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Prerequisite

Prerequisite n: something that is necessary to end or to the carrying out of a function – prerequisite adj.

Idioms for Repentance

“incline the heart to YAHWEH יְהֹוָה‎Hebrew Yəhōwā, one vocalization of the Tetragrammaton יהוה‎ (YHWH), the proper name of the God of Israel in the Hebrew Bible/Old Testament. It is considered one of the seven names of God in Judaism and a form of God’s name in Christianity. Covenant making covenant keeping GOD. For more info click here” Joshua 24:3 “Make oneself a new heart” Ezekiel 18:31 “circumcise the heart” Jer. 4:4 “wash the heart” Jer. 4:14 “break one’s fallow ground” (light the light) Hos. 10:12   Read more on repentance

Repentance

From the Encyclopaedia Judaica 14:73 Repentance is a Prerequisite n: something that is necessary to end or to the carrying out of a function – prerequisite adj. for divine forgiveness: God will not pardon man unconditionally but waits for him to repent. In repentance man must experience genuine remorse for the wrong he has committed and then convert his acts. Two sub stages are discernible in the latter process: first, the negative one of ceasing to do evil (Isa. 33:15 ; Ps. 15: 24:4) and second the positive step of doing good (Isa. 1:17; 58:5 ff; Jer. 7:3; 26:13 ; Amos 5:14-15; Ps. 34:15-16; 37:27). The Bible is rich in idioms describing man’s active role in the process of repentance e.g., “incline the heart to the Lord” ( Josh. 24:23), “Make oneself a new heart” (Ezek. 18:31), circumcise the heart”. (Jer. 4:4), “wash the heart” (Jer. 4:14), and “break one’s fallow ground” (Hos. 10:12). However all these expressions of man’s penitential adj: of or relating to penitence or penance. activity are summarizes by one verb which dominates the Bible, (SHWB, ‘to return’) which develops ultimately into rabbinic concept of teshuvah, repentance. This root combines in itself both requisites of repentance: To turn from the evil and turn to the goodטוֹבTransliteration:ṭôḇ Pronunciation:tobe – good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well):—beautiful, best, better, bountiful, cheerful, at ease, × fair. For more info click here. The motion of turning implies that sinחָטָאTransliteration:ḥāṭā’ Pronunciation:khaw-taw’ – A primitive root From an archery term meaning to miss the mark – For more info click here is not an ineradicable stain but a straying from the path, and that by the effort of turning; a power God has given to all men, The sinner can redirect his destiny. That this concept of turning back (to YHVH יְהֹוָה‎Hebrew Yəhōwā, one vocalization of the Tetragrammaton יהוה‎ (YHWH), the proper name of the God of Israel in the Hebrew Bible/Old Testament. It is considered one of the seven names of God in Judaism and a form of God’s name in Christianity. Covenant making covenant keeping GOD. For more info click here) is not a prophetic innovation but goes back to Israel’sיִשְׂרָאֵלTransliteration: yiśrā’ēl The name Israel (Septuagint Ancient Greek: Ἰσραήλ, Israēl, “El (God) persists/rules” or “God prevails”) refers to the patriarch Jacob who, according to the Hebrew Bible, was given the name after he successfully wrestled with the Angel of the Lord. The earliest known archaeological artifact to mention the word Israel as a collective is the Merneptah Stele of ancient Egypt (dated to the late-13th century BCE) for more info click here ancient traditions is clear from AmosעָמוֹסTransliteration:ʿāmôs – Pronunciation: aw-moce’ – proper masculine noun Meaning “burden”, a prophet of the Lord who prophesied in the northern kingdom; native of Tekoa in Judah near Bethlehem and a shepherd by trade; author of the prophetic book by his name For more info on the word click here, without bothering to explain it’s meaning (Amos 4:6-11). Neither he nor Isaiahיְשַׁעְיָהוּ‎/aɪˈzeɪ.ə/;Yəšaʿyāhū, “Yahweh is Salvation”), also known as Isaias or Esaias, For more info click here stresses repentance, except in his earliest prophecy (1:16-18 to which the prophet adds 19 – 20 by way of interpretation and 27), not because in they believe it is insignificant, but because in their time the people had sinned to such an extent, that they had overstepped the limits of divine forbearance and the gates of repentance were closed (Amos 7; Isa. 6) For Isaiahיְשַׁעְיָהוּ‎/aɪˈzeɪ.ə/;Yəšaʿyāhū, “Yahweh is Salvation”), also known as Isaias or Esaias, For more info click here , the need to turn back indeed continues to play a role, but only for the few who will survive God’s Purge. This surviving remnant will itself actively engage in a program of repentance to qualify for residence in the New ZionצִיּוֹןLXX: Σιών, also variously transliterated Sion,Tzion, Tsion, Tsiyyon Zion = “parched place” often used as a synonym for Jerusalem as well as for the Land of Israel as a whole For more info click here (e.g. Isa. 10:20-23; 17:7-8: 27:9; 29:18 ff.; 30:18-26; 31:6-7; 32:1-8, 15ff.; 33:5-6). Indeed, the name of the prophet’s firstborn was imprinted with this message: “[Only] a remnant will return” (Shear-Jashub Isa. 7:3) In the teaching of both Hoseaהוֹשֵׁעַ‎Transliteration: hôšēaʿ Pronunciation:ho-shay’-ah Hôwshêaʻ, ho-shay’-ah; deliverer; Hoshea, the name of five Israelites:—Hosea, Hoshea, Oshea.Hosea or Hoshea or Oshea = “salvation” For more info click here and JeremiahיִרְמְיָהוּTransliteration: yirmᵊyâ – Pronunciation: yir-meh-yaw’ – proper masculine noun Meaning “whom Yahweh has appointed”or “Yah will rise”, the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name. 2. a man of Libnah and father of Hamutal the wife of king Josiah. Also the name of seven or eight Israelites: For more info on the word click here, on the other hand, the call to turn back is never abandoned. When JeremiahיִרְמְיָהוּTransliteration: yirmᵊyâ – Pronunciation: yir-meh-yaw’ – proper masculine noun Meaning “whom Yahweh has appointed”or “Yah will rise”, the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name. 2. a man of Libnah and father of Hamutal the wife of king Josiah. Also the name of seven or eight Israelites: For more info on the word click here despairs of man’s capability of self-renewal, he postulates that God will provide a “new heart” that will overcome sinחָטָאTransliteration:ḥāṭā’ Pronunciation:khaw-taw’ – A primitive root From an archery term meaning to miss the mark – For more info click here and merit eternal forgiveness (31:32-33; 32:39-40; cf Deut 30:6; Ezek. 36:26-27). See also… Forgiveness Idioms for repentance

Zealots

From the Ency. Judaica 16:947 The name, recorded by the Jewish historian Josephus, by which some Jewish resistance fighters were known in the Jewish War, 66-73 C.E. This name is important in view of it’s portable origin.Meaning of the Name. Josephus provides a clue to it’s real meaning both by his apparent reluctance to use it, and by his explanation of it when he does. This, when his narrative obliged him to record that the Jewish insurgents who seized the Temple in 66 C.E. were known as Zealots, he adds: “for so these miscreants called themselves, as though they were zealots in the cause of virtue and not for vice in it’s based and most extravagant form” (Wars, 4:161; cf. 7:268-70). By this denigrating comment Josephus reveals that the name Zealot was not merely descriptive of the character and action of the Jewish resistance party, but that it had been deliberately adopted by the party itself.A passage from the Sanhedrin (9:6 ; TB Sanh. 82a) provides a further clue to the orginal meaning by associating the Zealots (Kanna’im) with action that recalls the deed of Phinehas in Numbers 25:7-13 . Phinehas is praised for hie zeal (be-Kano) in defending God’s cause, thus becoming the divinely commanded prototype of the Zealot, who was ready to resort to violent action to defend the honor of God and protect the Torah.Josephus, who defected to the Romans and blamed the Zealots for the catastrophe of 70 C.E., was obviously reluctant to call them by the name which proclaimed their religious inspiration. He preferred to describe them as (lestai , “brigands”) or as ( sicarii, “dagger-men”).His indiscriminate use of the latter term for the Zealots is particularly confusing, for it would seem that he purposely called the main resistance party by an opprobrious term more appropriate to the terrorist organization. A careful analysis of Josephus’ writings reveals that the Zealot movement stemmed from the action of Judah the Galilean in 6 C.E. and embodied the fundamental principles of his teaching. In that year Judeaיהודה‎(Yəhūda Greek: Ἰουδαία Latin: Iudaea) or Judaea – a mountainous region of the Levant. Traditionally dominated by the city of Jerusalem, it is now part of Palestine and Israel. The name Judea is a Greek and Roman adaptation of the name “Judah”, which originally encompassed the territory of the Israelite tribe of that name and later of the ancient Kingdom of Judah. For more info click here was for the first time, incorporated into the Roman Empire, and P. Sulpicus Quirinius, the legate of Syria, was ordered of taxing the new possession. The high priest Joazar counseled the people to submit to the Roman requirement; but Judah the Galilean, who was probably a rabbi, assisted by Zadok, a Pharisee, urged resistance.In Josephus’ writing from the “Jewish Wars” about 75-79 C.E. clearly states the two principles of Judah’s teaching: that the Jews should not pay tribute to Rome, or acknowledge the emperor, a mortal man, as their master. These two principles were interrelated, and indicate that Judahיְהוּדָה‎Modern: Yəhūda, Tiberian: Yŭhūḏā), literally “thanksgiving” or “praise,” is the noun form of the root Y-D-H (ידה), “to thank” or “to praise. The fourth of the six sons of Jacob and Leah. Also referring to the tribe of Judah or The Kingdom of Judah later referred to as Judea For more info click here conceived of Israel as a theocracy. The objection to the Roman tribute evidently derived from this conception. Judeaיהודה‎(Yəhūda Greek: Ἰουδαία Latin: Iudaea) or Judaea – a mountainous region of the Levant. Traditionally dominated by the city of Jerusalem, it is now part of Palestine and Israel. The name Judea is a Greek and Roman adaptation of the name “Judah”, which originally encompassed the territory of the Israelite tribe of that name and later of the ancient Kingdom of Judah. For more info click here was the Holy Land, and to give of it’s resources in tribute to the Romans was an act of apostasy. Josephus ends “Antiquities” (completed 93-94 C.E.) by blaming the followers of Judah for the destruction of the Temple. In a further descriptive note (Ant. 18:23-25), in which he still studiously refrains from using the name Zealot, he says that the followers of Judahיְהוּדָה‎Modern: Yəhūda, Tiberian: Yŭhūḏā), literally “thanksgiving” or “praise,” is the noun form of the root Y-D-H (ידה), “to thank” or “to praise. The fourth of the six sons of Jacob and Leah. Also referring to the tribe of Judah or The Kingdom of Judah later referred to as Judea For more info click here associated themselves generally with the Pharisees, and that “they have a passion for liberty that is almost unconquerable, since they are convinced that God alone is their leader and master,” and he comments on their amazing fortitude toward suffering. From the Ency. Judaica 16:948 In the Gospel of Mark. probably written in Rome shortly after 70 C.E. and revealing a strong apologetical concern to dissociate Jesus from the involvement in Jewish nationalism, conceals from it’s gentile readers the Zealot affiliation of Simon by leaving his Aramaic designation, Cananaean, untranslated into it’s Greek equivalent of Zelotes which the later Luke supplies ( Mark 3:18 ; Luke 6:15 ; cf. Acts 1:13) the fact that Simon was known as “the Zealot” seems to have twofold significance: by thus distinguishing the apostle, it would appear that Jesus himself was not a Zealot leader; but Simon’s inclusion among the apostles suggests that the profession of Zealot principles was not inconsistent with the teaching of Jesus. The gospels provide two to Zealot activity at this time. Mention is made in Luke 13:1 of certain “Galileans whose blood Pilate had mingled with their sacrifices. “there is some evidence that the Zealots were sometimes “Galileans”, possibly from the Galilean origin of their founder. At the Roman trial of Jesus, his fate was linked with that of the fate of Barabbas insurrection against the Romans (Mark 15:7). At his execution for sedition he was crucified between two lestai ( Mark

The Goal Of Time

When a Jew Celebrates by Harry Gersh Pages 9-11 According to the Jewish idea, time has a goal, a reason. Time exists so we can grow better, and in growing better, make the world better. Time will reach it’s goal when everyone in the world is absolutely goodטוֹבTransliteration:ṭôḇ Pronunciation:tobe – good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well):—beautiful, best, better, bountiful, cheerful, at ease, fair. For more info click here, when every person will do only that which is absolutely fair and just, when there will be no hunger, no war, no injustice or meanness of any kind. Then, in a way, time will end. So Jews call this period the End of Days, or the Days of the Messiah, or Kingdom of God. To a Jew, this is the reason God gives us time. Each of us is expected to use this time to bring the world closer to the goal of everlasting peaceשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here and justiceמִשְׁפָּט‎Transliteration: mišpāṭ – properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant’s) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty; abstractly, justice, including a participant’s right or privilege (statutory or customary), or even a style:— adversary, ceremony, charge custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence. For more info click here. Torahתּוֹרָה‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; “Instruction”, “Teaching” or “Law”) The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot., with it’s rulers of mercy and justice was given to the Jews by God so that our whole people could build its life on Torahתּוֹרָה‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; “Instruction”, “Teaching” or “Law”) The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. and move closer to the End of Days. Jews believe that every single individual is important to God. What you do with your time, helps determine the world or the future. With each tick of the clock, with each turn of the calendar you are building your own future – and the other worlds.There is a Jewish story told by Baal Shem Tov, the founder of Hasidism. There was a plague in the city of a great king and none of the doctors of the city could cure it. One day the king saw a magic bird resting on the topmost tower of the castle. The king knew that this bird could cure the sickness in the city. He called the royal guard and ordered them to get it down. So they formed a human ladder, one man standing on the shoulders of the next, until the top most man could almost reach the bird. Then one weakened and they all fell.“So it is with us,” The Baal Shem Tov said “The righteous person depends on the support of other people to attain the summit of holinessקָדְשׁ‎Transliteration qōḏeš Pronunciation ko’-desh a sacred place or thing; rarely abstract, sanctity:—consecrated (thing), dedicated (thing), hallowed (thing), holiness, (× most) holy (× day, portion, thing), saint, sanctuary. For more info click here and bring down God’s love. But when one person weakens, the whole structure falls and the Tzaddik {the holy person} must begin again. Your time is NOW. What you do with your time and how you use it are important. You can help shape your own time and time to come – you can make it better.

Tithe

The rendering of the tithes of property for sacral purposes was common all over the ancient near east, though well documented and first hand evidence concerning tithes comes mainly from Mesopotamia

Proselytes (law of conversion)

From The Encylopaedia Judacia 13:1183-1184 The procedure, established by the tannaim, according to which a non-Jew may be into the Jewish faith, was elucided as follows: “in our days, when a proselyte came to be converted we say to him: ‘What is your objective? Is it not known to you that the people of Israel are wretched, driven about exiled, and in constant suffering?’ If he says : ‘I know of this and I do not have the merit’ we accept him immediately and we inform him of some of the lighter precepts and some of the severer ones… We inform him of the chastisements for transgression of the precepts and we also inform him of the reward for obcepts… and we also inform him of the reward for observing these precepts… we should not overburden him nor be meticulous with him.” (Yev. 47a: CF. Ger. 1 in: M.Higger, Sheva Masskhott Ketannot (1930, 68-69) R. Eliezar and R. Joshua disagreed as to whether someone who immersed himself but was not circumcised or vice versa could be considered a proselyte. According to R. Eliezer, he is a proselyte, even if he performed only one of these commandments. R. Joshua, however, maintained that immersion was indispensable. The halakhic conclusion is that “he is not a proselyte unless he has both been circumcised and has immersed himself” (Yev.46) The act of conversion must take place before a betdin, consisting of three members; a conversion carried out the proselyte when alone is invalid (Yev. 46b -47a). There is a suggestion that the three members of the bet din must be witnesses only to his acceptance of the precepts but not the immersion. Maimonides however decided (Yad, Issurei Bi’ah 13:7), that a proselyte who immersed himself in the presence of two member only is not a proselyte. The schools of Shammai and Hillel differed on the issue of proselyte who had already been circumcised at the time of his conversion: “Bet Shammai states ‘One need not draw the blood of circumcision from him” (Tosef., Shab 15:9 TB, Shab. 135a; Maim. Yad. Issure Bi’ah 14:5 Sh. Ar YD 268:1) and “who have sanctified us with your commandments and have commanded us to circumcise proselytes and to draw from them blood of the covenant.” (Shab. 137b)is said in the circumcision benediction of the proselytes. A proselyte must observe all the precepts that bind Jews. The statement: “There shall be one law for the citizen and one for the stranger that dwells amongst you” (Ex. 12:29).which refers to the paschal lamb, the sages interpreted to mean that the stranger (proselyte) was the equal of the citizen concerning all precepts of the torah (Mekh. Pisha, 15) They tried to equalize the status of the proselyte and that of the Jew; Certain differences stemming from the origin of the convert, however, remained.

Proselytes

The Encyclopaedia Judaica 13:1182 contains a fascinating analysis that provides extensive evidence of an increasingly common trend towards the conversion to Judaism during the Second Temple period. This period, especially in its later stages, witnessed a marked rise in the use of the term “ger”, previously reserved for referring to strangers or aliens, to denote proselytes. Further evidence of proselytization activity is documented in “Strangers and Gentiles”, contradicting claims that this practice was limited. Although Matthew 23:15’s claim that the Pharisees “compass sea and land to make one proselyte” may appear exaggerated, a significant spike in conversion cannot be denied. Fascinatingly, some of the most esteemed Jewish leaders were descendants of proselytes, exposing a welcoming attitude. The enthusiastic approaches of Shammai and Hillel in teaching prospective proselytes about Judaism, as recorded in Shabbat 31a, offer an example of differing acceptance methods. This intricate dynamic presents both welcoming and dissemination of Jewish beliefs.

Kidron

From the Encyclopaedia Judaica 10:988 The first biblical reference to the “brook” Kidron occurs in connection with Davids ABsalm (II Sam. 15:23) In the time of divided monarchy, the reforming Kings of Judahיְהוּדָה‎Modern: Yəhūda, Tiberian: Yŭhūḏā), literally “thanksgiving” or “praise,” is the noun form of the root Y-D-H (ידה), “to thank” or “to praise. The fourth of the six sons of Jacob and Leah. Also referring to the tribe of Judah or The Kingdom of Judah later referred to as Judea For more info click here, Asa, Hezekiahחִזְקִיָּהוּ‎(/ˌhɛzɪˈkaɪ.ə/; romanized: Ḥīzqīyyahū), or Ezekias[c]or Hizkiah or Hizkijah = “Yahweh is my strength” (born c. 741 BCE, sole ruler c. 716/15–687/86 or 697–642) was the son of Ahaz and the 13th king of Judah, and JosiahיֹאשִׁיָּהTransliteration: yō’šîyâ – Pronunciation: yo-shee-yaw’ – proper masculine noun Meaning “who Yahweh heals” For more info on the word click here, threw away and burnt the various idols that defiled Jerusalemיְרוּשָׁלַם‎Transliteration: yᵊrûšālam – Pronunciation: yer-oo-shaw-lah’-im – proper locative noun meaning “teaching of peace” or possession of peace – also called the city of David and Zion – the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split For more info click here there (I Kings 15:13 ; II Kings 23:4, 6:12 ; II Chron. 15:16 ; 29:16) JeremiahיִרְמְיָהוּTransliteration: yirmᵊyâ – Pronunciation: yir-meh-yaw’ – proper masculine noun Meaning “whom Yahweh has appointed”or “Yah will rise”, the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name. Also the name of eight or nine Israelites: For more info on the word click here included the Kidron within the area holyקָדְשׁ‎Transliteration qōḏeš Pronunciation ko’-desh a sacred place or thing; rarely abstract, sanctity:—consecrated (thing), dedicated (thing), hallowed (thing), holiness, (× most) holy (× day, portion, thing), saint, sanctuary. For more info click here to YAHWEH יְהֹוָה‎Hebrew Yəhōwā, one vocalization of the Tetragrammaton יהוה‎ (YHWH), the proper name of the God of Israel in the Hebrew Bible/Old Testament. It is considered one of the seven names of God in Judaism and a form of God’s name in Christianity. Covenant making covenant keeping GOD. For more info click here (31:39-40)In later times the central parts of the valley was called the valley of Jehoshaphatיְהוֹשָׁפָט‎(/dʒəˈhɒʃəfæt/; alternatively spelled Jehosaphat, Josaphat, or Yehoshafat; Modern: Yəhōšafat, Tiberian: Yŏhōšāp̄āṭ, “Yahweh has judged”;[1] Greek: Ἰωσαφάτ, romanized: Iosafát; Latin: Josaphat), according to 1 Kings 22:41, was the son of Asa, and the fourth king of the Kingdom of Judah- For more info click here and was assumed to be the place the dead were resurrected. In this legend, as adapted by Muslims, all men had to cross the valley on a sword suspended over it.

Ru’ah ha-Kodesh (name for God)

From the Encyclopaedia Judaica 14:365 רוח הקודש A more problematical use of the term Ru’ah ha-Kodesh is when in some way hypothesized, or used as a synonym for God. This tendency toward hypostatization is already apparent in such expressions as “Ru’ah ha-Kodesh resting” on a person or place, or someone “receiving Ru’ah ha-Kodesh”. But it is pronounced in descriptions of the Ru’ah ha-Kodesh speaking (Pes. 117a), or acting as defense counsel on Israel’s behalf (Lev. R. 6:1), or leaving Israel and returning to G-d (Eccles. R. 12:7). This hypothesization is essentially the product of free play of imagery, and does not have the connotations of Ru’ah ha-Kodesh as an entity separate from G-d. Neither are there any over tones of the Ru’ah ha-Kodesh somehow forming as part of the Godhead, as found in the Christian concept of the Holy Ghost which was a translation of Ru’ah ha-Kodesh. The problems centering around this use of the term Ru’ah ha-Kodesh are the product of it’s different shading into one another. Sometimes it is used merely as a synonym for God, and at others it refers to the power of prophecy through divine inspiration. In order to maintain a perspective on the matter, the monotheistic background and the image character of rabbinic thinking must always be kept in mind. More On Ru’ah ha-Kodesh Also see… In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority ofthe Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information  

Ru’ah Ha-Kodesh

רוח הקודש lit. “the Holy Spirit” Although the phrase Ru’ah ha-Kodesh occurs in the Bible (cf. Ps 51:13 ; Isa 63:10), it’s specific connotation as divine inspiration is wholly post-biblical.In rabbinic thought it is the spirit of prophecy which comes from G-d, a divine inspiration giving man an insight into the future and will of G-d. Traditionally the Pentateuch was given directly by G-d to Moses, but the other canonical writings were all produced under the inspiration of Ru’ah ha-Kodesh.This the determination of what should be included as canonical scripture turns on whether or not a given work was composed with the aid of the Holy Spirit (see Tosef., Yad 2:14 ; Song R 1:1 no. 5).This power was given to the prophets in unequal measure (Lev. R 15:2), and could be passed on to a disciple, Joshua inheriting it from Moses, and Elisha from Elijah (Deut. 34;9 ; II Kings 2:9-10). Ru’ah ha-Kodesh From the Encyclopaedia Judaica 14:365 There are a number of references to the cessation of the Ru’ah ha-Kodesh from Israel, some dating from the end of the first, some from the end of the second Temple (cf. Yoma 21b). The Most signifcant passage for the central use of the term as prophetic inspiration is “When the last of the propheta Hggai, Zechariah, and Malahchi, died the Holy Spirit ceased from Israel” (Yoma 9b). Apart from it’s function as prophetic the Holy Spirit also rest on charismatic or exceptionally holy individuals, who are not prophets in the accepted sense (cf. SER. 10:48). They are thus possessed of an ability to divine the future (ER. 64b.) When the rabbis were gathered in Jericho a divine voice announced to them that they were two amoung them who were worthy of Ru’ah ha-Kodesh (TJ,Hor.3:7; 48c). The Holy Spirit is also promised to other categories, eg. those who teach the Torahתּוֹרָה‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; law, teaching, direction, instruction – The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. in public (Song R. 1:1 no.8) those who study from pure motives (1 : Shemah; SEZ, 1), those who perform even one mitzvah in complete faith (Mekh. Be-Shallah, 2:6). The Midrash says: “All that the righteous do, they do with the power of Ru’ah ha-Kodesh” (Tanh. Va-Yehi: 13). Ru’ah ha-Kodesh may be attained by the saintly man, and be attained by the saintly man, and the spiritual stages toward it’s attainment are found in the Mishnah. Phinehas b. Jair says: Heedfulness leads to cleanliness, and cleanliness leads to purity, and purity leads to abstinence, and abstinence leads to holiness and holiness leads to fear of sin, and fear of sin leads to saintliness, and saintliness leads to [the gift of] Ru’ah ha-Kodesh.” (Sot. 9:15 end; see also Av. Zar 20b and TJ, Shab. 1:3, 3c for different versions). A connection between the possession of Ru’ah ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simhat Bet ha-Shoevah, on the festival of Sukkot. Read more on Ru’ah ha-Kodesh Also see… The Names of God In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority ofthe Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information

ger toshav

גר תושב Lit. ” proselyte settler” i.e., a Gentile who renounces idolatry to become a settler in Palestine. ger: “foreigner” or “alien” + toshav: “resident”,”resident alien” is a halakhic term used in Judaism to designate the legal status of a Gentile (non-Jew) living in the Land of Israel who does not want to convert to Judaism but agrees to observe the Seven Laws of Noah

Exegesis

To explain, interpret, fr. ex-the geisthai to lead – more at SEEK  an explanation or critical inter operation of a text.

Casuistry

A method or doctrine dealing with cases of conscience and the resolution of questions of right or wrong in conduct.

Dialectic

a: discussion and reasoning by dialogue as a method of intellectual investigation. b: the Platonic investigation of eternal ideals

“Heaven” (name for God)

In Christian Gospels this usage is especially common in the Judaeo-Christian Gospel of Matthew, where e.g. “the Kingdom of Heaven” corresponds to the “Kingdom of God”

Baalim

(From Easton’s Bible Dictionary)   plural of Baal; images of the god Baal (Judges 2:11; 1 Samuel 7:4). Baal (/ˈbeɪ.əl, ˈbɑː.əl/),or Baʻal,was a title and honorific meaning ‘owner’ or ‘lord’ in the Northwest Semitic languages spoken in the Levant during antiquity. From its use among people, it came to be applied to gods. Scholars previously associated the theonym with solar cults and with a variety of unrelated patron deities, but inscriptions have shown that the name Ba’al was particularly associated with the storm and fertility god Hadad and his local manifestations For more info on the false god Baal click here

Esoteric

adjective 1a. designed for or understood by the specially initiated alone < a body of ~ legal doctrine b. of or relating to a small group 2a. limited to a small circle <~pursuits> b. Private, Confidental ORIGIN mid 17th cent.: from Greek es?terikos, from es?ter?, comparative of es? ‘within,’ from es, eis ‘into.’ Compare with exoteric .

El Shaddai

The Almighty God (EL= Almightyness, Shaddai = Exhautless Bounty) Found in Genesis 43:14 El Shaddai (Hebrew: אֵל שַׁדַּי, romanized: ʾĒl Šaddāy; IPA: [el ʃadːaj]) or just Shaddai is one of the names of the God of Israel. El Shaddai is conventionally translated into English as God Almighty (Deus Omnipotens in Latin, Arabic: الله عزوجل, romanized: ʾAllāh ʿazzawajal), but its original meaning is unclear. The translation of El as “God” or “Lord” in the Ugaritic and the Canaanite languages is straightforward, as El was the king of the gods in Ugaritic and Canaanite religion. The literal meaning of Shaddai, however, is the subject of debate. The form of the phrase “El Shaddai” fits the pattern of the divine names in the Ancient Near East, exactly as is the case with names like ʾĒl ʿOlām, ʾĒl ʿElyon and ʾĒl Bēṯ-ʾĒl.[1] As such, El Shaddai can convey several different semantic relations between the two words, among them:[2] the deity of a place called Shaddai, a deity possessing the quality of shaddai and a deity who is also known by the name Shaddai. Read More… Also see… The Names of God “Elohim Rested” Does Not Mean What Most People Think! In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? God And Metaphor Order is a Top Priority of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information Nine Words That You Didn’t Know Come From Aramaic