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God as transcending gender. Many Jewish thinkers have rejected the notion that God can be anthropomorphized. Under this assumption, one cannot qualify God in terms of gender. Although egalitarian practices didn't emerge until much later, genderless concepts of God began to develop as early on as the mid-17th century.
The scripture of Sikhism is the Sri Gurū Granth Sahib (SGGS). Printed as a heading for the Guru Granth, and for each of its major divisions, is the Mul Mantra, a short summary description of God, in Punjabi. Sikh tradition has it that this was originally composed by Guru Nanak (1469–1539), the founder of Sikhism.
In Christian theology, the gender of the Holy Spirit has been the subject of some debate in recent times. The grammatical gender of the word for "spirit" is feminine in Hebrew (רוּחַ, rūaḥ), [1] neutral in Greek (πνεῦμα, pneûma) and masculine in Latin (spiritus). The neutral Greek πνεῦμα is used in the Septuagint to ...
e. Women in Judaism have affected the course of Judaism over millenia. Their role is reflected in the Hebrew Bible, the Oral Law (the corpus of rabbinic literature), by custom, and by cultural factors. Although the Hebrew Bible and rabbinic literature present various female role models, religious law treats women in specific ways.
The noun chesed inherits both senses, on one hand 'zeal, love, kindness towards someone' and on the other 'zeal, ardour against someone; envy, reproach'. In its positive sense it is used to describe mutual benevolence, mercy or pity between people, devotional piety of people towards God, as well as the grace, favour or mercy of God towards people.
The woman is called ishah, woman, with an explanation that this is because she was taken from ish, meaning "man"; the two words are not in fact connected. Later, after the story of the Garden is complete, she will be given a name, Ḥawwāh (Eve). This means "living" in Hebrew, from a root that can also mean "snake". [13]
Women in the Bible are wives, mothers and daughters, servants, slaves and prostitutes. As both victors and victims, some women in the Bible change the course of important events while others are powerless to affect even their destinies. The majority of women in the Bible are anonymous and unnamed. Individual portraits of various women in the ...
Commenting upon the command to love the neighbor [5] is a discussion recorded [6] between Rabbi Akiva, who declared this verse in Leviticus to contain the great principle of the Law ("Kelal gadol ba-Torah"), and Ben Azzai, who pointed to Genesis 5:1 ("This is the book of the generations of Adam; in the day that God created man, in the likeness of God made he him"), as the verse expressing the ...