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The Jewish Encyclopedia writes that the mention of the " Holy of Holies " in this passage is not an anachronism, as Grätz thinks, for while it is true that Eliezer and Joshua were present as the geonim par excellence at Elisha's circumcision — which must, therefore, have occurred after the death of Johanan ben Zakkai ( 80 )— it is also true that the " Holy of Holies " is likewise mentioned in connection with Rabbi Akiva ( Makkot, end ); indeed, the use of this expression is due to the fact that the Rabbis held holiness to be inherent in the place, not in the building ( Yevamot 6b ).
Some Related Sentences
Jewish and Encyclopedia
According to the Jewish Encyclopedia on David descendant Jehoash of Judah: In Rabbinical Literature: As the extermination of the male descendants of David was a divine retribution for the extermination of the priests because of David ( comp.
According to the Jewish Encyclopedia Abiathar was deposed from office when he was deserted by the Holy Spirit without which the Urim and Thummin could not be consulted.
According to the Jewish Encyclopedia, " a comparison of the Masoretic text with the Septuagint throws some light on the last phase in the history of the origin of the Book of Jeremiah, inasmuch as the translation into Greek was already under way before the work on the Hebrew book had come to an end ...
Scholars agree that the introductory and concluding sections of the book, the framing devices, were composed to set the central poem into a prose " folk-book ", as the compilers of the Jewish Encyclopedia expressed it.
According to the Jewish Encyclopedia, the large number of people claimed to have been killed by the Jews is an improbability ; " Perhaps the most striking point against the historical value of the Book of Esther is the remarkable decree permitting the Jews to massacre their enemies and fellow subjects during a period of two days.
Jewish and writes
Belshazzar and his nobles blasphemously drink from sacred Jewish temple vessels, offering praise to inanimate gods, until a hand mysteriously appears before the crowd and writes upon the wall of the palace.
Neil Forsyth writes that " what distinguishes both Jewish and Christian religious systems [...] is that they elevate to the sacred status of myth narratives that are situated in historical time ".
The following arguments have been based on the content: ( 1 ) It is perceived to be theologically incompatible with Paul's other epistles: elsewhere Paul attributed Jesus's death to the " rulers of this age " ( 1 Cor 2: 8 ) rather than to the Jews, and elsewhere Paul writes that the Jews have not been abandoned by God for " all Israel will be saved " ( Rom 11: 26 ); According to 1 Thes 1: 10, the wrath of God is still to come, it is not something that has already shown itself ( 2 ) There were no extensive historical persecutions of Christians by Jews in Palestine prior to the first Jewish war ( 3 ) The use of the concept of imitation in 1 Thes.
One of the arguments against the authenticity of the James passage has been that in the Jewish Wars Josephus portrays the High Priest Ananus in a positive manner, while in the Antiquities he writes of Ananus in a negative tone.
In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional sofer ( scribe ) who writes Torah scrolls, or tefillin and mezuzah.
He's not very enthusiastic at first, but after initially struggling with how to approach the topic in a fresh way, Green is inspired to adopt a Jewish identity (" Phil Greenberg ") and writes about his own first-hand experiences.
Joseph H. Hertz, a 20th century Jewish biblical commentator, writes that these verses " depict the continuance on the subconscious plane of the mental and moral conflict in Balaam's soul ; and the dream apparition and the speaking donkey is but a further warning to Balaam against being misled through avarice to violate God's command.
Norbert M. Samuelson writes: "… this question of dating the universe has never been a problem of Jewish philosophy, ultimately because that philosophy … has never taken the literal meaning of the Bible to be its revealed, true meaning.
" Rabbi Marc D. Angel writes that " There has been a general reluctance in Jewish tradition to speculate on the metaphysical aspects of creation ," and that " the general Jewish attitude throughout the ages has been that God created the world ex nihilo and further notes:
Louis Jacobs writes that modern Jewish thinkers such as Levi Olan, echoing some classical Jewish writers such as the 14th-century Talmudist Gersonides have " thought of God as limited by His own nature so that while He is infinite in some respects he is finite in others ," referencing the idea, present in classical sources, that " there is a primal formless material co-existent with God from all eternity upon which God has to work and that God only knows the future in a general sense but not how individual men will exercise their choice.
Rabbi Adin Steinsaltz writes that " If the Bible is the cornerstone of Judaism, then the Talmud is the central pillar ... No other work has had a comparable influence on the theory and practice of Jewish life, shaping influence on the theory and practice of Jewish life " and states:
Reuter writes " that Jewish immigrants continued to display their nervous tendencies in America where they were free from persecution was seen as proof of their biological inferiority and raised concerns about the degree to which they were being permitted free entry into the US.
Neil Risch writes: " The anomalous presence of four different lysosomal storage disorders in the Ashkenazi Jewish population has been the source of long-standing controversy.
The tyrant and the tramp reverse roles in The Great Dictator, permitting the eternal outsider to address the masses ..." Similarly, in The 50 Greatest Jewish Movies, Kathryn Bernheimer writes, " What he chose to say in The Great Dictator, however, was just what one might expect from the Little Tramp.
In Boom and Bust: American Cinema in the 1940s, Thomas Schatz writes of " Chaplin's Little Tramp transposed into a meek Jewish barber ", while, in Hollywood in Crisis: Cinema and American Society, 1929-1939, Colin Shindler writes that " The universal Little Tramp is transmuted into a specifically Jewish barber whose country is about to be absorbed into the totalitarian empire of Adenoid Hynkel.
" Finally, in A Distant Technology: Science Fiction Film and the Machine Age, J. P. Telotte writes that " The little tramp figure is here reincarnated as the Jewish barber ".