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Holiness in Judaism, often referred to by the Hebrew word for holiness, Kedushah (Hebrew: קְדֻשָּׁה), is frequently used in Judaism to describe God; worldly places and items that have holy status, such as a Torah, other Torah literature, and Jewish ritual objects such as a menorah, tzitzit, tefillin, or mikveh; special days of the year; and people who are considered on a high ...
Kedusha (Hebrew: קדושה), meaning "holiness" or "sanctity," is a central concept in Jewish thought, representing the idea of separation, elevation, and dedication to God. Rooted in the Hebrew word kadosh (Hebrew: קדוש), which means "holy" or "set apart," Kedusha signifies a state of being that is spiritually elevated, distinct from the ...
Parshat Noah in Lashon Hakodesh (לשון הקודש ) on Torah scroll.Lashon Hakodesh (Hebrew: לָשׁוֹן הַקֹּדֶשׁ; [1] lit. "the tongue [of] holiness" or "the Holy Tongue"), also spelled L'shon Hakodesh or Leshon Hakodesh (Hebrew: לְשׁוֹן הַקֹּדֶשׁ), [2] is a Jewish term and appellation attributed to the Hebrew language, or sometimes to a mix of Hebrew and ...
Luther emphasized that no day is made holy by rest alone, but rather by the individual seeking to be holy through washing himself in God's word. [ 44 ] For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have…God's Word is the treasure which sanctifies everything, and by which even all ...
In Leviticus 19:2, God told Moses to tell the Israelites, “You shall be holy; for I the Lord your God am holy.” Professor David P. Wright of Brandeis University counted more than 850 instances of the three-letter Hebrew root denoting holiness (קדש , kdsh) as a verb, noun, or adjective in the Hebrew Bible (תנך , Tanakh). [50]
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.
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Jonas expressed the view that "God does not create the world by fiat (although God does create the world), but leads it by beckoning it into novel possibilities of becoming. Jonas, who was influenced by the Holocaust experience , believed that God is omnipresent, but not "in all respects non-temporal, impassible, immutable, and unqualified ...