Kashrut is a set of Jewish religious dietary laws. Food that may be consumed according to halakha is termed kosher /ˈkoʊʃər/ in English, from the Ashkenazi pronunciation of the Hebrew term kashér, there are laws regarding agricultural produce that might impact the suitability of food for consumption. Most of the laws of kashrut are derived from the Torahs Books of Leviticus. Their details and practical application, are set down in the oral law, while the Torah does not state the rationale for most kashrut laws, many reasons have been suggested, including philosophical and hygienic. Over the past century, there have developed numerous rabbinical organizations that certify products, currently, about a sixth of American Jews or 0. 3% of the American population fully keep kosher, and many more abstain from some non-kosher foods, especially pork. Some Jewish scholars say that kashrut should be categorized as laws for which there is no particular explanation, in this line of thinking, the dietary laws were given as a demonstration of Gods authority, and man must obey without asking why.
However, Maimonides believed that Jews were permitted to seek out reasons for the laws of the Torah, some theologians have said that the laws of kashrut are symbolic in character, Kosher animals represent virtues, while non-kosher animals represent vices. The 1st century BCE Letter of Aristeas argues that the laws have been given, to awake pious thoughts and to form the character. This view reappears in the work of the 19th century Rabbi Samson Raphael Hirsch, the Torah prohibits seething the kid in its mothers milk. While the Bible does not provide a reason, it has suggested that the practice was perceived as cruel. These sparks of Holiness are released whenever a Jew manipulates any object for a reason, however. The Hasidic argument is that animals are imbued with signs that reveal the release of these sparks, in 1953, David Macht, an Orthodox Jew and proponent of the theory of biblical scientific foresight, conducted toxicity experiments on many kinds of animals and fish. At the same time, these explanations are controversial, scholar Lester L.
Grabbe, writing in the Oxford Bible Commentary on Leviticus, says n explanation now almost universally rejected is that the laws in this section have hygiene as their basis. Although some of the laws of ritual purity roughly correspond to ideas of physical cleanliness. For example, there is no evidence that the animals are intrinsically bad to eat or to be avoided in a Mediterranean climate. The laws of kashrut can be classified according to the origin of the prohibition, biblically prohibited foods include, Non-kosher animals and birds, mammals require certain identifying characteristics, while birds require a tradition that they can be consumed. All invertebrates are non-kosher apart from certain types of locust, on which most communities lack a clear tradition, no reptiles or amphibians are kosher. Carrion, meat from an animal that has not been slaughtered according to the laws of shechita
Conservative Judaism is a major Jewish denomination, which views Jewish Law, or Halakha, as both binding and subject to historical development. The movement considers its approach as the authentic and most appropriate continuation of halakhic discourse, affiliated communities are united within the umbrella organization Masorti Olami. Conservative Judaism is estimated to represent close to 1,100,000 people, Conservative Judaism, from its earliest stages, was marked by ambivalence and ambiguity in all matters theological. Rabbi Zecharias Frankel, considered its progenitor, believed the very notion of theology was alien to traditional Judaism. He was often accused of obscurity on the subject by his opponents, the American movement largely espoused a similar approach, and its leaders mostly avoided the field. Only in 1985 did a course about Conservative theology open in the JTS, the hitherto sole major attempt to define a clear credo was made in 1988, with the Statement of Principles Emet ve-Emunah and issued by the Leadership Council of Conservative Judaism.
The introduction stated that lack of definition was useful in the past, Conservative Judaism largely upholds the theistic notion of a personal God. Emet ve-Emunah stated that we affirm our faith in God as the Creator and Governor of the universe and his power called the world into being, His wisdom and goodness guide its destiny. Concurrently, the platform noted that His nature was elusive, a naturalistic conception of divinity, regarding it as inseparable from the mundane world, once had an important place within the denomination, especially represented by Mordecai Kaplan. After Kaplans Reconstructionism fully coalesced into an independent movement, these views were marginalized, a similarly inconclusive position is expressed toward other precepts. Most theologians adhere to the Immortality of the Soul, but while references to the Resurrection of the Dead are maintained, in Emet, it was stated that death is not tantamount to the end of ones personality. The 1988 platform announced that some believe in classic eschathology, the notions of Election of Israel and Gods covenant with it were basically retained as well.
Conservative conception of Revelation encompasses an extensive spectrum, Zecharias Frankel himself applied critical-scientific methods to analyze the stages in the development of the Oral Torah, pioneering modern study of the Mishnah. Yet he vehemently rejected utilizing these disciplines on the Pentateuch, maintaining it was beyond human reach, Frankel never elucidated his beliefs, and the exact correlation between human and divine in his thought is still subject to scholarly debate. Along with other Reconstructionist tenets, it dwindled as the latter consolidated into a separate group, Kaplans views and the permeation of Higher Criticism gradually swayed most Conservative thinkers towards a non-verbal understanding of theophany, which has become dominant in the 1970s. This was en sync with the trend of lowering rates of Americans who accepted the Bible as the Word of God. Dorff categorized the proponents of this into two schools, one maintains that God projected some form of message which inspired the human authors of the Pentateuch to record what they perceived.
The other is often influenced by Franz Rosenzweig and other existentialists
Karaite Judaism or Karaism, is a Jewish religious movement characterized by the recognition of the Tanakh alone as its supreme authority in Halakha and theology. It is distinct from mainstream Rabbinic Judaism, which considers the Oral Torah, as codified in the Talmud and subsequent works, Karaites maintain that all of the divine commandments handed down to Moses by God were recorded in the written Torah without additional Oral Law or explanation. As a result, Karaite Jews do not accept as binding the written collections of the tradition in the Midrash or Talmud. By contrast, Rabbinic Judaism relies on the rulings of the Sanhedrin as they are codified in the Midrash, Talmud. Karaites may consider arguments made in the Talmud and other works without exalting them above other viewpoints, According to Rabbi Abraham ibn Daud, in his Sefer HaQabbalah, the Karaite movement crystallized in Baghdad in the Gaonic period under the Abbasid Caliphate in what is present-day Iraq. This is the universally accepted among Rabbinic Jews.
It was said to have been stamped by the palm of Amr ibn al-As, the first Islamic governor of Egypt, and was reportedly dated 20 AH. Karaites have always maintained that, while there are similarities to the Sadducees, due to the rejection of Rabbinical authority. The ancestors of the Karaites were a group called Benei Ṣedeq during the Second Temple period, Karaites at one time made up a significant proportion of the Jewish population. Estimates of the Karaite population are difficult to make because they believe on the basis of Genesis 32 that counting Jews is forbidden, some 30–50,000 are thought to reside in the 21st century in Israel, with smaller communities in Turkey and the United States. Another estimate holds that, of the 50,000 world-wide, more than 40,000 descend from those who made aliyah from Egypt, arguments among Jewish sects regarding the validity of the Oral Law can be dated back to the 1st and 2nd centuries BCE. Accordingly, some trace the origin of Karaism to those who rejected the Talmudic tradition as an innovation.
Shētaḥ, with the friends of both, at this period arose the doctrine of the Karaites in consequence of an incident between the Sages and King Jannai who was a priest. His mother was under suspicion of being a profane woman, one of the Sages alluded to this, saying to him, Be satisfied, O king Jannai, with the royal crown, but leave the priestly crown to the seed of Aaron. His friends prejudiced him against the Sages, advising him to browbeat, expel and he replied, If I destroy the Sages what will become of our Law. There is the law, they replied, whoever wishes to study it may come and do so. He followed their advice and expelled the Sages and among them Simon b, rabbinism was laid low for some time. The other party tried to establish a law built on their own conception, shētaḥ returned with his disciples from Alexandria, and restored tradition to its former condition
Haredi Judaism is a broad spectrum of groups within Orthodox Judaism, all characterized by a rejection of modern secular culture. Its members are referred to as strictly Orthodox or ultra-Orthodox in English. The term ultra-Orthodox, however, is considered pejorative by some of its adherents, Haredim regard themselves as the most religiously authentic group of Jews, although this claim is contested by other streams. However, there are many Haredi communities in which getting a degree or establishing a business is encouraged. Haredi communities are found in Israel, North America. Their estimated global population currently numbers 1. 3–1.5 million, due to an absence of interfaith marriage. Their numbers have boosted by a substantial number of secular Jews adopting a Haredi lifestyle as part of the Baal teshuva movement. The term most commonly used by outsiders, including most American news organizations, is ultra-Orthodox Judaism, Hillel Halkin suggests the origins of the term may date to the 1950s, a period in which Haredi survivors of the Holocaust first began arriving in America.
Haredi is a Modern Hebrew adjective derived from the Biblical verb hared which appears in the Book of Isaiah and is translated as trembles at the word of God. The word connotes an awe-inspired fear and anxiety to perform the will of God and is used to describe staunchly Orthodox Jews, however, dispute the characterization of the term as pejorative. Ari L. Goldman, a professor at Columbia University, notes that the term simply serves a purpose to distinguish a specific part of the Orthodox community. Sometimes the community has been characterized as Traditional Orthodox, in contradistinction to the Modern Orthodox, Haredi Jews use other terms to refer to themselves. Common Yiddish words include Yidn or erlekhe Yidn, Ben Torah, according to its adherents, the forebears of the contemporary Haredim were the traditionalists of Eastern Europe who fought against modernization. Indeed, adherents see its beliefs as part of a tradition dating from the revelation at Sinai. However, most historians of Orthodoxy consider Haredi Judaism, in its modern incarnation, for centuries, before Jewish emancipation, European Jews were forced to live in ghettos where Jewish culture and religious observance were preserved.
Change began in the wake of the Age of Enlightenment when some European liberals sought to include the Jewish population in the emerging empires, the influence of the Haskalah movement was evidence. Supporters of the Haskalah held that Judaism must change in keeping with the changes around them. Other Jews insisted on strict adherence to halakha and his approach was to accept the tools of modern scholarship and apply them in defence of Orthodoxy
Hebron is a Palestinian city located in the southern West Bank,30 km south of Jerusalem. Nestled in the Judaean Mountains, it lies 930 meters above sea level, the city is divided into two sectors, H1, controlled by the Palestinian Authority and H2, roughly 20% of the city, administered by Israel. All security arrangements and travel permits for local residents are coordinated between the Palestinian Authority and Israel via military administration of the West Bank, the settlers are governed by their own municipal body, the Committee of the Jewish Community of Hebron. In Judaism it is considered the second-holiest city after Jerusalem, while Islam regards it as one of the four holy cities. Hebron is a hub of West Bank trade, responsible for roughly a third of the areas gross domestic product. It is locally known for its grapes, limestone, pottery workshops and glassblowing factories. The old city of Hebron is characterized by narrow, winding streets, flat-roofed stone houses, the city is home to Hebron University and the Palestine Polytechnic University.
Hebron is attached to cities of ad-Dhahiriya, Yatta, Hebron Governorate is the largest Palestinian governorate with its population of 600,364. The name Hebron traces back to two Semitic roots, which coalesce in the form ḥbr, having reflexes in Hebrew and Amorite and denoting a range of meanings from colleague, in the proper name Hebron, the original sense may have been alliance. The Arabic term derives from the Quranic epithet for Abraham, Khalil al-Rahman Beloved of the Merciful or Friend of God, Arabic Al-Khalil thus precisely translates the ancient Hebrew toponym Ḥebron, understood as ḥaber. Archaeological excavations reveal traces of strong fortifications dated to the Early Bronze Age, the city flourished in the 17th–18th centuries BCE before being destroyed by fire, and was resettled in the late Middle Bronze Age. This older Hebron was originally a Canaanite royal city, abrahamic legend associates the city with the Hittites. In Biblical lore they are represented as descendants of the Nephilim, in settling here, Abraham is described as making his first covenant, an alliance with two local Amorite clans who became his ba’alei brit or masters of the covenant.
The Hebron of the Bible was centered on what is now known as Tel Rumeida, the biblical narrative has King David reign from Hebron for some seven years. It is there that the elders of Israel come to him to make a covenant before Elohim and it was in Hebron again that Absalom has himself declared king and raises a revolt against his father David. It became one of the centers of the Tribe of Judah and was classified as one of the six traditional Cities of Refuge. It remained administratively and politically dependent on Jerusalem for this period, Jews appear to have lived there after the return from the Babylonian exile. During the Maccabean revolt, Hebron was burnt and plundered by Judah Maccabee who fought against the Edomites in 167 BCE, the city appears to have long resisted Hasmonean dominance and indeed as late as the First Jewish–Roman War was still considered Idumean
In the Hebrew Bible, Aaron was the elder brother of Moses and a Prophet of God. Islamic literature, which considers Aaron a Prophet of God, knowledge of Aaron, along with his brother Moses, comes exclusively from religious texts, such as the Bible and Qur’an. The Hebrew Bible relates that, unlike Moses, who grew up in the Egyptian royal court, when Moses first confronted the Egyptian king about the Israelites, Aaron served as his brothers spokesman to Pharaoh. Part of the Law that Moses received from God at Sinai granted Aaron the priesthood for himself and his male descendants, Aaron died before the Israelites crossed the North Jordan river and he was buried on Mount Hor. Aaron is mentioned in the New Testament of the Bible, according to the Book of Exodus, Aaron first functioned as Moses assistant. Because Moses complained that he could not speak well, God appointed Aaron as Moses prophet, at the command of Moses, he let his rod turn into a snake. Then he stretched out his rod in order to bring on the first three plagues, after that, Moses tended to act and speak for himself.
During the journey in the wilderness, Aaron was not always prominent or active, at the battle with Amalek, he was chosen with Hur to support the hand of Moses that held the rod of God. When the revelation was given to Moses at Mount Sinai, he headed the elders of Israel who accompanied Moses on the way to the summit, while Joshua went with Moses to the top, however and Hur remained below to look after the people. From here on in Exodus and Numbers, Joshua appears in the role of Moses assistant while Aaron functions instead as the first high priest. The books of Exodus and Numbers maintain that Aaron received from God a monopoly over the priesthood for himself, the family of Aaron had the exclusive right and responsibility to make offerings on the altar to the God of Israel. The rest of his tribe, the Levites, were given subordinate responsibilities within the sanctuary, Moses anointed and consecrated Aaron and his sons to the priesthood, and arrayed them in the robes of office. He related to them Gods detailed instructions for performing their duties while the rest of the Israelites listened and his successors as high priest were given control over the Urim and Thummim by which the will of God could be determined.
God commissioned the Aaronide priests to distinguish the holy from the common and the clean from the unclean, the priests were commissioned to bless the people. In this way, the institution of the Aaronide priesthood was established, in books of the Old Testament and his kin are not mentioned very often except in literature dating to the Babylonian Exile and later. The books of Judges and Kings mention priests and Levites, the book of Ezekiel, which devotes much attention to priestly matters, calls the priestly upper class the Zadokites after one of King Davids priests. It does reflect a two-tier priesthood with the Levites in subordinate position, a two-tier hierarchy of Aaronides and Levites appears in Ezra and Chronicles. As a result, many think that Aaronide families did not control the priesthood in pre-exilic Israel
Hasidism, sometimes Hasidic Judaism, is a Jewish religious sect. It arose as a revival movement in contemporary Western Ukraine during the 18th century. Today most affiliates reside in the United States, Israel Ben Eliezer, the Baal Shem Tov, is regarded as its founding father, and his disciples developed and disseminated it. Current Hasidism is a sub-group within Ultra-Orthodox Judaism and is noted for its religious conservatism, Hasidic thought draws heavily on Lurianic Kabbalah and to an extent is a popularization of it. Hasidim, the adherents of Hasidism, are organized in independent sects known as courts or dynasties, each headed by its own hereditary leader, a Rebbe. Reverence and submission to the Rebbe are key tenets, as he is considered an authority with whom the follower must bond to gain closeness to God. The various courts share basic convictions but operate apart and possess unique traits, there are several courts with many thousands of member households each, and dozens of smaller ones.
The terms hasid and hasidut, meaning pietist and piety, have a history in Judaism. The Talmud and other old sources refer to the Pietists of Old who would contemplate an entire hour in preparation for prayer, the phrase denoted extremely devoted individuals who did not only observe the Law to its letter but performed good deeds even beyond it. Adam himself is honored with the title in tractate Eruvin 18b by Rabbi Meir, Adam was a great hasid, the title continued to be applied as an honorific for the exceptionally devout. In the 16th century, when Kabbalah spread, the title became associated with it. Jacob ben Hayyim Zemah wrote in his glossa on Isaac Lurias version of the Shulchan Aruch that one who wishes to tap the hidden wisdom, the movement founded by Israel Ben Eliezer in the 18th century adopted the term hasidim in the original connotation. But when the sect grew and developed specific attributes, from the 1770s and its common adherents, belonging to groups each headed by a spiritual leader, were henceforth known as Hasidim.
Yet eventually, the sect gained such a mass following that the old connotation was sidelined. In popular discourse at least, Hasid came to someone who follows a religious teacher from the movement. It entered Modern Hebrew as such, meaning adherent or disciple, one was not merely a hasid anymore, observed historian David Assaf, but a Hasid of someone or some dynasty in particular. Originally denoting an observant, moral person, in Hasidic literature Tzaddiq became synonymous with the often hereditary master heading a sect of followers, as noted by Joseph Dan, every attempt to present such a body of ideas has failed. The difficulty of separating the movements philosophy from that of its inspiration, Lurianic Kabbalah
It is based on the Hebrew word meaning righteousness, fairness or justice, and it is related to the Hebrew word Tzadik meaning righteous as an adjective. In Judaism, tzedakah refers to the obligation to do what is right and just. Tzedakah is considered to be one of the three acts that can annul a less than favorable heavenly decree. The term is synonymous with Sadaqah or Saddka, an Islamic term meaning voluntary charity, the Hebrew Bible teaches the obligation to aid those in need, but does not employ one single term for this obligation. The term tzedekah occurs 157 times in the Masoretic Text, typically in relation to righteousness per se, usually in the singular, in the Septuagint this was sometimes translated eleemosyne, almsgiving. Giving tzedakah anonymously to an unknown recipient via a person which is trustworthy, giving tzedakah anonymously to a known recipient. Giving tzedakah publicly to an unknown recipient, giving in sadness, It is thought that Maimonides was referring to giving because of the sad feelings one might have in seeing people in need.
Traditional Jews commonly practice maaser kesafim, tithing 10% of their income to support those in need. Nevertheless, in modern Israel, rabbis of Orthodox Judaism insist that Jews allow gleanings to be consumed by the poor and by strangers, in addition, one must be very careful about how one gives out tzedakah money. It is taught that Tzedakah money was never yours to begin with, rather, it belongs to God. Hence it is obligation to ensure that it is received by those deserving of it. There are many examples of Tzedakah funds that operate according to Maimonides principles above, including Hands on Tzedakah, paamonim is a nonprofit organization in Israel that operates according to Maimonides first principle. Gaon of Vilna considered about giving Tzedaqah to all householders in our city with tax-benefit, charity Gleaning Sadaqah and Zakat Social justice Qard al-Hassan Rabbi Wayne Dossick, Living Judaism, The Complete Guide to Jewish Belief and Practice. Brother, Can You Spare a Dime, The Treatment of Beggars According to Jewish Tradition, A Case in Point
Solomons Temple in Jerusalem superseded it as the dwelling-place of God some 300 years later. The main source for the account of the construction of the Tabernacle is the biblical Book of Exodus, specifically Exodus 25–31 and 35–40. It was standing diagonally, partially covering a table for showbread and this description is generally identified as part of the Priestly source, written in the sixth or fifth century BCE. However whilst the first Priestly source takes the form of instructions, traditional scholars contend that it describes an actual tabernacle used in the time of Moses and thereafter. According to historical criticism, an earlier, pre-exilic source, the Elohist, the English word tabernacle is derived from the Latin tabernāculum meaning tent or hut, which in ancient Roman religion was a ritual structure. The word sanctuary is used for the biblical tabernacle, as is the phrase tent of meeting. The Hebrew word mishkan implies dwell, rest, or to live in, historical criticism has identified two accounts of the tabernacle in Exodus, a briefer Elohist account and a longer Priestly one.
Traditional scholars believe the account describes a different structure, perhaps Moses personal tent. The Hebrew nouns in the two differ, one is most commonly translated as tent of meeting, while the other is usually translated as tabernacle. Exodus 33, 7-10 refers to the Tabernacle of the congregation, the people directed their worship toward this center. Historical criticism attributes this description to the Elohist source, which is believed to have written about 850 BCE or later. It is an enclosure containing the altar and bronze laver for the priests to wash surrounded these chambers. This description is identified by historical criticism as part of the Priestly source and this view is based on Exodus 36,37,38 and 39 that describe in full detail how the actual construction of the Tabernacle took place during the time of Moses. The detailed outlines for the tabernacle and its priests are enumerated in the Book of Exodus, Exodus 25, Materials needed, the Ark, the table for 12 showbread, Exodus 26, The tabernacle, the bars, partitions.
Exodus 27, The copper altar, the enclosure, Exodus 28, Vestments for the priests, ephod garment, ring settings, the breastplate, head-plate, turban, pants. Exodus 29, Consecration of priests and altar, Exodus 30, Incense altar, anointing oil, incense. There is a set of rules to be followed for the carriage of the Tabernacle laid out in the Hebrew Bible. For example, You must put the Levites in charge of the Tabernacle of the Covenant, along with its furnishings and they must carry the Tabernacle and its equipment as you travel, and they must care for it and camp around it
Jerusalem is a city located on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is considered a city in the three major Abrahamic religions of Judaism and Islam. During its long history, Jerusalem has been destroyed at least twice, besieged 23 times, attacked 52 times, the part of Jerusalem called the City of David was settled in the 4th millennium BCE. In 1538, walls were built around Jerusalem under Suleiman the Magnificent, today those walls define the Old City, which has been traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian and Muslim Quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger, Modern Jerusalem has grown far beyond the Old Citys boundaries. These foundational events, straddling the dawn of the 1st millennium BCE, the sobriquet of holy city was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Septuagint which Christians adopted as their own authority, was reinforced by the New Testament account of Jesuss crucifixion there, in Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina.
As a result, despite having an area of only 0, outside the Old City stands the Garden Tomb. Today, the status of Jerusalem remains one of the issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the captured and annexed by Israel while East Jerusalem, including the Old City, was captured. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into Jerusalem, one of Israels Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the countrys undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset, the residences of the Prime Minister and President, the international community does not recognize Jerusalem as Israels capital, and the city hosts no foreign embassies. Jerusalem is home to some non-governmental Israeli institutions of importance, such as the Hebrew University. In 2011, Jerusalem had a population of 801,000, of which Jews comprised 497,000, Muslims 281,000, a city called Rušalim in the Execration texts of the Middle Kingdom of Egypt is widely, but not universally, identified as Jerusalem.
Jerusalem is called Urušalim in the Amarna letters of Abdi-Heba, the name Jerusalem is variously etymologized to mean foundation of the god Shalem, the god Shalem was thus the original tutelary deity of the Bronze Age city. The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua, according to a Midrash, the name is a combination of Yhwh Yireh and the town Shalem. The earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states, I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem, or as other scholars suggest, the mountains of Judah belong to him, to the God of Jerusalem
The Torah is the central reference of Judaism. It has a range of meanings and it can most specifically mean the first five books of the twenty-four books of the Tanakh, and it usually includes the rabbinic commentaries. In rabbinic literature the word Torah denotes both the five books and the Oral Torah, the Oral Torah consists of interpretations and amplifications which according to rabbinic tradition have been handed down from generation to generation and are now embodied in the Talmud and Midrash. According to the Midrash, the Torah was created prior to the creation of the world, the words of the Torah are written on a scroll by a scribe in Hebrew. A Torah portion is read publicly at least once every three days in the presence of a congregation, reading the Torah publicly is one of the bases for Jewish communal life. The word Torah in Hebrew is derived from the root ירה, the meaning of the word is therefore teaching, doctrine, or instruction, the commonly accepted law gives a wrong impression.
Other translational contexts in the English language include custom, guidance, the earliest name for the first part of the Bible seems to have been The Torah of Moses. This title, however, is neither in the Torah itself. It appears in Joshua and Kings, but it cannot be said to refer there to the entire corpus, in contrast, there is every likelihood that its use in the post-Exilic works was intended to be comprehensive. Other early titles were The Book of Moses and The Book of the Torah, Christian scholars usually refer to the first five books of the Hebrew Bible as the Pentateuch, a term first used in the Hellenistic Judaism of Alexandria, meaning five books, or as the Law. The Torah starts from the beginning of Gods creating the world, through the beginnings of the people of Israel, their descent into Egypt, and it ends with the death of Moses, just before the people of Israel cross to the promised land of Canaan. Interspersed in the narrative are the teachings given explicitly or implicitly embedded in the narrative.
This is followed by the story of the three patriarchs and the four matriarchs, God gives to the patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt due to a regional famine. They had heard there was a grain storage and distribution facility in Egypt. Exodus begins the story of Gods revelation to his people of Israel through Moses, Moses receives the Torah from God, and teaches His laws and Covenant to the people of Israel. It talks about the first violation of the covenant when the Golden Calf was constructed, Exodus includes the instructions on building the Tabernacle and concludes with its actual construction. Leviticus begins with instructions to the Israelites on how to use the Tabernacle, leviticus 26 provides a detailed list of rewards for following Gods commandments and a detailed list of punishments for not following them. Numbers tells how Israel consolidated itself as a community at Sinai, set out from Sinai to move towards Canaan, even Moses sins and is told he would not live to enter the land
Temple in Jerusalem
These successive temples stood at this location and functioned as a site of ancient Israelite and Jewish worship. The Hebrew name given in the Hebrew Bible for the complex is either Beit YHWH, Beit HaElohim House of God, or simply Beiti my house. The term hekhal hall or main building is often translated temple in older English Bibles, in rabbinical literature the temple is Beit HaMikdash, The Sanctified House, and only the Temple in Jerusalem is referred to by this name. The Hebrew Bible says that the First Temple was built in 957 BCE by King Solomon and this temple was sacked a few decades by Shoshenq I, Pharaoh of Egypt. The First Temple was totally destroyed by the Babylonians in 586 BCE, according to the Book of Ezra, construction of the Second Temple was authorized by Cyrus the Great and began in 538 BCE, after the fall of the Babylonian Empire the year before. It was completed 23 years later, on the day of Adar, in the sixth year of the reign of Darius the Great. However, with a reading of the Book of Ezra and the Book of Nehemiah, there were four edicts to build the Second Temple.
Cyrus in 536 BCE, which is recorded in the first chapter of Ezra, Darius I of Persia in 519 BCE, which is recorded in the sixth chapter of Ezra. Third, Artaxerxes I of Persia in 457 BCE, which was the year of his reign. Finally, by Artaxerxes again in 444 BCE in the chapter of Nehemiah. Moreover, the narrowly avoided being destroyed again in 332 BCE when the Jews refused to acknowledge the deification of Alexander the Great of Macedonia. Alexander was allegedly turned from his anger at the last minute by astute diplomacy, after the death of Alexander on 13 June 323 BCE, and the dismembering of his empire, the Ptolemies came to rule over Judea and the Temple. Under the Ptolemies, the Jews were given many civil liberties, when the Ptolemaic army was defeated at Panium by Antiochus III of the Seleucids in 198 BCE, this policy changed. Antiochus wanted to Hellenize the Jews, attempting to introduce the Greek pantheon into the temple. Moreover, a rebellion ensued and was crushed, but no further action by Antiochus was taken.
However, his policies never took effect in Judea, since he was assassinated the year after his ascension, Antiochus IV Epiphanes succeeded his older brother to the Seleucid throne and immediately adopted his fathers previous policy of universal Hellenisation. The Jews rebelled again and Antiochus, in a rage, retaliated in force, considering the previous episodes of discontent, the Jews became incensed when the religious observances of Sabbath and circumcision were officially outlawed. When Antiochus erected a statue of Zeus in their temple and Hellenic priests began sacrificing pigs, when a Greek official ordered a Jewish priest to perform a Hellenic sacrifice, the priest killed him