Category: Word Definition

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

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

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.

JUSTICE has widely been said to be the moral value which singularly characterizes Judaism both conceptually and historically

This article is taken from DISCOVERING THE BIBLE, Vol. 3, 1991, Number 1. by Jim Myers Discovering The Bible’s primary objective is to help its readers reach their goal of rediscovering and more clearly understanding the meanings of the actual words written by the authors of the ancient writings, which we call the Bible. The first step toward accomplishing this goal is to recognize that most people who say and think they are reading the Bible are, in fact, NOT reading the Bible.  They are reading someone’s translation of the specific HebrewעִבְרִיThe biblical term Ivri Hebrew pronunciation: ib-ree’ , meaning “to traverse” or “to pass over”, is usually rendered as Hebrew in English from ever (עֵבֶר) ‘beyond, across’ (avar (עָבַר ‘he crossed, he traversed’), as a description of migrants ‘from across the river’ as the Bible describes the Hebrews. For more info click here or Greek manuscripts. There is a great difference between reading a document originally written in one’s native language and a translation from another language.  One must mentally prepare himself or herself prior to reading the first word.  The initial step in this phase is to familiarize ourselves with some basic principles of translation [1]Nida, Eugene A. and Taber, Charles R. The Theory and Practice of Translation (United Bible Societies, New York, NY; 1989, page 3).: “Each language has its own genius. Each language possesses certain distinctive characteristics that give it a special character.  Each language is rich in the areas of cultural focus, the specialties of the people.”  As a reader of translated material one must gain knowledge of the culture from which the document originates. “The languages of the Bible are subject to the same limitations as any other natural language.  Greek and Hebrew are simply languages like any other languages, and they are to be understood and analyzed in the same manner as any other ancient tongue . . . these languages, as they are used in the Bible, employ words which have meaning only in terms of the cultural contexts in which the languages were used . . .” “The writers of the Biblical books expected to be understood. We should assume that they intended one meaning and not several, unless an intentional ambiguity is linguistically marked.” “The translator must attempt to reproduce the meaning of a passage as understood by the writer.“ Most of us have taken comfort in the fact that Principle #4 has been of utmost importance to our Bible translators.  I must sadly inform you that this is not true.  As a matter of fact it seems to be unheard of by virtually every translator of the biblical text into English.  Instead of bringing the culturally accurate message of the author from Greek or Hebrew into English, one often discovers the translator’s theological position embedded in his translation.  This will become very apparent as you acquire a basic knowledge of the culture behind all of the words of the Bible (Hebrew). The reason for my writing this series entitled “Kindness: One of the Five Pillars of Rabbinic Judaism” is to provide our readers with a culturally accurate understanding of what most would consider the five most important concepts in Rabbinic Judaism.  Some may wonder: why study anything Jewish in the first place?  The correct response is that since the authors of all the words of all three Bibles — Jewish, Catholic, and Protestant — were from the Hebrew culture, we must turn to the Jewish people for the definitions of their words. For our Christian readers I must stress that the central figure of Christianity — Jesus — was a Jewish rabbi, not a Christian preacher.  Of utmost importance is the fact that the words recorded in the Christian Testament are the words of Jews.  It is imperative for all Christians to commit themselves to the journey of returning to the Jewish roots of their faith.  Only then can they hope to accurately understand the messages of their Jewish Messiah and his Jewish disciples.  As we acquire an understanding of the five principles of Rabbinic Judaism we will understand much more clearly what the Bible is all about.  These principles are: HESED (kindness) Tzdakah (righteousness or charity) Kaddasah (holiness) Din (justice) Rachmonute (mercy or compassion) In the Jewish culture “mercy or compassion” is different from “kindness” and they are both different from “righteousness.”  Even though all of them seem to have similar qualities, they still differ.  Once we understand these basic principles we will understand the heart of Rabbinic Judaism.  Christianity and Islam have taken pieces of these principles from their time in their Jewish mother’s womb.  There is nothing in Christianity in the field of morality and ethics that wasn’t originally taken from the Jewish religion.  The first principle is HESED and I will refer to it as “kindness” for the remainder of this article.  The intent of kindness in Rabbinic Judaism is not to produce a person who considers himself to be a highly moral person or saint.  There are no saints in Rabbinic Judaism. The purpose of kindness in the Jewish culture is for the perfection of the human being.  From the Jewish point of view, it is not that a man is born into sin, but that a man is unable to be perfect.  Man is not born imperfect and he is not born perfect.  As he develops the acumen, the knowledge, the ability to see and to hear and to do, he accepts either imperfection or perfection.  His choice depends on two basic factors — his nature and his teachings.  The first factor is a God given one. However, the second factor is one given by man; therefore we are to give him lessons that are called paths upon which he can walk or follow.  These paths will help him perfect the nature, the characteristics with which he was born.  This is the kindness that is the essence of Rabbinic Judaism. Our goal is to envelope ourselves with kindness.  But the Jewish concept

From the Encyclopaedia Judaica 12:1187 click here for more info The seven Laws considered by rabbinic tradition as the minimal moral duties by the Bible on all men (Sanh. 50-60; Yad, Melakhim, 8:10, 10:12).Jews are obligated to observe the whole 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., while every non-Jew is “a son of the covenant of Noah” and he accepts it’s obligations is a ger toshavגר תושבger: “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 (“resident – stranger” or even “semi- convert”; see Av. Zar 64b Maim. Yad, Melakhim 8:10) Maimonides equates the “righteous man (Hasid) of the (gentile) nations” who has a share in the world to come even without becoming a Jew with the gentile who keeps these laws. Such a man is entitled to full material support from the Jewish community (see ET, 6 (1957), Col 289 s.v. ger toshavגר תושבger: “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 and the highest earthly honors (Sefer Hasidim (1957), 338).The Seven Noachide laws as traditionally enumerated are: the prohibitions of idolatry blasphemy bloodshed sexual sins thief eating from a living animal as well as the injunction to establish a legal system (Tosef., Av. Zar. 8:4 Sanh. 56a).Except for the last, all are negative, and the last itself is usually interpreted as commanding the enforcement of the others (Maim. Yad, Melakhim, 9:1)They are Derived exegetically from divine demands addressed to Adam (Gen. 2:16) and Noah (see Gen. R. 34; Sanh. 59b) i.e. the progenitors of all mankind, and are thus regarded as universal.The Prohibition of idolatry provides that to ensure social stability and personal salvation, the non- Jews do not have to “know God” but must abjure false gods. (Meg. 13a, Kid. 40a; Maim. Yad, Melakhim 10:2ff).This law refers only to actual idolatrous acts, and not to theoretical principles and and unlike Jews, Nochides are not required to suffer martyrdom rather than break this law (Sanh. 74a; TTJ, Shev. 4:2) They are however, required to choose martyrdom rather than shed human blood (Per.25b and Rash.).In view of strict monotheism of Islam, Muslims were considered as Noachides (cf. ET, loc. cit., col 291, n.17), whereas the status of Christians was a matter of debate. Since the late Middle Ages, however, Christianity too has come to be regarded as Noachide, however, Christianity to has come to be regarded as Noachide, on the grounds that shittuf (“associationism” – this was the Jewish interoperation of Trinitarianism is not forbidden to non-Jews (see YD 151).Under the prohibition of blasphemy, murder, and thief Noachide are subject to greater legal restrictions than Jews because non-Jewish society is held to be more prone to these sins (Rashi to Sanh. 57a). The prohibition of thief covers many types of acts.g. military conquest (ibid., 59a) and dishonesty in economic life (ibid., 57a; Yad, Melakhim, 9:9). From the Encyclopaedia Judaica 12:1189 A number of other Noachide prescriptions are listed in the sources ( see Sanh. 57b; Mid. PS 21; Yad Melakhim, 10:6) eg prohibition of sorcery, castration, mixed seeds, blemished sacrifices, injunctions to practice charity, procreate, and to honor 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. (Hul. 92a). These are best understood as the subheadings of “the seven laws”. Noachides may also freely choose to practice certain other Jewish commandments (Yad, Melakhim, 10:9-10). Jews are obligated to try to establish the Noachide code wherever they can (ibid., 8:10). Maimonides held that Noachides must not only accept “the seven laws” on their own merit, but they must accept them as divinely revealed. This follows from the thesis that all ethics are not ultimately “natural”, but require a theological framework (see Schwarzschild, in JQR, 52 (1962), 302; Fauer, in: Tarbiz 38 (1968), 43-53). The Noachide covenant plays an important part in both Jewish history and Historiography. From the Encyclopaedia Judaica 12:1190 Modern Jewish thinkers like Moses Mendelssohn and Hermawn Cohen emphasized the Noachide Conception as the common rational, ethical ground of Israel and mankind (see H. Cohen, Religion der Vernunft (1929) 135-48, 381-8), and see Noahas the symbol of the unity and perpetuity of mankind (ibid.,293). Views differ as to whether the ultimate stage of humanity will comprise both of Judaism and Noachidism, or whether Noachidism is only the level before the universalization of all 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. (see TJ, Ar. Zar. 2:1). Aime Palliere, at the suggestion of his teacher Rabbi E. Benamozegh, adopted the Noachide Laws and never formally converted to Judaism.  

Search just this page Taken from the Encyclopedia Judaica Volume 13:195 – 196 Wholeness and Well-Being in the Bible the verb shalem, in both the perfect Gen. 15:16 and participle forms Gen. 33:18, represents a powerful concept of ‘wholeness, completeness and soundness’ in the qal. “PEACE.” This range of meanings is both profound and inspirational. The iniquity of the Amorites had not yet been completed, symbolizing that faith and righteousnessצְדָקָה‎Transliteration: ṣᵊḏāqâ Pronunciation: tsed-aw-kaw’ For more info click here will prevail over evil. 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 arrived safely in the city of Shechem, as a testament to the power of faith and perseverance. To be “shalem” with someone means to be truly loyal and faithful to them, much like the concept of ‘brotherly love’ in Christianity. Although often interpreted as “peace,” the noun shalom truly represents ‘health and well-being,’ a profound message of strength and inspiration. When someone says “It is well” to you, they are truly wishing you health, prosperity and success. In Isaiah 45:7, the antithesis is not between “peace” and “evil,” but between prosperity (shalom) and adversity (rac) Isaiah 52:7, a powerful message of hope and faith. It is important to note that the true meaning of “shalom” is safety, as it represents the ultimate goal of peace and harmony, a world free of strife and full of faith and trust in the divine. Believe in yourself and all that you can achieve. In Isaiah 52:7, shalom is paralleled with tovטוֹבTransliteration: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, implying physical and moral goodness. Similarly, in Psalm 34, tovטוֹבTransliteration: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 connotes physical good and moral good in verse 15 with the parallelism of shalom. Ask yourself, do you desire a long and fulfilling life? Then guard your tongue against evil and deceit, and practice good. Seek and pursue integrity and equity for a happy future. Don’t forget that being a person of integrity leads to true happiness and success. Psalm 37:37b reminds us that a bright future awaits those who choose to walk the path of righteousnessצְדָקָה‎Transliteration: ṣᵊḏāqâ Pronunciation: tsed-aw-kaw’ For more info click here. Keep striving, keep pushing, and you will achieve greatness. In Zechariah 8:16, it is essential to highlight the error in the repetition of the word “emetאֱמֶת‎Transliteration: ‘ĕmeṯ – stability; (figuratively) certainty, truth, trustworthiness:—assured(-ly), establishment, faithful, faithfulness, right, sure, true (-ly, -th), verity, reliability. For more info click here.” The intended meaning of speaking truthfully to one another and impartially judging with fairness and equity holds tremendous significance even today. This sentiment is also reflected in verse 19, where “shalom” is used to refer to the love of truthאֱמֶת‎Transliteration: ‘ĕmeṯ – stability; (figuratively) certainty, truth, trustworthiness:—assured(-ly), establishment, faithful, faithfulness, right, sure, true (-ly, -th), verity, reliability. For more info click here and equity in the House of Judah. Queen Esther’s ordinance for the observance of Purim Esther 9:30 is similarly described as an “ordinance of equity and truthאֱמֶת‎Transliteration: ‘ĕmeṯ – stability; (figuratively) certainty, truth, trustworthiness:—assured(-ly), establishment, faithful, faithfulness, right, sure, true (-ly, -th), verity, reliability. For more info click here.” The context of Isaiah 60:17 should be considered before interpreting its meaning, even though Psalm 72:3, 7 also uses the word “shalom.” To ensure a life of peace, we must speak and judge honestly in all circumstances. Cultivating integrity and equity is paramount to creating a successful and prosperous future filled with joy and happiness, much like the celebration of the Fast of the Fourth, Fifth, Seventh, and Tenth Months in the House 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. Let us strive for righteousnessצְדָקָה‎Transliteration: ṣᵊḏāqâ Pronunciation: tsed-aw-kaw’ For more info click here and love of truthאֱמֶת‎Transliteration: ‘ĕmeṯ – stability; (figuratively) certainty, truth, trustworthiness:—assured(-ly), establishment, faithful, faithfulness, right, sure, true (-ly, -th), verity, reliability. For more info click here and equity, so we can receive the blessings of a happy future, which is everyone’s dream! Peace and its counterparts are more than mere abstract concepts; they hold intricate and profound meanings that permeate language, culture, and all aspects of human existence. The Hebrew word “shalom” not only denotes peace and serenity but also connotes divine favor, benevolence, clemency, and even companionship. It is a timeless reminder of the noble qualities that we must consistently aspire to embody and express in ourselves, as well as foster in our interactions with others. Through continuous cultivation of these virtues, we can contribute to a world that is saturated in compassion, empathy, and amity, where we hold hands and build bridges of understanding and unity across even the greatest of divides. For peace is not merely the cessation of conflict, but the presence of harmony, justice, and respect, in which all individuals and communities can thrive and fulfill their potential in a spirit of mutual

n: the quality of state of being penitent: sorrow for sins or faults

adj: of or relating to penitence or penance

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

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

The Law (/ˈtɔːrə, ˈtoʊrə/; Biblical Hebrew: תּוֹרָה‎ Tōrā, “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

From When A Jew Celebrates רַע Defined as bad or (as noun) evil (natural or moral):—adversity, affliction, bad, calamity, displease(-ure), distress, evil((-favouredness), man, thing), + exceedingly, × great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), + mark, mischief(-vous), misery, naught(-ty), noisome, + not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Including feminine raaah; as adjective or noun.) For more info click here Nothing in creation is evil in itself the hand of a human can kill. But it is not evil. The hand of the human can also create lasting beauty. A wild animal Kills. But it is not evil. Most animals only for food or to protect their young.Atomic power could kill all mankind. But it is not evil. Atomic power also promises to provide water in the desert and food for the world’s hungry. Evil comes from the misuse of the gifts given us. It comes the most often from the lack of knowledge and understanding. From ignorance comes fear, from fear comes evil. Evil begins in the darkness in man’s mind. But how do we know what is evil? How do we know the difference between evil and 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? And how do we avoid evil. We avoid evil by learning to understand the ways of the human and the ways of God. That’s why, to a Jew, it is a religious duty to study- particularly to study those things that give you understanding and so make you a better person. This kind of study is so important to the Jews that they consider it a form of worship. To study the 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 other great books of the Jews which teach the rules for a 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 life – is to reach for understanding. That’s why their Rabbis say: “It is permitted to change a House of Prayer into a House of Study; that is moving upward. It is not permitted to change a House of Study into a House of Prayer” (“of course today are both found in one synagogue.”)