Offerings

2020 ◽  
pp. 173-182
Keyword(s):  
The Poor ◽  
The Temple

This chapter examines the Book of Offerings (Sefer korbanot), which is described in the Mishneh torah's introduction as being about individual offerings. It includes six sections of the Book of Offerings, such as the Laws of the Passover Offering, about the paschal lamb that is slaughtered in the Temple and the Laws of the Festal Offering, about the three kinds of offerings that each householder brings on the three pilgrim festivals. It also mentions Maimonides, who characteristically stresses the obligation to give portions to the poor and the Levites so that they too will rejoice on the festival. The chapter cites the commandment of hakhel, the ceremony held every seven years on the festival of Tabernacles following the sabbatical year. It covers the Laws of Substituted Offerings, which is about the prohibition against substituting an animal designated for sacrifice with another one.

scholarly journals The ‘enigma of Jesus’’ temple intervention: Four essential keys

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
William Domeris
Keyword(s):  
Social Oppression ◽  
Jerusalem Temple ◽  
The Poor ◽  
The Temple

The emerging consensus, on the intervention of Jesus into the commercial operations of the Jerusalem Temple, speaks in terms of an enacted parable aimed at the temple hierarchy, against the backdrop of the ongoing economic and social oppression of the time. In this article, I consider four essential scholarly insights (keys): The possibility that Caiaphas introduced trade in sacrifices in the Jerusalem Temple; the link between the money changers and Greek-style bankers; the Jewish witness to the extent of high-priestly corruption in the 1st century CE; and finally the presence of the image of Baal-Melkart on the Tyrian Shekel. In the light of the fourth key, in particular, we discover Jesus, like the prophets of old (Jeremiah and Elijah), standing against the greed of the High priests and their abuse of the poor and marginalised, by defending the honour of God, and pronouncing judgement on the temple hierarchy as ‘bandits’ (Jr 7:11) and, like their ancestors, encouragers of ‘Baal worship’ (Jr 7:9).

scholarly journals SIKAP MEMBERI PERSEMBAHAN MENURUT INJIL MARKUS 12:41-44

1970 ◽  
Vol 1 (1) ◽  
pp. 17-35
Author(s):  
David Susilo Pranoto
Keyword(s):  
Gospel Of Mark ◽  
The Poor ◽  
Rich People ◽  
The Rich ◽  
The Right ◽  
The Temple

This paper is titled" Attitude to Give Offerings According to the Gospel of Mark 12: 41-44 ". Mark's Gospel was written by Mark himself and this Gospel of Mark is the earliest Gospel written, which is between 65 and 70 AD before the Temple in Jerusalem was destroyed and Mark's Gospel is also the shortest of the four Gospels. This book was shown to the Jews to introduce Christ as a servant. Specifically the Gospel of Mark 12: 41-44 tells how Jesus showed His disciples the attitude of the rich and the widows of the poor in giving offerings. This shows that Jesus wanted to tell everyone and specifically to the students how the right attitude in giving offerings. The text Jesus shows about the attitude of the rich and poor widows in making offerings in the Temple. In addition, in the context of the Gospel of Mark 12: 41-44, Jesus showed His disciples the right attitude in offering. Jesus' purpose here is to direct the attention of His disciples to the poor widow. The poor widow gives more offerings than the offerings of rich people, because she gives from her shortcomings while rich people give from abundance. So through this article we can open the understanding of believers to have the right attitude to offer.

Haggai

2021 ◽  
pp. 510-523
Author(s):  
John R. Barker
Keyword(s):  
Persian Period ◽  
Divine Presence ◽  
Major Area ◽  
Jerusalem Temple ◽  
The Poor ◽  
Critical Issues ◽  
Book Of The Twelve ◽  
Compositional History ◽  
The Temple

This essay offers an overview of the content and major critical issues related to the book of Haggai. In a series of dated oracles, the book reveals an ongoing internal dispute within the Yahwistic community in Judah concerning divine permission to rebuild the Jerusalem temple under Zerubbabel in the early Persian period. The prophetic oracles suggest that the basis for the dispute lay in differing interpretations of the poor socioeconomic circumstances the community faced at the time. Major themes of the book include the difficulty of determining the divine will, the role of the temple as mediator of divine presence, and the effects of divine presence on the community. A major area of critical interest in the book is its compositional history, particularly as it relates to the development of the “Book of the Twelve.”

VII.—Tombs

1888 ◽  
Vol 9 ◽  
pp. 264-271
Author(s):  
D. G. Hogarth ◽  
M. R. James
Keyword(s):  
Solid Rock ◽  
The State ◽  
The Other ◽  
Ample Evidence ◽  
Gentle Slope ◽  
Past Season ◽  
The Past ◽  
The Poor ◽  
The Earth ◽  
The Temple

Tombs of all periods were opened during the past season, a few archaic ones at Leontari Vouno, which have been described by Mr. James in his account of that site, and others at Kuklia of all subsequent ages, down to the very latest. They are usually cut in the rock or earth of a gentle slope, in many cases, as in the Xylino valley at Kuklia, tier above tier: but they are also found in level ground, approached by a sloping passage now filled with earth. The whole plateau to the east of Kuklia above the is honey-combed with earth-tombs of this kind, consisting mainly of one or two vaulted chambers, leading one out of the other, without niches for the bodies, and entered by a vaulted opening closed by a slab. Such are probably tombs of the poor: the richer Cypriotes were for the most part laid in rock-tombs, such as abound in the plain north of New Paphos, and were found by us at Old Paphos on the slopes between the Temple of Aphrodite and the sea. From their greater durability and accessibility the latter were often used two or three times over, being sometimes sanctified at last for Christian burial by innumerable crosses, cut over the niches, as is the case at Cape Drepano: thus they are usually less profitable to the explorer of to-day than the earth-chambers, which were left undisturbed in the possession of their original tenants, and were not so easily detected by the τυμβωρύχος of the early centuries of our era. Of the work of the latter we found ample evidence at Kuklia: tomb after tomb was opened on the eastern slopes, in which broken glass and pottery were lying in a huge heap either in the middle or near the door, what the thieves did not want having apparently been wantonly destroyed: the lids of the sarcophagi were either hewn in pieces or wrenched aside, and even, in some cases, in order probably to evade notice, carefully replaced in statu quo. The door was by no means the favourite place of ingress, for we often dug down to find the slab quite undisturbed, while the tomb was in the state described above, and search would reveal the presence of a hole or passage cut through the solid rock from above or at the side.

scholarly journals To the history of «compassionate widows» activities and training in St. Petersburg and Moscow hospitals for the poor during the emperor Alexander I reign

2016 ◽  
Vol 97 (2) ◽  
pp. 306-310
Author(s):  
N N Blokhina
Keyword(s):  
Time Level ◽  
Civic Duty ◽  
The Poor ◽  
Extensive Training ◽  
History Of ◽  
The Russian Empire ◽  
Set Up ◽  
The Temple ◽  
The Church ◽  
And Training

The article considers the «compassionate widows» activities and training at the beginning of the ХIХ century - the time of «Compassionate Widows’ Institute» formation in the Russian Empire. Empress Maria Fedorovna set up hospitals for the poor in St. Petersburg and Moscow, in each of which 200 patients in need of medical care were treated. Patients in the vast majority claimed to not only the close attention of the doctors who performed treatment at their time level, but also careful care. That is why in these hospitals quite many «khozhatyy» and «sidel’nitsa» worked. There should be quite intent control over them. In 1815, in St. Petersburg after a year of testing of «volunteered widows of the St. Petersburg Widows’ House», who cared for the sick at St. Petersburg hospital for the poor, after a solemn oath the title of «compassionate widow» was given to 16 of 24 widows. In January, 1818, Empress Maria Fedorovna ordered to engage «compassionate widows» to the patients care in the Moscow hospital for the poor, what was put into practice by this hospital main physician Kh.F. Oppel’. In the same year «compassionate widows» (two experienced and four under consideration) were taken to this hospital, sent to the two-week duty from Moscow Widow’s House. The probationary period lasted for a year, after which «compassionate widows» took the oath in the temple of the church. In the hospitals for the poor (in 1828 known as the «Marian») both in St. Petersburg and in Moscow «compassionate widows» who voluntarily devoted themselves to «look after the sick», were trained and instructed by clinicians. Evidence of «compassionate widows» extensive training in Moscow is a famous physician Kh.F. Oppel’ guidance «Guidelines and rules, how to look after the sick, for the benefit of everyone engaged in this duty, and in particular for compassionate widows, especially dedicated themselves to this title». This is the first Russian book, dedicated to the upbringing in female nursing staff the feelings of mercy and humanity when practicing their professional and civic duty. Kh.F. Oppels’ book is a remarkable historical and medical literary monument. It is the first medical guidance for the patients care, published in our country in Russian and addressed directly to the female medical staff.

“A Treasure for the Poor”: The Contents of the Temple Treasures according to 2 Macc 3:10 in Light of the Biblical and Ancient Jewish and Christian Traditions

2020 ◽  
Vol 113 (2) ◽  
pp. 210-229
Author(s):  
Francisco Martins
Keyword(s):  
Second Temple ◽  
Church Fathers ◽  
High Priest ◽  
Second Temple Period ◽  
The Poor ◽  
History Of ◽  
The Temple ◽  
The Church

AbstractThe attack of Heliodorus on the temple in 2 Macc 3 is the first of a series of events occupying the narrative core of the book. In the first act of the story, a dispute arises over the actual contents of the temple treasury, with the high priest Onias claiming that they are “deposits of widows and orphans” (3:10). This essay focuses on this detail and shows that it entails an as yet unnoticed connection with a core of biblically ingrained traditions that gain momentum in the Second Temple period and come to the fore afterwards in the works of ancient Jewish and Christian authors: traditions that equate God’s money with money intended for the poor. In order to substantiate my claim, I survey texts in Deuteronomy, Tobit, and the Epistle of Jeremiah in search of hints of this process of “pauperization” of God’s property, and proceed to investigate the history of reception of 2 Macc 3:10 in the Latin translations, among the church fathers, and in the post-Talmudic work Josippon. The aim is to demonstrate that 2 Macc 3:10 became a productive link in the rhetorical formulation of a topos which bore long-lasting literary, theological, and practical fruits.

The Attitude to Poverty and the Poor in Early Rabbinic Sources (70-250 ce)

2016 ◽  
Vol 47 (3) ◽  
pp. 411-438
Author(s):  
B. Z. Rosenfeld ◽  
H. Perlmutter
Keyword(s):  
Second Temple ◽  
The Other ◽  
Rabbinic Literature ◽  
Wisdom Literature ◽  
Public Funds ◽  
The Poor ◽  
The New Testament ◽  
Community Responsibility ◽  
The Individual ◽  
The Temple

This research examines the attitude of rabbinic literature to poverty and the poor after the destruction of the Second Temple. In the Hebrew Bible there are instructions to care for the poor and to be compassionate toward them. However, in Wisdom literature there is also criticism of the poor depicting them as lazy. The Torah obligates the individual Jew to support the poor though tithes from the produce of the fields, giving charity and free loans, but does not advocate establishing public funds for the relief of the poor. Rabbinic literature from after the destruction of the temple shows that the rabbis advocated community responsibility for helping the poor. It shows compassion toward the poor and encourages the Jews to support them through charity. They amended religious laws in order to enable the poor to have more to consume. This seems to be a change from the way the rabbis related to the poor prior to the destruction as is depicted by the New Testament. Examination of actions attributed to sages from before the destruction shows that the rabbis related positively primarily toward poor who were “sons of good” citizens. The other poor were “others” and were left to charity and tithes. After the destruction all poor are “ours,” sons of Abraham, Isaac, and Jacob.

Intratextuality in Luke: Connecting the Emmaus Road with the Boy in the Temple

2020 ◽  
Vol 132 (2) ◽  
pp. 63-70
Author(s):  
Rob James
Keyword(s):  
Gospel Of Luke ◽  
The Road ◽  
The Poor ◽  
The Temple

The story of the boy Jesus in the Temple (Luke 2:41–51) and of the Road to Emmaus (Luke 24:13–35) are compared and are shown to be likely to be a deliberate piece of intratextuality on the part of the author of the Gospel of Luke. Four main agreements between the stories are examined. A motive for the intratextuality is also proposed in that it fits in very well with Luke’s overall theological approach to the poor and the powerless.

scholarly journals Meningkatkan Mutu Nilai Kemanusiaan Pada Anak-Anak Melalui Satua Men Tiwas Teken Men Sugih (Sebuah Kajian Semiotika)

2020 ◽  
Vol 6 (1) ◽  
pp. 108
Author(s):  
Ni Made Ayu Susanthi Pradnya Paramitha
Keyword(s):  
Young Children ◽  
Meaning Of Life ◽  
Personality Characteristics ◽  
Way Of Life ◽  
Poor Family ◽  
The Poor ◽  
Long Time ◽  
The Rich ◽  
The Temple

<p><em>There is one way to form a child’s character is with a tale or a story where in Balinese life we called satua or  masatua. Satua is a part of lisan literary once as a work of grain Graine literature, unattached to the temple and rhythm as well. Although satua is as one of the local obscension wisdom of the ancestral legacy and has been there for a long time, but this is still relevant to be used as one of the tools in developing way of life, personality, characteristics and a wisdom for people in Bali and of course based on the rule as a Balinese in the community. One of the best example of the satua called “Men Tiwas Teken Men Sugih” or the life between the poor and the rich. By using semiotic Peirce approach, and through the way of life from the poor family in the character, this article would emphasise a moral message regarding the behavior of the decreators. By this means that we can take an example to educate the young children what is the meaning of life and also to increase the quality of humanity to child</em></p>

Jesus the Pervert

2014 ◽  
Vol 22 (2) ◽  
pp. 168-187
Author(s):  
Keyword(s):  
Political Institutions ◽  
Political Dissent ◽  
Institutional Goals ◽  
Occupy Movement ◽  
Presence Of God ◽  
The Poor ◽  
The Rich ◽  
Liberal Approach ◽  
The Cost ◽  
The Temple

Most contemporary readings of the Markan temple incident in Mark 11.15-17 seems to reflect a common Western liberal approach to political change, an approach which suggests that political institutions are inherently good yet at times must be reformed in the interest of the marginalized. Thus according to many interpreters, Jesus enacts a (rather unsuccessful) political demonstration to reform the temple back to its idyllic institutional goals. Instead, this paper, informed by contemporary notions of political insurrection, suggests that Jesus’ criticism of the temple is hardly a prophetic renewal or reform. Rather, the narrative of Mark 11.15-17 is meant to show Jesus’ total symbolic rejection of the temple as social, economic, and political core. Jesus’ actions in the temple are not meant to open up a greater access for the poor and marginalized; instead, in an act of free choice, Jesus the pervert rejects the efficacy of the temple itself, and, in a truly revolutionary manner, advocates a movement from the stricture of the relationship altogether.
As the visceral presence of God on the earth, the Second Temple creates an unfortunate economy of desire whereby God must remain at a prohibitive distance, a self-perpetuating cycle where access is controlled and limited on the basis of ethnicity, sexuality, and purity. The temple, endowed with economic, agrarian, and sexual surplus, manufactures a presence of God which must remain structurally inaccessible in order for it to retain the essential neurotic element of desire and distance. However, through judging both the rich and the poor, and halting the flow of sacred goods, Jesus the pervert exposes this neurotic cycle of desire as fantasy at the cost of his own life.
Incorporating insurrectionist insight from Slavoj Žižek, the Occupy Movement, and others like the Anonymous Collective allows our interpretation to move beyond the standard “Jesus as Political Reformer” to a much more dangerous interpretation of Jesus as politically perverse. It is this more dangerous perspective which can make better sense of the reality of Jesus’ execution and help to identify this pericope as an authentic account of political dissent.


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