"Izhar," in the Encyclopedia of the Bible and Its Reception (EBR). (original) (raw)
No prior attempt to put a date on the Exodus had a sound mathematical framework. Early Hebrews counted time in 'turns' (shanah) which could be turns of the year, turns of the moon (12.37 per year), or turns of the season (spring and fall). This removes the otherwise inexplicable longevity of Abraham through Moses. Abraham died at 175 ÷ 2 = 87.5 years. Moses died at age 120 ÷ 2 = 60 years. Correcting this translation error is the key to finding when the real Moses and his ancestors lived. Moses and the Exodus fall within the late 20th Egyptian Dynasty, as the power of the pharaohs was waning. That's a very complicated and poorly understood era in Egyptian history, and it is where the historical Moses has remained hidden until now. It shouldn't be possible to solve a problem as long debated as the date of the Exodus by simply proposing that "Moses died at 60 years old, not 120." I've been called a fool for proposing such a simple solution. Do not presume the solution cannot be true because it is too easy. Ask why such an easy solution has been overlooked. The blame can be shared by religious scholars and secular historians. Religious scholars have failed to question why Moses lived to age 120, and secular historians have failed to realize that if the Egyptian historians Manetho and Cheremon both claimed that Moses was real, then he probably was real. As quoted by Josephus (Against Apion, 1:15 and 1:26), Manetho placed Moses and his Egyptian rival "king Amenophis" later than a list of 18th and 19th Dynasty pharaohs, which allows only the 20th Egyptian Dynasty, where king Amenophis is readily identified as High Priest of Amun Amenhotep, a contemporary of pharaohs Ramesses IX (1125-1107) and Ramesses X (1107-1104). It is then trivial to identify the pharaoh who died while Moses was in Midian (Exodus 2:23) as Ramesses IX, and the pharaoh that Moses and Aaron subsequently confronted (Exodus 7:7) as Ramesses X. It is that trivial to identify the pharaoh of the Exodus, but it is somewhat harder to identify Moses, Aaron and Joshua. They were respectively: Nebmarenakht (Moses), vizier to pharaoh Ramesses XI (Aaron) and general Piankhi (Joshua), each of whom had both an Egyptian name and a Hebrew name - for political purposes. As Manetho claimed, Moses seized power in Egypt and ruled for 13 years. Then Amenophis and his son (High Priest of Amun Herihor) returned from exile in Ethiopia and defeated Moses. Moses fled from Egypt, but Joshua later invaded Canaan and established a new territory to rule. Canaan was formerly ruled by Hebrew aristocrats and their subordinate judges of Israel, who like Jacob and Joseph, were loyal to Egypt, but Egypt was no longer a major power. The power of the 20th Dynasty pharaohs collapsed when Moses and Joshua sided with Assyria and H.P. A Amenhotep sided with Babylonia. Ramesses XI was not a 20th Dynasty pharaoh. He was Hebrew vassal of Assyria. The majority of the period of Judges DOES NOT follow the death of Joshua. That is an editing error in the Bible. The judge Jair (Judges 10:3) was a judge east of the Jordan River in Havaath Jair, which was captured by Jair when he was a judge for Moses (Num. 32:41 and Deut. 3:14 ). Jair and Moses never conquered any territory in Canaan. Joshua did so, in alliance with Assyria's king Tiglath-Pileser I of Ashhur (Num. 24:20-24; Ashhur and Eber = Assyria and the Hebrews, soon to be subdued by ships from Kittim = the Philistine oppression of Judges 10:7). The Bible agrees with Manetho, but people who study the Bible hadn't recognized that the Exodus falls within chapter 10 of the Book of Judges.
NUBIAN MOSES, ETHIOPIAN/ERITREAN EXODUS, ARABIAN SOLOMON
This is an attempt to revive interest in pre-Babylonian capitivity Old Testament history, discredited through lack of evidence in Israel/Palestine. It supports the vercaity of the Old Testament historical account, from Abraham to the destruction of Jerusalem ca. 586 BC, but argues that Moses was from Nubia where the Hebrew were enslaved as gold miners. The Exodus probably passed down the Nile-Atbara and Tekazze to the Ethiopian/Eritrean highlands and then across the Bab el Mandeb during voclanic activity to Yemen where the Hebrew regrouped and then, leaving their Midian (Medjay) companions behind, conquered Canaan in West Arabia and founded the two Israelite states of Israel and Judah. It supports but reassesses the Salibi hypotheses thirty years after its 1984/5 publication.
Commentary Magazine, 2014
A review of Moshe Halbertal's "Maimonides: Life and Thought"
Other deeds with Moses mentioned as the father of Berachiah of Lincoln are deeds no. 154, 167 and 204. 2 Jews of Medieval Oxford, p. 115. If he had correspondence with R. Isaac ben Samuel, as indicated in Etz Chaim 1:341, who passed away 1184, this would mean he would have been born c. 1164, assuming his correspondence with Ri was after he had turned twenty years old. This would suggest, if he passed away 1268, he was over 100 years old when he passed away! 3 Most of the rulings of the English rabbis only appear on the margins of other major texts, including the Samak, Mordechai, amongst others. Even in the English works of law, some rulings are only included in the margin, compared to the major opinions of the French and German rabbis. 4 Cecil Roth records that Simeon of Oxford, son of Moses of Bristol, lent money to Henry d'Oilly. With interest, it amounted to £1,015 when it was claimed by the king 1208. Jews of Medieval Oxford P. 9-10, 31. higher than the local synagogue. 5 He was given the rare, distinguished title chacham. 6 This could have been a position of sage in the community appointed to lecture to the community about matters of spirituality, similar to the role of maggid. This may be found in Maimonides' Mishneh Torah: 7 'It is proper for each and every congregation in Israel to appoint a great sage of venerable age, with [a reputation of] fear of heaven from his youth, beloved by the community, to admonish the masses and motivate them to repentance.' This may have been the role of Tosafists, who would visit communities to teach Torah and inspire the people. 8 Yom Tov married Antera f. Jacob, who was the sister of Tosafist Rabbi Elijah of York, who was martyred in the massacre of 1190. 9 Moses' brother was Rabbi Isaac of London. 10 According to a family tree that survived the expulsion of the Jews from England in 1290, 11 the great grandfather of Moses was the liturgist Rabbi Shimon ben Isaac ben Abun, known also as Rabbi Shimon the Great (Hagadol) of Mainz, a relative of Rabbi Shlomo Yitzchaki, known as Rashi (1040-1105). The first member of the family to move to England was Moses' grandfather Moses of Bristol, who together with his wife Belaset or Rachel, lived in Bristol in the middle of the 12 th century 12 before moving to Oxford sometime before 1176. 13 Moses of Bristol passed away around 1184. 14 Moyses Hall 5 Etz Chaim, Hilchot Beit Hak-neset v'tzarchei tzibur, vol. 1, p. 56. Rabeinu Tam rules that a gabled roof that is not used for habitable purposes may be higher than a synagogue, whereas a flat roof that is guarded may not be higher than the synagogue and, if it is higher, must be lowered. In addition, a gabled roof-if the beginning of the slope is higher, it must be lowered. Regarding the height of the synagogue building, Maimonides records there is an obligation for it to be the highest building in the town. However, as Etz Chaim indicates, and as found also in medieval legal commentary Hagahot Maimoniot (on Mishneh Torah, Laws of Prayers 11:2), roofs in England were gabled and the height limitation does not apply. In addition, if other non-Jewish houses would in any case be higher than the synagogue, this rule does not apply to Jewish houses in the town either (Mishnah Berurah 150:5). There are also records stating that the medieval synagogue itself had a gabled roof. See article by E. Brackman, 'Reflection of the Oxford Medieval Synagogue'-https://www.oxfordchabad.org/templates/blog/post.asp?aid=708481&PostID=92681&p=1\. A further ruling from R. Yom Tov-arguing with Maimonides in the Mishnah Torah, laws of Lulav-is that a partner who jointly owns an Etrog cannot prohibit each other from using it on the first day of the holiday of Sukkot, since it was originally with that in mind automatically when they bought it that it can be used for Sukkot, without each partner having to give their part ownership as a gift to the other so he can perform the mitzvah of shaking the lulav and etrog (Etz Chaim 1:356). 6 Sepher ha-shoham, p. 39. 7 Mishneh Torah, laws of repentance 4:2. 8 A theory why Tosafist R. Elijah of York was in York at the time of the massacre was as a visitor to the community to inspire them. 9 Elijah of York is mentioned in the Tosafot Yoma 27a and Zevachim 14b. He is mentioned as the uncle of Moses in an Oxford manuscript (MS Michael 502 f. 99b). Jews of Medieval Oxford, p. 114. He was a pupil of the Tosafist Rabbi Isaac the Elder, and of Rabbi Samuel b. Solomon, known as Sir Morel of Falaise. www.jewishencyclopedia.com/articles/5676-elijah-of-york. Accessed 26 June, 2017. 10 He may have been Isaac of Oxford, mentioned as having moved to London, and owned property also in Norwich (Hebrew Deeds, Davis, pp. 143-6). He appears to have been also a scholar like his brother as he is called by the title Magister in the records (Jews of Medieval Oxford, p. 69). Isaac son of Moses is mentioned as having received a piece of land in Oxford, in vico Judeorum, in 1185, from Osney Abbey (Jews of Medieval Oxford, p. 84). 11 Shocken Library Machzor, Jerusalem. The family tree was brought out by Moses ben Jacob 12 Cf Neubauer, notes p. 310. 13 A deed in their name is recorded by the Sheriff of Oxford for a payment of 100 Shillings to the treasury in 1176-7 (Jews of Medieval Oxford, p. 7). 14 Toldos Rabeinu Eliyau Menachem m'Londreis p. 22.
In ancient mythology, the gods segregated out a people for themselves. They were called "priests." And they were produced through jus primae noctis. God got first dibs on the tribe's brides. The firstborn male from every marriage was his son, his priest. Thereafter the bride's offspring were produced through her and her groom and made up the nonpriestly clan. The firstborn was the price paid (pidyon haben) for being ruled by and protected by the tribal god. In the ritual enactment, the bride went into the most holy place of the temple (representing heaven, the home of the tribal god), and placed oil (Heb. semen ש מ ן) on a representation of a divine-phallus on which she would deflower herself, open her womb (tear the veil of her virginity) on the wooden or metal representation of the divine-phallus. In this sense her firstborn was conceived by the tribal god and represented "messiah" which means the one born of the "anointing" of the divine-phallus; he's the anointed one out of all of her offspring. Interpreted anthropologically, the first human was the first bride of god, and was supposed to birth his first priest, the firstborn of humanity, messiah. Only thereafter was she to birth the non-priestly clan. But Eve was the first case of adultery. Though she was created pregnant with god's firstborn (apart from sexual congress with her groom), her adultery (sexual congress) produced a twin in her womb, and this twin was born first (though he was conceived second), causing her and the race born of her to begin raising Cain from the get-go. God's actual firstborn was subject to an extreme stillbirth that lasted thousands of years. A horrible thing happened at Horeb. Because of Israel's sin (the golden calf fiasco) God allowed the birth of the stillborn of Eve as a lithopedion: the tablets of the law.-Rather than giving them the living firstborn of creation (Messiah), they got a lithograph of the law that loosely represents the living Word. The Levitical priesthood was ordained to administer to this written law, which was the lithopedion, the lithographic, textual representation, of Messiah, the latter being the living Word (in contrast to the written word). As John the Baptist proclaimed, God could have raised up Abraham's messianic son(s) from those stones if Israel had been willing. And when in the Gospel of Luke, the Pharisee's chided Jesus for allowing his followers to proclaim him the anointed one, Jesus responded that if his followers weren't allowed to proclaim that truth, it would be left to the stones, the lithopedion, the lithograph, the letter of the law, to proclaim the same thing (Luke 19:40): Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. John 5:39. The pagan rituals (like the one described above) contain contamination related to the original sin that cast man out of the garden, and into confusion. Israel is the people through
80 Old Testament Characters of World History: Chronological, Historical and Archaeological Evidence
Despite the fact that the name of many characters mentioned in the Old Testament, like David, King of Israel, have been recently confirmed by archaeology as well as their epoch and the events in which they were involved, most archaeologists, not to say all, continue to deny the historicity of the Bible they view as pious fiction or a mythical account. They argue that the major events in the Bible such as the victory of Abraham against Chedorlaomer, an unknown king of Elam around 2000 BCE, the victory of Moses against an unknown Pharaoh around 1500 BCE or the victory of Esther, an unknown Persian Queen, against an unknown vizier of Xerxes, never existed because they left absolutely no evidence. They also explain that according to what we know today, these events could not have occurred. These logical arguments are impressive but a precise chronological analysis based on absolute dates, coupled with a rigorous historical investigation, shows that all those major events really took place at the dates and places indicated (see comments on the three photographs on the cover page). https://www.lulu.com/shop/gerard-gertoux/80-old-testament-characters-of-world-history-chronological-historical-and-archaeological-evidence/paperback/product-1mqgww8y.html?q=gertoux&page=1&pageSize=4