The name of God in Judaism used most often in the Hebrew Bible is (YHWH), also known as the Tetragrammaton. Elohim (God, singular and plural form, depending on the context), and Adonai (master), are regarded by rabbinic Judaism not as names, but as epithets or titles reflecting different aspects of God. Elohim is the aspect of justice, and Adonai the aspect of mercy.
The name of God in Judaism used most often in the Hebrew Bible is the four-letter name (YHWH), also known as the Tetragrammaton (Greek for “four letters”). The Tetragrammaton appears 6,828 times in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic Text. It first appears at Genesis 2:4 and is usually translated as the LORD in many English language Bibles, although Jehovah or Yahweh are employed in others.
The Hebrew letters are (right to left) Yodh, He, Waw and He (). It is written as YHWH, YHVH, or JHVH in English, depending on the transliteration convention that is used. YHWH is thought to be an archaic third person singular imperfect of the verb “to be” (meaning, therefore, “He is”). This interpretation agrees with the meaning of the name given in Exodus 3:14 where God is represented as speaking, and hence as using the first person (“I am”).
The name ceased to be pronounced in Second Temple Judaism, by the 3rd century BCE.Rabbinical Judaism teaches that the name is forbidden to be uttered except by the Kohen Gadol (High Priest) in the inner sanctum (Kodesh ha-Kadoshim, or Holy of Holies) of the Temple on Yom Kippur. Throughout the service, the High Priest pronounced the name YHWH (or Yehowah) “just as it is written” in each blessing he made. When the people standing in the Temple courtyard heard the name they prostrated themselves flat on the floor.
Passages such as: “And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee.” (Ruth 2:4), indicates the name was still being pronounced at the time of the redaction of the Hebrew Bible in the 6th or 5th century BCE. The prohibition against verbalizing the name did not apply to the forms of the name within theophoric names (the prefixes yeho-, yo-, and the suffixes -yahu, -yah) and their pronunciation remains in use.
There is nothing in the Torah to prohibit the saying of the name, but modern Jews never pronounce YHWH, instead, Jews say Adonai (“Lord”). The Jewish Publication Society translation of 1917, in online versions, uses YHWH once at Exodus 6:3.
Ehyeh asher ehyeh (Hebrew: ) is the first of three responses given to Moses when he asks for God’s name (Exodus 3:14). The King James version of the Bible translates the Hebrew as “I Am that I Am” and uses it as a proper name for God. The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a.[clarification needed])
Ehyeh is the first-person singular imperfect form of hayah, “to be”. Ehyeh is usually translated “I will be”, since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, “Certainly I will be [ehyeh] with thee.”). Asher is an ambiguous pronoun which can mean, depending on context, “that”, “who”, “which”, or “where”.
Although Ehyeh asher ehyeh is generally rendered in English “I am that I am”, better renderings might be “I will be what I will be” or “I will be who I will be”, or “I shall prove to be whatsoever I shall prove to be” or even “I will be because I will be”. Other renderings include: Leeser, I WILL BE THAT I WILL BE; Rotherham, “I Will Become whatsoever I please.” Greek, Ego eimi ho on ( ), “I am The Being” in the Septuagint, and Philo, and Revelation or, “I am The Existing One”; Lat., ego sum qui sum, “I am Who I am.”
“Jah” appears often in theophoric names, such as Elijah, Adonijah, or Hallelujah. Found in the King James Version of the Bible at Psalm 68:4.
This article is about historical and modern views of Jews. For the portrayal of women in the Bible, see Women in the Bible.
The role of women in Judaism is determined by the Hebrew Bible, the Oral Law (the corpus of rabbinic literature), by custom, and by non-religious cultural factors. Although the Hebrew Bible and rabbinic literature mention various female role models, religious law treats women differently in various circumstances.
Gender has a bearing on familial lines: in traditional Judaism, Jewishness is passed down through the mother, although the father’s name is used to describe sons and daughters in the Torah, e.g., “Dinah, daughter of Jacob”.
Relatively few women are mentioned in the Bible by name and role, suggesting that they were rarely in the forefront of public life. There are a number of exceptions to this rule, including the Matriarchs Sarah, Rebecca, Rachel, and Leah, Miriam the prophetess, Deborah the Judge, Huldah the prophetess, Abigail who married David, Rahab and Esther. In the Biblical account these women did not meet with opposition for the relatively public presence they had.
According to Jewish tradition, a covenant was formed between the Israelites and the God of Abraham at Mount Sinai. The Torah relates that both Israelite men and Israelite women were present at Sinai, however, the covenant was worded in such a way that it bound men to act upon its requirements and to ensure that the members of their household (wives, children, and slaves) met these requirements as well. In this sense, the covenant bound women as well, though indirectly.
Marriage and family law in biblical times favored men over women. For example, a husband could divorce a wife if he chose to, but a wife could not divorce a husband without his consent. The practice of levirate marriage applied to widows of childless deceased husbands, but not to widowers of childless deceased wives. Laws concerning the loss of female virginity have no male equivalent. These and other gender differences found in the Torah suggest that women were subordinate to men during biblical times, however, they also suggest that biblical society viewed continuity, property, and family unity as paramount. However, men had specific obligations they were required to perform for their wives. These included the provision of clothing, food, and sexual relations to their wives.
Women also had a role in ritual life. Women (as well as men) were required to make a pilgrimage to the Temple in Jerusalem once a year and offer the Passover sacrifice. They would also do so on special occasions in their lives such as giving a todah (“thanksgiving”) offering after childbirth. Hence, they participated in many of the major public religious roles that non-levitical men could, albeit less often and on a somewhat smaller and generally more discreet scale.
Women depended on men economically. Women generally did not own property except in the rare case of inheriting land from a father who didn’t bear sons. Even “in such cases, women would be required to remarry within the tribe so as not to reduce its land holdings.”
According to John Bowker (theologian), traditionally, Jewish “men and women pray separately. This goes back to ancient times when women could go only as far as the second court of the Temple.”
Classical Jewish rabbinical literature contains quotes that may be seen as both laudatory and derogatory of women. The Talmud states that:
Reincarnation is the religious or philosophical concept that the soul or spirit, after biological death, can begin a new life in a new body. This doctrine is a central tenet of the Indian religions. It is also a common belief of various ancient and modern religions such as Spiritism, Theosophy, and Eckankar, and is found as well in many tribal societies around the world, in places such as Siberia, West Africa, North America, and Australia.
Although the majority of sects within the Abrahamic religions of Judaism, Christianity, and Islam do not believe that individuals reincarnate, particular groups within these religions do refer to reincarnation; these groups include the mainstream historical and contemporary followers of Kabbalah, the Cathars, the Druze and the Rosicrucians. The historical relations between these sects and the beliefs about reincarnation that were characteristic of Neoplatonism, Orphism, Hermeticism, Manicheanism and Gnosticism of the Roman era, as well as the Indian religions, has been the subject of recent scholarly research.
In recent decades, many Europeans and North Americans have developed an interest in reincarnation. Contemporary films, books, and popular songs frequently mention reincarnation.
The word “reincarnation” derives from Latin, literally meaning, “entering the flesh again”. The Greek equivalent metempsychosis () roughly corresponds to the common English phrase “transmigration of the soul” and also usually connotes reincarnation after death, as either human, animal, though emphasising the continuity of the soul, not the flesh. The term has been used by modern philosophers such as Kurt Gdel and has entered the English language. Another Greek term sometimes used synonymously is palingenesis, “being born again”.
There is no word corresponding exactly to the English terms “rebirth”, “metempsychosis”, “transmigration” or “reincarnation” in the traditional languages of Pli and Sanskrit. The entire universal process that gives rise to the cycle of death and rebirth, governed by karma, is referred to as Samsara while the state one is born into, the individual process of being born or coming into the world in any way, is referred to simply as “birth” (jti). Devas (gods) may also die and live again. Here the term “reincarnation” is not strictly applicable, yet Hindu gods are said to have reincarnated (see Avatar): Lord Vishnu is known for his ten incarnations, the Dashavatars. Celtic religion seems to have had reincarnating gods also. Many Christians regard Jesus as a divine incarnation. Some Christians and Muslims believe he and some prophets may incarnate again. Most Christians, however, believe that Jesus will come again in the Second Coming at the end of the world, although this is not a reincarnation. Some ghulat Shi’a Muslim sects also regard their founders as in some special sense divine incarnations (hulul).
Philosophical and religious beliefs regarding the existence or non-existence of an unchanging “self” have a direct bearing on how reincarnation is viewed within a given tradition. The Buddha lived at a time of great philosophical creativity in India when many conceptions of the nature of life and death were proposed. Some were materialist, holding that there was no existence and that the self is annihilated upon death. Others believed in a form of cyclic existence, where a being is born, lives, dies and then is reborn, but in the context of a type of determinism or fatalism in which karma played no role. Others were “eternalists”, postulating an eternally existent self or soul comparable to that in Judaic monotheism: the tman survives death and reincarnates as another living being, based on its karmic inheritance. This is the idea that has become dominant (with certain modifications) in modern Hinduism.
The Buddhist concept of reincarnation differs from others in that there is no eternal “soul”, “spirit” or “self” but only a “stream of consciousness” that links life with life. The actual process of change from one life to the next is called punarbhava (Sanskrit) or punabbhava (Pli), literally “becoming again”, or more briefly bhava, “becoming”, and some English-speaking Buddhists prefer the term “rebirth” or “re-becoming” to render this term as they take “reincarnation” to imply a fixed entity that is reborn. Popular Jain cosmology and Buddhist cosmology as well as a number of schools of Hinduism posit rebirth in many worlds and in varied forms. In Buddhist tradition the process occurs across five or six realms of existence, including the human, any kind of animal and several types of supernatural being. It is said in Tibetan Buddhism that it is very rare for a person to be reborn in the immediate next life as a human.
Gilgul, Gilgul neshamot or Gilgulei Ha Neshamot (Heb. ) refers to the concept of reincarnation in Kabbalistic Judaism, found in much Yiddish literature among Ashkenazi Jews. Gilgul means “cycle” and neshamot is “souls”. Version of Kabbalistic reincarnation says that humans reincarnate only to humans and to the same sex only: men to men, women to women.
The equivalent Arabic term is tanasukh: the belief is found among Shi’a ghulat Muslim sects.
The origins of the notion of reincarnation are obscure. Discussion of the subject appears in the philosophical traditions of India (including the Indus Valley). The Greek Pre-Socratics discussed reincarnation, and the Celtic Druids are also reported to have taught a doctrine of reincarnation.
Significance: Remembers the wandering in the dessert; also a harvest festival Observances: Building and “dwelling” in a booth; waving branches and a fruit during services Length: 7 days
The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as Z’man Simchateinu , the Season of our Rejoicing.
Sukkot is the last of the Shalosh R’galim (three pilgrimage festivals). Like Passover and Shavu’ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as Chag Ha-Asif , the Festival of Ingathering.
The word “Sukkot” means “booths,” and refers to the temporary dwellings that we are commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is “Sue COAT,” but is often pronounced as in Yiddish, to rhyme with “BOOK us.” The name of the holiday is frequently translated “Feast of Tabernacles,” which, like many translations of Jewish terms, isn’t very useful. This translation is particularly misleading, because the word “tabernacle” in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew “mishkan.” The Hebrew word “sukkah” (plural: “sukkot”) refers to the temporary booths that people lived in, not to the Tabernacle.
Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.
The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday. (See Extra Day of Holidays for an explanation of why the Bible says one day but we observe two). Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo’ed, as are the intermediate days of Passover.
In honor of the holiday’s historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word “sukkot”). Like the word sukkot, it can be pronounced like Sue-KAH, or to rhyme with Book-a.
The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child’s desire to camp out in the backyard. The commandment to “dwell” in a sukkah can be fulfilled by simply eating all of one’s meals there; however, if the weather, climate, and one’s health permit, one should spend as much time in the sukkah as possible, including sleeping in it.
A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the letters in the word “sukkah” (see the graphic in the heading): one letter has four sides, one has three sides and one has two and a half sides. The “walls” of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the mitzvah of dwelling in a sukkah.
Bolivia has robbed all my belongings and documents in the unholy name of Zion & Associates. I survive thanks to an American ATM-credit card that will expire in August.
Without my documents I cannot get a new one. Receiving mail and packages without identity cards is impossible. Moving out from the cheap guesthouse where I am regularly attacked is impossible. Leaving La Paz and Bolivia without documents is impossible. They check ID’s at toll gates placed at the cities’ access points and sometimes also along the roads.
It may not look so from the articles, but I seldom have time to even check them superficially. I write while constantly monitoring the air I breathe for gas, and surrounding people attempting to attack me. This is done after having spent a night securing myself against attacks, and after walking through predatory streets. This is done while consuming water and food demands me to be my own poison-tester. I live under constant State-sponsored terror.
After the card expires, even this horror will look as a luxurious vacation. A few days after that, I will be unable to pay the guesthouse. Surviving one night out on the violent streets of La Paz is impossible. People are killed every day here for the most worthless items.
“The choco must have something of value,” they will exclaim and attack. “Choco” is a derogatory term used by Bolivians against foreigners of dark hair. Blonde foreigners are called “gringos.”
In September 2012, I published 15-Day Execution Order. I won’t fight my de facto execution. Yet, I want to remind Bolivia that its legal predecessor executed Aymara leader Tupac Katari in 1781, he was torn by his extremities into four pieces. Despite the government rhetoric, nothing was learned since then. Katari’s last words were:
Naya saparukiw jiwayapxitata, nayxarusti waranqa, waranqanakaw kut’anixa… You are only killing me, we will return millions!
Will Roi Tov suffer a reenactment Tupac Katari’s assassination by the Andean State?
This article is about the Jewish religion. For consideration of ethnic, historic and cultural aspects of the Jewish identity, see Jews.
Judaism (from the Latin: Iudaismus, derived from the Greek , and ultimately from the Hebrew , Yehudah, “Judah”; in Hebrew: , Yahadut, the distinctive characteristics of the Judean ethnos) encompasses the religion, philosophy, culture and way of life of the Jewish people. Judaism is an ancient monotheistic religion, with the Torah as its foundational text (part of the larger text known as the Tanakh or Hebrew Bible), and supplemental oral tradition represented by later texts such as the Midrash and the Talmud. Judaism is considered by religious Jews to be the expression of the covenantal relationship that God established with the Children of Israel.
Judaism includes a wide corpus of texts, practices, theological positions, and forms of organization. Within Judaism there are a variety of movements, most of which emerged from Rabbinic Judaism, which holds that God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah. Historically, this assertion was challenged by various groups such as the Sadducees and Hellenistic Judaism during the Second Temple period; the Karaites and Sabbateans during the early and later medieval period; and among segments of the modern reform movements. Liberal movements in modern times such as Humanistic Judaism may be nontheistic. Today, the largest Jewish religious movements are Orthodox Judaism (Haredi Judaism and Modern Orthodox Judaism), Conservative Judaism and Reform Judaism. Major sources of difference between these groups are their approaches to Jewish law, the authority of the Rabbinic tradition, and the significance of the State of Israel. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin, eternal and unalterable, and that they should be strictly followed. Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more “traditional” interpretation of Judaism’s requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews. Historically, special courts enforced Jewish law; today, these courts still exist but the practice of Judaism is mostly voluntary. Authority on theological and legal matters is not vested in any one person or organization, but in the sacred texts and rabbis and scholars who interpret them.
Judaism claims a historical continuity spanning more than 3,000 years. Judaism has its roots as a structured religion in the Middle East during the Bronze Age. Of the major world religions, Judaism is considered one of the oldest monotheistic religions. The Hebrews / Israelites were already referred to as “Jews” in later books of the Tanakh such as the Book of Esther, with the term Jews replacing the title “Children of Israel”. Judaism’s texts, traditions and values strongly influenced later Abrahamic religions, including Christianity, Islam and the Baha’i Faith. Many aspects of Judaism have also directly or indirectly influenced secular Western ethics and civil law.
The Jews are an ethnoreligious group and include those born Jewish and converts to Judaism. In 2012, the world Jewish population was estimated at about 14 million, or roughly 0.2% of the total world population. About 42% of all Jews reside in Israel and about 42% reside in the United States and Canada, with most of the remainder living in Europe, and other minority groups spread throughout the world in South America, Asia, Africa, and Australia.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as unitary and solitary; consequently, the Hebrew God’s principal relationships are not with other gods, but with the world, and more specifically, with the people He created. Judaism thus begins with ethical monotheism: the belief that God is one and is concerned with the actions of humankind. According to the Tanakh (Hebrew Bible), God promised Abraham to make of his offspring a great nation. Many generations later, he commanded the nation of Israel to love and worship only one God; that is, the Jewish nation is to reciprocate God’s concern for the world. He also commanded the Jewish people to love one another; that is, Jews are to imitate God’s love for people. These commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is the substance of Judaism.
Thus, although there is an esoteric tradition in Judaism (Kabbalah), Rabbinic scholar Max Kadushin has characterized normative Judaism as “normal mysticism”, because it involves everyday personal experiences of God through ways or modes that are common to all Jews. This is played out through the observance of the Halakha and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled.
Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.
Ethical monotheism is central in all sacred or normative texts of Judaism. However, monotheism has not always been followed in practice. The Jewish Bible (Tanakh) records and repeatedly condemns the widespread worship of other gods in ancient Israel. In the Greco-Roman era, many different interpretations of monotheism existed in Judaism, including the interpretations that gave rise to Christianity.
Moreover, as a non-creedal religion, some have argued that Judaism does not require one to believe in God. For some, observance of Jewish law is more important than belief in God per se. In modern times, some liberal Jewish movements do not accept the existence of a personified deity active in history.
Formed c. 2000 B.C.E. Origin Canaan Followers 14,000,000 Deity God (monotheistic) Sacred Texts Torah, Tanakh (Hebrew scriptures), Talmud Headquarters None
Judaism is a religious tradition with origins dating back nearly four thousand years, rooted in the ancient near eastern region of Canaan (which is now Israel and Palestinian territories). Originating as the beliefs and practices of the people known as “Israel,” classical, or rabbinic, Judaism did not emerge until the 1st century C.E. Judaism traces its heritage to the covenant God made with Abraham and his lineage that God would make them a sacred people and give them a holy land. The primary figures of Israelite culture include the patriarchs Abraham, Isaac, Jacob, and the prophet Moses, who received God’s law at Mt. Sinai. Judaism is a tradition grounded in the religious, ethical, and social laws as they are articulated in the Torah the first five books of the Hebrew Bible. Jews refer to the Bible as the Tanakh, an acronym for the texts of the Torah, Prophets, and Writings. Other sacred texts include the Talmud and Midrash, the rabbinic, legal, and narrative interpretations of the Torah. The contemporary branches of Judaism differ in their interpretations and applications of these texts. The four main movements within Judaism today are Orthodox, Conservative, Reform, and Reconstructionist, respectively ranging from traditional to liberal to religiously progressive in their application of Torah. While diverse in their views, Jews continue to be unified on the basis of their common connection to a set of sacred narratives expressing their relationship with God as a holy people. Judaism tends to emphasize practice over belief. Jewish worship is centered in synagogues, which completely replaced the Second Temple after its destruction in 70 C.E. Jewish religious leaders are called rabbis, who oversee the many rituals and ceremonies essential to Jewish religious practice.
Quick Fact Details:
Quick Fact Sources include http://www.adherents.com, http://www.bbc.co.uk/religion, The Oxford Handbook of Global Religions (2006), The Encyclopedia of Religion (2005), the Religious Movements Page at the University of Virginia, The Cambridge Illustrated History of Religions (2002), and the Encyclopedia of World Religions (1999).
Leo Frank taken from the Tower to the Coroner’s Inquest, Atlanta, Georgian, Monday, May 5, 1913, on the left is Chief of Detectives Lanford and on the right (image cut out) is Chief Beavers
The procedural machinations of the official Mary Phagan murder investigation wasted no time in efforts regarding uncovering the material circumstances of the crime.
The Coroner’s Inquest
Presided over by the Fulton County Coroner Paul V. Donehoo were a half-petite jury of prominent men from the community, who opened the coroner’s inquest investigation on Wednesday morning, April 30, 1913.
The coroner’s inquest began shortly after nine o’clock after the jury was sworn under oath. The empaneled tribunal in total consisted of seven men (1 + 6), the coroner and six inquest jurymen: (1.) H. Ashford, foreman, (2.) Glenn Dewberry, (3.) J. Hood, (4.) C. Langford, (5.) John Miller, (6.) C. Sheats, (7.) Judge of the Inquest Jury, The Fulton County Coroner, Paul Donehoo.
Within the two cross-examination sessions of Leo Frank, he was very specific that he did not use the second floor bathroom ALL DAY when he testified under oath at the coroner’s inquest — not that he didn’t remember — but that he DID NOT USE the bathroom on April 26, 1913. He appeared to be distancing himself (verbally and mentally) from the bathroom area of the second floor, which was located in the metal room. There were no other bathrooms on the second floor of the National Pencil Company, except in the metal room (Defendent’s Exhibit 61). This was thought of as a throw-away detail until it became a link in the case.
Caught in a Lie: The Perjury of Lemmie A. Quinn
A controversial new development occurred concerning Leo M. Frank’s murder timeline alibi about him never leaving his office on April 26, 1913, between noon and 12:45 p.m. Leo Frank said he had forgotten for the first week of the murder investigation to bring forward Lemmie A. Quinn, foreman of the metal room, a key witness at the coroner’s inquest and later at the Frank trial. He was criminally impeached during the appeals after the revelation that he was offering bribes to witnesses to change their stories. At the coroner’s inquest, Lemmie Quinn came forward to provide testimony that sounded contrived and did not pass the common sense test.
Quinn told the coroner’s inquest jury, he had went back to the pencil factory and specifically into Leo M. Frank’s office at 12:20 to 12:25 to talk about a baseball bet with Mr. Herbert George Schiff, but Schiff was not supposed to be at the factory at all that day because it was a state holiday and everyone was given the day off.
Herbert G. Schiff later prided himself at the Leo Frank trial for never missing a day of work in five years (BOE, Herbert Schiff, 1913) except once unintentionally during a disastrous flood. Leo Frank gave the false impression that Schiff missed work that day to support the Quinn appearance.
Several employees close to Leo Frank would later provide a cacophony of contradictory information about Schiff.
The young Herbert G. Schiff became the superintendent at the NPCo after Leo Frank.
If Lemmie Quinn was at the NPCo factory on Confederate Memorial Day, Saturday, April 26, 1913, at 12:20 p.m., asking Leo Frank, “Where is Herbert G. Schiff?” and intimating he had not come to work yet, the average person in 1913 was sarcastically asking why Herbert Schiff was NOT at work on a state holiday in the shuttered factory?
The coroner’s inquest jury saw right through it, and ostensibly the falsified testimony of Quinn was meant to shrink the plausible time Leo M. Frank would have to bludgeon, rape, and strangle Mary Phagan by fifteen minutes from formerly 12:02 p.m. to 12:35 p.m., to 12:02 p.m. to 12:19 p.m. However, the importance of Lemmie A. Quinn’s manufactured testimony was it added eyewitness testimony strength to Leo Frank’s alibi that he never left his office from at least noon to 12:35 p.m.
Lemmie Quinn’s perjury shrunk Leo M. Frank’s unaccounted time on that fateful Saturday, but it still left the time frame Mary Phagan arrived at Frank’s office wide open and unaccounted for.
Three Separate and Distinct Mary Phagan Arrival Times Would Later Become Four
According to Leo Frank:
1. Mary Phagan arrived in his second-floor business office at 12:03 p.m. on April 26, 1913–this information was given to detectives on Sunday, April 27, 1913, in Leo Frank’s office.
2. Mary Phagan arrived in his second-floor business office at “12:05 pm and 12:10 p.m., maybe 12:07 p.m.” according to Leo Frank in State’s Exhibit B, given to the police on Monday, April 28, 1913.
3. Mary Phagan arrived in his second-floor business office at 12:10 p.m. on April 26, 1913–Frank gave this information at the coroner’s inquest.
At the time of the coroner’s inquest, Leo Frank had provided three different times that Mary Phagan had arrived in his office.
Conclusion of the Coroner’s Inquest and Jury
Coroner Paul Donehoo and his inquest jury of six men empaneled, questioned over one hundred factory employees and dozens of other various associated people.
The coroner’s inquest combed through the factory to examine the layout and permutations of the murder.
The weeklong inquest and testimony provided under oath left strong suspicion directed upon Leo M. Frank when Thursday, May 8, 1913, the Mary Phagan Inquest drew to a close.
At 6:30 p.m., the jury went into executive session to hear the testimony of Dr. J. W. Hurt, county physician, on the what had happened to Mary Phagan shortly before her death and what was the likely cause. The doctor addressed the jury for twenty minutes.
Donehoo convened to hear the jury findings:
“We, the coroner’s jury, empaneled and sworn by Paul Donehoo, coroner of Fulton County, to inquire into the death of Mary Phagan, whose dead body now lies before us, after having heard the evidence of sworn witnesses, and the statement of Dr. J. W. Hurt, County Physician, find that the deceased came to her death from strangulation. We recommend that Leo M. Frank and Newt Lee be held under charges of murder for further investigation by the Fulton County grand jury.
Homer C. Ashford, Foreman Dr. J. W. Hurt, County Physician”
Coroner and Inquest Jury Verdict: The Coroner Approved the Unanimous Finding of the Inquest Jury
The coroner and his inquest jury of six men together voted unanimously 7 to 0 recommending Leo M. Frank be bound over for murder and investigated further by a grand jury of twenty-three men, which ironically included four Jews.
Coroner Paul Donehoo ordered that Leo Frank be bound over for murder and Newt Lee was to be held as a material witness.
Still yet to be uncovered was who wrote the murder notes that appeared to be written by a Negro in Ebonics.
Police Delivered the News to Leo Frank and Newt Lee
Deputy Plennie Minor delivered the unanimous verdict of the coroner’s inquest jury to Leo M. Frank, who was being held in the infamous Atlanta Police Tower. Frank was sitting perusing a local daily newspaper, Atlanta Constitution, May 8, 1913, at the time at the time of the message. When Deputy Plennie Minor approached Leo M. Frank and told him about the unanimous verdict of the inquest jury, which had ordered that Frank be held for murder and for a more thorough investigation by the grand jury.
Newt Lee slumped his head dejectedly when the bad news was delivered to him. However, Leo Frank insolently replied that it was no more than he had expected and continued crackling away and folding the big sheets of his newspaper.
In total, more than two hundred witnesses, factory workers, and affiliates had been subpoenaed providing sworn testimony at the Inquest.
What stood out the most from all the inquest testimony was that Leo Frank specified he never went to the bathroom that day, and he held onto that position for 3.5 months until he made a startling revelation during his trial on August 18, 1913.
Left Detective John R. Black, on the Right Pinkerton Detective Harry K. Scott, Center Bottom Newton “Newt” Lee
One can’t help but wonder if the grand jury transcript was also purged in an effort to expunge some interesting testimony that led to the unanimous indictment of Leo Frank by twenty-one jurors, including four Jews.
The ace up Dorsey’s sleeve for the grand jury investigation, Monteen Stover.