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The wholly burnt offering, or olah , and its relation to expiation/atonement, poses a vexing question. Across biblical, Second Temple, and rabbinic sources, there is conflicting evidence as to whether olah atones. Among the rabbinic materials this question is especially complicated, with multiple texts stating that olah does atone (‮ כ. פ. ר ‬‎), and others implying or stating outright that it does not. This study analyzes these varied materials, considering rabbinic texts against parallel biblical and Second Temple materials. This question is important both for understanding this offering and for how that impacts upon understandings of sacrifice and atonement in ancient Judaism. The flexibility of the olah offering renders it a site for negotiation between differing conceptions of these categories for ancient Jews. [ABSTRACT FROM AUTHOR]

David M. Moffitt has recently put forward an interpretation of Hebrews whereby purification is understood as a victory of life over death, and atonement is effected by the resurrected life of Jesus entering the heavenly sanctuary. We discuss this reading and defend an alternative whereby the moral category of sin is the final target of purification and the notion of ransom, life given in death in place of another life, is key for understanding atonement in Hebrews. [ABSTRACT FROM PUBLISHER]

Abstract Chagall's crucifixion paintings, long a delicate subject among art historians, are best contextualized in the light of his life-long repatriation of Christian iconography to its Jewish foundation. Chagall reverses typological sequences familiar to Christians, so that instead of the Old Testament being seen as prefiguring the events of the Gospels, in his work the New Testament refers back to the Hebrew Scriptures in such a way as to illuminate the universal in Jewish experience. In Solitude (1933) and The Yellow Crucifixion (1943) we see how Chagall achieves a remarkable fusion of Jewish and Christian understandings of meditation and visual commentary on the Scriptures, prophetically calling both traditions to repentance and reconciliation. [ABSTRACT FROM AUTHOR]

The article examines the documents of philosophers Emmanuel Levinas and Abraham Joshua Heschel on Jewish atonement. It mentions that Levinas' understanding of atonement and repentance complements the interpretation of the International Theological Commission. It notes that his document can challenge Catholicism towards understanding forgiveness. It also emphasizes that his document is set against the contemporary considerations of Heschel's document on the importance of teshuva.

The article focuses on the concept of atonement of the Fourth Servant song in the LXX and illustrate its eschatological interpretation of the Old Testament sacrifices. It states that the LXX Isaiah is known for its trend to contemporize the old biblical rext and revive its by impressing with the religious conceptions of a new age. It mentions several lines of evidence that supports the argument that according to the LXX, the Old Testament sacrifices point to the Servant-Messiah whose ministry involves suffering and death. The fours lines include the LXX makes it more explicit that the role of the Servant is mainly to restore the remnant of Israel, rendering of the Hebrew text, and that the song is divine prophesy of eschatological restoration.

New solutions are proposed to the puzzles of how the Jubilee Year is reckoned and why the Jubilee begins on the Day of Atonement. The Jubilee cycle begins not in the first year of the Sabbath-year cycle, but the seventh, fallow year. The Jubilee begins on the Day of Atonement because of its Sabbath associations. [ABSTRACT FROM AUTHOR]

An article is presented discussing the scapegoat passage in the biblical book of Leviticus 16:21. It describes the public ritual of atonement related to the scapegoat and the man responsible for ensuring that the scapegoat never returns to Israel. The authors argue that the man in the passage served an important priestly and intercessory role, but in an ironic manner in which he possesses sins parallel to the community.

The article focuses on the transformations of Judaism under Graeco-Roman rule with focus on the powerful and persuasive essay by Seth Schwartz on Jewish history in Indaea/Syria Palestina. According to the author, he believes the broad propositions put forward by Schwartz in his work and certainly worth of attention. He comments on the earlier phases of the story, which are moderately posivistic.

Presents spiritual reflections on several readings from the "Bible" concerning the observance of the Eighteenth Sunday in Ordinary Time. Dialogue between Jesus and the crowd following his multiplication of the loaves and fish; Contrast between the grumbling Israelites and the One who provides manna and quail; Atonement from sin demonstrated by King David for his role in the death of Uriah, the husband of Bathsheba.

Presents spiritual reflections on several readings from the "Bible" concerning the observance of the Seventeenth Sunday in Ordinary Time. Atonement of King David from stealing the Bathsheba from her husband Uriah; Transfer of prophetic authority to Elisha by Elija; Virtues needed to preserve unity.

Asserts the influence of Christianity in the extreme acts of atonement practiced by the Jewish ascetics within the Hasidut Ashkenaz subculture. Absence of Jewish precedents to the tale of three penitents in a passage in 'Sefer Hasidim'; Parallelism between medieval Christian penitential tracts and Rhineland's pietism's penitential system.

The article presents an examination into the interpretation of the sacrifice of Isaac by his father, the Patriarch Abraham seen in the Old Testament passage of Genesis 22 in relation to Jewish polemics against Christianity. Topics addressed include the Jewish argument against the Christian doctrine of atoning death and the Resurrection of Jesus Christ, the significance of Isaac's readiness to be sacrificed, and parallels to God's summons to Moses to bring Israel out of Egypt.

The Day of Atonement, according to Biblical tradition, is one of the cycle of holidays instituted by Moses. The census to which it lends its name is a unique side effect of this religious practice and has a second traditional source of inspiration. The guarantee of religious freedom precluded the national census from tabulating the demographic and socio-economic characteristics of any religious groups in the U.S. Jewish civic organizations have turned to a number of substitute techniques to fill the gap created by the lack of official demographic data. The death rate estimate, which yields no information beyond the size of age-sex cohorts, assumes that the mortality rates of the Jewish and general populations in a given community are similar. The problem of identifying Jewish deaths is relatively uncomplicated, but the underlying assumption may strain intuitive judgments about an aging Jewish population and an implied changing death rate. The general impression gained from any intensive study of the available demographic data is one of basic stability; the local Jewish population has not grown appreciably, if at all, over the past two to three decades.

This paper presents evidence that there are fewer deaths than expected before three æremonial occasions: the birthday, Presidential elections, and the Jewish Day of Atonement. The investigation of mortality before the birthday was based on biographical information on 1,333 famous persons; official vital statistics tables were used to study mortality before the other two occasions. Alternative explanations of our findings are examined; the evidence suggests that the dip in deaths before ceremonies results from some 'postponement of death. These results are interpreted in terms of Durkheim's discussion of social integration and ceremonies. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on the Kol Nidrei, an unquestioned leitmotif of Yom Kippur and occupies pride of place in thw whole prayers during High Holy Days. The author relates the theory proposed by scholar Joseph Bloch in 1927 which suggests that Kol Nidrei was already instituted in seventh century as Visigoths forced Spanish Jews to become Christians. She also relates that Kol Nidrei is taken at the beginning of the Day of Atonement.

This article presents an exploration into the "Dorian Grey principle" of physically removed justification and impurity in Old Testament Jewish sacrificial practices. The author rejects the interpretations of Biblical scholar Roy E. Gane regarding the application of the theory in relation to Yom Kippur on several grounds, citing textural analysis of the Hebrew stipulations on sacrifices in Mosaic law.