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Jewish women of the Yishuv in training at Mishmar HaEmek during the 1947–1949 Palestine War. Before the formal establishment of Israel in 1948, women served in combat roles within the Jewish paramilitary groups of British Palestine that would later become the central component of the Israel Defense Forces (IDF); [6] the rate of women who were enlisted in combat organizations stood at 20 ...
[it remains true that] women or women's names represent between 5.5 and 8 percent of the total [names in the Bible], a stunning reflection of the androcentric character of the Bible." [ 29 ] : 34 A study of women whose spoken words are recorded found 93, of which 49 women are named.
Israeli female military personnel (1 C, 49 P) ... Women in the Israel–Hamas war; Gender Affairs Advisor to the Chief of Staff This page was ...
Military service is compulsory for most Jewish men and women, who serve three and two years, respectively, in active duty, as well as reserve duty until around age 40.
Throughout much of the Bible, Ephrath is a description for members of the Israelite tribe of Judah, as well as for possible founders of Bethlehem. [ 4 ] Ephrath, or Bethlehem, is connected to messianic prophecy, as found in the book of the minor prophet Micah : "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah ...
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
Israel was redeemed from Egypt by virtue of its (Israel's) righteous women. [22] A man must be careful never to speak slightingly to his wife, because women are prone to tears and sensitive to wrong. [23] Women have greater faith than men. [24] Women have greater powers of discernment. [25] Women are especially tenderhearted. [26]
A Levite from the mountains of Ephraim had a concubine, who left him and returned to the house of her father in Bethlehem in Judah. [2] Heidi M. Szpek observes that this story serves to support the institution of monarchy, and the choice of the locations of Ephraim (the ancestral home of Samuel, who anointed the first king) and Bethlehem (the home of King David) are not accidental.