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Accordingly, God allows evil to exist, but only for a limited period of time, without committing evil himself. [23] Although a prince of evil, Mastema never actually harms any of God's servants. Whenever Mastema acts, it is only by God's permission or Mastema is immediately restraint. [24]
The general halachic opinion is that this only applies to the sacred Hebrew names of God, not to other euphemistic references; there is a dispute as to whether the word "God" in English or other languages may be erased or whether Jewish law and/or Jewish custom forbids doing so, directly or as a precautionary "fence" about the law. [96]
The destroying angel passes through Egypt. [1]In the Hebrew Bible, the destroying angel (Hebrew: מַלְאָך הַמַשְׁחִית, malʾāḵ hamašḥīṯ), also known as mashḥit (מַשְׁחִית mašḥīṯ, 'destroyer'; plural: מַשְׁחִיתִים, mašḥīṯīm, 'spoilers, ravagers'), is an entity sent out by God on several occasions to deal with numerous peoples.
Verses 8–11 are recited after the wrapping of the tallit during the morning prayer service. [22] Verse 9 is incorporated into the Shabbat evening table song Kol Mekadesh Shevii. [23] Verse 10 is part of the Selichot prayers. [22] Verse 12 is said during Maariv on Yom Kippur night. [22] In the Siddur Sfas Emes, Psalm 36 is recited on behalf of ...
Shedim (Hebrew: שֵׁדִים šēḏīm; singular: שֵׁד šēḏ) [3] are spirits or demons in the Tanakh and Jewish mythology. Shedim do not, however, correspond exactly to the modern conception of demons as evil entities as originated in Christianity. [4]
The word avon is often translated as "iniquity", i.e. a sin done out of moral failing. [5] The word pesha, or "trespass", means a sin done out of rebelliousness. [6] The word resha refers to an act committed with a wicked intention. [7] In several Biblical verses, a person confesses to several such categories of sin one after the other. [8]
There is, therefore, no ontological source of evil, corresponding to the greater good, which is God; [28] evil being not real but rational—i.e. it exists not as an objective fact, but as a subjective conception; things are evil not in themselves, but because of their relation to other items or persons. All realities are in themselves ...
In Latin, it is known by the incipit of its first 2 words, "Nisi Dominus". [1] It is one of 15 "Songs of Ascents" and the only one among them attributed to Solomon rather than David. In the slightly different numbering system used in the Greek Septuagint and the Latin Vulgate, this psalm is Psalm 126. The text is divided into five verses.