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By specifying refuah shleima as healing of both body (refuat haguf) and spirit (refuat hanefesh)—a commonality across denominations—the Mi Shebeirach for healing emphasizes that both physical and mental illness ought to be treated. The prayer uses the Š-L-M root, the same used in the Hebrew word shalom ('peace'). [57]
The name is derived from two Hebrew words: רָפָא (rafa'), meaning "to heal," and אֵל ('el), meaning "God". He was first mentioned in the Book of Tobit and in 1 Enoch. He is mentioned throughout various traditions from Judaism, Christianity, and Islam. People would pray to Raphael for healing and guidance. He is the patron of travelers ...
Raphael (UK: / ˈ r æ f eɪ ə l / RAF-ay-əl, US: / ˈ r æ f i ə l, ˈ r eɪ f-/ RA(Y)F-ee-əl; "God has healed") [a] is an archangel first mentioned in the Book of Tobit and in 1 Enoch, both estimated to date from between the 3rd and 2nd century BCE.
Tikkun olam (/ t i ˈ k uː n ʌ ˈ l ɑː m /; Hebrew: תיקון עולם \ תִּקּוּן עוֹלָם, romanized: tiqqūn ʻōlām / tikún olám, lit. 'repairing of the world') is a concept in Judaism, which refers to various forms of action intended to repair and improve the world.
This is a list of English words of Hebrew origin.Transliterated pronunciations not found in Merriam-Webster or the American Heritage Dictionary follow Sephardic/Modern Israeli pronunciations as opposed to Ashkenazi pronunciations, with the major difference being that the letter taw (ת ) is transliterated as a 't' as opposed to an 's'.
Model of the pools during the Second Temple Period (Israel Museum). The Pool of Bethesda is referred to in John's Gospel in the Christian New Testament, in an account of Jesus healing a paralyzed man at a pool of water in Jerusalem, described as being near the Sheep Gate and surrounded by five covered colonnades or porticoes.
Commiphora gileadensis, identified by some as the ancient balm of Gilead, in the Botanical gardens of Kibutz Ein-Gedi Branches and fruit of a Commiphora gileadensis shrub. In the Bible, balsam is designated by various names: בֹּשֶׂם (bosem), בֶּשֶׂם (besem), צֳרִי (ẓori), נָטָף (nataf), which all differ from the terms used in rabbinic literature.
This leads to a reading where "'The Word,' heard and announced by the prophet, often became, in the conception of the seer, an efficacious power apart from God, as was the angel or messenger of God: 'The Lord sent a word into Jacob, and it hath lighted upon Israel'[Isaiah 9:8]; 'He sent his word, and healed them' (Psalm 107:20); and compare ...