Really, Reb Berish, you're not going to bribe the Lord of the Universe with a pair of phylacteries.
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Popular images of Jewish men worshiping at the wall in prayer shawls and phylacteries show only a small stretch of the ancient retaining wall for the Temple Mount.
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Reb Berish Zhichliner, in prayer shawl and phylacteries, had already finished his proper prayers, but he kept on reciting additional supplications, which are repeated only by the very pious and by those who have a lot of time.
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Religious libraries sit alongside traditional bakeries like Korcaz (where the scent of challah escapes from the building into the street every Friday morning at dawn), and atheists cross paths with Chabad Jews who grab young people in the street and place tefillin on them (the phylacteries that are worn during morning prayer).
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Or phylacteries on skulls unyielding, While our river of days flows dark With a yeartide of days, a yeartide of nights Unhallowed, unhallowed?
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Nearly equivalent to the first five chapters of Soferim. # Mezuzah (Hebrew: מזוזה – scroll affixed to the doorpost). # Tefillin (Hebrew: תפילין – phylacteries). # Tzitzit (Hebrew: ציצית – fringes).
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Yitzhak Shlomo Zilberman kept the practice of donning his tefilin all day, and so encouraged his students.Hadar, Alon (23 August 2007) "Goodbye to All That", Haaretz. "They wore tefillin [phylacteries] all the time." In normative practice, the tefilin are removed after Shacharit.
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Helios is described as "a youthful god, beautiful in appearance, with fiery hair, and in a white tunic and a scarlet cloak, and wearing a fiery crown." He is to be given the "fire greeting" (lines 628–657), and asked for protection while kissing phylacteries.
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The Zohar also states that the two tets in "totaphot" of the phylacteries are a reference to Metatron. The Zohar draws distinction between Metatron and Michael. While Michael is described repeatedly in the Zohar as the figure represented by the High Priest, Metatron is represented by the structure of the tabernacle itself.
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The sculptures on this face depict Jesus Christ's arrest and the Mocking of Jesus ("Christ aux outrages"). The two people shown in the arrest sequence who carry phylacteries are almost certainly the priests sent to arrest Jesus. They carry law scrolls and are accompanied by a guard who has a sword tucked into his belt.
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The Languages of the Jews: A Sociolinguistic History. Cambridge University Press (2014). p. 212. The Oberlander shared a common dialect of Western Yiddish, mixed with Hungarian and Slovak vocabulary. Their customs resembled those of pre-emancipation German Jews, like donning prayer shawls before marriage and laying phylacteries in the weekdays of the Pilgrimage Festivals.
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In Derech Mitzvosecha, Rabbi Menachem Mendel interprets the Jewish commandments ("mitzvos") according to Kabbalistic and Hasidic teachings. Topics include the commandments of belief in God, prayer, love of a fellow Jew, Tzitzit (fringes on four cornered garments) and Tefillin (phylacteries), and many others. The work provides a Hasidic perspective on fundamental Jewish rites and observances.Tzemach Tzedek. Shturem.org.
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In Yemen, large goats (2 yrs. old) were used in making the parchment for Torah scrolls, as opposed to tefillin (phylacteries) in which only small kids of the goats (appx. 2 months old) were used for the vellum.In Yemen, small kids of the goats, approximately two months old, were used for vellum (kalaf) in making Tefillin.
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LInes 751–834 are instructions on how to enact the liturgy. The practitioner is warned not to misuse the mysterion (lines 724–834), and is given instructions on the preparation of magical accoutrements: a sun scarab ointment (751–778), the herb kentritis (778–792), and the protective phylacteries for the ritual (813–819). The section also offers some additional information and incantations.
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The Torah commands that Israelites wear tassels or fringes (ẓiẓit, Biblestudytools.com Hebrew lexicon: ẓiẓit; The Hebrew lexicon is Brown, Driver, Briggs, Gesenius Lexicon or gedilim, ) attached to the corners of garments (see , ). Phylacteries or tefillin (Hebrew: תְפִלִּין) are in use by New Testament times (see ). Tefillin are boxes containing biblical verses that are attached to the forehead and arm by leather straps.
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A number of important laws are not elaborated upon in the Mishnah. These include the laws of tzitzit, tefillin (phylacteries), mezuzot, the holiday of Hanukkah, and the laws of conversion to Judaism. These were later discussed in the minor tractates. Nissim ben Jacob's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for Judah the Prince to discuss them as many of these laws were so well known.
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Pirkei Avot in the Ashurit script, with Babylonian vocalization according to Yemenite scribal custom Ktav Ashuri (, ' "Assyrian script"; also Ashurit) is the modern-day Hebrew language name given for the Hebrew alphabet now in use by Israel, used by them to write both the Hebrew language and Jewish Babylonian Aramaic. In halakha, tefillin (phylacteries) and mezuzot (door-post scripts) can only be written in Ashurit.
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Tumarkin created assemblages of found objects, generally with violent expressionist undertones and decidedly unlyrical color. His determination to "be different" influenced his younger Israeli colleagues. The furor generated around Tumarkin's works, such as the old pair of trousers stuck to one of his pictures, intensified the mystique surrounding him. One of his controversial works is a pig wearing phylacteries (or tfilin, small boxes containing scriptures).
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However, a Torah scroll written on duchsustos is not kosher. These are Hebrew words to describe different types of parchment, although the term duchsustos is Greek. These are used for the production of a mezuzah (religious text affixed to the doorpost), megillah (one of five texts from biblical "Writings"), tefillin (phylacteries), and/or a Torah scroll (sefer Torah). A kosher Torah scroll should be written on gevil.
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She rides on a hanging chain from the ceiling and smashes a mirror across the wall. The black Madonna breaks open a dark room by throwing the white Madonna against the wall. Different artifacts from the Bond films are present in the room and the two Madonna's fight through them. Meanwhile, the Madonna in the torture chamber wears phylacteries around her arm while hiding behind an electric chair.
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Objects considered magical or sacred in the Low Countries (7th century) included: Oak trees, springs and wooded groves had sacred and medicinal powers. Corn dollies ("vetulas") were thought to hold the spirit of the corn in harvest rituals. Amulets and charms were worn on the head or the arms ("phylacteries") for protection and veneration of the gods and goddesses. Neolithic ground axes were collected, thought to be Donar's lightning.
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Gladstone resigned as prime minister in 1894 and was replaced with Lord Rosebery who poured scorn on the Newcastle Programme as the 'flyblown phylacteries of obsolete policies'.Douglas 2005, p. 106. When the government's efforts to bring in temperance reform and Welsh disestablishment also failed, Rosebery's disunited cabinet were almost anxious for an excuse to resign. The Conservatives won the 1895 general election ushering in ten years of Tory government.
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Reform liturgy had always contained a high proportion of Hebrew or Aramaic, while the Liberals and American Reform abridged theirs and introduced much English.Meyer, Michael A. (2001) Judaism Within Modernity: Essays on Jewish History and Religion, Wayne State University Press, p. 317. Since the 1970s, formerly excised blessings (like those on phylacteries) were returned. Reform Judaism in the UK observes dietary laws and the Sabbath to a considerable degree in the public sphere.
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It deals mainly with the mystical significance of Tefillin, the phylacteries traditionally donned daily by all Jewish males, starting from their Bar Mitzvah. Unlike the maamar recited by the groom, there is no specific time during the ceremony during which the Bar Mitzvah Maamar is to be recited, although it is generally done sometime during the festive meal. Those present do not stand during the recitation, as was the custom when the Rebbe spoke.
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A Parchment, quill, and an ink used for Ktav Stam Ketav Stam () is the specific Jewish traditional writing with which Torah scrolls (Sifrei Torah), phylacteries (Tefillin), Mezuzot and the Five Megillot are written. Stam is an acronym denoting these writings, as indicated by the gershayim (״) punctuation mark. One who writes such articles is called a Sofer Stam. The writing is done by means of a feather, and ink (known as D'yo) onto special parchment called klaf.
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Some fathers of the fourth and later centuries protested against Gnostic phylacteries worn by Christians.cf. St. Jerome, "In Matt.", iv, 33; P. L., XXVI, 174 A coin-like object found in catacombs bears on one side a depiction of the martyrdom of a saint, presumably St. Lawrence, who is being roasted upon a gridiron in the presence of the Roman magistrate. The Christian character of the scene is shown by the chi-rho chrisma, the alpha and omega, and the martyr's crown.
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A tallit katan (small tallit) is a fringed garment worn under the clothing throughout the day. In some Orthodox circles, the fringes are allowed to hang freely outside the clothing. Tefillin (Hebrew: תְפִלִּין), known in English as phylacteries (from the Greek word φυλακτήριον, meaning safeguard or amulet), are two square leather boxes containing biblical verses, attached to the forehead and wound around the left arm by leather straps. They are worn during weekday morning prayer by observant Jewish men and some Jewish women.
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In the aftermath of the war, R' Rabinowitz was very active on behalf of the immigrants in the transit camps. In this capacity, he worked alongside Rabbi Yitzchak Me'ir Levin, and, in his book Nachal HaDema'ot (נחל הדמעות, The River of Tears) he collected (having altered many but not all identifying details of) stories from his service in the Ministry of Social Affairs. On life in pre-State Tel Aviv, Rabinowitz wrote a book titled HaTefillin Shel Naftali (התפילין של נפתלי, The Phylacteries of Nafthali).
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Life-sized figures representing Old Testament prophets and kings (Moses, David, Daniel, Jeremiah, Zachariah, and Isaiah) stand around the base, holding phylacteries and books inscribed with verses from their respective texts, which were interpreted in the Middle Ages as typological prefigurations of the sacrifice of Christ. The work's physical structure, in which the Old Testament figures support those of the New Dispensation, literalizes the typological iconography. The pedestal surmounts a hexagonal fountain. The entire monument is executed in limestone quarried from Tonnerre and Asnières.
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The Shacharit (from shachar, morning light) prayer is recited in the morning. Halacha limits parts of its recitation to the first three (Shema) or four (Amidah) hours of the day, where "hours" are 1/12 of daylight time, making these times dependent on the season. Various prayers are said upon arising; the tallit katan (a garment with tzitzit) is donned at this time. The tallit (large prayer shawl) is donned before or during the actual prayer service, as are the tefillin (phylacteries); both are accompanied by blessings.
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The arch is decorated with carvings of leaves and grapes which emerge from the mouths of a dog on one side and a dragon on the other. In the tympanum above the door is what is left of a nativity scene; the heads of an ass and a cow poke out from the stable. The buttresses contain contemporary sculptures of Joseph and the Virgin Mary. In the voussures of the archivolt all that remain are seven angels either at prayer, swinging a censer, playing a musical instrument or holding phylacteries.
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Wearing tefillin (phylacteries) throughout the day is also encouraged, unlike most yeshivas where tefillin is only worn briefly for morning prayer. Zilberman's also features a simpler, more straightforward teaching method for Talmud and the Bible. Returning to traditional teaching methods abandoned by the Yeshiva world, students of Zilberman's have a set study schedule including Torah, "Nach" (Prophets and Writings), Mishnah and Talmud; the method of Talmud study does not involve intense scrutiny of commentaries and has more focus on the text itself. The yeshiva was founded in the 1970s by Rabbi Yitzhak Shlomo Zilberman.
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In another treatise, Hillel, which appeared at Buda in 1835, he interpreted the prophetic promises about the reuniting of Israel to signify the establishing of a supreme religious authority at Jerusalem. Hillel, in the form of a dialogue, and other contributions of his pen were published in the fourth volume of Bikkure ha-'Ittim. In 1819 he wrote Abaḳ Sofer (The Dust of a Writer), published by Landau (Prague, 1828), containing glosses about Yoreh De'ah, Eben ha-'Ezer, the phylacteries, an exposition of Proverbs I.10, et seq., and two riddles.
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Shortly after the Western Wall came under Israeli control in 1967, a stand of the Chabad movement offering phylacteries (tefillin) was erected with permission from Rabbi Yehuda Meir Getz, the first rabbi of the Kotel. The stand offers male visitors the chance to put on tefillin, a daily Jewish prayer ritual. In the months following the Six-Day War an estimated 400,000 Jews observed this ritual at the stand. The stand is staffed by multilingual Chabad volunteers and an estimated 100,000 male visitors put on tefillin there annually.
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Some clandestinely used phylacteries, tzitzit (ritual tassels), and mezuzot (doorpost markings), and prayed in private houses of prayer. As their practice deepened, some acquired Jewish "siddur" prayer books with Russian translation for their prayers. The hazzan (cantor) read the prayers aloud, and the congregants prayed silently; during prayers a solemn silence was observed throughout the house. According to the testimony, private and official, of all those who studied their mode of life in Czarist times, the Subbotniks were remarkably industrious; reading and writing, hospitable, not given to drunkenness, poverty, or prostitution.
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Some families were extremely observant, "wearing two types of phylacteries", while others believed "in no Judaism at all." One local Jew had a personal Torah scroll and a private mikvah, but there was no organized community.Simon Glazer, Ottumwa, The Jews in Iowa, Koch Brothers, Des Moines, 1904; pp. 314–315. In the early 1900s, many people called the area around the 300, 400 and 500 blocks of Main Street "Jew Town" because the stores in the neighborhood were mostly owned by Jewish families, many of whom lived above their stores.
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Still stationed after the war in the Faluja enclave, Nasser agreed to an Israeli request to identify 67 killed soldiers of the "religious platoon". The expedition was led by Rabbi Shlomo Goren and Nasser personally accompanied him, ordering the Egyptian soldiers to stand at attention. They spoke briefly, and according to Goren, after learning what the square phylacteries found with the soldiers were, Nasser told him that he "now understands their courageous stand". During an interview on Israeli TV in 1971, Rabbi Goren claimed the two agreed to meet again when the time of peace comes.
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Thus, prayerbooks from the mid–20th century onwards incorporated more Hebrew, and restored such elements as blessing on phylacteries. More profound changes included restoration of the Gevorot benediction in the 2007 Mishkan T'filah, with the optional "give life to all/revive the dead" formula. The CCAR stated this passage did not reflect a belief in Resurrection, but Jewish heritage. On the other extreme, the 1975 Gates of Prayer substituted "the Eternal One" for "God" in the English translation (though not in the original), a measure that was condemned by several Reform rabbis as a step toward religious humanism.
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None should presume to hang any phylacteries from the > neck of man nor beast. ..None should presume to make lustrations or > incantations with herbs, or to pass cattle through a hollow tree or ditch > ... No woman should presume to hang amber from her neck or call upon Minerva > or other ill-starred beings in their weaving or dyeing. .. None should call > the sun or moon lord or swear by them. .. No one should tell fate or fortune > or horoscopes by them as those do who believe that a person must be what he > was born to be.
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The first Mitzvah Campaign was the Tefillin campaign, an international campaign by Chabad Hasidim to influence all male Jews, regardless of their level of religious observance, to fulfill the mitzvah of Tefillin (phylacteries) daily. Rabbi Schneerson announced this campaign two days before the outbreak of the Six-Day War, on June 3, 1967.A Six-Day War Inspiration: Forty Years Later, And Still Binding (www.lubavitch.com) After the victory of the Six Day War and the liberation of the Western Wall, Rabbi Schneerson intensified this call, and his Hasidim gave hundreds of thousands of Jews the opportunity to don tefillin, many for the first time.
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Jordan does not allow entry to Jews with visible signs of Judaism or even with personal religious items in their possession. The Jordanian ambassador to Israel replied to a complaint by a religious Jew denied entry that security concerns required that travelers entering the Hashemite Kingdom not do so with prayer shawls (Tallit) and phylacteries (Tefillin). Jordanian authorities state that the policy is in order to ensure the Jewish tourists' safety. In July 2009, six Breslov Hasidim were deported after attempting entry into Jordan in order to visit the tomb of Aaron / Sheikh Harun on Mount Hor, near Petra, because of an alert from the Ministry of Tourism.
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For example, the best-known piyyut may be Adon Olam ("Master of the World"). Its poetic form consists of a repeated rhythmic pattern of short-long-long-long (the so-called hazaj meter), and it is so beloved that it is often sung at the conclusion of many synagogue services, after the ritual nightly recitation of the Shema, and during the morning ritual of putting on tefillin phylacteries. Another beloved piyyut is Yigdal ("May God be Hallowed"), which is based upon the Thirteen Principles of Faith set forth by Maimonides. Important scholars of piyyut today include Shulamit Elizur and Joseph Yahalom, both at Hebrew University.
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In a good example, the 12th century poem from the Netherlands Karel ende Elegast (Charlemagne and elf guest), an elven being is described as the hero who befriends and helps the Christian king Charlemagne in the forest. The Bishop of Utrecht Arnold II van Hoorn, 1372-1375, noted the Flemish people still believed in wearing amulets and charms ("phylacteries"); he defined them as amulets worn on the head or arms, sometimes made out of books or scripture. In the Hieronymous Bosch painting, Cure of Folly, 1475-1480, the woman balancing a book on her head is thought to be a satire of the people wearing phylacteries.Skemer 2006:24.
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On the right wall the four church fathers are represented, each seated on a chair and surrounded by books scattered on the ground. From left to right they are Saint Jerome, Saint Gregory, Saint Ambrose and Saint Augustine, dressed according to the traditional iconography of these saints, each holding a staffs and a model of the church in one hand while the other shows the pen as a symbol of scripture. The composition is completed with architectural backgrounds and at the bottom with the names of each character written in classical characters on phylacteries. The mural on the wall facing the one previously described represents the Four Evangelists seated on a marble bench.
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Kabbalah featured prominently towards the end and the singer wanted to embark on a spiritual pilgrimage to Israel. However, ultra-orthodox Jews protested her trip, saying that Madonna disgraced Judaism with her portrayal of wearing phylacteries over her arm—a Jewish custom usually reserved for men—in the music video of her 2002 single "Die Another Day", before escaping from an electric chair on which Hebrew letters spell out one of the 72 sacred names of God. Although Israeli securities had advised the singer against the trip, she nevertheless visited graves of Jewish sages in northern Israel as well as shrines such as Rachel's Tomb on the edge of Bethlehem, traditional burial place of the biblical matriarch Rachel.
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Historic restrictions on Jewish commerce are mentioned as well.In most Christian law systems "Jews were barred from all guilds and were only allowed two positions, that of money lending and the selling of used clothing." see Edward Flannery's "The Anguish of the Jews" or any other well-researched book on anti-Semitism In 1983, Dylan visited Israel again, but for the first time allowed himself to be photographed there, including a shot at Jerusalem's open-air synagogue wearing a yarmulkah and Jewish phylacteries, and tallith. Dylan made some about comments on the song in a 1984 interview with Rolling Stone. In 2001, the Jerusalem Post described the song as "a favorite among Dylan-loving residents of the territories".
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No Christian > should presume to invoke the name of a demon, not Neptune or Orcus or Diana > or Minerva or Geniscus... No one should observe Jove's day in idleness. ... > No Christian should make or render any devotion to the gods of the trivium, > where three roads meet, to the fanes or the rocks, or springs or groves or > corners. None should presume to hang any phylacteries from the neck of man > nor beast. ..None should presume to make lustrations or incantations with > herbs, or to pass cattle through a hollow tree or ditch ... No woman should > presume to hang amber from her neck or call upon Minerva or other ill- > starred beings in their weaving or dyeing.
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Jordan does not allow entry to Jews who have visible signs of Judaism or possess personal religious items. The Jordanian ambassador to Israel replied to a complaint by a religious Jew who was denied entry by stating that security concerns required that travelers who are entering the Hashemite Kingdom should not do so with prayer shawls (Tallit) and phylacteries (Tefillin). Jordanian authorities state that the policy is in order to ensure the Jewish tourists' safety. In July 2009, six Breslov Hasidim were deported after attempting to enter Jordan in order to visit the tomb of Aaron / Sheikh Harun on Mount Hor, near Petra, because of an alert from the Ministry of Tourism.
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Bamberger was one of the last rabbinical writers in Germany. His first work was Melecheth Shamayim (מלאכת שמים - The Work of the Heavens, Altona, 1853, a reference to the Babylonian Talmud, Eruvin 13a) on the laws pertaining to Torah scrolls, tefillin (phylacteries) and mezuzot (door scrolls). A work first published in 1858 titled Amirah le-Beth Ya'akov (אמירה לבית יעקב - Words to the House of Jacob, a reference to Exodus 19:2 and Rashi's commentary there) deals with the three areas of practical Jewish law pertaining specifically to women: niddah (separation during menstruation), challah (a tithe from dough) and the lighting of candles on the night of the Shabbat. [There is also a section dealing with the laws of Melicho.
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"New Reform" saw the establishment and membership lay greater emphasis on the ceremonial aspects, after the former sterile and minimalist approach was condemned as offering little to engage in religion and encouraging apathy. Numerous rituals became popular again, often after being recast or reinterpreted, though as a matter of personal choice for the individual and not an authoritative obligation. Circumcision or Letting of Blood for converts and newborn babies became virtually mandated in the 1980s; ablution for menstruating women gained great grassroots popularity at the turn of the century, and some synagogues built mikvehs (ritual baths). A renewed interest in dietary laws (though by no means in the strict sense) also surfaced at the same decades, as were phylacteries, prayer shawls and head coverings.
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The arches around the two doors giving access to the church are in turn richly decorated with garlands of thistles ("chardon") and grapes and a series of statuettes in niches, these depicting Saint Yves, Saint Peter holding a book and a key, Saint Salomon the Breton king wearing armour, holding a sword and the royal crown, Saint Miliau carrying his head in his hands, Saint Thivisiau, a bishop, Saint Côme holding a vase containing medications, Saint Damien (Côme and Damien were brothers and both doctors martyred under Diocletian), and another bishop giving a blessing. On the left side angels hold a cartouche reading "ANNO.DOMINI.1554" and on the right the cartouche reads "LAN.MIL.VCC.L1111.FVST.FONDE.CESTE.PORTAL.ET.ESTOIENT.LORS.FABRIQVES.Y.MART(I)N.J.ABGRALL". Above the doors a tympanun depicts angels holding phylacteries on either side of a statue of Jesus Christ.
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Lubavitchers manning the tank will usually hand out brochures or cards with information about performing mitzvot and about the coming of Moshiach. They encourage passerby to perform mitzvot with an emphasis on those part of the Chabad mitzvah campaigns, and assist those who are willing to perform religious rituals, such as the putting on of Tefillin (phylacteries) with men and boys over Bar Mitzvah, and hand out candles and candle-lighting information to women and girls to light in honor of the Shabbat. In addition, during the holiday of Chanukah many Menorahs with candles are given out allowing people to bring the light of Chanukah into their own home, all in bringing the ultimate Moshiach closer. Some Mitzvah Tanks have traditional foods, like doughnuts, on board during that holiday as well.
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It focuses on two of the Lubavitcher Rebbe's favorite Mitzvah ("commandment") campaigns: for Jews to place a mezuzah on their doorpost; and the mitzvah incumbent upon Jewish males to don tefillin (phylacteries) daily. Raskin is convinced of the 'miraculous' nature of these observances, and compiled human interest stories from across the globe that relate what people feel might be confluences and personal revelations associated with them. In March 2011 Sichos in English published Raskin's By Divine Design: The Kabbalah of Large, Small, and Missing Letters in the Parshah, where Raskin investigates the graphic design of the individual Hebrew letters as they appear in the weekly Torah portion. In a rather unusual approach, he dwells on anomalies and discrepancies he finds in the letters' size, shape, and contextual usage.
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The Mishna in the beginning of Avot and (in more detail) Maimonides in his Introduction to Mishneh Torah records a chain of tradition (mesorah) from Moses at Mount Sinai down to R' Ashi, redactor of the Talmud and last of the Amoraim. This chain of tradition includes the interpretation of unclear statements in the Bible (e.g. that the "fruit of a beautiful tree" refers to a citron as opposed to any other fruit), the methods of textual exegesis (the disagreements recorded in the Mishna and Talmud generally focus on methods of exegesis), and Laws with Mosaic authority that cannot be derived from the Biblical text (these include measurements (e.g. what amount of a non-kosher food must one eat to be liable), the amount and order of the scrolls to be placed in the phylacteries, etc.).
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Painting of Madonna Practicing Kabbalah called Madonna and God in Mystical Oneness by Peter Reynosa Madonna studies regularly with a personal Kabbalah Centre rabbi, no longer gives concerts on Friday night (which is the onset of Shabbat), wears the red string around her left wrist for protection and to ward off the "evil eye" (Ayin Hara), has introduced Jewish ritual objects such as tefillin ("phylacteries") into her videos and tithes regularly to the Kabbalah Centre. In July 2006, it was reported that Madonna was leaving the Kabbalah Centre and one media columnist speculated that one reason was alleged financial irregularities of donations to the centre. Despite uncorroborated allegations of financial irregularities, the rumour turned out to be false, and Madonna continued to attend Kabbalah Centre events. In August 2006, Madonna collaborated with the Kabbalah Centre on a project called Raising Malawi, which provided relief aid to the African nation of Malawi.
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In a passage in Latin he wrote: > Some ignorant clerics reject calculations of this kind (for shame!) and do > not wish to keep their phylacteries, that is, they do not preserve the > order, which they have received in the bosom of mother church, nor do they > persist in the holy teaching of meditation. They should consider carefully > the way of the Pharisees and the Sadducees, and they should spit out their > doctrine like filth. A cleric ought to be the keeper of his own soul, just > as a noble man subjects a young foal to the yoke, so he ought to subject his > own soul to service, by filling the alabaster box with precious oil, that > is, he ought to be inwardly subjected daily, by obeying the divine laws and > admonitions of the Redeemer. Byrhtferth aimed for an elevated style, but he was frequently guilty of solecisms caused by overreaching his ability in Latin.
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One of the latest and most authoritative codifications is the 1565 Shulchan Aruch, or "Set Table", which gained a canonical status and became almost synonymous, in popular parlance, with the halakhic system itself – though no later authority accepted it in its entirety (for example, all Orthodox Jews don phylacteries in a manner different from the one advocated there), and it was immediately contested or re-interpreted by various commentaries, most prominently the gloss written by Rabbi Moses Isserles named HaMapah. Halakhic literature continued to expand and evolve, with new authoritative guides being compiled and canonized, until the popular works of the 20th century like the Mishnah Berurah. The most important distinction within halakha is between all laws derived from God's revelation (d'Oraita); and those enacted by human authorities (d'Rabanan), who is believed traditionally to have been empowered by God to legislate when necessary. The former are either directly understood, derived in various hermeneutical means or attributed to commandments orally handed down to Moses.
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During its formative era, Reform was oriented toward lesser ceremonial obligations. In 1846, the Breslau rabbinical conference abolished the second day of festivals; during the same years, the Berlin Reform congregation held prayers without blowing the Ram's Horn, phylacteries, mantles or head covering, and held its Sabbath services on Sunday. In the late 19th and early 20th century, American "Classical Reform" often emulated Berlin on a mass scale, with many communities conducting prayers along the same style and having additional services on Sunday. An official rescheduling of Sabbath to Sunday was advocated by Kaufmann Kohler for some time, though he retracted it eventually. Religious divorce was declared redundant and the civil one recognized as sufficient by American Reform in 1869, and in Germany by 1912; the laws concerning dietary and personal purity, the priestly prerogatives, marital ordinances and so forth were dispensed with, and openly revoked by the 1885 Pittsburgh Platform, which declared all ceremonial acts binding only if they served to enhance religious experience.
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A sofer finishing the final letters of a sefer Torah A sofer, sopher, sofer SeTaM, or sofer ST"M (Heb: "scribe", ; plural of sofer is soferim ; female: soferet) is a Jewish scribe who can transcribe sifrei Torah (Torah scrolls), tefillin (phylacteries), and mezuzot (ST"M, , is an abbreviation of these three terms), of the Five Megillot and other religious writings. By simple definition, a sofer is a copyist, but the religious role in Judaism is much more. Besides sifrei Torah, tefillin, and mezuzot, scribes are necessary to write the Five Megillot (scrolls of the Song of Songs, Book of Ruth, Book of Esther, Ecclesiastes, and Book of Lamentations), Nevi'im (the books of the prophets, used for reading the haftarah), and for gittin, divorce documents. Also, many scribes function as calligraphers—writing functional documents such as ketubot "marriage contracts", or ornamental and artistic renditions of religious texts, which do not require any scribal qualifications, and to which the rules on lettering and parchment specifications do not apply.
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The pulse beats at their beginning and at their end—fingernails."David Biale Cultures of the Jews: A New History 0307483460 2012 p.1037 "Shlonsky begins his poem “Toil” (Amal, 1927) as follows: "We have a small hand with fivefingers, Wax fingers thin to breaking. The pulse beats at their beginning and at their end—fingernails." The poem is celebratedNeta Stahl Other and Brother 2013 -0199760004 p29 "In many of his poems from this period (most famously his 192.7 “Amal” [“Toil”]), Shlonsky uses metaphorical language associated with traditional Judaism to describe the act of pioneering. The secular actions of pioneers gain a sacred dimension." for its re-imagining of the religious imagery of Judaism in terms of the settlers' Zionist pioneer construction ethic. An example is found in how prayer shawls and phylacteries are used as metaphors to describe the emotions of the pioneers as they build roads: "Dress me, good mother, in a glorious robe of many colors, ..."S.
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