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The Beginnings of Judaism
The Beginnings of Judaism

... Arabia, where he stayed for many years. • God spoke to him saying, “Come…I will send you to Pharaoh and you shall free My people, the Israelites, from Egypt” ( Banks 122). • Moses at first refuses, but then yields to the will of God to become a prophet, "a person who speaks for God” ...
Glossary of Select Jewish Terms for Reading Night by Elie Wiesel
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... The Jewish mystical tradition. It has traditionally not been taught to anyone under the age of 40, when they’ve completed their education in Torah and Talmud. It deals with life’s big cosmological questions that define many other religions (though not Judaism), like “What is the nature of God and th ...
Glossary of Select Jewish Terms for Reading Night by Elie Wiesel
Glossary of Select Jewish Terms for Reading Night by Elie Wiesel

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1 Peter 2:1-3 - Ebenezer Baptist Church
1 Peter 2:1-3 - Ebenezer Baptist Church

... In salvation, we realize that Christ is gracious. He is kind and loving to His children. Like Peter, we learn that He is precious. As a theologian long ago said, "There is nothing in him which is not loveable." Drawing close to Christ in sweet communion is unexplainable, for it is heavenly. The love ...
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Biblical Rights 1 - the Hollister church of Christ

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Early History, and beliefs of Judaism, and Christianity

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Teacher guidance Explanation of terms: Unit 10 - Judaism

... This symbol is known as the Magen David, literally ‘Shield of David’, and the star has six points which symbolise that God rules over the universe and protects us from all six directions: North, South, East, West, up and down. ...
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Hindu-Jewish Culture-Fest and End of Term Party

... The Jewish place of worship is called a Synagogue. The religious leader of a Jewish community is called a Rabbi. Unlike leaders in many other faiths, a rabbi is not a priest and has no special religious status. The Jewish holy day, or Sabbath, starts at sunset on Friday and continues until sunset on ...
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Encountering the Heart of Judaism

... 2. Many Jews have a vague sense of justice, and while they don’t think too much about heaven, the little they do assumes that as long as we can tip the scales toward good in our account, then God is reasonable and will accept us. Obviously there’s no hope here for the “real” sinner like a murderer, ...
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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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