Judaism

The injunction against the direct enumeration of individuals in Judaism, particularly concerning the Israelite people, constitutes a significant halakhic (Jewish legal) and theological principle. This prohibition, deeply rooted in biblical narrative and extensively elaborated upon by rabbinic exegesis, reflects complex concerns regarding divine providence, human vulnerability, and the sanctity of the individual.

The celebration of Hanukkah represents an ironic tension in Jewish history. It commemorates the Hasmonean victory over Hellenistic forces and the rededication of the Second Temple, yet the Pharisees—the spiritual forebears of the Rabbinic sages—frequently clashed with the Hasmoneans during their reign. This irony becomes apparent when analyzing the historical and textual background, drawing on sources like the Talmud (Shabbat 21b), the Pesher Habakkuk, and Josephus’ writings, which highlight the nuanced and fraught relationship between the Pharisees and the Hasmoneans.

Hebrew in Israel

Não Falar o Nome – Aprenda Torah

A Proibição de Falar o Nome – Uma Visão Geral de Fontes Selecionadas

Ultimamente eu tenho visto a renovação do debate em relação ao uso do nome de Deus.  O assunto à mão não é sobre a pronúncia correta, mas sobre o assunto base de usar o nome em geral.

Tem-se tornado um clamor comum que os sábios Judaicos, ou rabis, são aqueles que decretaram uma proibição sobre falar o nome de Deus. Contudo, um exame das fontes leva a uma conclusão completamente diferente.

Lately I have been seeing the renewal of the debate in regard to the use of the name of God. The subject at hand is not about the correct pronunciation, but on the base subject of using the name in overall. 

It has become a common claim that the Jewish sages, or rabbis, are the ones who decreed a prohibition on speaking God’s name. However, an examination of the sources leads to a completely different conclusion. 

I have been asked multiple times on the subject of reincarnation in the bible and Judaism. The following are my personal thoughts and understandings as being a person who has come across this belief in mainstream Judaism of today. As a person who has been raised in Orthodoxy and has also received academic training, I cannot find concrete data on this belief as an ancient one. This affects the validity of said belief and opens it up to modern criticism which cannot use ancient sources. 

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“Then Hizkiyahu sent to all Isra’el and Y’hudah, and wrote letters also to Efrayim and M’nasheh, summoning them to the house of YHWH in Yerushalayim, to keep the Pesach to YHWH the God of Isra’el.”

2 Chronicles 30:1

From our weekly bible class, we look at how converts have been handled at different times, and how King Hizkiyahu’s passover is a defining point in the history of identity.

On a regular basis I get asked the question “Where does the star of David come from?”.

Due to the fact that many people want to use this star as a symbol of being Jewish, or affiliating themselves with Judaism, it is important to know some of the history.

The Oxford dictionary defines religion as the following:

1. The belief in and worship of a superhuman controlling power, especially a personal God or gods.

          ‘ideas about the relationship between science and religion’

1. 1.1count noun A particular system of faith and worship.

          ‘the world’s great religions’

1. 1.2count noun A pursuit or interest followed with great devotion.

          ‘consumerism is the new religion’

After giving the modern English definition of the word, we ask ourselves “Is the Torah a religion?”

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Where does the practice of baptism come from?  Yoel walks us through its history explaining the linguistic, biblical, and cultural factors of ritual washing and purity from Genesis to the time of Yeshua and into today.

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Yoel presents the history behind the new moon conundrum and the Hillel II calendar.  Should we use calculations, the dark moon, the sighted moon?  Who has biblical authority regarding the calendar and what about the Enoch calendar?