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”
Some of the most ancient surviving Hebrew texts are written in what looks, to the untrained eye, like chicken scratch. This is the original Hebrew script that scholars call Paleo-Hebrew.
Of all the festivals in the Jewish calendar the most exuberant and fun filled is Purim.
This informative excerpt from the Encyclopedia Judaica 2:81-82 provides a detailed explanation of the significance and symbolism involved in the act of ritual immersion or ablution in the Jewish faith. This powerful act of washing serves to transform an individual from a state of impurity to a state of purity, enabling them to participate in a number of specific Jewish rites and practices. While some may view the act of immersion as being simply hygienic or even magical, the rabbis themselves viewed it as a divine commandment, and for that reason did not question its significance. In most cases of ritual impurity, complete immersion in water is required, as prescribed by 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.. This act of immersion and subsequent purification is a powerful symbol of transformation, and is particularly significant for those who are converting to Judaism, as it serves as a ritual of spiritual rebirth. Even today, the act of immersion is accompanied by intention and a benediction, and its enduring impact continues to offer hope for spiritual renewal and personal transformation. Links outside of Mystudybible.us Non-Traditional Uses For the Mikveh
Page 313 Tal. 64b …’Who is ger toshavגר תושב 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? Any [gentile] who takes it upon himself in the presence of three haberim Plural of Haber (lit. “fellow”, “associate”) opp. to aha-are (q.v.) one scrupulous in the observance of the law, particularly in relation to ritual cleanness and separation of the priestly and Levitical dues. not to warship idols such is the statement of R. Meir’; but sages declare: any [gentile] who takes it upon himself the seven precepts, which the sons of Noah undertook; and still others maintain: These do not come within the category of a ger toshavגר תושב 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, but who is a ger toshav? A proselyte who eats eats of animals not ritually slaughtered, i.e., he took upon himself to observe all the precepts mentioned in the Torahתּוֹרָה Tōrā,/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. apart from the prohibition of [eating the flesh] of animals not ritually slaughtered. We may leave such a man alone with wine [1] Without it’s being disqualified as yen nesek. This is not allowed with a heathen. —YEN NESEK (lit “wine of libation”) wine forbidden to a Jew because it has been handled by an idolater who may dedicated it as an offering to his deity., but we may not deposit wine in his charge even in a city where a majority of the residents are Israelites.[2] For fear that he might erroneously exchange it with his wine, which is forbidden We may, however, leave him alone with wine in a city where a majority of the residents are heathens; and his oil is like wine. How can it enter your mind to say that his oil is like his wine; oil can become Nesek! [The wording must be amended to] his wine is like oil, [3] i.e., just as his oil may be used by Jews so his wine be used by them. but in every other respect he is like a heathen? Rabban Simeon says: His wine is a yen nesek (lit. “wine of libation”) wine forbidden to a Jew because it has been handled by an idolater who may dedicated it as an offering to his deity.. Another version (of Rabban Simeon’s statment) is: “It is allowed to be drunk (by Isaelites)”. At all events it teaches that “in every other respect he is like a heathen”. For what practical purpose (is this mentioned)? Is it not that he can annul an idol in the same manner as an idolater?- R. Nahman b. Isaac said “No; it is in connection with his power to transfer or renounce ownership, [4] of a piece of land to combine it with the property of a jew for the purpose of uniting them to enable an article to be carried from one place to another within that area om the Sabbath. : as it has been taught: an apostate Israelite who publicly observes the Sabbath [5] Whatever he may doing private. The fact that he observes it publicly indicate that his Jewish sensibility has not been completely suppressed. may renounce his ownership, but if he does not observe the Sabbathשַׁבָּת romanized: Šabbāṯ, [ʃa’bat], lit. ’rest’ or ‘cessation’) is Judaism’s day of rest on the seventh day of the week—i.e., Saturday. On this day, religious Jews remember the biblical stories describing the creation of the heavens and earth in six days and the redemption from slavery and the Exodus from Egypt, and look forward to a future Messianic Age. Since the Jewish religious calendar counts days from sunset to sunset, Shabbat begins in the evening of what on the civil calendar is Friday For more info click here publicly he may not renounce his ownership because (the Rabbis) said: An Israelite may transfer or renounce his ownership, whereas with a heathen this can be done by renting (his property). In what way? – (One Israelite) can say to another (Israelite), My ownership is acquired by you; my ownership is renounced in your favor and the latter has thereby acquired (the property) [6] By the mere declaration, without the purchase money having been first paid. without the necessity of formal assignment. See the Babylonian Talmud
From the Encyclopaedia Judaica 2:165 Designation in the New Testament (Luke 16:22-31) of the abode of the blessed souls of pious and poor in the other world (compare IV Macc. 13:17 ; Matt. 8:11, where all three patriarchs Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; , Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here, Isaacיִצְחָק(Yīṣḥāq) meaning “he will laugh”, reflecting the laughter, in disbelief, of Abraham and Sarah, when told by God that they would have a child., and Jacobיַעֲקֹב(/ˈdʒeɪkəb/; Modern: Yaʿaqōv (help·info), Tiberian: Yaʿăqōḇ; Arabic: يَعْقُوب, romanized: Yaʿqūb; Greek: Ἰακώβ, romanized: Iakṓb) the name Yaʿaqōv יעקב is derived from ʿaqev עָקֵב “heel”, as Jacob (later called Israel) was born grasping the heel of his twin brother Esau. for more info click here are enumerated as those in whose company the pious souls stay). The Hebrew expression be-heiko shel Avraham (“in Abraham’s Bosom”) is mention in aggadic literature (e.g., PR. 43:180b) (Gittin 57b:14) dealing with martydom of Miriam (Hannah) and her seven sons. She urges her youngest child to die for the sanctification of God’s name, saying : “O my son, do you wish that all your brothers sit in Abraham’s bosom, except you?” Abraham’s bosom is mentioned also in the Midrash haGadol to Genesis (ed. Margulies (19447), 206) and in the Talmud (Kid. 72b) where it probably refers to the covenant of Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; , Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here (see also Pd RK(1868) , 25b S. Buber’s emendation). In Christian mythology, Abraham’s bosom stands for the abode in the netherworld of the unbaptized children and for purgatory, from where, after punishment, Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; , Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here conducts the purified souls into paradise. This notion is hinted at in the talmudic passage (Er. 19a) which describes Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; , Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here as shielding from punishment in hell all those who have not effaced the sign of circumcision (compare also, Gen. R 48:8). Whether Abraham’s bosom is the abode of bliss, or, on the contrary, a place in Gehenna, it expresses the popular Jewish belief about Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; , Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here as the warden in paradise and the protector of the meritorious souls in the other world.
sayer, spokesman Term used originally for the “interpreter,” who communicated audibly to the assembled pupils the lessons of the rabbinic teacher. It was later applied as the generic term for the rabbis of the post-mishnaic period, whose activities were centered on the Mishnah. Even in that period the amora as teacher continued to employ amoraim as his spokesman. The amora stood by the teacher when he spoke and he in turn, conveyed those words to the audience.
Amoraim designation of the scholars who were active from the period of the completion of the Minshnah (c. 200 C.E.) until the completion of the Babylonian and Jerusalem Talmud’s (end of the 4th and end of 5th centuries respectively).
High Priest of the family of Anan the son Of Seth. Appointed to the office by Agrippa II in 62 C.E., Anan officiated for three months only. He used the interval between the death of the procurator (Gov.) Festus and the arrival of his successor Albinus, to convene the Sanhedrin and have several persons condemned to death, including James, brother of Jesus.
(Holman Bible Dictionary) (assh’ tuhrahth) is the plural form of Ashtoreth, a Canaanite goddess of fertility, love, and war and the daughter of the god El and the goddess Asherah. 1. The Old Testament uses the plural form, Ashtaroth, more than the singular form, Ashtoreth. The only references to Ashtoreth come in 1 Kings 11:5, 1 Kings 11:33; 2 Kings 23:13. The Hebrew scribes replaced the vowels of the name Ashtart or Ashteret with the vowels from the Hebrew word for shame, boshet, to bring dishonor to the memory of the goddess. This exchanging of vowels formed the word Ashtoreth. The Greek form of the name is Astarte. More
From Wikipedia, the free encyclopedia Astarte (from Greek Ἀστάρτη (Astárt?)) is the name of a goddess as known from Northwestern Semitic regions, cognate in name, origin and functions with the goddess Ishtar in Mesopotamian texts. Another transliteration is ‘Ashtart; other names for the goddess include Hebrew (transliterated Ashtoreth), Ugaritic ‘?trt (also ‘A?tart or ‘Athtart, transliterated Atirat), Akkadian DAs-tar-tú (also Astartu) and Etruscan Uni-Astre (Pyrgi Tablets).According to scholar Mark S. Smith, Astarte may be the Iron Age (after 1200 BC) incarnation of the Bronze Age (to 1200 BC) Asherah. < p style=”text-align: center;”>More
(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
From When a Jew Celebrates In the Bible and the Talmud there were two separate ceremonies Connected with marriage. There was the ceremony of betrothal and the actual marriage. The two ceremonies could be a year apart. In Betrothal the couple were legally bound together although the bride lived in her father’s house. They couldn’t change their mind’s. They would have to get a divorce.The custom began during a time when the bride was bought. At the betrothal, the price was agreed upon and a contract signed. The money was necessary because every member of the family worked, including the young girl. When she got married she went to her father-in-law’s house and helped there. So, in away, the father-in-law paid the father for the loss of the daughter’s services.But even in those days, if the bride’s father was well-to-do, he gave the bride’s price he received to his daughter as a present. Even the Poor father’s probably gave back part of the money. To the betrothal ceremony came entire families of both the bride and the groom and it ended with dancing and feasting and merry making.Months later, the groom came to take his bride to his father’s house. At the time the bride’s price was actually paid-and again there was a great family feast and celebration. But most important of the ceremonies were the betrothal and contract signing. In the first century C.E. the SanhedrinסַנְהֶדְרִיןThe Sanhedrin was the supreme Jewish judicial, legislative, and religious council in ancient Israel, functioning as the highest authority for interpreting and enforcing Torah law during the Second Temple period. For more info click here changed the marriage contract. In the new contract, the groom only promised to a certain amount for the bride. He didn’t actually pay the money. Instead, he gave the bride a perutah, the smallest coin at the time as the token of the brides price. The rest of the money had to be paid only if the couple got a divorce.
Basic unit of weight-shekel Grains LBS OZ Shekel 175.875 0.402 Bekah (half shekel) 109.30 0.201 Gerah (l /20 shekel) 10.90 0.0201 Maneh (mina) = 60 shekels 13,122.00 1.2561 20.0976 Pound (mna) = 60 shekels 13,122.00 1 14 Pound (litra) 2,252.60 Talent = 60 maneh 527,800.00 75.4 1,206.4 The LB. Avoir. = 7000 grains the oz. =437.5 grains <h2>MEASURES (CAPACITY) 1. LIQUID Basic unit of measure-bath liter = 1 .06 qts. Litter = 1.06 qts. LITERS GAL. QT. PT. Cor/Homer 208 54.08 220 220.48 Bath 22 5.8117851519 23.247140608 46.494281215 Log (1 / 12 hin) 0.5 0.13 0.53 0.6457539058 Hin (1/6 bath) 3.6666666667 0.9686308586 3.8745234346 12.327325 Firkin 35 9.2460218325 36.98 73.97 Pot 0.5 0.13 0.53 1.06 Measure (batos) 22 5.8117851519 23.247140608 46.494281215 2. DRY Basic unit of measure-ephah LITERS Bu. PK. QT. PT. Ephah 22 0.624307 2.496 23.2471 40 Homer (Cor) 220 6.2431 24.9724 232.4714 464.9428 Half homer 110 3.12155 12.4862 116.2357 232.4714 Cab = 1/ 6 seah 1.9 2 Omer = 1 / 10 ephah 2.2 3 Measure (seah) = 1 / 3 ephah 7.33333 3 Bushel 7.2 6 Measure (Rev. 6:6) 1 1 Measure (koros) 350 10 2 Measure (saton) 11.6 1 3 1 MEASURES (LENGTH) 1. LINEAR Basic unit of measure–cubit Meter = 39.37 ins METERS FT. IN. Cubit 0.45 1 5.72 Cubit (long) & handbreadth 0.52 1 8.67 Finger 0.01 .75 Handbreadth (palm) 0.5 3.9 Span 0.22 8.86 Reed 3.07 10 8 Pace 1.0 3 Fathom 2.0 6 2. DISTANCE Basic unit of measure–cubit METERS MI. FT. IN. Furlong 185 600 Mile 1480 4854 Sabbath day’s journey 925 3,0oo Day’s journey 35 20
From Jewish Marriage pages 21-22 The woman’s position regarding birth control emanates directly from extreme sensitivity of the Torah The first five books of the Bible or also called “the books of Moses” Torah sometimes interpreted “THE LAW” would be better interpreted the teachings. Torah comes from an archery term meaning to shoot. to her own reality. Moreover, if her health is in jeopardy, she can resort to birth control without her husband’s consent. Conjugal relations, and the husband’s responsibility in this sphere of married life, are quite apart from the procreation imperative. Even if, for whatever reason, birth control must be employed, marital conjugality should not be adversely affected. However, once his procreative obligation has been fulfilled, some leeway is given to the husband regarding conjugal obligations. The love that exists between husband and wife is independent of procreation and is an exalted human expression. Such love is a compound blessing if children grow up in that Loving atmosphere. But the failure of this compound blessing to materialize need not diminish from the ennobling ennoble: to make noble: elevate. relationship that is unique to a couple very much devoted to one another.
A method or doctrine dealing with cases of conscience and the resolution of questions of right or wrong in conduct.
From When A Jew Celebrates Pages 20 -22 On the eighth day after birth, Jewish boys are circumcised. According to the Torah, this ceremony began with Abraham. Jews made circumcision a special mitzvah, a commandment. Just as Jews took ancient harvest festivals and gave them special religious meaning, so they changed the ancient custom of circumcision and made it a special mark of the Jewish male. Nor have the Jews ever doubted the importance of circumcision. The ceremony of circumcision is called Berit Milah, from berit meaning “covenant”, and milah “circumcision”. According to tradition it must take place on the eight day after birth. It can be delayed only if the baby is to weak. In fact, the date is considered so important that it take place even if the eight day falls on Shabbath or Yom Kippur. The circumcision my take place in the hospital, in the synagogue, or at home. Nevertheless, some Jews have it done on any day before the baby leaves the hospital. Circumcision is a minor operation. It is done by a man called – a Mohel – who has been trained in this procedure. It is some times done by a Jewish surgeon, a rabbi present. A traditional Berit Milah involves the whole family, but four people are most important -in addition to the baby. Three of the four are physically present at the ceremony- the godmother the godfather, and the Mohel. The fourth, the prophet Elijah, is there in spirit. At a traditional Berit Milah there is even an empty chair left for Elijah. More on teachings Jewish children Historic Rituals for Welcoming Jewish Daughters
noun an ancient measure of length, approximately equal to the length of a forearm. It was typically about 18 inches or 44 cm, though there was a long cubit of about 21 inches or 52 cm. ORIGIN Middle English : from Latin cubitum ‘elbow, forearm, cubit.’
In the Bible all manner of work is forbidden on the Day of Atonement, as it is on the Sabbath (being likewise called “a Sabbath of solemn rest” and the soul is to be “afflicted from evening of the ninth day of the seventh month until evening of the morrow”
a: discussion and reasoning by dialogue as a method of intellectual investigation. b: the Platonic investigation of eternal ideals
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
One of God’s Names God The Creator Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm: [(ʔ)eloˈ(h)im]), the plural of אֱלוֹהַּ (ʾĔlōah), is a Hebrew word meaning “gods”. Although the word is plural, in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly the God of Israel. In other verses it refers to the singular gods of other nations or to deities in the plural. Morphologically, the word is the plural form of the word eloah and related to el. It is cognate to the word ‘l-h-m which is found in Ugaritic, where it is used as the pantheon for Canaanite gods, the children of El, and conventionally vocalized as “Elohim”. Most uses of the term Elohim in the later Hebrew text imply a view that is at least monolatrist at the time of writing, and such usage (in the singular), as a proper title for Deity, is distinct from generic usage as elohim, “gods” (plural, simple noun). Read More on Elohim 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? Order is a Top Priority of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
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 .
The history of a linguistic form (as a word) shown by tracing it’s development since it’s earliest recorded occurrence in athe language where it is found, by tracing it’s transmission from one langue to another, by identifying it cognates to a common ancestral form in an ancestral language.
To explain, interpret, fr. ex-the geisthai to lead – more at SEEK an explanation or critical inter operation of a text.
From When a Jew Celebrates Redeeming the firstborn is another traditional ceremony marked for some babies – firstborn sons. (This refers only to the firstborn of the mother; the father might have other sons if he was previously married.) This ceremony goes back to 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. It is called Pidyon ha-Ben (Hebrew: פדיון הבן) or redemption of the first-born son is a mitzvah in Judaism whereby a Jewish firstborn son is “redeemed” by use of silver coins. Interpretations differ in what the firstborn son is to be redeemed from, ranging from being redeemed from their firstborn status, which was stigmatized after the Ten Plagues, or their obligation to serve as a priest., redemption of the firstborn. Since all creatures and things come from God, the Bible says that all firstborn things and creatures should be shared with God in thanks. So the first fruits, the first grains, and the first of the flock were brought to the Temple and given to God. It was supposed to be the same with the firstborn sons. They too were to be brought to the Temple to serve God. However, it became the custom for the father to redeem his son from the Temple service by a gift of money. The gift was five shekels. This ancient custom is continued today by many families. On the thirteenth day after the birth of the mother’s son, a Kohen A descendant of the ancient priestly families is invited to the house – along with all the relatives, of course, for the party that follows.The parents give the Kohen A descendant of the ancient priestly families the equivalent of five shekels, usually five dollars, and the child is redeemed from special service to God. The Kohen A descendant of the ancient priestly families usually gives the money to charity. More on teachings Jewish children Historic Rituals for Welcoming Jewish Daughters
From the Encyclopedia Judaica גֵּיא בֶן־הִנֹּם (Valley of Ben-Hinnom, Valley of [the Son(s) of Hinnom, Gehenna) a valley south of 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 on one of the borders between the territories 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 and BenjaminבִּנְיָמִיBīnyāmīn Meaning: “Son of (the) right” or “Son of My right hand” was the last of the two sons of Jacob and Rachel (Jacob’s thirteenth child and twelfth and youngest son) – son of Bilhan, great-grandson of Benjamin – a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife – the tribe descended from Benjamin, the son of JacobFor more info click here, between the Valley of RephaimרְפָאִיםTransliteration: rᵊp̄ā’îm Pronunciation: raw-faw’eem – giants, Rephaim For more info click here and En-Rogel (Josh. 15:8, 18:16). It is identified with Wadier-Rababi. During the time of Monarchy, Gehinnom, at a place called Topheth, was the site of a cult which involved the burning of children (II Kings 23:10, Jer. 7:31 ; 32:35 et al; see Moloch). Jeremiahיִרְמְיָהוּ/dʒɛrɪˈmaɪ.ə/; Modern: Yīrməyahū meaning “Yah shall raise” c. 650 – c. 570 BC), also called Jeremias or the “weeping prophet” For more info click here repeatedly rebuked this cult and predicted that on it’s account Tophet and the Valley of the Son of Hinnom would be called the valley of the “slaughter” (Jer. 19:5-6)In Judaism the name Gehinom is generally used metaphorically as an appellation for the place of torment reserved for the wicked after death. The New Testament uses the Greek from the Gehenna in the same sense. In the King James Version of the Bible, the term appears 13 times in 11 different verses as Valley of Hinnom, Valley of the son of Hinnom or Valley of the children of Hinnom. In the synoptic Gospels the various authors describe Jesus, who was Jewish, as using the word Gehenna to describe the opposite to life in the Kingdom (Mark 9:43–48). The term is used 11 times in these writings. In certain usage, the Christian Bible refers to it as a place where both soulנֶפֶשׁTransliteration: nep̄eš Pronunciation:neh’-fesh feminine noun Meaning: soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion For more info click here (Greek: ψυχή, psyche) and body could be destroyed (Matthew 10:28) in “unquenchable fire” (Mark 9:43). Click here for more info.
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
Paska 22 The phrase “taking God’s Name in vain” or it’s equivalent “false swearing” is interpreted successively as follows: Study Torahתּוֹרָה Tōrā,/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 not imparting it’s teachings to others; or imparting it’s esoteric teachings to people who will misunderstand them. Taking power of office without being worthy of office The wearing of tefillin through the day by people who disregard the name of G-d upon the tefillin and are hypocritical and dishonest. The taking of an oath, even when affirming something that is true, is taking G-d’s name in vain A false oath, even when not intended, has grave consequence. Death may ensue. Angels of destruction lodge in the house of him who swears falsely. Even the stones of such a house will be consumed by fire. Swearing falsely by G-d’s name, though not overtacts, are punishable by flogging. The discussion concludes with the statement that Israel swear in G-d’s name even when they lie and do not mean to abide by their pledges. Tithe consequence of their not showing adequate reverence for the name of G-d is that their prayers are not answered. 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 of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
NASI. In biblical usage, nasi signifies an important person, ranging from a king to a tribal chief or the head of a large family.
The Study of halakhah in the rabbinic period and beyond it became the supreme religious duty. Because of it’s difficult subject matter and it’s importance for practical Judaism this study took precedence over that of any other aspect of Jewish teaching. Typical is the rabbinic saying that after the destruction of the temple, God has nothing else in His world than the four cubits noun — an ancient measure of length, approximately equal to the length of a forearm. It was typically about 18 inches or 44 cm, though there was a long cubit of about 21 inches or 52 cm. — ORIGIN Middle English : from Latin cubitum ‘elbow, forearm, cubit’. of the halakhic study over aggadic was expressed in the parable of the two merchants, one selling precious stones, the other small ware. Only the connoisseur comes to buy from the former (Sot. 40A). The general assumption in the classical Jewish sources is that the halakhah in it’s entirety goes back to Moses, except for various later elaborations, extensions, applications, and innovations in accordance with new circumstances. This Maimonide (yad, intro) counts 40 generations backward from R. AShi, the traditional editor of the Babylonian Talmud, to Moses and he concludes: “In and the Tosefta, the Sifra and the Sifrei, in all these are explained the forbidden, the clean and the unclean, the liabilities and lack of liability, the unfit and fit, as handed down from person to person from the mouth of Moses our teacher at Sinai.” But the verdict of modern scholarship is that the halakhah has had a history and that it is possible to trace the stages in it’s development with a considerable degree of success. The word “halakhah” (from the root halakh “to go”), the legal side of Judaism (as distinct from aggadah, the name given to the non-legal material, particularly of the rabbinic literature) embraces personal, social, national, and observances of Judaism. In the Bible the good life is frequently spoken of as a way in which men are “to go” e.g. “and will show them the way wherein they are to go and the work they must do.” (Ex 18:20). Originally the term halakhah (pl. halakhot) had the meaning of law or decision in a given instance, as in the frequent expression “this is a law given to Moses on Sinai” (Halakhah le-Moshe mi-Sinai). This usage persisted, but side by side with it there developed the use of halakhah as a generic term for the whole legal system of Judaism, embracing all the detailed laws and observances. For instance, the Talmud (Shab. 138b) comments on “the word of the Lord” (Amos 8:12) that this means halakhah.
The act of marriage creates certain rights and duties between husband and wife. In performing them both parties have to conduct themselves according to the following rules, comprising the fundamental principles for the relationship between husband and wife in Jewish Law :” This the sages laid down that a man shall honor his wife more own self and shall love her as he loves himself, and shall constantly seek to benefit her according to his means; that he shall not unduly impose his authority on her and shall speak gently with her; that he shall be neither sad nor irritable. Similarly they laid down that a wife shall honor her husband exceedingly and shall accept his authority and abide by his wishes in all her activities…” (Maim. Yad, Ishut 15:19 – 20)
From the Encyclopaedia Judaica 8:1122 The Husband’s duty to cohabit with his wife stems from biblical law (Exodus 21:10) and he is obliged to do so according to his physical abilities and so far as it is possible for him having regard to the requirements of his occupation (Yad, Ishut 14: 1,2 ; Sh. Ar., EH 76: 1-3)If he unable to fulfill this duty the wife is entitled to demand a divorce (Yad, Ishut 14: 7 Sh. Ar., EH 76:11) unless there are reasonable prospects, on the strength of medical evidence, that he may be cured of his disability. (PDR 1:85-89 ; 3:84-89) Mored (“rebellious” husband). A husband refuses without justifiable reason, to cohabit with his wife is called a mored but he is not if he refuses to fulfill his other toward her. (ibid and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ishut 14:15 ; Bah, EH 77).Proof that her husband is mored entitles the wife to demand that he be obliged to grant her a divorce, and if necessary, that he be compelled to do so (on the distinction). As long as the husband persists in his refusal to cohabit with his wife, she is entitled to demand the amount of her ketubbah be increased from week to week, as may be determined by the court and to receive ketubbah upon the grant of the divorce. (Ket. Yad, and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ibid ; Sh Ar., EH 77:1) Moredet (“rebellious ” wife). The Wife similarly regarded as a moredet only when she persistently refuses to cohabit with her husband (Ket. 63A, Yad and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ishut 14:8 ; Sh. Ar., EH 77:2)The moredet falls into two categories: firstly, that of a wife who refuses to cohabit with her husband because of anger or a quarrel or for other reasons offering no legal justification; secondly, that of a wife who refuses to cohabit with her husband because she cannot bring herself to have sexual relations with him and can satisfy the court that this is for genuine reasons which impel her to seek a divorce even with forfeiture of her ketubbah. In both cases the moredet immediately loses her right to maintenance (Sh. Ar., EH 77:2 ; Pdr 6:33, 42) and in consequence of it, her husband loses his right to her handy work since he is only entitled to this in consideration of her maintenance, i.e. only if she is actually maintained by him (Rema, EH 77:2) Ultimately, the moredet also stands to lose her ketubbah and the husband will be entitle to demand a divorce, but this depends on conditions that differ according to the category of moredet and in this regard the halakhah underwent various developments.
From the Encyclopaedia Judaica 8:1120 A husband has ten obligations toward his wife (or her descendants) and four rights in respect of her, The obligations are: To provide her with sustenance or maintenance. To Supply her with clothing and lodging To cohabit with her To provide the Kethbbah (i.e. the sum fixed for the wife by law) To procure medical attention and care during her illness To ransom her if she be taken captive To provide suitable burial upon her death To provide support for her after his death and ensure her right to live in his house as long as she remains a widow To provide the support of the daughter of the marriage from his estate after his death until they become betrothed or reach the age of maturity To provide that the sons of the marriage shall inherit their mother’s Ketubbah in addition to their rightful portion of the estate of their father shared with his sons by other wives. The husband’s rights are those entitling him: To the benefit of his wife’s handy work To her chance of gains or finds To the usufruct of her proppery To inherit her estate (Yad, Ishut 12:14, SH. Ar., EH 69:1-3) These rights and duties both derive from the law and not from agreement between the parties: “a man, by marrying a woman, becomes obligated to her in ten matters and acquires rights against her in four matters, even if they have not been taken down in writing” (Yad, Ishut 12:5: Sh. Ar., EH 69:1) i.e., the said rights and duties devolve as a matter of law from the act of marriage, wheter or not a Ketubbah ded is written and “writing thereof does not detract.” (Resp. Ribash no. 480)
“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
