Judaism: How does Judaism treat the book of Daniel and the prophecy of the statue?
Also, in particular, what is the "stone" representative in Judaism? Serious answers please.
Orthodox Views on the Torah
The revelatory experience at Sinai is considered by Jews as the seminal event in the history of the Jewish people.
The Bible shows God as having established a relationship with the patriarchs, Abraham, Isaac, and Jacob, but Sinai solidified the relationship between God and Israel.
The classical Jewish understanding of Matan Torah(the giving of the Torah) as reflected in the Bible and in rabbinic literature, is that Sinai represents the central revelatory experience by God to the Jewish people.
This experience was and remains the highest form of prophetic revelation in history because it was transparent, audible, and occurred to a minimum of 600,000 male adults.
While the significance and awe of later prophetic revelation is clear, it in contrast usually occurred via dreams or visions to individuals. Later authorship of the hagiographical literature in the Bible occurred via the inspiration of ruach hakodesh (the holy spirit).
The uniqueness of Sinaitic revelation establishes the divine authorship of the dual Torah and consequently rabbinic exegesis thereafter. The Pirke Avot’s (Sayings of the Fathers) initial verse “Moses received the Torah from Sinai and transmitted to Joshua; Joshua to the Elders…etc.” is the foundation of traditional Jewish orthodoxy on the matter.
The theological justification then for the view that “Torah” or the Covenant at Sinai represented the highest view of revelation and subsequently authority in Jewish religious life stems from unequaled manner in which the transmission took place.
The nature of the Torah lends it self to a level of authority expected to transcend the generations. Exodus 12:14 provides us with one example: “…throughout your generations you shall observe it [Pesach] as an ordinance for ever.”
The classical orthodox Jewish position also views the term “Torah” as quite an inclusive term. The actual miraculous revelation at Sinai which resulted in the reception of a Written Law (i.e. Torah She Biktav) is at the heart of the revelation at Sinai, but it also includes the expository directives and methodology for adapting and developing Jewish law known as the Oral Law (Torah She’Ba’al Peh).
The term is inclusive of the entire Hebrew Bible and all subsequent rabbinic applications, decisions, and understanding to the present day.
For Traditional Judaism then, revelation and thus Torah are as Louis Jacobs notes, static. That is, the Torah remains the same throughout the generations. Jews are therefore according to the traditional view obligated to observe it as an infallible guide to life.
That position is articulated in the medieval period in by the great Jewish rabbi Maimonides’ Thirteen Principles, and the hymn Yigdal where it states: ” God gave his people a Torah of Truth by means of his prophet the most trusted of his household. God will never amend nor exchange His law for any other one, for all eternity.”
If the Torah cannot be amended, then Halakhah (Jewish Law) can only be derived according to very well prescribed rules. The binding nature of the Torah as reflected by and through the prism of a rabbinic worldview cannot be negotiated.
Article Source: http://www.articlesbase.com/religion-articles/orthodox-views-on-the-torah-488811.html
About the Author
Jacob Lumbroso writes articles on history, foreign cultures, and Judaism. For more information on the Tallit or other Jewish symbols, visit http://www.judaicaquest.com
The Dual Nature of the Torah
Traditional Judaism believes that there is a dual Torah, consisting of the Torah Sh’b'ktav (the Written Torah) and the Torah Sh’Ba’al Peh (the Oral Torah). Commandments or statutes derived from the written Torah are called “d’Oraita” from the Aramaic word meaning “from the Torah.”
For classical Judaism, the Oral Torah consists of Oral Torah revealed simultaneously at Sinai as well as enactments or laws instituted by later rabbis (d’Rabbanan). The basis or authority for the laws classified as”d’Rabbanan” and for the implementation of the observance of the commandments is derived from Deuteronomy 17:8-11.
The rabbis claim that the authority to interpret the commandments and subsequently define (i.e. the way in which the commandments are observed) is found in the written Torah itself, where Moses states that any case or question too difficult for the Jewish people in future days should be brought before the priests and judges in office at that time.
The rabbis serve as judges and legislators akin to a court and a legislature. Rabbis are in fact dayanim (i.e. Judges). The written Torah serves as the constitution for Israel with the Oral Torah and the Rabbis serving as the legislative process. Like the Constitution of the United States, the actual implementation of its statutes, and future needed statutes are left to the Congress and the validity of those laws is left to the courts. The concept of a constitutional model for Torah law that “evolves” or is “pliable” allows it to remain relevant and applicable.
A Torah model that does not include this eventually creates a situation in which many biblical commandments cannot be observed, applied, or understood. Hence a community like the Karaites who argue that they follow only the Biblical text have almost reached the point of extinction, have isolated and in fact excluded themselves from the Jewish community by adopting different calendar and different laws. In the end they nevertheless created a body of their own “halachah”out of necessity in attempting to follow the written text.
The case or argument for the Oral Torah exists on two levels. On a very basic level, the very necessity of Oral Torah can be established by looking at the text of the Torah itself.
The a Torah scroll is written only with consonants, without vocalization. Hence one word written in Hebrew can have multiple meanings. Hence, where the Hebrew text says “BNCH,” one might render this as “Bonayich” “your Builders” or as “B’nayich” “your Children.” This occurs quite often. Vowels marks were only added much later after the text was written and codified.
So even our very ability to read and understand the text is based upon an oral tradition which provides us with both the ability to pronounce the alphabet, to read, and most importantly understand the text.
The famous Hillel was approached by a non-Jew who desired to learn the Torah on the condition he would learn the written Torah only. He started teaching him the alef-bet and the next day changed the names of the letters and their pronunciation and the student was confused. He did this to prove a point!
The text is foundational but it is informed and understood only with the aid of the oral tradition.
Article Source: http://www.articlesbase.com/religion-articles/the-dual-nature-of-the-torah-502314.html
About the Author
Jacob Lumbroso writes articles on history, foreign cultures, and Judaism. For more information on the Tallit or other Jewish symbols, visit http://www.judaicaquest.com
Reconstructing Judaism
Of all the Jewish thinkers that arose in the twentieth century, none stands out as revolutionary and as controversial as Mordecai Kaplan. Kaplan was paradoxical to say the least. He maintained high levels of personal religious observance and in addition to his studies at the Jewish Theological Seminary he also obtained traditional ordination. He served as an Orthodox rabbi for a short duration and was also participated in the founding of the Young Israel movement.
For Kaplan Orthodox, Reform, and Conservative Judaisms are based upon the view that the key differences between Jews and non-Jews lie solely in the area of religious thought. For the aforementioned versions, the challenge of Jewish life in light of modernity is the appropriate adaption of Jewish beliefs and practices -even as was noted in the case of Neo-Orthodoxy.
For Kaplan the challenge of Jewish life in the twentieth century was based on far more than the issue of Jewish religion. For Kaplan, Jewish faith is only one element in the life of a Jew that is challenged by modernity. Yet despite his commitment to Jewish life as recognizable to traditionally oriented Jews, his theological predilections were such that the fundamental nature of Jewish theological identity was transformed in his reconstruction of Judaism. His work “Judaism as as Civilization and The Meaning of God in Modern Jewish Religion” and the philosophy behind them highlight very different notions of God, Torah, and Israel when compared to classical Jewish perspectives. Yet while Kaplan was vilified by many Orthodox and finally excommunicated by the rabbis of Agudath Israel, not all his right of center critics were ready to completely dismiss if not the motivation behind Kaplan’s restructuring or reconstruction of Judaism, the very issues he addressed
In his quest to define what Judaism is, Kaplan took issue with all the movements existent in his day. While acknowledging the “success” of the Reform movement if in nothing else, preventing the flow of thousands of Jews in Western Europe and in the United States from abandoning Jewish identity, Kaplan saw Reform Judaism as espousing a religious philosophy devoid of the meaning of the Jewish people and its distinctive culture. Kaplan argued that Judaism reflected “Jewish consciousness”; Judaism was the “heart of the Jewish people.”
For Kaplan then, a Judaism based solely on the idea of ethical monotheism was unsustainable. Reform Judaism was asking religious Jews to be the emissaries of what was a religious philosophy. Furthermore the great thinkers of Reform Judaism assumed that Jews had always embraced theological ideas that were advanced beyond that of other nations. Having rejected a supernatural revelation as the source of this claim, Kaplan saw inherent weakness in any attempt to appeal to history as the arbiter of such a view.
Article Source: http://www.articlesbase.com/religion-articles/reconstructing-judaism-3830534.html
About the Author
Jacob Lumbroso is a world traveler and an enthusiast for foreign languages, history, and foreign cultures. He recommends http://diningpooltable.net for anyone struggling with allergies. Be sure to check out Dining Pool Tables
The Spirituality of Judaism
David Hartman’s book, A Living Covenant centers on two important topics on the subject of Jewish spirituality. The first deals with the allegation that traditional Judaism excessively concerns itself with matters of “law” to the extent that a mechanical approach, in matters of faith and relating to God, is realized. This arguably degenerates into “legalism.” The second topic relates to how mankind approaches God within and without the scope of Jewish particularity. Both of these topics are inter-related to each other. Regarding how mankind approaches the subject of “knowing God,” Hartman contends that two ways are possible. The first revolves around the covenantal revelation established at Sinai, which is particular to the people of Israel and is highlighted through the ongoing experiences and history of Jews. In this arena, God is approached and known as the God of the covenant.
The second scenario is more universalistic in nature and deals with God as the Creator of the heavens and the earth. All of mankind is privy to this fact, and Hartman argues this must lead Judaism to conclude that the authenticity of the covenantal experience at Sinai does not necessarily imply Jewish exclusivist claims regarding non- covenantal forms of faith. The Jewish individual, according to Hartman maintains both methods as mechanisms for “knowing” God. The covenantal paradigm, however, entails more specific approaches and paths one must follow. The principle method is through the world of Halakha and ones approach to Halakha ultimately dictates how one perceives God’s relation to man and how in turn man can relate to the Divine. In the world of Jewish law, many Sages perceived the revelatory experience at Sinai, with all of its majesty and supernatural imagery, as a definitive moment in the history of Israel.
But many perceived it as but one moment that did not signify the highest culmination of Israel’s faith development. In this type of worldview, the primacy of later rabbinic exegesis, the ongoing innovation of the rabbinic system, and a sense of man’s inherent ability to join with God as partner in creation are of key importance. The Toraitic and prophetic traditions, which often maintain a dependence on the miraculous, are revered but seen as only part of the ongoing development of the people of Israel. Israel’s strength is seen in its ability to go beyond the “unfulfilled” predictions of the prophets dealing with Israel’s physical and spiritual restoration. A tremendous amount of “faith” is invested in the ability of future generations to formulate responses to their own circumstances. For example, Rabbinic thought during the Mishnaic period explicitly rejected the notion of charismatic authority intervening in matters of halakhah. Nevertheless, this type of authority did exist in Judaism and was understood in the following manner: God’s will, could be expressed in the word of a holy person or a prophet.
Holiness or prophecy in turn, could be validated by supernatural attestation. Rabbinic thought, however, limited its realm of influence. Such a view, arguably described as rationalistic, tremendously affects how a person perceives God. As a champion of this model, Hartman points to Maimonides, the great halakhist and philosopher of the Middles Ages. Hartman suggests an alternative view found in the teachings of Nachmanides. In contrast to Maimonides and his rationality, restriction on the validity of miraculous intervention, and his view of the normal course of human events, Nachmanides a view more embracing of the prophetic tradition that views God as much more involved in the affairs of the world and whose presence can be tangibly experienced. Nachman’s model views Sinai more idealistically perhaps and views the messianic age as a return to the ideal nature of Gan Eden.
Hartman, nevertheless, points out that both saw the act of “knowing” God as a reality to be experienced even outside of the mechanism of halakhah. Hartman continues with a consideration of how rabbinic and biblical worlds perceived the character of God and concludes that both worlds perceived the struggle to approach God as extremely difficult. On the one hand God could be known for his consultation of Abraham before the destruction of Sodom and Gomorrah. God includes Abraham in his decision and his plans can be affected by Abraham’s response. Yet this view of God’s commitment to engaging man as a partner is contrasted with God’s seemingly cruel order to Aaron not to mourn for the loss of Nadav and Abihu. The character of God, easily Hartman contends is very complex and this partly explains the various views in Judaism on how to relate to God.
Article Source: http://www.articlesbase.com/education-articles/the-spirituality-of-judaism-3881223.html
About the Author
Jacob Lumbroso is an enthusiast for foreign languages, history, and foreign cultures. He writes articles on history and languages has used cheap Pimsleur courses to learn various languages.
Origins of Judaism
The Patriarchs and the Origins of Judaism
Level: Basic
Abraham, Isaac and Jacob, known as the Patriarchs, are both the physical and spiritual ancestors of Judaism. They founded the religion now known as Judaism, and their descendants are the Jewish People. Of course, technically, it is incorrect to refer to Abraham, Isaac and Jacob as Jews, because the terms "Jew" and "Judaism" were not used generally to refer to this nation until hundreds of years after their time; nevertheless, for convenience and in accordance with common practice, I will use these terms.
The history below is derived from written Trah, Talmud, Mishra and other sources. Modern scholars question the existence of the Patriarchs and the historical accuracy of this information; however, it is worth noting that scholars also questioned the existence of Babylonia and Troy… until archaeologists found them.
Abraham
According to Jewish tradition, Abraham was born under the name Abram in the city of Ur in Babylonia in the year 1948 from Creation (circa 1800 BCE). He was the son of Terach, an idol merchant, but from his early childhood, he questioned the faith of his father and sought the truth. He came to believe that the entire universe was the work of a single Creator, and he began to teach this belief to others.
Abram tried to convince his father, Terach, of the folly of idol worship. One day, when Abram was left alone to mind the store, he took a hammer and smashed all of the idols except the largest one. He placed the hammer in the hand of the largest idol. When his father returned and asked what happened, Abram said, "The idols got into a fight, and the big one smashed all the other ones." His father said, "Don’t be ridiculous. These idols have no life or power. They can’t do anything." Abram replied, "Then why do you worship them?"
Eventually, the one true Creator that Abram had worshipped called to him, and made him an offer: if Abram would leave his home and his family, then G-d would make him a great nation and bless him. Abram accepted this offer, and the b’rit (covenant) between G-d and the Jewish people was established. (Gen. 12).
The idea of b’rit is fundamental to traditional Judaism: we have a covenant, a contract, with G-d, which involves rights and obligations on both sides. We have certain obligations to G-d, and G-d has certain obligations to us. The terms of this b’rit became more explicit over time, until the time of the Giving of the Torah. Abram was subjected to ten tests of faith to prove his worthiness for this covenant. Leaving his home is one of these trials.
Abram, raised as a city-dweller, adopted a nomadic lifestyle, traveling through what is now the land of Israel for many years. G-d promised this land to Abram’s descendants. Abram is referred to as a Hebrew (Ivri), possibly because he was descended from Eber (Gen. 11) or possibly because he came from the "other side" (eber) of the Euphrates River.
But Abram was concerned, because he had no children and he was growing old. Abram’s beloved wife, Sarai, knew that she was past child-bearing years, so she offered her maidservant, Hagar, as a wife to Abram. This was a common practice in the region at the time. According to tradition, Hagar was a daughter of Pharaoh, given to Abram during his travels in Egypt. She bore Abram a son, Ishmael, who, according to both Muslim and Jewish tradition, is the ancestor of the Arabs. (Gen 16)
When Abram was 100 and Sarai 90, G-d promised Abram a son by Sarai. G-d changed Abram’s name to Abraham (father of many), and Sarai’s to Sarah (from "my princess" to "princess"). Sarah bore Abraham a son, Isaac (in Hebrew, Yitzchak), a name derived from the word "laughter," expressing Abraham’s joy at having a son in his old age. (Gen 17-18). Isaac was the ancestor of the Jewsih peopl. Thus, the conflict between Arabs and Jews can be seen as a form of sibling rivalry!
Isaac
Isaac was the subject of the tenth and most difficult test of Abraham’s faith:G-d commanded Abraham to sacrifice Isaac as a burnt offering. (Gen 22). This test is known in Jewish tradition as the Akeidah (the Binding, a reference to the fact that Isaac was bound on the altar).
But this test is also an extraordinary demonstration of Isaac’s own faith, because according to Jewish tradition, Isaac knew that he was to be sacrificed, yet he did not resist, and was united with his father in dedication.
At the last moment, G-d sent an angel to stop the sacrifice. It is interesting to note that child sacrifice was a common practice in the region at the time. Thus, to people of the time, the surprising thing about this story is not the fact that G-d asked Abraham to sacrifice his child, but that G-d stopped him!
Judaism uses this story as evidence that G-d abhors human sacrifice. In fact, I have seen some sources indicating that Abraham failed this test of faith because he did not refuse to sacrifice his son! Judaism has always strongly opposed the practice of human sacrifice, commonplace in many other cultures at that time and place.
Isaac later married Rebecca (Rivka), who bore him fraternal twin sons: Jacob (Ya’akov) and Esau. (Gen 25).
Jacob (Israel)
Jacob and his brother Esau were at war with each other even before they were born. They struggled within Rebecca’s womb. Esau was Isaac’s favorite, because he was a good hunter, but the more spiritually-minded Jacob was Rebecca’s favorite.
Esau had little regard for the spiritual heritage of his forefathers, and sold his birthright of spiritual leadership to Jacob for a bowl of lentil stew. When Isaac was growing old, Rebecca tricked him into giving Jacob a blessing meant for Esau. Esau was angry about this, and about the birthright, so Jacob fled to live with his uncle, where he met his beloved Rachel. Jacob was deceived into marrying Rachel’s older sister, Leah, but later married Rachel as well, and Rachel and Leah’s maidservants, Bilhah and Zilphah. Between these four women, Jacob fathered 12 sons and one daughter.
After many years living with and working for his uncle/father-in-law, Jacob returned to his homeland and sought reconciliation with his brother Esau. He prayed to God and gave his brother gifts. The night before he went to meet his brother, he sent his wives, sons, and things across the river, and was alone with G-d. That night, he wrestled with a man until the break of day. As the dawn broke, Jacob demanded a blessing from the man, and the "man" revealed himself as an angel. He blessed Jacob and gave him the name "Israel" (Yisrael), meaning "the one who wrestled with God" or "the Champion of God." The Jewish people are generally referred to as the Children of Israel, signifying our descent from Jacob. The next day, Jacob met Esau and was welcomed by him.
Children of Israel
Jacob fathered 12 sons: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph and Benjamin. They are the ancestors of the tribes of Israel, and the ones for whom the tribes are named. Joseph is the father of two tribes: Manasseh and Ephraim.
Joseph’s older brothers were jealous of him, because he was the favorite of their father, and because he had visions that he would lead them all. They sold Joseph into slavery and convinced their father that Joseph was dead. But this was all part of God’slan: Joseph was brought into Egypt, where his ability to interpret visions earned him a place in the Pharaoh’s court, paving the way for his family’s later settlement in Egypt.
The Exodus and the Giving of the Torah
As centuries passed, the descendants of Israel became slaves in Egypt. They suffered greatly under the hand of later Pharaohs. But God brought the Children of Israel out of Egypt under the leadership of Moses. God led them on a journey through the wilderness to Mount Sinai. Here, G-d revealed Himself to the Children of Israel and offered them a great covenant: if the people would hearken to G-d and observe His covenant, then they would be the most beloved of nations, a kingdom of priests and a holy nation. (Ex 19). G-d revealed the Torah to his people, both the written and oral Torah, and the entire nation responded, "Everything that the L-rd has spoken, we will do!" According to Jewish tradition, every Jewish soul that would ever be born was present at that moment, and agreed to be bound to this covenant.
Moses, Aaron and Miriam
Level: Basic
Moses, Aaron and Miriam were the leaders of the Children of Israel at a pivotal time in our history: the Exodus from Egypt and the forty years of wandering in the desert before the people entered the Promise Land.
An entire book could be written on the stories of these three people. Indeed, four books have already been written: the biblical books of Exodus, Leviticus, Numbers and Deuteronomy, which tell the story of their life and times. This page can only begin to scratch the surface.
The history below is derived from written Torah, Talmud, Midrash and other sources. Where information comes directly from the Bible, I have provided citations.
As with the stories of the patriarchs, modern scholars question the historical accuracy of this information; however, scholars also claimed that the Torah could not have been written at that time because alphabetic writing did not exist … and then archaeologists dug up 4000 year old samples of alphabetic writing.
Moses
Moses was the greatest prophet, leader and teacher that Judaism has ever known. In fact, one of Rambam’s 13 Principles of Faith is the belief that Moses’ prophecies are true, and that he was the greatest of the prophets. He is called "Moshe Rabbeinu," that is, Moses, Our Teacher/Rabbi. Interestingly, the numerical value of "Moshe Rabbeinu" is 613: the number of mitzvot that Moses taught the Children of Israel! He is described as the only person who ever knew God face-to-face (Deut. 34:10) and mouth-to-mouth (Num. 12:8), which means that G-d spoke to Moses directly, in plain language, not through visions and dreams, as G-d communicated with other prophets.
Moses was born on 7 Adar in the year 2368 from Creation (circa 1400 BCE), the son of Amram, a member of the tribe of Levi, and Yocheved, Levi’s daughter (Ex. 6:16-20). Unlike the heroes of many other ancient cultures, Moses did not have a miraculous birth. Amram married Yocheved, and she conceived, and she gave birth (Ex. 2:1-2). The only unusual thing about his birth is Yocheved’s advanced age: Yocheved was born while Jacob and his family were entering Egypt, so she was 130 when Moses was born. His father named him Chaver, and his grandfather called him Avigdor, but he is known to history as Moses, a name given to him by Pharaoh’s daughter.
The name "Moses" comes from a root meaning "take out," because Moses was taken out of the river (Ex. 2:10). Some modern scholars point out that the root M-S-S in Egyptian means "son of" as in the name Ramases (son of Ra), but it is worth noting that Moses’ name in Hebrew is M-Sh-H, not M-S-S. According to one Jewish source, Pharaoh’s daughter actually named him Minios, which means "drawn out" in Egyptian, and the name Moshe (Moses) was a Hebrew translation of that name, just as a Russian immigrant named Ivan might change his name to the English equivalent, John.
Moses was born in a very difficult time: Pharaoh had ordered that all male children born to the Hebrew slaves should be drowned in the river (Ex. 1:22). Yocheved hid Moses for three months, and when she could no longer hide him, she put him in a little ark and placed it on the river where Pharaoh’s daughter bathed (Ex. 2:2-3). Pharaoh’s daughter found the child and had compassion on him (Ex. 2:6). At the suggestion of Moses’ sister Mirriam, Pharaoh’s daughter hired Yocheved to nurse Moses until he was weaned (Ex. 2:7-10). Yocheved instilled in Moses a knowledge of his heritage and a love of his people that could not be erased by the 40 years he spent in the antisemitic court of Pharaoh.
Little is known about Moses’ youth. The biblical narrative skips from his adoption by Pharaoh’s daughter to his killing of an Egyptian taskmaster some 40 years later. One traditional story tells that when he was a child, sitting on Pharaoh’s knee, Moses took the crown off of Pharaoh’s head and put it on. The court magicians took this as a bad sign and demanded that he be tested: they put a brazier full of gold and a brazier full of hot coals before him to see which he would take. If Moses took the gold, he would have to be killed. An angel guided Moses’ hand to the coal, and he put it into his mouth, leaving him with a life-long speech impediment (Ex. 4:10).
Although Moses was raised by Egyptians, his compassion for his people was so great that he could not bear to see them beaten by Pharaoh’s taskmasters. One day, when Moses was about 40 years old, he saw an Egyptian beating a Hebrew slave, and he was so outraged that he struck and killed the Egyptian (Ex. 2:11-12). But when both his fellow Hebrews and the Pharaoh condemned him for this action, Moses was forced to flee from Egypt (Ex. 2:14-15).
He fled to Midian, where he met and married Zipporah, the daughter of a Midianite priest (Ex. 2:16-21). They had a son, Gershom (Ex. 2:22). Moses spent 40 years in Midian tending his father-in-law’s sheep. A midrash tells that Moses was chosen to lead the Children of Israel because of his kindness to animal. When he was bringing the sheep to a river for water, one lamb did not come. Moses went to the little lamb and carried it to the water so it could drink. Like God, Moses cared about each individual in the group, and not just about the group as a whole. This showed that he was a worthy shepherd for G-d’s flock.
I’m sure everyone knows what happened next – if you haven’t read the book, then you’ve certainly seen the movie. G-d appeared to Moses and chose him to lead the people out of Egyptian slavery and to the Promise land (Ex. Chs. 3-4). With the help of his brother Aaron, Moses spoke to Pharaoh and triggered the plagues against Egypt (Ex. Chs. 4-12). He then led the people out of Egypt and across the sea to freedom, and brought them to Mount Sinai, where G-d gave the people the Torah and the people accepted it (Ex. Chs. 12-24).
God revealed the entire Torah to Moses. The entire Torah includes the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) that Moses himself wrote as G-d instructed him. It also includes all of the remaining prophecies and history that would later be written down in the remaining books of scripture, and the entire Oral Torah, the oral tradition for interpreting the Torah, that would later be written down in the Talmud. Moses spent the rest of his life writing the first five books, essentially taking dictation from G-d.
After Moses received instruction from G-d about the Law and how to interpret it, he came back down to the people and started hearing cases and judging them for the people, but this quickly became too much for one man. Upon the advice of his father-in-law, Yitro, Moses instituted a judicial system (Ex. 18:13-26).
Moses was not perfect. Like any man, he had his flaws and his moments of weakness, and the Bible faithfully records these shortcomings. In fact, Moses was not permitted to enter the Promise Land because of a transgression (Deut. 32:48-52). Moses was told to speak to a rock to get water from it, but instead he struck the rock repeatedly with a rod, showing improper anger and a lack of faith (Num. 20:7-13).
Moses died in the year 2488, just before the people crossed over into the Promised Land (Deut. 32:51). He completed writing the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) before he died. There is some dispute as to who physically wrote the last few verses of Deuteronomy: according to some, Moses wrote these last few verses from a vision of the future, but according to others, the last few verses were added by Joshua after Moses’ death. In any case, these verses, like everything else in the Torah, were written by G-d, and the actual identity of the transcriber is not important.
Moses’ position as leader of Israel was not hereditary. His son, Gershom, did not inherit the leadership of Israel. Moses’ chosen successor was Joshua, son of Nun (Deut. 34:9).
Moses was 120 years old at the time that he died (Deut. 34:7). That lifespan is considered to be ideal, and has become proverbial: one way to wish a person well in Jewish tradition is to say, "May you live to be 120!"
As important as Moses was to the Children of Israel, it is always important to remember that Moses himself was not the deliverer or redeemer of Israel. It was G-d who redeemed Israel, not Moses. Moses was merely God’s prophet, His spokesman. The traditional text of the Pessach Haggadah does not even mention Moses’ name. In order to prevent people from idolatrously worshipping Moses, his grave was left unmarked (Deut. 34:6).
Aaron
Aaron was Moses’ older brother. He was born in 2365, three years before Moses, before the Pharaoh’s edict requiring the death of male Hebrew children. He was the ancestor of all koheins, the founder of the priesthood, and the first Kohein Gadol (High Priest). Aaron and his descendants tended the altar and offered sacrifices. Aaron’s role, unlike Moses’, was inherited; his sons continued the priesthood after him (Num. 20:26).
Aaron served as Moses’ spokesman. As discussed above, Moses was not eloquent and had a speech impediment, so Aaron spoke for him (Ex. 4:10-16). Contrary to popular belief, it was Aaron, not Moses, who cast down the staff that became a snake before Pharaoh (Ex. 7:10-12). It was Aaron, not Moses, who held out his staff to trigger the first three plagues against Egypt (Ex. 7:19-20; Ex. 8:1-2 or 8:5-6; Ex. 8:12-13 or 8:16-17). According to Jewish tradition, it was also Aaron who performed the signs for the elders before they went to Pharaoh (Ex. 4:30).
Aaron’s most notable personal quality is that he was a peacemaker. His love of peace is proverbial; Rabbi Hillel said, "Be disciples of Aaron, loving peace and pursuing peace, loving people and drawing them near the Torah." According to tradition, when Aaron heard that two people were arguing, he would go to each of them and tell them how much the other regretted his actions, until the two people agreed to face each other as friends.
In fact, Aaron loved peace so much that he participated in the incident of the Golden Calf (Ex. 32), constructing the idol in order to prevent dissension among the people. Aaron intended to buy time until Moses returned from Mount Sinai (he was late, and the people were worried), to discourage the people by asking them to give up their precious jewelry in order to make the idol, and to teach them the error of their ways in time (Ex. 32:22).
Aaron, like Moses, died in the desert shortly before the people entered the Promise land(Num. 20).
Miriam
Miriam was Aaron and Moses’ older sister. According to some sources, she was seven years older than Moses, but other sources seem to indicate that she was older than that. Some sources indicate that Miriam was Puah, one of the midwives who rescued Hebrew babies from Pharaoh’s edict against them (Ex. 1:15-19).
Miriam was a prophetess in her own right (Ex. 15:20), the first woman described that way in scripture (although Sarah is also considered to be a prophetess, that word is not applied to her in scripture). According to tradition, she prophesied before Moses’ birth that her parents would give birth to the person who would bring about their people’s redemption.
Miriam waited among the bulrushes while Moses’ ark was in the river, watching over him to make sure he was all right (Ex. 2:4). When the Pharaoh’s daughter drew Moses out of the water, Miriam arranged for their mother, Yocheved, to nurse Moses and raise him until he was weaned (Ex. 2:7-9).
Miriam led the women of Israel in a song and dance of celebration after the Pharaoh’s men were drowned in the sea (Ex. 15:20-21). She is said to be the ancestress of other creative geniuses in Israel’s history: Bezalel, the architect of the mishkan (the portable sanctuary used in the desert) (Ex. 31:1-3) and King David.
According to tradition, because of Miriam’s righteousness, a well followed the people through the desert throughout their wanderings, and that well remained with them until the day of Miriam’s deat
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