31-3.

In the Quran, God then sends a crow to dig the earth in which to bury the murdered brother, and the murderer regrets his deed as he looks upon the crow. While a bird digging the earth for Abel is a motif that appears in certain late extra-biblical Christian and Jewish sources, such as the Tanhuma, the Quran is the earliest known version of the episode and may be the source of the other attestations. The Quran then draws a lesson from the murder, not found in the text of the Torah: > That is why We decreed for the Children of Israel that whoever kills a soul, > without [its being guilty of] manslaughter or corruption on the earth, is as > though he had killed all mankind, and whoever saves a life is as though he > had saved all mankind. This verse is nearly identical to a passage in the Mishnah Sanhedrin tractate, part of the Jewish Oral Torah, which also concludes that the lesson of the murder of Abel is that "whosoever destroys a single soul is regarded as though he destroyed a complete world, and whosoever saves a single soul is regarded as though he saved a complete world".