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The inaccurate rendering of "Torah" as "Law" [14] may be an obstacle to understanding the ideal that is summed up in the term talmud torah (תלמוד תורה, "study of Torah"). [3] The term "Torah" is also used to designate the entire Hebrew Bible. [15] The earliest name for the first part of the Bible seems to have been "The Torah of Moses".
A Torah scroll (Hebrew: סֵפֶר תּוֹרָה, Sefer Torah, lit. "Book of Torah"; plural: סִפְרֵי תוֹרָה Sifrei Torah) is a handwritten copy of the Torah, meaning the five books of Moses (the first books of the Hebrew Bible). The Torah scroll is mainly used in the ritual of Torah reading during Jewish prayers.
Jewish printers were quick to take advantages of the printing press in publishing the Hebrew Bible.While for synagogue services written scrolls were used (and still are used, as Sifrei Torah are always handwritten), the printing press was very soon called into service to provide copies of the Hebrew Bible for private use.
It is a custom among religious Jewish communities for a weekly Torah portion to be read during Jewish prayer services on Monday, Thursday, and Saturday. The full name, Parashat HaShavua ( Hebrew : פָּרָשַׁת הַשָּׁבוּעַ ), is popularly abbreviated to parashah (also parshah / p ɑː r ʃ ə / or parsha ), and is also known as ...
The Law of Moses or Torah of Moses (Hebrew: תֹּורַת מֹשֶׁה , Torat Moshe, Septuagint Ancient Greek: νόμος Μωυσῆ, nómos Mōusē, or in some translations the "Teachings of Moses" [1]) is a biblical term first found in the Book of Joshua 8:31–32, where Joshua writes the Hebrew words of "Torat Moshe תֹּורַת מֹשֶׁה " on an altar of stones at Mount Ebal.
A third edition of The Torah (the first section of the NJPS Tanakh) was published in 1992. A bilingual Hebrew-English edition of the full Hebrew Bible, in facing columns, was published in 1999. It includes the second edition of the NJPS Tanakh translation (which supersedes the 1992 Torah) and the Masoretic Hebrew text as found in the Leningrad ...
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They saw the written Torah as containing many levels of interpretation. It was left to later generations, who were steeped in the oral tradition of interpretation, to discover those ("hidden") interpretations not revealed by Moses. [15] Instead, Moses was obligated to impart the explanations orally to students, children, and fellow adults.