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The term appears in Exodus 12:38: "A mixed crowd also went up with them, and livestock in great numbers, both flocks and herds". [4] The "mixed crowd" is an English rendering of Erev Rav . While Exodus 12:38 is the only mention of the complete term Erev Rav in the entire Tanakh , the term Erev by itself (which also means evening in Hebrew), [ 5 ...
The Zohar taught that the "mixed multitude" (עֵרֶב רַב , erev rav) mentioned in Exodus 12:38 consisted entirely of Egyptian sorcerers and magicians, who sought to oppose God's works, as Exodus 7:11 reports, "And the magicians of Egypt, they also did in like manner with their enchantments." When they beheld the signs and the wonders ...
The Zohar (Hebrew: זֹהַר , Zōhar, lit."Splendor" or "Radiance" [a]) is a foundational work of Kabbalistic literature. [1] It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology.
Doing the math implied by Exodus 36:4, Exodus 38:22, Joshua 14:7, and 1 Chronicles 2:19–20, the Gemara deduced that in earlier generations, a boy of eight could father children. Exodus 38:22 reports that "Bezalel, son of Uri, son of Ḥur, of the tribe of Judah, made all that the Lord had commanded Moses," when they built the Tabernacle.
exodus 12 God commanded Moses to teach the ritual of Pesah . God told Moses to order the Hebrews to mark their doorpost with the lamb's blood, in order that the plague of death would pass over them.
The Zohar uses "youth" to describe Joseph and Joshua, a hint that the figures are a metaphor to Metatron, and also the concept of servant by Eliezer as a reference to Metatron. [67] The Staff of Moses is also described by the Zohar [62] as a reference to Metatron. The Zohar also states that the two tets in the word totafot (Biblical Hebrew ...
The Zohar's imagery expounds its role in Creation, where it is the microscopic equivalent of Arich Anpin (Macroprosopus) in the Sephirotic tree of life. The Sifra D'Tzniuta portrays it as the revealed face of God, and the Idra Rabba elaborates on the Kabbalistic significance of its several attributes [citation needed].
Propp reported a common scholarly view that Exodus 34 contains the Yahwist's (J) Covenant and that the revelation of God's Name in Exodus 34:6–7 corresponds to the comparable scenes from the Elohist (E) in Exodus 3:13–15 and the Priestly source (P) in Exodus 6:2–3. Propp thus argued that Exodus 34:6–7 is one long, full Name for God.