| Creation |
1 |
-3761 |
| Noah born |
1056 |
-2705 |
| The Flood |
1656 |
-2105 |
| Abraham born |
1948 |
-1813 |
| Covenant Between the Parts |
2018 |
-1743 |
| Isaac born |
2048 |
-1713 |
| Jacob & Family go down to Egypt |
2238 |
-1523 |
| The Exodus and the Giving of the Torah at Mount Sinai |
2448 |
-1313 |
| The Children of Israel enter the Land of Israel |
2489 |
-1272 |
| King David born |
2854 |
-907 |
| King Solomon born |
2912 |
-849 |
| King Solomon builds the Holy Temple |
2928 |
-833 |
| Rebellion of the Ten Tribes; kingdom is split into two kingdoms: Israel of ten tribes, and Judah of two |
2964 |
-796 |
| Israel conquered by Shalmanesser, Israel exiled to places unknown |
3205 |
-555 |
| Holy Temple destroyed; Judah exiled to Babylon |
3338 |
-422 |
| Holy Temple rebuilt. End of Era of Prophecy; beginning of Mishnaic Era |
3408 |
-352 |
| Second Holy Temple destroyed |
3828 |
68 |
| Mishnaic Rabbis: Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva, and Rabbi Tarfon conduct the Seder in Bnai Brak |
3870? |
110? |
| End of Mishnaic Era; beginning of Talmudic (Amoraic) Era |
3948 |
188 |
| Abbaye and Rava teach the Talmud |
4100 |
340 |
| End of Talmudic Era; beginning of Savoraic Era |
4260 |
500 |
| End of Savoraic Era; beginning of Gaonic Era |
4349 |
589 |
| Rav Saadya Gaon born |
4642 |
882 |
| End of Gaonic Era; beginning of Rishonim Era |
4798 |
1038 |
| Rashi born |
4800 |
1040 |
| Maimonides born |
4895 |
1135 |
| End of Rishonim Era; beginning of Achronim Era |
5200? |
1440? |
| Rabbi Yosef Karo, author of Shulchan Aruch, born |
5248 |
1488 |
| Rabbi Isaac Luria, the Arizal, born |
5294 |
1534 |
| Bal Shem Tov born |
5458 |
1698 |
Hi BeingJewish,
A gentile here. (Alert: this is a long comment. Read it if/when you have time.)
In accordance with Zehariah 8,23: “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.” (KJV)
First: I have no problem with the age of the Torah. I would even suggest that the first words of Genesis are from the time of the creation, collected from texts inherited, father to son, from Adam and onwards. (I believe Noah or one of his sons added the location of Eden because the names mentioned are from people after the flood.)
A few off topic reactions to your article. If I am incorrect, please tell me what is right.
The last Judge
The last Judge was the Prophet Samuel. The next leader was King David. After King David passed away, his son King Solomon became leader. Some call this the Era of the Kings.
I believe that Samson was the last of the Judges. He lived (according to my calculation based on the masoretic text) until the Solomon started building the Temple.
Translation of the Tanach
The Christians have been using their confused mistranslations of the Tanach …
Of course the translation must be a bit different. It is a translation and not the original text, and some of the meanings in the original text will get lost because languages are different. The most common text to base the translation on is the masoretic text. I believe even the masoretes themselves lost some of the readings when they added the niqqud in the start of CE. Which text base would you recommend?
The name of the Creator
Why do you write “G-d”? The word refer to the title (Elohim) not his name. You could write “Jhvh” instead (no vowels). After all that is what the Creator said you shall remember Him by. Exodus 3,14-15. To take the name in vain would be like calling out His name without actually wanting contact with Him, right?
“The good samaritan”
The «good Samaritan» of the Christian bible is not only a myth, it is also a horrible false accusation against the Jews. It was akin to saying that the Nazis were good and the Jews were bad.
I believe you have misunderstood the story. The story is told by Yeshuah. It is an illustration intended to explain who the neighbour is. The story does not “point fingers” but giving directions.
The scene: The road between Jerusalem and Jericho.
Background knowledge:
• The road between Jerusalem and Jericho was known for its robberies.
• The Levite and the priest were both people of high standards.
• The Samaritans (as a rule) were enemies of the Jews. (It is said elsewere that Samaritans and Jews does not have anything to do with each other. This is also apparent in the paragraph as the lawman, to whom Yeshuah tells the story, does not say the word “Samaritan” but “he that showed mercy” to identify him (mercy = undeserved goodness).
The story:
On his travels through this landscape, a man is robbed and beaten half to death. A Levite, a priest, and a Samaritan, each on their own, travel past the harmed man . They all see the man. The two first chose not to care about him. The latter chose to care about the man.
Analysis:
It is not known what ethnicity, nationality or religion the robbed man is of, so he could have been anyone.
The ethnicity, nationality and religion of of the Levite, Priest and the Samaritan are also not important to the story, but their rank. The Levite and the Priests were of high rank. The rank of the Samaritan, being of enemy people, would be low.
The first two were most certainly more concerned about being robbed or beaten to death if they even went near to the man so they kept their distance so fell short of the Torah (“… love your neighbour like yourself”). The latter risks his own life to care for the man, getting him to safety and provides for the man.
Points to be taken:
1. Do good to all; even your enemies. (And don’t expect anything in return.)
2. It does not always seem safe to do the will of the Lord.
3. You may find friends between your enemies.
Will it be easy? Not by a long shot.