Share some Basics within Jewish culture that apply to reverance and or found mentioned in the Word.
First day (Sunday) “ Yom Rishon
Second day (Monday) “ Yom Sheni
Third day (Tuesday) “ Yom Shlishi
Fourth day (Wednesday) - Yom Revii
Fifth day (Thursday) “ Yom Hamichi
Sixth day (Friday) “ Yom Shishi
Seventh day (Saturday) “ Shabbat
Sunday means the day of the Sun
Monday means the day of the Moon
Tuesday means Tiw's day a war god, a Teutonic deity.
Wednesday means Woden's day, another pagan god.
Thursday was named after the pagan god Thor.
Friday was named after the goddess Frig, Woden's wife
Saturday was named after Saturn, or Satyr, or Satan (to be verified).
_________prayers and blessings_______________
Jewish law requires a greater measure of concentration on the first verse of the Shema than on the rest of the prayer. People commonly close their eyes or cover them with the palm of their hand while reciting it to eliminate every distraction and help them concentrate on the meaning of the words. The final word, echad, should be prolonged and emphasized.
The (complete) Shema (Sh'ma)
1. Deuteronomy 6:(1-)4-9 (Shema): The core Hebrew prayer. Special emphasis is given to the first six Hebrew words of this passage (Shema Yisrael, Adonai eloheinu, Adonai echad) and a six-word response is said in an undertone (barukh shem kevod malkhuto le'olam va'ed). After a pause, Deuteronomy 6:5-9 is then recited, which stresses the commandment to love the Lord your God with all of your heart, soul, and might.
2. Deuteronomy 11:13-21 (Vehayah): This moving passage stresses the blessings that come through obedience to Adonai and the consequences that come through disobedience.
3. Numbers 15:37-41 (Vaiyomer): This passage concerns the use of a the Tallit, a rectangular prayer shawl with four fringes (called tsitsit). One tsitsit is attached to each corner of the tallit. The reason for wearing the tsitsit is to remind oneself to observe all of the commandments of the Lord.
The Amidah / HaTefillah (standing prayer/ also mentioned by Yeshua-Mk.11:25)
* 2 Cor.5:7-10/ Gen 2:7
13 Principles of Judaism
1. Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists.
2. The belief in G-d's absolute and unparalleled unity.
3. The belief in G-d's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.
4. The belief in G-d's eternity.
5. The imperative to worship G-d exclusively and no foreign false gods.
6. The belief that G-d communicates with man through prophecy.
7. The belief in the primacy of the prophecy of Moses our teacher.
8. The belief in the divine origin of the Torah.
9. The belief in the immutability of the Torah.
10. The belief in G-d's omniscience and providence.
11. The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13. The belief in the resurrection of the dead
TaNaKh- Torah (Law), Nevi'im (prophets), Ketuvim (Writings)
Basically what the nations call the "O.T." (same books, slightly different order).
Pirkei Avot ("Ethics of the Fathers") a minor tractate of the Mishnah, the Oral Law of Judaism.
Many highlight Strong similarities in the teachings of Yeshua (Jesus).
Chapter 1:17 "His (Gamliel's) son, Shimon, would say: All my life I have been raised among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but deed. And one who speaks excessively brings on sin."
Chapter 2:3 "Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of hisdistress."
vs.4 "He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will. Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood [or: Do not say something that ought not to be heard even in the strictest confidence, for ultimately it will be heard]. And do not say "When I free myself of my concerns, I will study,'' for perhaps you will never free yourself."
Vs 10!, vs.13 "Rabbi Shimon would say: Be meticulous with the reading of the Shma and with prayer. When you pray, do not make your prayers routine, but [an entreaty of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree'' (Joel 2:13). And do not be wicked in your own eyes."
Vs.14 "Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors."
Chapter 3 :2 " Rabbi Chanina, deputy to the kohanim, would say: Pray for the integrity of the government; for were it not for the fear of its authority, a man would swallow his neighbor alive."
"Rabbi Chanina son of Tradyon would say: Two who sit and no words of Torah pass between them, this is a session of scorners, as is stated, "And in a session of scorners he did not sit" (Psalms 1:1). But two who sit and exchange words of Torah, the Divine Presence rests amongst them, as is stated, "Then the G‑d-fearing conversed with one another, and G‑d listened and heard; and it was inscribed before Him in a book of remembrance for those who fear G‑d and give thought to His name" (Malachi 3:16). From this, I know only concerning two individuals; how do I know that even a single individual who sits and occupies himself with the Torah, G‑d designates reward for him? From the verse, "He sits alone in meditative stillness; indeed, he receives [reward] for it" (Lamentations 3:28)."
vs.3 "Rabbi Shimon would say: Three who eat at one table and do not speak words of Torah, it is as if they have eaten of idolatrous sacrifices; as is stated, "Indeed, all tables are filled with vomit and filth, devoid of the Omnipresent" (Isaiah 28:8). But three who eat at one table and speak words of Torah, it is as if they have eaten at G‑d's table, as is stated, "And he said to me: This is the table that is before G‑d" (Ezekiel 41:22)."
vs.5 "Rabbi Nechunia the son of Hakanah would say: One who accepts upon himself the yoke of Torah is exempted from the yoke of government duties and the yoke of worldly cares; but one who casts off the yoke of Torah is saddled with the yoke of government duties and the yoke of worldly cares."
Vs.6 "Rabbi Chalafta the son of Dosa of the village ofChanania would say: Ten who sit together and occupy themselves with Torah, the Divine Presence rests amongst them, as is stated: "The Almighty stands in the congregation of G‑d" (Psalms 82:1). And from where do we know that such is also the case with five? From the verse, "He established his band on earth" (Amos 9:6). And three? From the verse, "He renders judgement in the midst of the tribunal" (Psalms 82:1). And two? From the verse, "Then the G‑d-fearing conversed with one another, and G‑d listened and heard" (Malachi 3:16). And from where do we know that such is the case even with a single individual? From the verse, "Every place where I have My name mentioned, I shall come to you and bless you" (Exodus 20:21)."
vs.5 "Rabbi Ishmael the son of Rabbi Yossei would say: One who learns Torah in order to teach, is given the opportunity to learn and teach. One who learns in order to do, is given the opportunity to learn, teach, observe and do..Rabbi Tzaddok would say: Do not separate yourself from the community. Do not act as a counselor-at-law (when serving as a judge). Do not make the Torah a crown to magnify yourself with, or a spade with which to dig. So would Hillelsay: one who make personal use of the crown of Torah shall perish. Hence, one who benefits himself from the words of Torah, removes his life from the world."
vs.7 " His son, Rabbi Ishmael would say: One who refrains from serving as a judge avoids hatred, thievery and false oaths. One who frivolously hands down rulings is a fool, wicked and arrogant."
vs 14 ".Rabbi Nehora'i would say: Exile yourself to a place of Torah; do not say that it will come after you, that your colleagues will help you retain it. Rely not on your own understanding."
vs.18 "Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation."
vs.2 "There were ten generations from Adam toNoah. This is to teach us the extent of G‑d's tolerance; for all these generations angered Him, until He brought upon them the waters of the Flood.
There were ten generations from Noah toAbraham. This is to teach us the extent of G‑d's tolerance; for all these generations angered Him, until Abraham came and reaped the reward for them all."
Vs.3 10 tests of Abraham ...
Vs.4 "Ten miracles were performed for our forefathers in Egypt, and another ten at the sea. Ten afflictions were wrought by G‑d upon the Egyptians in Egypt, and another ten at the sea. With ten tests our forefathers tested G‑d in the desert, as is stated (Numbers 14:22), "They tested Me these ten times, and did not hearken to My voice."
Vs.7 "There are seven things that characterize a boor, and seven that characterize a wise man. A wise man does not speak before one who is greater than him in wisdom or age. He does not interrupt his fellow's words. He does not hasten to answer. His questions are on the subject and his answers to the point. He responds to first things first and to latter things later. Concerning what he did not hear, he says "I did not hear." He concedes to the truth. With the boor, the reverse of all these is the case."
vs.11 There are four types of temperaments. One who is easily angered and easily appeased--his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease--his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.
vs.12 There are four types of student. One who is quick to understand and quick to forget--his flaw cancels his virtue. One who is slow to understand and slow to forget--his virtue cancels his flaw. One who is quick to understand and slow to forget--his is a good portion. One who is slow to understand and quick to forget--his is a bad portion.
vs.16 Any love that is dependent on something--when the thing ceases, the love also ceases. But a love that is not dependent on anything never ceases. What is [an example of] a love that is dependent on something? The love of Amnon forTamar. And one that is not dependent on anything? The love of David and Jonathan.
4 layers of ("Jewish") understanding (in "Judaism") - "P.R.D.S." (Pardes- Paradice)
1) Peshat- Literal
2) Remez- Implied
3) Derash- Allegorical
4) Sod- Mystical