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The Hebrew Hiphil verb haqhêl (Hebrew: הַקְהֵ֣ל, "assemble"), from which comes the term mitzvat hakhel, is used in Deuteronomy 31:10–12: " 10 And Moses instructed them as follows: At the end of every seventh year, the year set for remission, at the Feast of Booths, 11 when all Israel comes to appear before Yhwh your God in the place that He will choose, you shall read this Teaching ...
Women participated in Jewish practices publicly at the synagogue. Women probably learned how to read the liturgy in Hebrew. [33] Bowker stated that traditionally, "men and women pray separately. This goes back to ancient times when women could go only as far as the second court of the Temple."
The qahal (Hebrew: קהל), sometimes spelled kahal, was a theocratic organizational structure in ancient Israelite society according to the Hebrew Bible, [1] and an Ashkenazi Jewish system of a self-governing community or kehila from medieval Christian Europe (France, Germany, Italy).
In Israel, chozer b'teshuvah (חוזר בתשובה; plural: chozrim b’teshuvah), meaning "returning to return" or "returning to repentance" is more commonly used. [ 3 ] [ 6 ] Hence, a baal teshuva is a Jew who transgressed the halakhah (Jewish law) knowingly or unknowingly, but has completed a process of introspection to "return" to the full ...
The Tz'enah Ur'enah (Hebrew: צְאֶנָה וּרְאֶינָה Ṣʼenā urʼenā "Go forth and see"; Yiddish pronunciation: [ˌʦɛnəˈʁɛnə]; Hebrew pronunciation: [ʦeˈʔena uʁˈʔena]), also spelt Tsene-rene and Tseno Ureno, sometimes called the Women's Bible, is a Yiddish-language prose work whose structure parallels the weekly Torah portions and Haftarahs used in Jewish prayer ...
The resulting words of the rearrangement are marked with gershayim. When listing the letters themselves. For example, ְמְנַצְפַּ״ך menatzpach lists all the Hebrew letters having special final forms at the ends of words. When spelling out a letter. In this way, אַלֶ״ף spells out alef א, and יוּ״ד spells out yud י.
In Jewish religious law , the laws of yichud (Hebrew: איסור ייחוד, romanized: issur yichud, lit. 'prohibition of seclusion') prohibit seclusion in a private area of a man and a woman who are not married to each other. Such seclusion is prohibited out of fear that sexual intercourse or other, lesser acts may occur.
According to the Jerusalem Talmud Berakhoth 37a [5:1], the eleven-day period between each [monthly] menstrual cycle is Law given to Moses at Sinai.This has been explained by Maimonides [2] to mean that seven days are given to all women during their regular monthly menstrual cycle, known as the days of the menstruate (niddah), even if her actual period lasted only 3 to 5 days.