Read August 3, 2012
Saturday, August 4, 2012
Saturday, April 14, 2012
Friday, March 2, 2012
T'tzaveh / Exodus 27:20 ~ 30:10
T'tzaveh: You will Instruct.
This Torah portion picks up where last week's portion left off. The Torah portion begins with commands about providing olive oil for the lighting in the Ohel Mo'ed, or Tent of Meeting.
The Torah portion then turns the the establishment of the priesthood and its accompanying rituals. The priesthood flows through Aaron and his sons. They are provided with special clothing to distinguish them from the other Israelites. Great detail is given for the attire of the Kohen Gadol, or High Priest.
The Torah portion ends with summary. After the tents and its furnishings have been completed, the priests were to be consecrated and G~d consecrated the Ohel Mo'ed and the whole establishment would become functional for the Israelites.
This Torah portion picks up where last week's portion left off. The Torah portion begins with commands about providing olive oil for the lighting in the Ohel Mo'ed, or Tent of Meeting.
The Torah portion then turns the the establishment of the priesthood and its accompanying rituals. The priesthood flows through Aaron and his sons. They are provided with special clothing to distinguish them from the other Israelites. Great detail is given for the attire of the Kohen Gadol, or High Priest.
The Torah portion ends with summary. After the tents and its furnishings have been completed, the priests were to be consecrated and G~d consecrated the Ohel Mo'ed and the whole establishment would become functional for the Israelites.
Sunday, February 26, 2012
T'rumah / Exodus 25:1 ~ 27:19
T’rumah: Offering
This week’s Torah Portion describes the instructions for building the Mishkan, or Tabernacle, which will hold the Ark of the Covenant. The Tabernacle becomes the symbol for G~d’s presence among the Israelites.
This Torah Portion also describes the laws governing Shabbat. The people are instructed to bring offerings. Precise instructions are given for the construction of the Tabernacle.
This week’s Torah Portion describes the instructions for building the Mishkan, or Tabernacle, which will hold the Ark of the Covenant. The Tabernacle becomes the symbol for G~d’s presence among the Israelites.
This Torah Portion also describes the laws governing Shabbat. The people are instructed to bring offerings. Precise instructions are given for the construction of the Tabernacle.
Adar
Adar (אֲדָר) is the twelfth month of the ecclesiastical year in the Hebrew calendar. It is a month with 29 days. In years when there is a leap month, it is preceded by Adar I, which has 30 days.
Adar is the happiest month of the Hebrew Calendar because Purim occurs during Adar. Purim is the holiday that commemorates the salvation of the Jewish people from Haman, and is recorded in the Book of Esther.
Events in Adar:
1 Adar ~ The ninth plague, the Plague of Darkness is said to have occurred on the land of Israel in 1313 BCE before Pharaoh allowed the Israelites leave the land of Egypt.
1 Adar ~ the death of Rabbi Avraham ben Mier ibn Ezra (b. 1089 ~ 1164).
13 Adar ~ Fast of Esther. The Megillah of Esther is read in synagogue on this date.
14 Adar ~ Purim.
Adar is the happiest month of the Hebrew Calendar because Purim occurs during Adar. Purim is the holiday that commemorates the salvation of the Jewish people from Haman, and is recorded in the Book of Esther.
Events in Adar:
1 Adar ~ The ninth plague, the Plague of Darkness is said to have occurred on the land of Israel in 1313 BCE before Pharaoh allowed the Israelites leave the land of Egypt.
1 Adar ~ the death of Rabbi Avraham ben Mier ibn Ezra (b. 1089 ~ 1164).
13 Adar ~ Fast of Esther. The Megillah of Esther is read in synagogue on this date.
14 Adar ~ Purim.
Friday, February 17, 2012
Mishpatim / Exodus 21:1 ~ 24:18
Mispatim: Ordinances. Also known as The Book of the Covenant.
This Torah Portion contains the first body of Laws that are found in Torah. The laws include moral imperatives which set the stage for social standards, as well as outlining civil and criminal statutes and rites of worship. The Parsha begins with the laws governing slaves, who must be offered freedom after seven years. These rules were followed by criminal laws. In Hebraic law, murder, kidnapping and injuring one's parents were all considered capital offenses.
This Parsha also sets out religious festivals and rituals, including Passover, Shavout and Sukkot.
The Parsha ends with Moses repeating the commands to the Israelites, who affirm their loyalty to the covenant. Moses climbs up the mountain to receive the tablets, where he remains hidden in the clouds for 40 days and nights.
This Torah Portion contains the first body of Laws that are found in Torah. The laws include moral imperatives which set the stage for social standards, as well as outlining civil and criminal statutes and rites of worship. The Parsha begins with the laws governing slaves, who must be offered freedom after seven years. These rules were followed by criminal laws. In Hebraic law, murder, kidnapping and injuring one's parents were all considered capital offenses.
This Parsha also sets out religious festivals and rituals, including Passover, Shavout and Sukkot.
The Parsha ends with Moses repeating the commands to the Israelites, who affirm their loyalty to the covenant. Moses climbs up the mountain to receive the tablets, where he remains hidden in the clouds for 40 days and nights.
Friday, February 10, 2012
Yitro / Exodus 18:1 ~ 20:23
Yitro: Jethro
After Jethro, the father-in-law of Moses, learned of the flight of the Israelites from Egypt., he brought Moses' wife, Zipporah and their sons to Moses. Moses greeted them and welcomed them into his camp. He recounted the miracles that G~d had performed against Pharaoh to assist the Israelites.
Moses began acting as a judge, working around the clock to resolve issues between his people. Jethro was horrified to see Moses performing this function,fearing that he will tire himself. Jethro organized a hierarchy of judges and named Moses as the Chief Judge. After establishing a judicial system, Jethro returned to his home.
After wandering in the wilderness for three months, the Israelites reached Sinai. G~d offered a special covenant with the Israelites. Moses climbed Mt. Sinai and returned with the tablets of the Ten Commandments
After Jethro, the father-in-law of Moses, learned of the flight of the Israelites from Egypt., he brought Moses' wife, Zipporah and their sons to Moses. Moses greeted them and welcomed them into his camp. He recounted the miracles that G~d had performed against Pharaoh to assist the Israelites.
Moses began acting as a judge, working around the clock to resolve issues between his people. Jethro was horrified to see Moses performing this function,fearing that he will tire himself. Jethro organized a hierarchy of judges and named Moses as the Chief Judge. After establishing a judicial system, Jethro returned to his home.
After wandering in the wilderness for three months, the Israelites reached Sinai. G~d offered a special covenant with the Israelites. Moses climbed Mt. Sinai and returned with the tablets of the Ten Commandments
Wednesday, February 8, 2012
Sunday, February 5, 2012
B'Shalach / Exodus 13:17 ~ 17:16
B'Shalach: He Sent
This Torah Portion is the story of the Israelites crossing the Sea of Reeds (often depicted as the Red Sea). There are two versions of this event ~ one told in prose (Exodus 14:1 ~ 31) and one in a poem (Exodus 15:1 ~ 22). After crossing the Sea, the Israelites find themselves, not in the Promised Land, but in the heart of the Sinai Peninsula.
Pharaoh agreed to let the Israelites leave Egypt. He then had second thoughts and sent his army after the Israelites. The Egyptians nearly overtook the Israelites at the edge of the Sea. G~d tells Moses to instruct the Israelites to go forward. Moses lifts his rod and the Sea parts, so the people can move through on dry land. When the Egyptians try to follow the Israelites, they are blinded by a pillar of fire. As they move forward, the wheels of their chariots become mired in the mud. G~d then instructs Moses to again lift his rod. When he does this, the sea comes roaring over the Egyptians, drowning them all.
Although the Israelites are joyous at this event, G~d reminds the people that the Egyptians were his creation, too.
The Israelites move into the wilderness and soon begin to complain that there is no water or food. G~d allows Moses a miracle making bitter water turn sweet, until they come to an oasis. The Israelites then complain of hunger. G~d hears their complaints and brings them manna and quail, which fall from the sky, Each day, the Israelites collect enough manna for the day. On the sixth day, they collect a double portion so that they need not collect food for the Sabbath.
The Israelites move toward Massah, where they again complain over the lack of water.
The Torah Portion ends when the evil Amalekites attack. Joshua proves to be a strong military leader in defending against the Amalekite attack.
This Torah Portion is the story of the Israelites crossing the Sea of Reeds (often depicted as the Red Sea). There are two versions of this event ~ one told in prose (Exodus 14:1 ~ 31) and one in a poem (Exodus 15:1 ~ 22). After crossing the Sea, the Israelites find themselves, not in the Promised Land, but in the heart of the Sinai Peninsula.
Pharaoh agreed to let the Israelites leave Egypt. He then had second thoughts and sent his army after the Israelites. The Egyptians nearly overtook the Israelites at the edge of the Sea. G~d tells Moses to instruct the Israelites to go forward. Moses lifts his rod and the Sea parts, so the people can move through on dry land. When the Egyptians try to follow the Israelites, they are blinded by a pillar of fire. As they move forward, the wheels of their chariots become mired in the mud. G~d then instructs Moses to again lift his rod. When he does this, the sea comes roaring over the Egyptians, drowning them all.
Although the Israelites are joyous at this event, G~d reminds the people that the Egyptians were his creation, too.
The Israelites move into the wilderness and soon begin to complain that there is no water or food. G~d allows Moses a miracle making bitter water turn sweet, until they come to an oasis. The Israelites then complain of hunger. G~d hears their complaints and brings them manna and quail, which fall from the sky, Each day, the Israelites collect enough manna for the day. On the sixth day, they collect a double portion so that they need not collect food for the Sabbath.
The Israelites move toward Massah, where they again complain over the lack of water.
The Torah Portion ends when the evil Amalekites attack. Joshua proves to be a strong military leader in defending against the Amalekite attack.
Friday, January 27, 2012
Friday, January 20, 2012
Friday, January 13, 2012
Shemot / Exodus 1:1 ~ 6:1
Shemot: Names
Shemot (ְׁמוֹת) is the Hebrew word for “Names.” The parshah begins with a listing of the names of the descendents of Jacob who left the land of Canaan and lived in Egypt to escape the famine. When the Shemot begins, Jacob, Joseph and all of his generation have died. A new Pharaoh rules over Egypt who did not know of Joseph and his role in Egyptian and Israelite life.
The new Pharaoh became concerned that the foreign Israelites had become too numerous and was afraid that they might rise up against the Egyptians. He set up task masters to rule over the Israelites and gave them onerous duties. The more the Egyptians burdened the Israelites, the more they multiplied. Finally, Pharaoh ordered the midwives to kill all sons born to the Hebrew women; girl children would be allowed to survive. Two midwives, Shiphra and Puah (two of the few women specifically named in the Bible) feared G~d more than they feared Pharaoh. They refused to kill the male babies. When asked by Pharaoh why they saved the male babies, the midwives told Pharaoh that the Hebrew women were so strong and vigorous that they gave birth before the midwives could arrive and assist with the births.
G~d rewarded Shiphra and Puah by granting them with a long line of descendants. As the Israelites continued to multiply, Pharaoh required that all newborn males be thrown into the Nile. Again, he allowed the girl children to live. One woman gave birth to a boy. She hid him for three months until she could hide no longer. She build a basket made of bulrushes and set in him the river. She had her daughter and the baby’s sister watch over the child. Pharaoh’s daughter went to the river to bathe and saw the baby floating in the water. She recognized that he was a Hebrew baby but chose to save him anyway.
Pharaoh’s daughter asked the baby’s sister to find a nurse to care of the baby. She immediately contacted the baby’s true mother to care for him. When the child had grown into a young boy, his mother brought him to Pharaoh’s daughter who adopted him as her son. She named him Moses because he had been drawn out of the water.
Moses saw the harsh way his people were treated. Once, he saw an Egyptian hitting an Israelite. When Moses thought no one was watching, he struck the Egyptian, killing him. He quickly buried the body. The following day, Moses saw two Israelites fighting and tried to stop the fight. One of the Israelites asked if Moses intended to kill them. Moses then realized that his killing of the Egyptian had not gone unobserved. Being scared, he fled into the desert before Pharaoh could punish him for the murder.
While Moses was in exile, the daughters of a Midian priest came to a well to water their sheep. Shepherds shooed them away. Moses, however, went to assist the young women. They told their father how an Egyptian had come to their rescue. Their father invited Moses to come and join his family. Moses married, Zipporah, one of the daughters and soon they had a son, whom they named Gershom, for Moses had been “a stranger in a strange land.:
One day, while Moses was tending his father-in-laws sheep, and angel appeared to him in the form of a burning bush, that was not consumed. G~d told that he must return to Egypt to bring the Israelites out of Egypt. Moses asked who he should say sent him to bring out the Israelites and G~d answered “I Will Be What I Will Be” (אֶהְיֶה אֲשֶׁר אֶהְיֶה, Ehyeh-Asher-Ehyeh), and He told Moses to tell the Israelites that “I Will Be” (אֶהְיֶה, Ehyeh) sent him.
G~d further told Moses to tell the Israelites that the Lord (יְהוָה, YHVH), the G~d of their fathers, the G~d of Abraham, Isaac, and Jacob, had sent him, and this would be G~d’s Name forever.
Moses afraid that no one, including Pharaoh, would believe him. G~d instructed Moses to throw down his rod. When Moses did this, his rod became a snake, but when he picked it up by its tail, it once again became a snake. G~d provided Moses with other signs of His wonder, but Moses protested that he was not a man of speech and would be unable to convince Pharaoh to let the Israelites go. G~d told him not to worry, that his brother Aaron would speak on his behalf.
Moses took his wife and son and headed back to Egypt. Along the way, Zipporah circumcised Gershom, as was the way of the Hebrews.
Meanwhile, G~d spoke to Aaron and told him to meet Moses in the wilderness. Together, the two brothers went to Pharaoh and told him that their G~d had instructed their people to worship in the desert. Pharaoh, however, began giving the Israelites harsher and harsher chores. Moses begs G~d to provide relief to the Israelites. G~d told Moses that it would take a strong hand to convince Pharaoh to release the Israelites.
Shemot (ְׁמוֹת) is the Hebrew word for “Names.” The parshah begins with a listing of the names of the descendents of Jacob who left the land of Canaan and lived in Egypt to escape the famine. When the Shemot begins, Jacob, Joseph and all of his generation have died. A new Pharaoh rules over Egypt who did not know of Joseph and his role in Egyptian and Israelite life.
The new Pharaoh became concerned that the foreign Israelites had become too numerous and was afraid that they might rise up against the Egyptians. He set up task masters to rule over the Israelites and gave them onerous duties. The more the Egyptians burdened the Israelites, the more they multiplied. Finally, Pharaoh ordered the midwives to kill all sons born to the Hebrew women; girl children would be allowed to survive. Two midwives, Shiphra and Puah (two of the few women specifically named in the Bible) feared G~d more than they feared Pharaoh. They refused to kill the male babies. When asked by Pharaoh why they saved the male babies, the midwives told Pharaoh that the Hebrew women were so strong and vigorous that they gave birth before the midwives could arrive and assist with the births.
G~d rewarded Shiphra and Puah by granting them with a long line of descendants. As the Israelites continued to multiply, Pharaoh required that all newborn males be thrown into the Nile. Again, he allowed the girl children to live. One woman gave birth to a boy. She hid him for three months until she could hide no longer. She build a basket made of bulrushes and set in him the river. She had her daughter and the baby’s sister watch over the child. Pharaoh’s daughter went to the river to bathe and saw the baby floating in the water. She recognized that he was a Hebrew baby but chose to save him anyway.
Pharaoh’s daughter asked the baby’s sister to find a nurse to care of the baby. She immediately contacted the baby’s true mother to care for him. When the child had grown into a young boy, his mother brought him to Pharaoh’s daughter who adopted him as her son. She named him Moses because he had been drawn out of the water.
Moses saw the harsh way his people were treated. Once, he saw an Egyptian hitting an Israelite. When Moses thought no one was watching, he struck the Egyptian, killing him. He quickly buried the body. The following day, Moses saw two Israelites fighting and tried to stop the fight. One of the Israelites asked if Moses intended to kill them. Moses then realized that his killing of the Egyptian had not gone unobserved. Being scared, he fled into the desert before Pharaoh could punish him for the murder.
While Moses was in exile, the daughters of a Midian priest came to a well to water their sheep. Shepherds shooed them away. Moses, however, went to assist the young women. They told their father how an Egyptian had come to their rescue. Their father invited Moses to come and join his family. Moses married, Zipporah, one of the daughters and soon they had a son, whom they named Gershom, for Moses had been “a stranger in a strange land.:
One day, while Moses was tending his father-in-laws sheep, and angel appeared to him in the form of a burning bush, that was not consumed. G~d told that he must return to Egypt to bring the Israelites out of Egypt. Moses asked who he should say sent him to bring out the Israelites and G~d answered “I Will Be What I Will Be” (אֶהְיֶה אֲשֶׁר אֶהְיֶה, Ehyeh-Asher-Ehyeh), and He told Moses to tell the Israelites that “I Will Be” (אֶהְיֶה, Ehyeh) sent him.
G~d further told Moses to tell the Israelites that the Lord (יְהוָה, YHVH), the G~d of their fathers, the G~d of Abraham, Isaac, and Jacob, had sent him, and this would be G~d’s Name forever.
Moses afraid that no one, including Pharaoh, would believe him. G~d instructed Moses to throw down his rod. When Moses did this, his rod became a snake, but when he picked it up by its tail, it once again became a snake. G~d provided Moses with other signs of His wonder, but Moses protested that he was not a man of speech and would be unable to convince Pharaoh to let the Israelites go. G~d told him not to worry, that his brother Aaron would speak on his behalf.
Moses took his wife and son and headed back to Egypt. Along the way, Zipporah circumcised Gershom, as was the way of the Hebrews.
Meanwhile, G~d spoke to Aaron and told him to meet Moses in the wilderness. Together, the two brothers went to Pharaoh and told him that their G~d had instructed their people to worship in the desert. Pharaoh, however, began giving the Israelites harsher and harsher chores. Moses begs G~d to provide relief to the Israelites. G~d told Moses that it would take a strong hand to convince Pharaoh to release the Israelites.
Wednesday, January 11, 2012
Abraham Joshua Heschel (January 11, 1907 ~ December 23, 1972)
Abraham Joshua Heschel was the youngest of six children born to Moshe Mordechai and Reizel Perlow Heschel in Poland. Both parents were descended from well-known rabbis. Heschel studied for his rabbinical ordination and pursued his doctorate at the University of Berlin.
In 1938, while living in Frankfurt, Germany, he was arrested by the Gestapo and sent back to Poland. He taught at the Warsaw Institute for Jewish Studies for a few months. Six weeks before the German invasion of Poland, Heschel escaped to London. His mother and sibling were killed by the Nazi’s during the War. His father had died when Heschel was a young boy.
In 1940, Heschel moved to the United States. He initially took a position at the Hebrew Union College in Cincinnati. Six years later he accepted a position at the Jewish Theological Seminary in New York, where he remained until his death in 1972.
Heschel was very active in the American Civil Rights movement, fighting for equal rights for African-Americans. He marched with Martin Luther King, Jr. In addition, Heschel was active in fighting against America’s involvement in the war in Vietnam.
Heschel wrote many scholar books on theology and Judaism. His most well know works include, The Prophets, which examines the biblical prophets; The Sabbath; and G~d in Search of Man.
He represented American Jews at the Vatican Council II, and persuaded the Catholic Church to modify its liturgy that demeaned the Jews.
In 1938, while living in Frankfurt, Germany, he was arrested by the Gestapo and sent back to Poland. He taught at the Warsaw Institute for Jewish Studies for a few months. Six weeks before the German invasion of Poland, Heschel escaped to London. His mother and sibling were killed by the Nazi’s during the War. His father had died when Heschel was a young boy.
In 1940, Heschel moved to the United States. He initially took a position at the Hebrew Union College in Cincinnati. Six years later he accepted a position at the Jewish Theological Seminary in New York, where he remained until his death in 1972.
Heschel was very active in the American Civil Rights movement, fighting for equal rights for African-Americans. He marched with Martin Luther King, Jr. In addition, Heschel was active in fighting against America’s involvement in the war in Vietnam.
Heschel wrote many scholar books on theology and Judaism. His most well know works include, The Prophets, which examines the biblical prophets; The Sabbath; and G~d in Search of Man.
He represented American Jews at the Vatican Council II, and persuaded the Catholic Church to modify its liturgy that demeaned the Jews.
Tuesday, January 10, 2012
Va-Va'chi / Genesis 47:28 ~ 50:26
Va-Va'chi: He Lived
This Torah portion transitions the stories of Genesis to the Exodus from Egypt. Jacob nears the end of his life and expresses his concern to be buried alongside his ancestors. Joseph takes his sons, Ephraim and Manassah who were born in Egypt, to Joseph. Jacob recognizes Jacob’s sons as his own and declares that they will share a portion of his (Jacob’s) allotment. Thus, Jacob lifted his grandsons to the same level of his genealogical list as his sonw.
Jacob then blessed Ephraim and Manassah, blessing Ephraim, the younger with his right hand and Manassah, the elder with his left hand. This seemed wrong to Joseph, and he tried to correct his father, saying that this would make the younger brother of greater importance. Jacob, however, refused to correct the order of precedence of his grandsons. This is a common motif in Genesis, where the younger supplants the elder.
Jacob blessed Ephraim and Manassah by saying: By you shall the people of Israel give their blessing, saying “May G~d make you like Ephraim and Manasseh.” This blessing is still used today by Jewish parents to their children.
Jacob then gathered all his sons together and gave each a personal blessing. In this blessing, Jacob set the future course for each son and foretells of the twelve tribes of Israel. The blessing has political overtones by giving some sons/tribes a brighter future than others. The blessing of Jacob also expresses his disappointment in some of his sons. The blessings of Reuben, Simeon and Levi, for instance, make it clear that they, although the oldest sons, do not have the prominent place in the family because Reuben slept with Jacob’s concubine and because Simeon and Levi lead the the senseless slaying of the people of Shechem. Judah received Jacob’s blessing to lead the family.
After Jacob’s death, Joseph received Pharaoh’s permission to bury Jacob in the Cave of Machpelah in Canaan, where Abraham and Isaac are buried. This is the burial plot that Abraham had purchased earlier following Sarah’s death. Joseph gathered the family together and they left Egypt for Canaan to bury Jacob, where they observed the traditional mourning period of seven days. After sitting Shiva, the family returned, to Egypt, as Joseph had promised Pharaoh.
Following Jacob’s death, the brothers feared that Joseph would take revenge on them for their treatment of him years earlier. He assured them that he had no such designs. He did ask, however, that following his death, he be brought out of the land of Egypt to be buried alongside his ancestor.
Joseph died at age 110 and was buried in a coffin, as was Egyptian tradition.
This Torah portion transitions the stories of Genesis to the Exodus from Egypt. Jacob nears the end of his life and expresses his concern to be buried alongside his ancestors. Joseph takes his sons, Ephraim and Manassah who were born in Egypt, to Joseph. Jacob recognizes Jacob’s sons as his own and declares that they will share a portion of his (Jacob’s) allotment. Thus, Jacob lifted his grandsons to the same level of his genealogical list as his sonw.
Jacob then blessed Ephraim and Manassah, blessing Ephraim, the younger with his right hand and Manassah, the elder with his left hand. This seemed wrong to Joseph, and he tried to correct his father, saying that this would make the younger brother of greater importance. Jacob, however, refused to correct the order of precedence of his grandsons. This is a common motif in Genesis, where the younger supplants the elder.
Jacob blessed Ephraim and Manassah by saying: By you shall the people of Israel give their blessing, saying “May G~d make you like Ephraim and Manasseh.” This blessing is still used today by Jewish parents to their children.
Jacob then gathered all his sons together and gave each a personal blessing. In this blessing, Jacob set the future course for each son and foretells of the twelve tribes of Israel. The blessing has political overtones by giving some sons/tribes a brighter future than others. The blessing of Jacob also expresses his disappointment in some of his sons. The blessings of Reuben, Simeon and Levi, for instance, make it clear that they, although the oldest sons, do not have the prominent place in the family because Reuben slept with Jacob’s concubine and because Simeon and Levi lead the the senseless slaying of the people of Shechem. Judah received Jacob’s blessing to lead the family.
After Jacob’s death, Joseph received Pharaoh’s permission to bury Jacob in the Cave of Machpelah in Canaan, where Abraham and Isaac are buried. This is the burial plot that Abraham had purchased earlier following Sarah’s death. Joseph gathered the family together and they left Egypt for Canaan to bury Jacob, where they observed the traditional mourning period of seven days. After sitting Shiva, the family returned, to Egypt, as Joseph had promised Pharaoh.
Following Jacob’s death, the brothers feared that Joseph would take revenge on them for their treatment of him years earlier. He assured them that he had no such designs. He did ask, however, that following his death, he be brought out of the land of Egypt to be buried alongside his ancestor.
Joseph died at age 110 and was buried in a coffin, as was Egyptian tradition.
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