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Judaism and the Jewish People.
Judaism and the Jewish People.

... called Judaism. Many Jewish beliefs come from the first five books of the Bible, called the Torah. Jews view Abraham as the founder of Judaism. The Bible says God made a covenant with Abraham, offering him blessings and showing him the Promised Land. Copyright © Pearson Education, Inc. or its affili ...
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EC PAECK COLIEEGE

... pressures, but because Jewry had moved into a new world, a new intellectual environment, in which it was no longer possible to believe in that doctrine which had constituted the basis of Rabbinic Judaism, namely the conception of a perfect and eternally valid Torah divinely revealed at Mount Sinai. ...
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4444444444444444444444444444444444444444444441IIIIIllIII`3II

... 4444444444444444444444444444444444444444444441IIIIIllIII'3II-Il-I-IEIIIIIIl-l-llfll ...
Reform Judaism - The Humane Society of the United States
Reform Judaism - The Humane Society of the United States

... throughout Jewish history. This mandate is so important that Heaven shows compassion to human beings in proportion to the compassion we show to animals. “One of the most touching expressions in the Jewish lexicon is tsa’ar ba-alei chayim, literally, ‘pain of living things.’ In the Jewish view, anima ...
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... by Israel ben Eliezer (“the Besht”), a charismatic healer who taught joy is the only correct response to the great suffering of the Jews, creating a division of Judaism known for its festive communal worship and its reverence for the Tzaddik, the revered holy man who leads the hasidic community. ...
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... “The Spirit searches all things, even the deep things of God. 11 For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. 12 What we have received is not the spirit of the world, but the Spirit who is from God, ...
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Verse 2 - St. Paul Lutheran Church and School

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... Mezuzah, in Hebrew, means "doorpost". However, in today’s Modern Hebrew, as well as in other languages, it is more widely used to refer to the covered scroll parchment that Jews fix on their doorposts, as the Torah explicitly commands to do. This parchment contains a number of Biblical verses that l ...
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... he is a young child. 14 But solid food belongs to mature people, to those who through use have their powers of discernment trained to distinguish both right and wrong. Paragraph 16 Matthew 28:19, 20 Go, therefore, and make disciples of people of all the nations, baptizing them in the name of the Fat ...
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Proper 21 (9/28)
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... John come from heaven, or was it of human origin?" And they argued with one another, "If we say, "From heaven,' he will say to us, "Why then did you not believe him?' 26 But if we say, "Of human origin,' we are afraid of the crowd; for all regard John as a prophet." 27 So they answered Jesus, "We do ...
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Jewish views on sin

Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that to sin is a part of life, since there is no perfect man and everyone has an inclination to do evil ""from his youth"". Sin has many classifications and degrees. Some sins are punishable with death by the court, others with death by heaven, others with lashes, and others without such punishment, but no sins committed with willful intentions go without consequence. Sins committed out of lack of knowledge are not considered sins, since a sin can't be a sin if the one who did it didn't know it was wrong. Unintentional sins are considered less severe sins.Sins between people are considered much more severe in Judaism than sins between man and God. Yom Kippur, the main day of repentance in Judaism can atones for sins between man and God, but not for sins between man and his fellow, that is until he has appeased his friend. Eleazar ben Azariah derived [this from the verse]: ""From all your sins before God you shall be cleansed"" (Book of Leviticus,16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.When the Temple yet stood in Jerusalem, people would offer Karbanot (sacrifices) for their misdeeds. The atoning aspect of karbanot is carefully circumscribed. For the most part, karbanot only expiate unintentional sins, that is, sins committed because a person forgot that this thing was a sin or by error. No atonement is needed for violations committed under duress or through lack of knowledge, and for the most part, karbanot cannot atone for a malicious, deliberate sin. In addition, karbanot have no expiating effect unless the person making the offering sincerely repents of his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.The completely righteous (means a man who did nothing wrong in his life) enjoy in this life and in the life after. The not completely righteous or completely wicked) suffer for their sins in this world in order to atone for their sins through the humiliation, poverty, and suffering that God sends them. If the repentance is not complete in this world, the suffering will continue in the life after (hell). After the repentance is complete they join the righteous. The completely wicked (a man who did nothing good in his life) cannot correct their sins in this world or in the other, and hence do not suffer for them here, but in gehinom (hell). The very evil do not repent even at the gates of hell. Such people prosper in this world to receive their reward for any good deed, but cannot be cleansed by and hence cannot leave gehinom, because they don't or can't repent. This world can therefore seem unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this, but God's justice is long, precise and just.
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