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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.
Qudšu was later used in Jewish Aramaic to refer to God. [4]Words derived from the root qdš appear some 830 times in the Hebrew Bible. [9] [10] Its use in the Hebrew Bible evokes ideas of separation from the profane, and proximity to the Otherness of God, while in nonbiblical Semitic texts, recent interpretations of its meaning link it to ideas of consecration, belonging, and purification.
The Thirteen Attributes of Mercy (י״ג מִידּוֹת) or Shelosh-'Esreh Middot HaRakhamim (transliterated from the Hebrew: שְׁלוֹשׁ־עֶשְׂרֵה מִדּוֹת הַרַחֲמִים) as enumerated in the Book of Exodus (Exodus 34:6–7) in Parasha Ki Tissa are the Divine Attributes with which, according to Judaism, God governs the world.
The forms of divination mentioned in Deuteronomy 17 are portrayed as foreign; this is the only part of the Hebrew Bible to make such a claim. [5] According to Ann Jeffers, the presence of laws forbidding necromancy proves that it was practiced throughout Israel's history.
Yahweh [a] was an ancient Levantine deity worshiped in Israel and Judah as the primary deity of the polytheistic religion of Yahwism. [4] [5] Though no consensus exists regarding the deity's origins, [6] scholars generally contend that he is associated with Seir, Edom, Paran and Teman, [7] and later with Canaan.
"You shall not reap all the way to the edges of your field." Kedoshim, K'doshim, or Qedoshim (קְדֹשִׁים —Hebrew for "holy ones," the 14th word, and the first distinctive word, in the parashah) is the 30th weekly Torah portion (פָּרָשָׁה , parashah) in the annual Jewish cycle of Torah reading and the seventh in the Book of Leviticus.
In Talmudic times, readings from the Torah within the synagogues were rendered, verse-by-verse, into an Aramaic translation. To this day, the oldest surviving custom with respect to the Yemenite Jewish prayer-rite is the reading of the Torah and the Haftara with the Aramaic translation (in this case, Targum Onkelos for the Torah and Targum Jonathan ben 'Uzziel for the Haftarah).
Rashi comments that the Hebrew word Bereishit ("In the beginning") can be homiletically understood to mean "Due to the first", where "first" (reishit) is a word used elsewhere to refer to the Torah and to the Jewish people. Thus, one may say that the world was created for the sake of Torah and the Jewish people. [15]