Throughout the Pentateuch, God and Moses have done, before anyone else, what the scribes have always done: they have updated, amended, and supplemented. Through the projection of such characters in the narrated story, characters endowed with their own hermeneutical skill, the scribes have authorized – better, canonized – their own work, inscribing their practice in the texture of the founding events. They have cast God and his prophet as scribes in their own image, so as to become  scribes in Godʼs and Mosesʼs images.

Although the long-standing debate about the meaning of hilastērion in Rom. 3.25 has led to no consensus, readings are nearly always either (1) metaphorical (hilastērion as place of atonement/expiation) or (2) metonymic (hilastērion as a means of atonement/ expiation). However, in many Second Temple Jewish texts, the word refers to a place of divine revelation. Proposing a fresh semantic typology of the word’s usage, this article argues that there is no unambiguous metonymic usage of the word, and that references to atonement in Lev. 16 are secondary to the revelatory function of the 'mercy seat'. Attending to overlooked intertextual complexities, it suggests that the hilastērion was the site where God promised to reveal the definitive interpretation of his law. The revelatory function of the hilastērion possesses prima facie plausibility as a reading of Rom. 3.21-26, which is driven by the theme of God's self-revelation in Jesus.

Ruth, Naomi, and Boaz thrive during a dark time in Israel’s history—the days when the judges governed. The final two segments in Judges (chaps. 17–21) summarily demonstrate that when autonomy prevails, people and society deteriorate into spiritual and moral chaos. According to many scholars, the book of Ruth stands as an independent novella encouraging random acts of love and kindness. On the other hand, many Bible interpreters contend that the book of Ruth whispers daringly as a diatribe of two industrious women who manipulate a male-dominated society through sexual prowess in order to survive. Through the grammatical-historical method and a close examination of the canonical text, I conclude that these books are integrally connected and that the characters in Ruth provide a stark contrast to those in the summary episodes of Judges. I show that through the use of historical setting, behavioral contrasts, and intertextual connections with Torah the author of the book of Ruth provides a subtle polemic against personal autonomy. This polemic, although specific to its historical backdrop when the judges governed, continues to cry out against personal autonomy and provide hope through obedience to the spirit of Torah.

In his objective study of the texts, Maurice Bucaille clears' away many preconceived ideas about the Old Testament, the Gospels and the Quran. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation.

His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. It leads us to meditate upon those factors which, in our day, should spiritually unite rather than divide-Jews, Christians and Muslims.

As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Quran. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge.

He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data.

The results of his research into the Judeo-Christian Revelation and the Quran are set out in this book.

An updated version, with the addition of one paragraph. I also recommend that you read the Tree of Life (1st and 2nd Part), which is now also published here in Academia. This is a post on my blog, and also a supplement to my last book titled, The Torah of the Messiah.

Here is my blog: http://secretofbereshit.blogspot.com/

Jesus’ thesis in Matthew 5:17–20 that He came to fulfill and not abolish the Torah is a benchmark proposition for how both Jewish and Gentile Christians can understood the Law and its relevance to the moral life of the Church today. However, recent scholarship has challenged this basic premise of the Torah as a timeless universal. Most significant is John Walton’s ‘Lost World’ series, which applies a hermetical method that interprets the Old Testament (OT) text through Ancient Near East (ANE) patterns of thinking reconstructed from his analysis of ancient source-documents. A central theme of Walton’s latest work is that the Torah must be read as a wholistic set of wisdom sayings pertinent to the values of the ANE. These laws were limited to Israel’s covenant with God whose purpose was its immediate relevance to Israel’s twin tasks of co-identification with Yahweh and protection of God’s reputation among the nations. To these ends, the Torah functioned primarily to establish societal order for Israel and secondarily—if at all—to guide Israel’s moral decision-making. Similarly, Walton argues, the New Testament (NT) writers produced works which interpreted the Torah from within their own Second-Temple worldview—shaped by its concurrence with Greco-Roman culture. Once again, this ‘shared cognitive environment’ sets limits on efforts by modern Christians to extract timeless moral principles or ethical guidelines from the NT writings. The wider effect of Walton’s work, then, is to release present-day readers from the ethical norms of both OT and NT teachings about the Torah. This paper will critique both the strengths and weaknesses of Walton’s Lost-World hermeneutic, while exploring the specific consequences for Christology and ethics as understood through the lens of Matthew 5:17-20. The goal is to demonstrate that Jesus established the universal nature of the Law—not by reducing it to a set of impersonal principles to be practiced—but by elevating the Law to the status of a relationship between God and humanity which reflects the eternal holiness of God himself. This Christocentric hermeneutic, which understands the Torah as providing timeless and universal meaning through the person of Jesus, then allows for its application to modern cultures.

The purpose of this work is to search the Jewish’s approach to world life and blessings of God according to Old Testament more than Holy Qur’an. To be falsified the divine book of Torah by Jewish has negatively affected religious life in Judaism and this situation made them secular extremely. On the one hand this falsification of Torah transformed Jewish as original nation and on the other hand caused to deviate their hereafter belief.

این مقاله به بررسی روایات تشبیه اوصیای پیامبر اکرم ص به نقبای بنی‌اسرائیل، اسباط بنی‌اسرائیل، حواریون حضرت مسیح و ماه‌های سال و همچنین امکان وجود معنایی فراتر از تساوی عددی برای این روایات، پرداخته و درصدد پاسخ به این پرسش برآمده است که آیا در این تشبیهات، تنها عدد دوازده، بار شباهت را به دوش می‌کشد یا آن‌که شباهت دیگری نیز بین مشبّه و مشبّهٌ به در میان است؟ برای پاسخ به این پرسش، با بررسی جایگاه نقبا در تورات و ریشه‌شناسی واژه «نقیب» در نسخه‌های کهن تورات به زبان‌های عبری، آرامی، سریانی و یونانی، گوهر معنایی «منتخب و منصوص الهی بودن نقیب»، واکاوی شده است. از این منظر، نشان داده خواهد شد که می‌توان «انتخابی، انتجابی و منصوص بودن از سوی خداوند» را ویژگی مشترک دو سوی تشبیه مذکور در روایات دانست. در انتها، شواهد دیگری برای این ادّعا ارائه خواهد شد؛ یعنی امور دوازده‌گانه‌ای که اگرچه در روایات بیان‌کنندهٔ تعداد اوصیای پیامبر خاتم ص به کار نرفته‌اند، ولی دارای ویژگی منتجب بودن از جانب خداوندند.
حاصل این پژوهش، به فهم عمیق‌تر روایات تشبیه عددی انجامیده و جایگاه الهی ائمه و منصوص بودن آن‌ها را در منظومه فکری شیعه تقویت می‌کند. همچنین بر این واقعیت تأکید می‌ورزد که روایات دوازده وصی پیامبر اکرم، فقط بر امامان شیعه تطبیق می‌کند.

This article studies the hadiths analogizing the successors of the Holy Prophet to the naqībs (chieftains) of the Children of Israel, apostles of Christ, months, and eventually aims to highlight the possibility of a wider meaning beyond the mere numerical equality. The study is going to find an answer to the inquiry whether Number 12 bears the burden of Simile or there is another Simile between the Vehicle and the Tenor?
To reply to this question, the position of Chiefs described in Torah and the etymology of the terms (indicating ‘naqīb’) in the Hebrew, Aramaic, Syriac, and Greek manuscripts have been studied. It is proposed that the semantic concept of naqīb appertains to "divinely chosen".  In this way, it is shown that “being divinely chosen and appointed by God” can be regarded as the common characteristic of the two parallel groups. 
Due to this study, deeper understanding of numerical analogizing Hadiths is culminated and the concept of Imam as “being divinely chosen” in Shiite Thought is greatly strengthened. Furthermore, the fact underlines that the Hadith of twelve successors after Prophet Muḥammad (PBUH) is perfectly  matched Shiite Imams.

The origins and early history of the pentateuchal prohibition against eating finless and scaleless aquatic species (Lev 11:9-12; Deut 14:9-10) has yet to merit a detailed investigation. The present study is an initiatory attempt to attend to this lacuna by analysing 56 zooarchaeological assemblages of fish remains from 30 sites throughout the southern Levant from the Late Bronze Age through to the end of the Byzantine period (ca. 1550 BCE to 640 CE). A central conclusion of the study is that consumption of scaleless fishespecially catfish-was not uncommon at Judean sites throughout the Iron Age and Persian periods. Unlike the pentateuchal prohibitions against eating pork, the ban against finless and scaleless aquatic species apparently deviated from longstanding Judean dietary habits. The pentateuchal writers appear to have legislated this dietary restriction despite the lack of an old and widespread dietary tradition at its root. This conclusion should encourage us to rethink commonly held assumptions that other pentateuchal dietary proscriptions emerged out of earlier dietary 'taboos'.

The first draft op this paper was read at the Joint Meeting of the Society for Old Testament Studies (SOTS) and the Dutch Oudtestamentische Werkgezelschap (OTW) in Edinburgh, July 2015.

According to the agreement with Brill the attachment contains the pre-peer-reviewed version of my article. The peer-reviewed and copy edited version will be available only after 24 months since the date of publication.

«Una tradizione antica riferita da illustri sapienti informa che tutta la Toràh, i primi cinque libri della Bibbia, è composta dal nome di Dio». E’ la fascinazione proposta dallo scrittore Erri De Luca, che ci offre una prima motivazione per indagare in merito
alle caratteristiche e all'importanza che la Torah riveste nell'ambito dell’Ebraismo prima e successivamente all'esilio babilonese, nel giudaismo ed infine per il cristianesimo stesso, le cui radici affondano nel giudaismo.  La recente scoperta del Prof. Mauro Perani, nel maggio 2013,  del più antico testo completo in ebraico della  SeferTorah, può rappresentare un ulteriore  spunto di riflessione. Il rotolo custodito presso la Biblioteca Universitaria di Bologna è stato datato tra la seconda metà del XII e l’inizio del XIII secolo e consentirà agli studiosi d’integrare il codice di Aleppo, parzialmente distrutto nel 1947, approfondendo un’indagine che non si è mai del tutto conclusa ed evidenzia la centralità che i primi cinque libri della Bibbia rivestono per tutta la cristianità, oltre che per gli stessi ebrei. Un valore che trascende dall'aspetto normativo (troppo spesso erroneamente esaltato), per risiedere nel più profondo significato di rivelazione di Dio, affidata a Mosè perché la trasmettesse al popolo di Israele e tramite esso alla intera umanità.

PDF Flyer for my book. Sefer Tagin Fragments from the Cairo Genizah A Critical Edition, Commentary and Reconstruction. Volume 12 of the Cambridge Genizah Studies Series.

In Sefer Tagin Fragments from the Cairo Genizah, Marc Michaels transcribes and recreates fragments of arguably the earliest found manuscript of the manual for sofrim (scribes) concerning the decorative tagin (tittles) and 'strange' letter forms that adorn certain words in the Torah. Comparing these found fragments against other core and secondary sources of Sefer Tagin (including several pages of a new secondary source), Michaels establishes the most likely readings to assist the reconstruction of the fragments and shed light on the original intention of the author of Sefer Tagin.

D'après les enseignements des Rabbanim de AskNoah international : Rav Michael Schulman (directeur) (1) Rav Moshé Weiner (auteur du Code de Lois pour bnei Noah -sefer sheva mitsvoth HaShem [en hébreu] The Divin Code [en anglais]) Rav Ya'aqov Imannuel Schochet z''l (premier Rav superviseur de AskNoah International) -Publié par : Rav Dr Michaël Schulman -Sur le site en version originale (anglais) :https://asknoah.org/essay/before-roshhashanah-prayers-and-annulment-of-regretted-vows et https://www.noahide-academy.com/noahide-world/prayers-for-noahides-on-roshhashanah/ -

An interview I gave for Letter Arts Review in 2004 (Volume 14, Number 2) on the Work of a Sofer - article and transcription of interview by Frances Spiegel. Photos by Marc Michaels and Ronald Spiegel.

For more information on sofrut see www.sofer.co.uk and www.kulmus.co.uk

This article contains chapter 1 of 'The Image of Man in the Torah : Contribution to the Debate on Norms and Principles in Mordern Society'. The Torah – the first five books of the Bible – speaks about God. Fat tomes have been filled with answers on numerous questions about the image of God. But reading the Bible, the author of this book feels more often than not that God is taken for granted and that man is the real problem. That’s the reason why he got fascinated by the question after the image of man in the Torah. And apparently this question could only be answered by reading the Torah in the light of the traditional rabbinical exegesis, because their language and their line of thought are most cognate to the Torah.

An e-book as well as a paperback edition of 'The Image of Man in the Torah' is for sale at Amazon.com.

When one knows a number of things and understands how they are categorized and systematically interrelated, then he has a great advantage over one who has the same knowledge without such a distinction. It is very much like the difference between looking at a well-arranged garden planted in rows and patterns, and seeing a wild thicket or forest growing in confusion. (Derech HaShem, paragraph 1) 1 The human mind is not capable of grasping the universe. We are like a little child entering a huge library. The walls are covered to the ceilings with books in many different tongues. The child knows that someone must have written these books. He does not know who or how. He does not understand the languages in which they are written. But the child notes a definite plan in the arrangement of the books-a mysterious order which he does not comprehend but only dimly suspects. (Albert Einstein)

In Ps 1,2 it is assumed that the readers understand the expression the Torah of Yahweh and so no interpretation is provided. The phrase acquires its meaning by means of referents external to the psalm (cf. Josh 1; 24). Psalm 1 displays anaphoric (to the Pentateuch and the Prophets) and cataphoric references (to the Psalter) and these two sets of references are connected to each other. The concept of the Torah of YHWH in its context establishes a fundamental moment in the metatextual function of Ps 1 with regard to the Psalter. The Psalter is connected to the authoritative Scriptures (Torah and Nebi’im) and understood as belonging itself to the Torah of YHWH.

Los preceptos de la Torah, son actuales y sobre todo en relación a la convicción de que todo esta unido a la voluntad del Padre Celestial. En primer lugar vemos que hay una bendición para los que sigan (Deuteronomio 28:1-14). los negocios siempre han sido una forma de intercambio comercial, si sigue estas claves se podrá comprender lo que es una verdadera bendición.
Por otra parte se han entregado un listado de muchos negocios exitosos, que con perseverancia se pueden lograr

Images of books appear in art, advertising and commercial logos to symbolize learning, knowledge and wisdom. In religious and secular rituals around the globe, people carry, show, wave, touch and kiss books and other texts, as well as read them. Such images and rituals utilize the iconic dimension of texts. This volume is the first comprehensive survey of iconic books and texts. It traces their development and influence from ancient to modern times and compares their roles in multiple cultures and religious traditions. The essays presented here are original, cutting-edge contributions to this new academic field, and will appeal to students and scholars across the study of religions, literature, book history, archives and libraries.

Bundan 14 yıl önce bir kısım sosyal mühendisler, Doğu Perinçek üzerinden M. İlmiye Çığ’ın kalemiyle topluma yönelerek; Din diye bir gerçeklik yokmuş; çünkü İslamiyet, Yahudiliğin kopyasıdır; Yahudilik de Sümer efsanelerinin kopyasıdır, şeklinde propagandaya başladılar.

Ben o zaman kırk gün içinde Tevratın mucizevî bir metin olduğunu, başka kaynakların kopyası olmadığını ispat eden bir kitap yazdım ve yayınladım. Kur’anın da mucizevî bir metin olduğunu, saf vahiy olarak elimizde bulunduğunu gerek bu tarihten önce ve gerek sonraki yıllar içinde altı cilt kitabımla göstermiş oldum. Fakat bu bakış açısını görmek için, elimizdeki bu numune makalede de gösterildiği gibi, Kutsal Kitaplardaki bu tür anlatımların asla tarihî bireysel bilgiler olmadığını, tam aksine evrensel, sosyolojik ve ontolojik bilgiler olduğunu bilmek gerekir.

Bu nazarla bu metinler incelendiğinde değil kopya olmak; her kelimesinde bile birçok yasalar ve olağanüstü bilgiler olduğu görülecektir. Aralarındaki bazı küçük detayların farklılığı ise, bu zamanlar üstü kıssaların baktığı dönemlerin ve toplumların az farklılıklar arz etmesinden kaynaklanıyor. Ayrıca M. İlmiye Çığ’ın Sümer metinlerini ne kadar sağlıklı olarak okuyup bize aktardığını test edemiyoruz.  Çünkü kitap ve programlarında birbiriyle çelişkili bilgiler verebi-liyor. 

Ayrıca mitoloji dilinden, sembol ilminden ve benzeri edebiyat dallarından da mahrumdur. Nitekim bütün dünya, bu mitolojik bilgilerin tarih olmadığını, bu metinlerin birçok sosyolojik ve psikolojik manalar olduğunu biliyor. Büyük bir ihtimalle Sami dillerindeki misal kelimesi Akatçadan Yunancaya geçerken mito olarak okunmuştur. Fakat bütün bu gerçeklere rağmen Muazzez Hanım, bir kelime ile dahi olsa bu metinlerin hiçbir yorumunu yapmış değildir. Sade-ce mahalle diliyle insanlığın bu 8 bin yıllık birikimini hurafe ve saçma diye lanse ediyor. Bu mitolojik metinler, Kutsal Kitaplar kadar zengin olmasa da (çünkü insanlar o zaman henüz tam anlama seviyesinde değillerdi; dolayısıyla bu metinler biraz ilkel bir dil taşıyorlar.) mana ve evrensellik açısından bu asrın materyalistlerini utandıracak kadar zengin mana katmanlarına sahiptirler. Mitoloji ve Gerçek isimli çalışmamıza özellikle Gılgamış Destanı üzerine yazdığımız yorumlara bakabilirsiniz.

Light as a metaphor for truth is one of the images that most strikingly captures the impassable philosophical divide between Maimonides and Crescas. Hans Blumenberg chose light as a prime illustration of a philosophically inexhaustible metaphor throughout the history of philosophy: “Light remains what it is while letting the infinite participate in it; it is consumption without loss.” Since metaphor is a primary instrument of philosophical exegesis Blumenberg’s theory is important for providing a deeper understanding in general of medieval Jewish philosophy. My paper focuses on light as one such root metaphor which illustrates its “inexhaustibility” that illuminates an array of the challenges Crescas mounts against Maimonides. Moses Maimonides’ (1138-1205) Guide of the Perplexed, and his later philosophical and theological arch-nemesis Hasdai Crescas’ (circa 1340-1412) Light of the Lord, are works of philosophical theology intended in a core sense as primers on how to properly understand God’s revealed word. Their different uses of light imagery capture what is the core issue that informs the opposition between them across the theological spectrum. For Maimonides reason is the ultimate arbiter of truth and, ipso facto, of the Torah’s meaning, while for Crescas reason is subordinate to the supra-rational truth of the Torah which alone resolves a faith that is ‘perplexed’. Maimonides incorporates Greek notions of intellect and knowledge as light while Crescas sought to repatriate light to its origins in God and His revelation through Torah. For example, what anticipates Crescas’ entire critique of Maimonides’ thoroughgoing rationalism is his early overturning of Maimonides’ hierarchy of light which grades people in terms of its length and intensity ascending from a darkness that does not even qualify as a level of existence to its peak of “unceasing light”. Crescas immediately subverts Maimonides’ hierarchy of light with one grounded in divine grace free to discriminate as to who will be its recipient. What is sight for Maimonides is blindness for Crescas.

This paper is a short review of some of the arguments regarding the relationship between the Proto Semitic / Sinaitic/ Canaanite inscriptions and Paleo Hebrew. It looks at the film of Timothy Mahoney with a disputation between such scholars as Orly Goldwasser and Christopher Rollston and David Rohl and Petrovitch around the studies of Joseph Naveh. Naveh notes that in the tenth century BC Paleo Hebrew, Aramaic and Phoenician were indistinguishable, leaving the door open for a bridge between Proto sinaitic and Paleo Hebrew.  The genius of the alphabet was needed in oder for the Torah to be written. Spome scholars argue that the Proto Sinaitic inscriptions are in fact the earliest form of Hebrew. Rohl sughgest it was designed by Joseph whilst he was in Egypt because of the coincidence between the first inscriptions and Josephs's period in Egypt.

What do Jews think scripture is? How do Jews view the anthology they variously call Tanakh, Miqra or “the Bible? Until now, no book has surveyed the answers Jews through the ages have given to these questions. This is the more surprising, since one would think that the conception of the Book among the People of the Book would be a topic of interest. The way Jews construct scripture, after all, is one way Jews construct themselves. The purpose of this anthology is to fill this gap. The seventeen essays in this collection explore how various figures, movements, or texts conceptualize scripture. Issues they address include:
- Ways in which the Tanakh is and is not thought to be authoritative
- The  relationship between Tanakh and tradition (in rabbinic parlance: between the Oral and Written Torahs)
- The question of who has the authority to interpret scripture
- The special status of the Bible’s language, or the ways its use of language differs from that of other texts
- The relationship of scripture to God and/or heavenly intermediaries
- The place of the Tanakh in the life of Jewish communities"

Tout le monde est manipulé, tout le monde est un produit de son époque. Et vice versa. Quoi que recèle ce futur immuable, je reste sûr d'une chose : ce que je suis est toujours un composant de ce qui l'a déterminé et continuera à le déterminer. Je ne peux demander de liberté plus grande. Ni de responsabilité plus importante.

"תרבות יוצרת תרבות: דמוקרטיזציה של הידע וחופש הפרשנות", מאת נפתלי רוטנברג, בתוך: חינוך - מהות ורוח, עורכים: ישעיהו תדמור ועמיר פריימן, רעננה 2012: הוצאת מכון מופת. עמ' 183-169.
למה ניתן לייחס את המצוינות המדעית והתרומה התרבותית המגוונת של יהודים לדורותיהם? מה אׅפשר את הפתיחות הרעיונית ואת הפלוראליות (Plurality) התרבותית? האם לתכנים יהודיים? למתודה? למציאות גיאו-פוליטית? מסה זו היא ניסיון לתאר את אחד ממקורותיה האפשריים של ההשראה התרבותית על בסיס רעיונות שניתן ללמוד מן היצירה היהודית-רבנית עצמה: הדמוקרטיזציה של הידע וחופש הפרשנות של הכתב הקנוני והיצירה הקנונית בכלל. האם יש גבולות לחופש הפרשנות: כיצד מתמודדים עם שאלת הרלטיביזם? על כך נראה בעיקר שתי גישות מודרניו שונות: רבי משה חיים לוצאטו ולעומתו הרב אליהו דסלר.
English version: “Democratization of Knowledge and Exegetical Freedom”, In: Brigitta Rotach, Christoph Uehlinger (Edts.) Judentum und Judentümer Wie viel Pluralismus erträgt das Judentum? Pano Verlag, akademie tachles, 2016. (see below).

While references in Ps 1 to passages in the corpus of the Nebi’im are generally recognized, this does not apply to the same extent to connections with the »Torah« (Pentateuch). The analysis of the opening verses shows that the connection to the Torah is established through allusions to passages from Deuteronomy. One important context seems to be Deut 6:4–9 (especially v. 7). This text was probably known better than any other in early Judaism and can therefore be recognised as background for the interpretation of Ps 1:1–2. Further affinities are noticed to Deut 17:14–20 and Deut 33:29. These connections are
strengthened when the clasping together (through the inclusio formed by the macarisms) of the sapiential Ps 1 with the royal Ps 2 is taken into consideration. With Ps 1(–2) as a purposefully located opening for the book of Psalms, not only was a directive intended for the reading of the Psalter (»inside space«), but a connection was also established to already available authoritative forms of scripture (»outside space«). In this regard one can thus speak in a
canon-theological perspective of Ps 1 as a »door to the Torah of YHWH«, since it does not only introduce the five books of David (the Psalter), but also establishes connections to the five books of Moses (the Pentateuch).

The peer-reviewed version of this paper is published in: Hans Burger, Arnold Huijgen, Eric Peels (eds.), Sola Scriptura: Biblical and Theological Perspectives on Scripture, Authority, and Hermeneutics, Studies in Reformed Theology 32 (Leiden: Brill, 2017). According to the agreement with Brill this is the pre-peer-reviewed version of my article. The peer-reviewed and copy edited version will be available here only after 24 months since the date of publication.

In the late 1800’s, Rabbi Meir Leibush ben Yechiel Michel Wisser, better known as the Malbim (1809-1879), wrote a Hebrew book titled Ayelet Hashachar, which presents 613 linguistic rules that the rabbis of the Talmudic period used to interpret the Written Torah. This book is an English translation of Ayelet Hashachar.

In The Oracle, 2019, ( Lake Mary, Frontline)  Cahn presents his prophetic interpretation of the modern restoration of Israel and Jerusalem using the story plot defined by Christopher Booker in his Seven Basic Plots as the Quest. A traveler goes on a quest to find the truth of what are called Jubilean mysteries.  He meets a man on a mountain top who had previously been in search of what he calls “the fingerprints of God”. These are defined as “The signs, the markers, the witnesses in the world of the purpose behind everything that it’s [History, life, existence…] not an accident” (p.13). The man on the mountain top then describes for the traveler his vision and his journey to find answers to many mysteries and his encounter with a character called the Oracle who explained his vision and the various mysteries to him. He uses a Jubilee measure besed on the  solar year and reading history unlike the Jubilees in the King is Here of Michael Adi Nachman of a forty nine year cycle with a 50th year inside the 49th year starting at Yom Kippur.

PRIMO CAPITOLO del Toràh Project Italia dedicato alla Genesi, con dedica, introduzione, descrizione dell'Opera e tavola dei contenuti dell'intera opera.

Estratto di un'opera in 3 volumi interamente realizzata dallo scrittore e ricercatore indipendente Daniele Salamone, reperibili su Amazon al seguente indirizzo: https://www.amazon.it/s/ref=sr_il_ti_stripbooks?rh=n%3A411663031%2Cp_27%3ADaniele+Salamone&sort=date-desc-rank&ie=UTF8&qid=1523962059&lo=stripbooks

Extract from The Torah in the Wardrobe
ISBN: 978-1-988947-00-6 Marc Michaels © 2017  (Paperback and PDF)

Written in 1790, the Alexander Torah has been passed down from generation to generation. Escaping the flames of Kristalnacht, this special Torah, full of rare scribal practices, has been rescued once more by Sofer STa”M (scribe) Marc Michaels (Mordechai Pinchas). He chronicles both its travels from Thälmassing to Belsize Square and its careful restoration. Jam-packed with photos of its history, restoration and its rare special decorated letters in the tradition of Sefer Tagin. Learn a little more about the Alexander Torah from two special videos on http://www.sofer.co.uk/repairs and the book is available from www.kulmus.co.uk

This is the second and last book of "Book of Secrets of Creation / Sefer Sod Bereshit." Like the Book 1, this is (Zecharia 3:9) "See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,' says the LORD Almighty,..." Like the Book 1, it is about the seven days of creation, but on a different level of Sod. Like the Book 1, it is the stone with seven eyes. The two books are the same stone.