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Rabbinic literature | A Wisdom Archive on Rabbinic literature | | Rabbinic literature A selection of articles related to Rabbinic literature | |
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rabbinic literature
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| ARTICLES RELATED TO Rabbinic literature | | | |  Rabbinic literature: Encyclopedia II - Tanakh - TerminologyThe threefold division reflected in the acronym Tanakh is well attested to in documents from the Second Temple period and in Rabbinic literature. During that period, however, the acronym Tanakh was not used; rather, the proper term was Mikra ("Reading"). The term Mikra continues to be used to this day alongside Tanakh to refer to the Hebrew scriptures. (In modern spoken Hebrew, Mikra has a m ...
See also:Tanakh, Tanakh - Terminology, Tanakh - The canon, Tanakh - Books of the Tanakh, Tanakh - Chapters and verse numbers book divisions, Tanakh - Oral Torah, Tanakh - Available texts Read more here: » Tanakh: Encyclopedia II - Tanakh - Terminology |
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| | | | | Rabbinic literature: Encyclopedia II - Circumcision in the Bible - In Christianity According to the Acts of the Apostles, chapter 15, the leaders of the Christian Church at the Council of Jerusalem rejected circumcision as a requirement for Christian converts. Paul of Tarsus, who called himself Apostle to the Gentiles, was responsible for the circumcision of Timothy, who had a Jewish mother and a Greek father (Acts 16:1-3) "because of the Jews". Paul explains that circumcision meant more the literal in 1 Corinthians 7:18 Is any man called being circumcised? let him not become uncircumcised. Is any called i ...
See also:Circumcision in the Bible, Circumcision in the Bible - Introduction, Circumcision in the Bible - In the Hebrew Bible, Circumcision in the Bible - In Judaism, Circumcision in the Bible - In rabbinic literature, Circumcision in the Bible - Necessary or not?, Circumcision in the Bible - Necessity, Circumcision in the Bible - In the Apocrypha, Circumcision in the Bible - In Christianity Read more here: » Circumcision in the Bible: Encyclopedia II - Circumcision in the Bible - In Christianity |
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| | | | | Rabbinic literature: Encyclopedia II - Balaam - The Poems All the prophecies that Balaam makes take the form of (Hebrew) poems:
The first, Numbers 23:7-10, prophesies the unique exhaltation of the Kingdom of Israel, and its countless numbers.
The second, Numbers 23:18-24, celebrates the moral virtue of Israel, its monarchy, and military conquests.
The third, Numbers 24:3-9, celebrates the glory and conquests of Israel's monarchy.
The fourth, Numbers 24:14-19, announces the coming of a king who will conquer Edom and Moab
The fifth, Numbers 24:20, conc ...
See also:Balaam, Balaam - The stories, Balaam - Balaam and Balak, Balaam - Balaam and the Midianites, Balaam - Balaam and the donkey, Balaam - The Poems, Balaam - Balaam in rabbinic literature, Balaam - Balaam in the New Testament, Balaam - Etymology, Balaam - Balaam and other gods Read more here: » Balaam: Encyclopedia II - Balaam - The Poems |
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| | | | | Rabbinic literature: Encyclopedia II - Samson - Biblical story Samson is said to have lived during the period when the Israelites were oppressed by the power of the Philistines. At this time an angel from God appeared to Manoah, an Israelite from the tribe of Dan, in the city of Zorah, and to his wife, who was barren. This angel predicted that they would have a son. In accordance with Nazaritic requirements, she was to abstain from wine and other strong drink, and her promised child was not to have a razor used upon his head. In due time the son was born; he ...
See also:Samson, Samson - Biblical story, Samson - In rabbinic literature, Samson - In other literature, Samson - Samson as myth, Samson - Samson's name and birthplace, Samson - Dusk, Samson - The day, Samson - The yearly sun Read more here: » Samson: Encyclopedia II - Samson - Biblical story |
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| | | | | Rabbinic literature: Encyclopedia II - Samson - Biblical story Samson is said to have lived during the period when the Israelites were oppressed by the power of the Philistines. At this time an angel from God appeared to Manoah, an Israelite from the tribe of Dan, in the city of Zorah, and to his wife, who was barren. This angel predicted that they would have a son. In accordance with Nazaritic requirements, she was to abstain from wine and other strong drink, and her promised child was not to have a razor used upon his head. In due time the son was born; he ...
See also:Samson, Samson - Biblical story, Samson - In rabbinic literature, Samson - In other literature, Samson - Samson's Life, Samson - Samson's name and birthplace, Samson - Dusk, Samson - The day, Samson - The yearly sun Read more here: » Samson: Encyclopedia II - Samson - Biblical story |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Animals and the environment The Biblical commands regarding the treatment of the brute (Ex. xx. 10; Lev. xxii. 28; Deut. xxv. 4; Prov. xii. 10) are amplified in rabbinical ethics, and a special term is coined for Cruelty to Animals ("tza'ar ba'ale hayyim"). Not to sit down to the table before the domestic animals have been fed is a lesson derived from Deut. xi. 15. Compassion for the brute is declared to have been the merit of Moses which made him the shepherd of his people (Ex. R. ii.), while Judah ha-Nasi saw in his own ailment the punishment for ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Animals and the environment |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Sanctification of God's name The idea of God's holiness became in rabbinical ethics one of the most powerful incentives to pure and noble conduct. "Thou shalt love the Lord thy God" (Deut. vi. 5) is explained (Sifre, Deut. 32; Yoma 86a) to mean "Act in such a manner that God will be beloved by all His creatures." Consequently a Jew is not only obliged to give his life as witness or martyr for the maintenance of the true faith, but so to conduct himself in every way as to pr ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Sanctification of God's name |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Truth and Peace "The first question asked at the Last Judgment is whether one has dealt justly with his neighbor" (Talmud, tractate Shabbat 31a).
"A good deed brought about by an evil deed is an evil deed" (Suk. 30a).
...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Truth and Peace |
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| | | | | Rabbinic literature: Encyclopedia II - Shofar - Use in modern times In modern times, the shofar is used only at Rosh Hashanah and Yom Kippur. It is blown in synagogues to mark the end of the fast at Yom Kippur, and blown at four particular places at Rosh Hashanah. Because of its inherent ties to the Days of Repentance and the inspiration that comes along with hearing its piercing clasts, the shofar is also blown after morning services for the entire month of Elul (excluding Shabbos), which is the last month of the year. It is not blown on the last day of month, however, to mark the difference between the voluntary blasts of the month and the mandatory blasts of the holiday. The exact modes o ...
See also:Shofar, Shofar - In the Bible and rabbinic literature, Shofar - Post-Biblical times, Shofar - Construction, Shofar - Physical horns, Shofar - The sounds, Shofar - Unique sound waves, Shofar - The performer, Shofar - Use in modern times Read more here: » Shofar: Encyclopedia II - Shofar - Use in modern times |
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| | | | | Rabbinic literature: Encyclopedia II - Shofar - Construction The shofar may be the horn of any kosher animal, except that of a cow or calf, which would be a reminder of the golden calf incident.
Shofar - Physical horns.
Many large grazing animals, the ones that have cloven hoofs and chew their cud, are armed with either horns or antlers. These weapons are used for defense against predators or dominance duels between males for possession of a few favored females. Both horns and antlers are borne on the head and have similar uses. Ho ...
See also:Shofar, Shofar - In the Bible and rabbinic literature, Shofar - Post-Biblical times, Shofar - Construction, Shofar - Physical horns, Shofar - The sounds, Shofar - Unique sound waves, Shofar - The performer, Shofar - Use in modern times Read more here: » Shofar: Encyclopedia II - Shofar - Construction |
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| | | | | Rabbinic literature: Encyclopedia II - Shofar - The sounds The tekiah and teruah sounds mentioned in the Bible were respectively bass and treble. The tekiah was a plain deep sound ending abruptly; the teruah, a trill between two tekiahs. These three sounds, constituting a bar of music, were rendered three times: first in honor of God's Kingship; next to recall the near sacrifice of Isaac, in order to cause the congregation to be remembered before God; and a third time to comply w ...
See also:Shofar, Shofar - In the Bible and rabbinic literature, Shofar - Post-Biblical times, Shofar - Construction, Shofar - Physical horns, Shofar - The sounds, Shofar - Unique sound waves, Shofar - The performer, Shofar - Use in modern times Read more here: » Shofar: Encyclopedia II - Shofar - The sounds |
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| | | | | Rabbinic literature: Encyclopedia II - Role of women in Judaism - Present day
Role of women in Judaism - Orthodox Judaism.
Orthodox Judaism views men and women as having different but complementary roles, and thus different obligations. This is similar to the traditional interpretation of some other religions, for instance Islam. In the area of education, women were traditionally exempted - and often banned - from any study beyond a basic understanding of the Torah, and the rules necessary in running a Jewish household. Women were discouraged from learning Talmud and other advanced Jewish ...
See also:Role of women in Judaism, Role of women in Judaism - Biblical times, Role of women in Judaism - Views within classical rabbinic literature, Role of women in Judaism - Present day, Role of women in Judaism - Orthodox Judaism, Role of women in Judaism - Conservative Judaism, Role of women in Judaism - Reform Judaism Read more here: » Role of women in Judaism: Encyclopedia II - Role of women in Judaism - Present day |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Charity The Jewish idea of righteousness ("tzedakah") includes benevolence and charity. The owner of property has no right to withhold from the poor their share.
The Rabbis decreed against Essene practise, and against advice given in the New Testament, that one give away much, most or all of their possessions. Since they did not expect a supernatural saviour to come and take of the poor, they held that one must not make themselves poor. Given that nearly all Jews of their day were poor or middle-class (even the rich of that time were o ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Charity |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Peace and hatred Peace is everywhere recommended, and urged as the highest boon of man (Midrash Numbers Rabbah xi.; Talmud Pesachim i. 1.) Hatred, quarreling and anger are condemned as unethical, and potentially leading to murder.
From the thought of a holy God emanated four virtues: (a) Chastity ("tzeniut" = "bashfulness"), which shuts the eye against unseemly sights and the heart against impure thoughts. Hence R. Meïr's maxim (Ber. 17a): "Keep your mouth from sin, your body from wrong, and I {God} will be with thee." (b) Humility. The presence of G ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Peace and hatred |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Jewish family ethics Great stress is laid on reverence for parents. Central to society is the nuclear family. Its head is the father; yet the mother as his equal is with him entitled to honor and respect at the hands of sons and daughters.
Monogamy is the ideal (Gen. ii. 24). Marriage within certain degrees of consanguinity or in relations arising from previous conjugal unions is forbidden; chastity is regarded as of highest moment (Ex. xx. 14; Lev. xviii. 18-20); and abominations to which the Canaanites were addicted are especially loathed.
Virtue is believed to flow from the recognition of God, theref ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Jewish family ethics |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Altruistic virtues Honesty and truthfulness are absolutely prerequisite. Stealing, flattery, falsehood, perjury and false swearing, oppression, even if only in holding back overnight the hired man's earnings, are forbidden.
The reputation of a fellow man is sacred (Ex. 21:1). Tale-bearing and unkind insinuations are proscribed, as is hatred of one's brother in one's heart (Lev. 19:17). A revengeful, relentless disposition is unethical; reverence for old age is inculcated; justice shall be done; right weight and just measure are demanded; poverty and riches shall not be regar ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Altruistic virtues |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Prophetic ethics The Biblical prophets exhort all people to lead a righteous life. The ritual elements and sacerdotal institutions incidental to Israel's appointment are regarded as secondary by the preexilic prophets, while the intensely human side is emphasized (Isa. 1:11).
The prophets preached that the people of Israel were chosen by God, not on account of any merit, but as having been "alone singled out" by God; in this view, choseness means that its conduct is under more rigid scrutiny (Amos 3:1-2). Israel is seen as the "wife" (Hosea), or the " ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Prophetic ethics |
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| | | | | Rabbinic literature: Encyclopedia II - Jewish ethics - Justice Social ethics is defined by Rabbi Simeon ben Gamaliel's words: "The world rests on three things: justice, truth, and peace" (Avot 1:18). Justice ("din," corresponding to the Biblical "mishpat") being God's must be vindicated, whether the object be of great or small value (Sanh. 8a). "Let justice pierce the mountain" is the characteristic maxim attributed to Moses (Sanh. 6b). They that ridicule Talmudic Judaism for its hair-splitting minutiae overlook the important ethical ...
See also:Jewish ethics, Jewish ethics - Medieval and early modern ethical literature, Jewish ethics - Jewish family ethics, Jewish ethics - Altruistic virtues, Jewish ethics - Prophetic ethics, Jewish ethics - Ethics in rabbinic literature, Jewish ethics - Justice, Jewish ethics - Truth and Peace, Jewish ethics - Charity, Jewish ethics - Peace and hatred, Jewish ethics - Sanctification of God's name, Jewish ethics - Animals and the environment, Jewish ethics - Bioethics Read more here: » Jewish ethics: Encyclopedia II - Jewish ethics - Justice |
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| | | | | | Rabbinic literature: Encyclopedia II - Jebusite - Ethnic Origin The Bible is the only surviving source that uses the term Jebusite to describe the pre-Israelite inhabitants of Jerusalem. It identifies them in the Table of Nations as belonging to a Canaanite tribe. The book of Genesis (10:15-19) gives the cultural affiliations of the Jebusites, related to the city of Sidon, expressed in terms of genealogy:
"Canaan became the father of Sidon his first-born, and Heth, and the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the H ...
See also:Jebusite, Jebusite - Ethnic Origin, Jebusite - During the Israelite period, Jebusite - In Rabbinical literature Read more here: » Jebusite: Encyclopedia II - Jebusite - Ethnic Origin |
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| | | | | | Rabbinic literature: Encyclopedia II - Demon - Demons in ancient Persia During the time of Zarathustra the same word (Div) received the notion of demon in the Iranian tradition. In Zoroastrianism and the Avesta, the ahuras are supreme, while the daevas are demonic. This has been offered as an argument for a religious split between early Indo-Aryans and Iranians. The Avesta (dated to about 1700 BCE) has recorded very ancient Iranian beliefs, including many demons and their attributes. Some of these demons are also found in Indian literature, due perhaps to a common Indo-Iranian heritag ...
See also:Demon, Demon - Etymology, Demon - Demons in ancient Persia, Demon - Demons in the Hebrew Bible, Demon - Influences from Chaldean mythology, Demon - In Jewish rabbinic literature, Demon - The King and Queen of Demons, Demon - In the New Testament and Christianity, Demon - In Christian myth and legend, Demon - War in Heaven, Demon - Demonologies, Demon - In pre-Islamic Arab culture, Demon - In Islam, Demon - In Hinduism, Demon - Demons in other cultures and religions, Demon - Demons in Hellenistic Neopaganism, Demon - In art literature and television, Demon - In science, Demon - In games, Demon - External link Read more here: » Demon: Encyclopedia II - Demon - Demons in ancient Persia |
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