What does Moshe see? Fire; a small shrub burning without being consumed by the fire. Who is the fire? Who is the bush? What does this scene tell Moshe? Moshe does not understand by himself that he is witnessing a prophetic image.
G-d tells him this and warns him not to approach. What can we understand about Moshe's personality from this? And here we must mention that these concepts will be taught from the pesukim, not by our "telling" or "lecturing" them to the class. A student is able to comprehend the pasuk. He will understand that Moshe wants to approach and see what is before him, that Moshe does not perceive that he is witnessing a revelation of G-d.
The student will find this himself, will infer from here the humbleness of Moshe and will be able to prove his conclusion from the pasuk despite his not having understood each word in it. The teacher has completed his preparations. He has decided what he will teach, what concepts he will emphasize in the lesson. If he usually prepares sheets with the definitions of difficult words, he has done so for these pesukim and included on the sheets even those words he will not demand that the students memorize.
In class the teacher will read the five pesukim animatedly, in a way that will enable the students to understand the general concepts, and will immediately begin to deal with the content, clarifying the themes he has chosen to teach.
During the course of the lesson he will read and reread the two central pesukim, will ask students to read them when basing an answer on them, and again when summarizing what has been said.
The lesson has ended. Five minutes remain until the bell will ring and the teacher wants to give the students a short exercise to do in class or homework on this unit. It is possible to ask the students to reread and make sure they understand but not memorize' the two pesukim.
Young children can be asked to draw the bush, older ones to write what they think Moshe told Yitro about the scene of the bush. In intermediate grades students can be asked to find additional places that "the fire of G-d" appears and to compare, in higher grades to compare the revelation of Moshe with that of Yeshayahu, etc.
The time for a test has come. The teacher has announced beforehand that it will include literal knowledge of pesukim so and so, and general understanding of all topics covered.
The students will know not to dwell on the words in the other pesukim but to concentrate on the themes while preparing for the test. Instruction of pesukim blend into a perek; instruction of perakim blend into a sefer - provided that the teacher has enough time to teach a complete sefer. In reality a teacher does not have this time and he suffices with the beginnings of sefarim, the beginnings of parshiot.
We will read the words of the Maharal of Prague of this phenomenon in education:. Instruction of Tanach cannot be the instruction of the beginnings of sefarim or parshiot. We cannot allow the calendar to dictate when we finish teaching a chumash or a navi. Hosea is given a description of the ruin that shall come to Ephraim and Judah.
Chapter six is an exhortation to repentance for the moral degradation of Israel — and especially of its priests. Chapter seven calls out the rulers as being responsible for the sins of the people because they did not prevent the people from continuing to sin even after the nation has been punished.
Chapter eight contains a renewed judgment upon Israel for its sinfulness and its association with foreign Nations. The punishment will be exile for the Kingdom of Israel. Chapter nine shows the mournful nature that will possess the exiles. Just as they turned away from G-d and turned toward idols, so G-d will turn away from them.
Their sins must be severely punished and their altars and idols will be destroyed throughout Samaria. Chapter eleven shows that the people of Israel will be punished without delay but G-d will allow a remnant of the people to remain out of His pity for them. Chapter twelve speaks of the early history of Israel and Judah which shows their lack of faithfulness since early times even though G-d continued to care for them. However, this will result in a purging and there will be a remaining remnant of the people.
Chapter fourteen is an appeal to Israel to return to G-d. If she repents, G-d promises to forgive the people. Chapter 1: G-d calls upon Hosea to take a wife of harlotry and to have children of harlotry. Hosea is told to do this as a representation of Israel going astray after false gods. Hosea married Gomer and she bore him a son who was named Jezreel. After Lo-ruhamah was weaned, Lo-ammi was born. Chapter 2: The tribes will be scattered to the Nations due to their idolatry. However, there is a promise of redemption in a Messianic Age.
All the Children of Israel will be ingathered — including the ten northern tribes. The exiled Jews will be given a sudden longing to repent for their sins. At this time, G-d will comfort the exiles and continue to give them indications that they will eventually return to their Land.
At the end of this chapter we see a reason why G-d exiled the Children of Israel throughout the Nations. The reason is to have converts join the ranks of the Children of Israel.
Hosea remarries Gomer but he does not have intimate relations with her. Chapter 4: Israel is told that she has shown neither truth nor kindness within her land. She is accused of falsehood, dishonesty, murder, theft, and adultery.
Due to her wickedness, the Land will be destroyed. The priests are rebuked. They are told that since they rejected knowledge and rejected offering knowledge to the people, G-d will reject them. Judah is warned not to become corrupt like Israel and follow after idols. Chapter 5: Israel is told that they have become wicked and corrupt.
Due to this wickedness, the Land will be destroyed. Both Israel and Judah have turned away from G-d and toward the Nations in times of stress. However, the Nations will not be able to help them. Chapter 6: After this rebuke by Hosea, the Israelites attempt to repent and return to G-d. However, their repentance is rebuffed because it is not a truthful repentance. She became assimilated with the Nations and turned her back on G-d. They should have called out to G-d and acknowledged Him but they rejected Him.
These idols will be shattered when the Israelites will be exiled. Israel misplaced their faith by choosing to rely on allies. These allies will be united by G-d to come and exile the people of Israel. Chapter 9: Israel has been unfaithful to G-d and will have no joyous celebrations like the Nations. The day is coming says G-d when the false prophets will be unmasked. G-d curses the people of Israel. He will exile them and will cause them to mourn. Chapter Prosperity was one of the causes of Israel going astray but the altars and golden calves will be destroyed.
Israel persists in her sinfulness and her stubbornness but G-d calls for them to have introspection. They are to sow righteousness and seek G-d. Chapter G-d openly declares His love for Israel from her youth.
However, when prophets were sent to her she only rejected them and moved further from G-d. G-d recalls His loving kindness toward Israel yet she continued to reject Him. Even though they will be exiled for their sins, G-d promises the people that they will ultimately be redeemed and returned to the Land.
Chapter Israel continues to reject G-d and His covenant while attempting to make alliances with Assyria and Egypt.
Judah also will be punished for her rejection of G-d and His covenant. G-d calls Israel to return to G-d, practice kindness, and justice, and place her hope in G-d. However, Israel chooses to remain unfaithful to G-d. Chapter Israel has increased her sin and follows Baal. She made molten images and offered sacrifices to their idols. Israel betrays G-d Who has taken care of them and loved them ever since the Land of Egypt. He reiterates that He alone is their God.
Israel chooses to turn toward idols and false prophets. For this transgression, Israel will experience a delayed redemption from misery and exile. Chapter G-d calls upon Israel to repent and return to G-d. If only she would repent, G-d would heal her of her rebelliousness and would love her. This would be during the Persian period which would make Joel one of the latest writing prophets. Sefer Joel is divided into two separate sections.
The first section — — is a lament over a great locust plague and a severe drought. The second section — — is a promise of future redemption and blessings.
Lament Over a Plague and Drought Chapters Chapter 1: Joel calls upon the elders and the inhabitants of the Land to come and hear what G-d has spoken and to tell it to their children across the generations. A swarm of locusts — a reference to invading armies — will descend upon the Land and will utterly decimate the agriculture of the Land.
Meal offering and libation has been cut off from the Temple and the priests and people mourn. Joel commands the people to call out to G-d and lament over the destruction of the Land. Chapter 2: Joel sounds the shofar in an attempt to wake the people and stir them to repentance. The locusts will come and destroy the Land if the people do not repent. There is a call to national repentance. G-d declares that if sincere repentance is offered, He will protect the Land and cause the locusts to remain where they are and not invade Israel.
Promise of Future Redemption and Blessings Chapters Chapter 2: There is a promise by G-d of banishment for the locusts and a restoration of the Land and the people if there is national repentance. Chapter 3: During the Messianic Age, G-d will transform the hearts of those who repent and will pour out the gift of prophecy upon the people.
There will be the war of Gog and Magog before the arrival of the Messianic Age. Those who will survive are those who will call out to G-d. For their children shall be carried away and sold to foreigners as slaves. G-d tells of the war of Gog and Magog and how those who feel that they are mighty will be brought low and defeated. After the war, the Land will be blessed. Egypt and Edom will be desolate. Judah and Jerusalem will endure forever and G-d will once again dwell in Jerusalem.
Amos prophesied during the reign of Jeroboam, ruler of Israel and Uzziah, king of Judah when both kingdoms were at the peak of their prosperity. Sefer Amos is set in a time when the people of the Northern Kingdom had reached a low point in their devotion to G-d.
The people were greedy and the wealthy were becoming rich at the expense of the poor. Sefer Amos is generally divided into three sections. Chapters one and two open with statements of punishment for the Nations that surround Israel as well as Judah and Israel. Chapters three through six are statements made directly to the Northern Kingdom of Israel regarding their transgressions against G-d and a call to repentance.
Chapters seven through nine are a series of visions from G-d. Punishment for the Nations, Judah, and Israe l. Chapter 1: Amos, a herdsman, is called to prophecy by G-d. G-d declares that He has forgiven Damascus of previous sins but for the sin of crushing Gilead, G-d will crush Damascus. The people of Aram will be exiled. It was declared by G-d that He has forgiven Gaza of past sins but for the sin of turning the people of Israel over to Edom, G-d will bring destruction upon Gaza.
None of the Philistines will survive declares G-d. Tyre had been forgiven for past sins but since they turned the people of Israel over to Edom and forgot her pact with Israel, G-d will bring destruction upon Tyre. The previous sins of Edom had been forgiven by G-d, but He will not forgive Edom for pursuing after his brother Israel.
Therefore, G-d will bring destruction to Edom. Past sins of Ammon had been forgiven by G-d. Chapter 2: Moab was pardoned for previous sins but for the sin of burning the king of Edom alive, G-d will bring complete destruction upon Moab. Judah was forgiven for past sins but for her renunciation of Torah and mitzvot, G-d will bring a fire of destruction upon Jerusalem.
G-d declares that even though Israel was pardoned for previous sins, her lack of morality, idolatry, injustice, and perversions will lead to her destruction. Chapter 3: G-d declares that since Israel is His chosen, He will punish Israel for all her transgressions. Israel has been warned through the prophets of what will happen if they turn their backs on G-d. G-d declares that Egypt and the Philistines will march against Samaria and will destroy the altars of Beit-El and the houses of the kings and the wealthy.
Chapter 4: G-d declares that Israel will be turned over to the Nations and brought into exile. Due to the continuous idolatry that Israel practices, G-d will bring a drought upon the Land along with a blight of locusts and pestilence.
Chapter 5: G-d mourns for Israel and all her sinfulness. G-d calls for Israel to repent and return to Him instead of the continuance of sinfulness that will lead to destruction. G-d tells the people of Israel to love good and despise evil and establish justice so they may live. However, if the people refuse to repent, G-d will reject them and their offerings. They will cause themselves to mourn and the Land will be brought to destruction.
Chapter 6: Israel is warned against believing in her own strength. Since Israel continues in her injustice and refuses to repent, they will be the first to be exiled and their feasts will come to an end with great destruction. Visions of Amos. Chapter 7: Amos sees a vision of locusts that will utterly devastate the crops.
However due to the prayer of Amos, G-d does not carry out this punishment. Amos sees a vision of fire — of a drought that will destroy the Land.
Again, due to the intervention of Amos, G-d does not carry out this punishment. Any idea where the one verse discrepancy comes from? I explained more about the program in my initial answer, and I shared a separate post about the program to let people know, but that post got erased, and this answer got edited. You can read about the program in detail since it is open-source available to all.
You can see that the texts are from the Sefaria. Great, then edit in that you use the text of Sefaria! Sefaria uses the Leningrad Codex which differs in many spellings from traditional texts. This number is misleading. Show 2 more comments. Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional advice , and does not take the place of seeking such advice from your rabbi.
Featured on Meta. Now live: A fully responsive profile. Version labels for answers. Linked 1. Related 3. Hot Network Questions.
Question feed. Mi Yodeya works best with JavaScript enabled. Accept all cookies Customize settings. An Unheeded Protest Christian chapterization of the Bible is of three kinds. First, an effort is made to keep chapters between thirty and fifty verses; in Sefer Iyov , long speeches and discussions are often cut in half to achieve this goal. Chapters are often cut short at the wrong places out of ignorance. Parshas Bechukosai begins at verse three for the same reason. Chapter divisions sometimes reflect Christian beliefs.
For example, the first chapter of Bereishis ends at the end of the sixth day, leaving Vayechulu for chapter two, in order to deflate the significance of Shabbos as the end of the week. He gained some measure of support.
Rav Finfer has his own theory of how the Christian chapters and verses arose. Rav Finfer condemns the chapter and verse system and insists that it should be abandoned. Strangers have entered our sanctuary and desecrated the Torah.
The blind Ivrim have become teachers of the Hebrews Ivrim … Whoever says something wise, even among the nations, is called a wise person Megilla 16 , for there is wisdom in the nations.
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