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Shelah Lekha
The Haftarah portion for Shelah Lekha (Joshua 2:1-24) narrated in English by Ronald Guttman.
Questions for Discussion:
This story contains an unlikely hero; it is not only a woman who saves the spies sent by Joshua, but a "zonah" (a harlot or prostitute).
• Why do you think the narrative chooses an outsider—and specifically someone who is generally subject to moral condemnation—to play this role?
• How can we be more open to the potentially redemptive contributions of people we tend to exclude, or judge harshly?
JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.
Questions for Discussion:
This story contains an unlikely hero; it is not only a woman who saves the spies sent by Joshua, but a "zonah" (a harlot or prostitute).
• Why do you think the narrative chooses an outsider—and specifically someone who is generally subject to moral condemnation—to play this role?
• How can we be more open to the potentially redemptive contributions of people we tend to exclude, or judge harshly?
JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.
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By JTS
4.9
1919 ratings
The Haftarah portion for Shelah Lekha (Joshua 2:1-24) narrated in English by Ronald Guttman.
Questions for Discussion:
This story contains an unlikely hero; it is not only a woman who saves the spies sent by Joshua, but a "zonah" (a harlot or prostitute).
• Why do you think the narrative chooses an outsider—and specifically someone who is generally subject to moral condemnation—to play this role?
• How can we be more open to the potentially redemptive contributions of people we tend to exclude, or judge harshly?
JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.
Questions for Discussion:
This story contains an unlikely hero; it is not only a woman who saves the spies sent by Joshua, but a "zonah" (a harlot or prostitute).
• Why do you think the narrative chooses an outsider—and specifically someone who is generally subject to moral condemnation—to play this role?
• How can we be more open to the potentially redemptive contributions of people we tend to exclude, or judge harshly?
JTS wishes to acknowledge the generosity of the Jewish Publication Society for allowing us to use their translation.
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