The first grade learned a new kesiva letter – the letter vav!īoth classes continued learning the story of the upcoming holiday of Chanuka. They also learned about the important mitzvah of “unishmartem es nafshoseichem” (staying safe) and are all super careful to buckle up in the car and wear helmets while bike riding. The kindergarteners welcomed in the VAV visitor this week and know how vav is partnered with vet. In kriah, the first graders are learning to read longer kamatz words and are really doing a great job! They played a fun game of kamatz hangman and kamatz matching with real words! They can’t wait to learn the new nekuda next week. We baruch Hashem had another great week in kindergarten and first grade Judaics! There will be great prizes for each student who gives it in to their Judaics teacher after Chanukah as well as an entry an exciting raffle. The contest sheet will be included in the Chanukah package this Wednesday. ![]() The school-wide Menorah-lighting contest is for each student to light their Menorah each night of Chanukah with the berachot (blessings.) The 1st Chanukah Menorah lighting is on Sunday night, November 28. The spectacular Chanukah packages and beautiful silver plated Menorahs for each student will be given out on Wednesday, before Thanksgiving break. The students are working hard to create beautiful Menorahs which will be presented at the Chanukah party on December 6th. Thank G-d, we had a wonderful week at Siha! We definitely feel the Chanukah atmosphere and are excitedly looking forward. We remind ourselves of who we are and keep that light burning, through the 36 Chanuka candles that we light over the 8 nights of Chanukah. We keep ourselves separate from the non-Jews. ![]() They try to make us forget the Torah, forget what makes us unique, different from the non-Jews. In every generation, the non-Jews try to hit us, the Jewish people, in the Gid HaNasheh. The Jewish people are restored by the light of the Chanukah candles. Over the 8 nights of Chanukah, we light 36 candles (plus the Shamesh). The Hebrew word, Lo, has a numeric value of 36. They did not object to the Jews as a people, but objected to Judaism, which made the Jews unique.Īfter Yaakov was injured, the Torah tells us that the sun shone, Lo, for him. During the times of Chanukah, the Greeks worked hard to make us forget the Torah. The Hebrew word, Nasheh, comes from the root of forgetting. Because of this, the Torah commands us to refrain from eating the “Gid HaNasheh”, the sciatic nerve of an animal. While he won the fight, he was injured in his thigh. It concludes by asking whether such theological-political translations could be relevant to 'Biblical Studies Proper' as a more expansive discipline looks outwards to questions of religion, politics and ethics.In this week’s Parsha, Yaakov fought with AIsav’s angel. By analysing these translations and responses, this essay explores how the questions as it were forced on us by Genesis 22 are not just religious, though they can be understood through the idioms of the religious. Each political translation also calls forth critical responses in which the core question becomes the relationship of divine monarchy/state authority to freedom, or, to put it another way, of democracy or would-be 'democracy' to 'theocracy' and its various modern political correlates. ![]() In these three very different cases the biblical narrative undergoes a theological-political translation and the God who issues the exceptional command to sacrifice becomes a figure for the sovereign and/or the state. This article examines three occurrences of the sacrifice of Isaac in relatively recent cultural and political histories: the case of Godden versus Hales (England, 1686) Erich Auerbach's 'Odysseus' Scar' in Mimesis (Istanbul, 1943-1945) and the use of the akedah as a political figure for the modern Israeli nation state.
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