Moses and The Mount Sinai

Within many known religions, the devotional practices has been known to acquire great importance. The essence of practicing what you preach has scolded many religious groups, introducing true beliefs, righteousness, and a wider connection to the supreme being . In the book entitled “ Living religions” by Mary Pat Fisher, clarified and firm descriptions were introduced about religious rituals. Surprisingly; the author utilized small parts of modern concepts, limiting the reader from a full comprehension of religious practices today, therefore; I will only discuss the basic and traditional rituals. To elaborate; in this paper, I will be providing an opinionated but also, comparative description of the major practices and rituals that undergo in both the Abrahamic and indigenous religions.

The traditional pilgrim is someone who surrenders the life they once knew to make a journey of devotion to a sacred site. It’s not necessarily the destination, but their growing faith along their journey that they seek. They set off with hands empty, free of expectation, carrying only a willingness to be guided, to bear

Religious spaces, characterized by Thomas Tweed, are “differentiated,” “interrelated,” and “kinetic.” As a sacred city with spiritual significance in three major religions, Jerusalem is depicted thoroughly in the Hebrew Bible and illustrated as one of the spaces Tweed defines. The Bible emphasizes that Jerusalem was chosen by God and honored by Israelites, which differentiates it as a special, singular space; the description of Solomon’s Temple shows that the Holy City was interrelated to economic power and involved in the judgment of civil cases. Moreover, the conquest, development and destruction of Jerusalem illustrate the city as a kinetic space, reflecting the unsettled history of the Iron Age. These characteristics all make Jerusalem a religious and political center from the ancient Near East time to present day, guiding the footsteps of believers around the world.

Immediately after the Second World War, Robert Moses’ power increased exponentially. He then, got a control over city’s housing authority. Huge amount of money was spent by the federal government on the public housing and low income housing. This money was spent in New York at the command of Robert Moses. Up to that point Moses had been building mostly parks and bridges, now, he was going to build inside the city. No one could have predicted the magnitude of explosion that would overtake New York. Moses demanded to be the construction co-ordinater. The construction co-ordinater has to represent the city in all its dealing with federal government. And therefore, he got a control over public housing and federal money. In the end of the year 1948,

While Moses and a few others with him were familiar with the sights and sounds at Mount Sinai/Horeb, most of the Israelites and those tagging along

The Torah states that Israel was a large kingdom that ruled from Egypt to Mesopotamia and was ruled by the kings named Saul, David, and Solomon. In 1993, archaeologists discovered an inscription which dates about 840 B.C.E. that mentions a “House of David,” which supports the Torah’s claim. In addition, the Torah describes a construction project that Solomon undertook to erect gates in the Israelite towns. Archaeologists have found gates matching the description in three settlements and dated those gates in the 10th-century BCE. These two pieces of evidence suggest that the kingdom of Israel existed and that David and Solomon were rulers of it.

The Law of Moses, or Moses’s Law refers to the first five books of the Hebrew Bible, sometimes call the Pentateuch, or Torah which is a central reference of Judaism. Of the covenants found in the Pentateuch are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These books contained the laws and instruction given by the Lord to Moses which establishes Israel as a nation. All five of the books are believed to be written by MosesIntroduction

Moses was born in Egypt to Amram and Yochebed. He came about in this world in a period where the Israelites were a threat to the Egyptians. The Pharaoh of the Egyptians ordered that the first born sons of the Israelites were to be killed. One of these first born was Moses, and the parents put him in a basket to float him down a river. Moses drifted down to some noble women. The women did not know he was a firstborn of the Israelites, so they took him on as one of their own. Moses grew up part of the Pharaoh's family. As he was growing up, he knew the right from the wrong, he was taught to treat people with respect. Also when he grew up he saw the Israelites get abused. He tried to stop that but could not. Moses left because he did not want

Bruggemann contrasts the alternative consciousness of Moses with the royal consciousness of Solomon and discusses the religious, social and political traditions that were present during their individual regimes. He states that there are three essential components that the Solomonic tradition values as a part of the royal consciousness, which include affluent economics, oppressive politics and religion of immanence. The shifts in the foundation of Israel, contrasted the basic values of economical equality with an emphasis on self-serving affluence. Israel was prosperous but its fortune was hierarchical and only benefited the people on top. The second characteristic of the royal consciousness involves the political state of the society. Moses

One of the differences in the ideas of ministry and mission between Paul and the Church of Jerusalem were based on the need for all new converts into the Jewish-Christian denomination to be circumcised to keep with the “Laws of Moses” (Harris, 2015, p. 297). Jewish Christians insisted on this procedure to be carried out before any foreign members could participate in their religious traditions and sacred events, such as Passover. Other requirements that adhered to the Torah for new converts included abstaining from sexual contact, prohibiting the consumption of blood, or of any animals that had not been drained of blood correctly, and to eat the flesh of any animals that were sacrificed to other unknown gods (Harris, 2015, p. 298). These laws

The title Numbers no doubt arises from the “numbering” of people in the beginning of the book (Hamilton 303). The Hebrew title which means “in the wilderness” is more fitting as the book describes the journey from Sinai to the plains of Moab and as Hamilton describes that this is a time of trust or doubt in the power of God to supply for their needs (Hamilton 303). The first case to be made would be in regards to order. The first major section of Numbers stresses the right order to life as God’s people. The order is describe to us in very concrete terms showing how camp is to be laid out to maintain holiness (Hamilton 310). While these diagrams and numbers are God’s will and directions, to focus on them would be to miss the point. The

To quote Steve Branmn and Jim Rawls, “A pilgrimage is a journey inward as well as outward. Pilgrims seek to strengthen and renew their faith through travel."

Space and religion share an intimate connection. Early Judaism focused on the temple as the site where contact with the divine could be made. However, following the Babylonian exile, the Israelites were forced to adapt and develop ways to worship away from the temple. They began performing daily rituals of worship such as the Sabbath and adhering to a special diet. They eventually came to believe that the presence of their God was not solely bound to the confines of the Temple in Jerusalem, but rather that his presence was mobile as it had originally been. Thus, over time the temple was less and less imperative to the religion. By the time Christianity was founded, the temple remained an important symbol and place of worship, as well as a symbol of the presence and strength of its religion in Jerusalem. In his essay “Space,” historian and scholar Thomas Tweed argues that religious space is kinetic and interrelated, and thus has relations to the political, social, and economic spheres and is also connected to both the past, the present, and the future. The ideological religious, topographical, and politico-economic transformations associated with the Church of the Holy Sepulchre embody the interrelated and kinetic nature of the space through their demonstration of the shift from Eastern Hill to Western Hill, the shift from spiritual faith to an earth-centered faith, and the change in Byzantine imperial policy from Hadrian’s Aelia Capitolina to Constantine’s Christian city.

On top of the mountain Matthew eloquently uses substantial comparison between Moses and Jesus. The first is that they are both on top of a “high mountain.” The significance of Matthews shrewd use of the term “high mountain” (Matthew 17:1) is a historical tradition of Jewish divine manifestations on top of high mountains. It occurred on one of the Hermon mountain range peaks near the city of Cesarea Philippi according to the agreement of biblical authors. (Broadus and Hovet 370). Exodus 24:13-16 states that Moses also had his religious occurrence on Mount Sinai, another very high mountain range. Another significant factor that Mathew used for comparison was that both Moses and Jesus needed the mountain for privacy to fulfil God’s purpose. Jesus needed the mountain for privacy, with only three of His disciples as witnesses, to avoid incorrect Messianic hopes Jesus needed to fulfill His mission, of glory through sorrow and if His transfiguration was witnessed by all then he would have immediately received glory without sorrow.

There is love in holding and there is love in letting go” I will be writing paper on “Exodus” on how the story unfolded. That took place 400 hundred years after the death of Joseph, his brothers, and Pharaoh and how I felt about the separation of a strong bond between brothers and how the Israelites were delivered from slavery.