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Flavius Josephus (c. 37–100 CE), the Romanized Jewish historian, describes Antigonus II Mattathias (c. 63–37 BCE) denigrating Herod—whose father's family were Idumean Arabs forcibly converted to Judaism by John Hyrcanus [68] and whose mother, according to Josephus, was non-Jewish (either an Idumean Arab [69] or Arabian (Nabatean-Arab) [70 ...
The matriarchs, also known as "the four mothers" (ארבע האמהות), are: [10] Sarah, the wife of Abraham; Rebekah, the wife of Isaac; Leah and Rachel, the wives of Jacob; Secondary matriarchs: Some Jewish sources list Bilhah and Zilpah (Jacob's concubines) as additional matriarchs, for a total of six matriarchs.
Following the expulsion the Spanish exiles took a leading role in the Jewish communities of Western Asia (the Middle East) and North Africa, who modified their rites to bring them still nearer to the Spanish rite, which by then was regarded as the standard. The Shulchan Aruch, a universal code of Jewish law, reflects Sephardic laws and customs.
The Book of Revelation gives a list of the twelve tribes. However, the Tribe of Dan is omitted while Joseph is mentioned alongside Manasseh . In the vision of the Heavenly Jerusalem , the tribes' names (the names of the twelve sons of Jacob ) are written on the city gates ( Ezekiel 48:30–35 & Revelation 21:12–13 ).
Sefirot (/ s f ɪ ˈ r oʊ t, ˈ s f ɪr oʊ t /; Hebrew: סְפִירוֹת, romanized: səp̄īrōṯ, plural of Koinē Greek: σφαῖρα, lit. 'sphere' [1]), [2] meaning emanations, are the 10 attributes/emanations in Kabbalah, [3] through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of ...
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The genealogies of Genesis provide the framework around which the Book of Genesis is structured. [1] Beginning with Adam, genealogical material in Genesis 4, 5, 10, 11, 22, 25, 29–30, 35–36, and 46 moves the narrative forward from the creation to the beginnings of the Israelites' existence as a people.
While the word religion is difficult to define, one standard model of religion used in religious studies courses defines it as [a] system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations ...