Ruth - the Way to the Kingdom

јвтор: Shapira, Zipora

»здательство: Jewish Book

 

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Ќомер по каталогу: 01044400
√од издани€: 2013
Cтраниц: 160
ISBN: 978-965-7412-43-5
Weight: 0.36 kgs
Translated by: Gurfinkel, F.
Language: Russian
Cover: hardcover
Format: 14x2x22

 

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ќписание

.All Scroll of Ruth from start to finish imbued with the question: how Ruth managed to make the seemingly impossible transition from its original location, Moab, to the place, it has been achieved, and to become, by definition, the wise men, "the mother of the kingdom" of the house of David, the kingdom of the world correction and final deliverance?

Scroll begins with the marriage of Ruth the Moabite and Mahlon, the son of Elimelech, and ends with a generic chain of generations that produced the light of David, "... and gave birth to David, Yishai," the last words of the scroll. In this chain of generations named Boaz, and not Ruth. She is mentioned only in a wedding blessing, which the people and the elders of the city gates to welcome Boaz, taking Ruth as his wife. In this blessing Ruth called simply "anaara" (otrochitsey) with the demonstrative pronoun "nitrogen" (this). Such an expression is only indicative of the one he was talking about, without any merit was. This is an important moment in the Scroll: there are no definitions related to appearance or the inner world of Ruth (except for the "wife Radzivil" in the mouths of Boaz, see 3, 11). About her say her actions, even though they are described in the Scroll, are few.

Ruth came from Moab. Sages clarify that she was the daughter of Eglonil king of Moab, like her sister Orpah [Ruth slave 2, 9] .1 She was descended from Lot's eldest daughter, of her sexual encounter with his father. Moab came into existence as a result of explicit incest: the eldest sister was the instigator and involved a personal example and his younger sister, who gave birth to Amon. The senior has openly declared the origin of his son, giving him the name "Moab" from ottsa.2 distinctive property of the mother peace of Moab is felt at a meeting of the Moabites with the children of Israel, who came up to their boundary. The Moabites send their daughters to engage in fornication children of Israel, to bring them to the service of their deities. "And Israel dwelt in Shitima, and the people were bludodeyat with the daughters of Moab. And they called the people to slaughter their deities, and the people did eat, and extended (in worship) of their deities. And Israel has stuck to the Baal-Peor" [In the desert 25 1-3]. "She started to fornication, and her daughter to finish the job it" [Bamidbar slave 2, 23] .3 Prophet Hoshea in his denunciation of the so-defined drop in Shitima sons of Israel: "I saw your fathers: they came (to) Ba'al Peor and sold lewd and vile have amicably "[Hoshea 9, 10]. Against this background, the question asked at the beginning escalates.

The prophets describe the brutality of the Moabites, who at various times attacked the children of Israel, its neighbors. "Four of the Prophet got up and carried them to finally sentence. And these prophets were Yeshayau, Irmeyau, Tsefan'ya and Yehezkel" [Bereshit Rabba 41, 3]. Despite all this, the Torah protects Ammon and Moab, from the conquest of the children of Israel: "Do not closely Moab, and feuds are not venturing with them the military" [Speech 2, 9]. And also concerning Amon [ibid, 2, 19]. Because of them, there will be Ruth and Naamah, which, according to the Midrash, indirectly indicates the verse: "And also with Lot, who was walking with Abram, had flocks and herds and tents" [In the beginning of 13, 5]. - "Two of the tent: Ruth of Moab and Ammon of Naama" [Bereshit Rabba 41.4]. On the other hand, the Midrash also recognizes the merit of their father Lot, so he was saved by the overthrow of our old. The verse reads: "... and the thought of the Gd of Abraham, and He sent Lot out of the overthrow of the" [At the beginning of 19,29]. "What is it (Lot) was vspomyanuto? His silence, the way he held his tongue when (in Mitsraim) Abraham said of Sarah:" My sister is. "(For Lot) knew and kept silent" [Bereshit Rabba 51, 6].

Ramban in the interpretation of the verse [Speech 23, 5] calls these two people as follows: "To pay tribute mercy for the sake of Abraham." They are especially grateful to ought to nourish the children of Abraham, for the fact that Abraham had saved their father. However, they have done differently. Thus, the question asked at the beginning becomes even more acute.

TABLE OF CONTENTS

Introduction The question
Foreword

Scroll of Ruth Chapter 1 - the legend of mercy
Chapter 2 Prozelitstvo Ruth
Chapter 3, "I'm a stranger"
Chapter 4: The Story of a law
Chapter 5: The law and the kingdom
Chapter 6: The Kingdom on the basis of oral Torah
Chapter 7: Adoption of suffering
Chapter 8: The vicious circle

Conclusion From the realm of motherhood
Notes
Scroll of Ruth application to the interpretation of Rashi.

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