* Behar, a portion in the annual Jewish cycle of Torah reading

* Weekly Torah portion

In parts of the Torah portion Noach (" Noah ") ( specifically,,, ) it is implied that the months are thirty days long.

This is often commemorated by having the new adults, male only in the Orthodox tradition, lead the congregation in prayer and publicly read a " portion " of the Torah.

Some activities — reading the Torah and haftarah ( a supplementary portion from the Prophets or Writings ), the prayer for mourners, the blessings for bridegroom and bride, the complete grace after meals — require a minyan, the presence of ten Jews.

* The Baal kriyah or baal koreh ( master of the reading ) reads the weekly Torah portion.

" This name actually refers to a special " ceremony ": the last weekly Torah portion is read from Deuteronomy, completing the annual cycle, and is followed immediately by the reading of the first chapter of Genesis.

During this holiday the Torah portion containing the Ten Commandments is read in the synagogue, and the biblical Book of Ruth is read as well.

The Torah describes the advent of a messiah in the Torah portion of Balak, couched in poetic prophetic prose: " I see him, but not now.

In most Orthodox synagogues, women do no to give a d ' var Torah ( brief discourse, generally on the weekly Torah portion ) after or between services.

Today, tens of thousands of men, women and children study " Chumash with Rashi " as they review the Torah portion to be read in synagogue on the upcoming Shabbat.

A Torah portion must be read publicly at least once every three days, in the halachically prescribed tune, in the presence of a congregation, which is the basis for Jewish communal life.

He may also give a d ' var Torah ( a discussion of some Torah issue, such as a discussion of that week's Torah portion ) and / or lead part or all of the prayer services.

* In the Leeser Bible, an asterisk is used to mark off the seven subdivisions of the weekly Torah portion.

The oldest extant manuscripts of the Masoretic Text date from approximately the 9th century CE, and the Aleppo Codex ( once the oldest complete copy of the Masoretic Text, but now missing its Torah section ) dates from the 10th century. The Nash Papyrus ( 2nd century BCE ) contains a portion of a pre-Masoretic Text, specifically the Ten Commandments and the Shema Yisrael prayer.

* Pinchas ( parsha ), the 41st weekly Torah portion

On Mondays, Thursdays and Sabbaths, a weekly Torah portion was read publicly in the synagogues, following the tradition of public Torah readings instituted by Ezra.

Every Monday, Thursday and Shabbat in Orthodox synagogues ( and many Conservative ones as well ), a portion from the Torah is read aloud in the original Hebrew in front of the congregation.

One of these days is the Shabbat Chayei Sarah, when the Torah portion concerning the deaths of Abraham and Sarah and the purchase by Abraham of the land in which the caves are situated, is read.

The teaching of Tanakh, Hebrew Bible, is usually only done on the high school level, and students read the Weekly Torah portion by themselves ( known as the obligation of Shnayim mikra ve-echad targum, " Hebrew Bible twice and Aramaic Targum once ").

* Bereishit ( parsha ), the first weekly parsha in the annual Jewish cycle of Torah readings

While attending the seudah for a Pidyon Haben, the Vilna Gaon was asked whether it was true that all the Torah's commandments are alluded to in Bereishit, the first portion of the Torah.

While there have been Jewish groups whose beliefs were claimed to be based on the written text of the Torah alone ( e. g., the Sadducees, and the Karaites ), most Jews believed in what they call the oral law.

According to Rabbinic literature, God via the Torah commands Jews to observe ( refrain from forbidden activity ) and remember ( with words, thoughts, and actions ) the Shabbat, and these two actions are symbolized by the two Shabbat candles which are lit 18 to 40 minutes (" Tosefet Shabbat ") before the onset of Shabbat by Jewish women, usually the mother / wife, though men who live alone are required to do so themselves.

The Talmud explicitly states that no official targumim were composed besides these two on Torah and Nevi ' im alone, and that there is no official targum to Ketuvim (" The Writings ").

Moses alone did not need this ; this is what the Torah means when God says " Mouth to mouth, I will speak to him.

* According to R. Meir, when one studies Torah for its own sake ( Torah Lishma-תורה לשמה ) the creation of entire world is worthwhile for him alone, and he brings joy to G-d ( Avot 6: 1 ).

Moses alone did not need this ; this is what the Torah means when God says " Mouth to mouth, I will speak to him.

As such, these would not be accessed by individuals studying the Torah in Greek ( or any other language ) alone.

This may be either a Tanakh ( entire Hebrew Bible ), a Chumash ( volume containing the Torah with haftarot ) or, in the case of the festivals, the prayer book ; there are also books containing the haftarot alone in large print.

Torah study alone without work will in the end be nullified and lead to sin.

: Torah, faith, religious learning on one side and Madda, science, worldly knowledge on the other, together offer us a more and truer vision than either one set alone.

Nowhere in the Qur ' an is it written that Moses alone taught by the Torah as all succeeding Hebrew prophets and seers, including Aaron, used the Law for preaching.

Broadly, the Halakha comprises the practical application of the commandments ( each one known as a mitzvah ) in the Torah, as developed in subsequent rabbinic literature ; see The Mitzvot and Jewish Law.

In Rabbinic Judaism, the Torah comprises both the written Torah ( Pentateuch ) and a tradition of oral law, much of it codified in later sacred writings.

Thus, in Judaism, the " Written Instruction " ( Torah she-bi-khtav תורה שבכתב ) comprises the Torah and the rest of the Tanakh ; the " Oral Instruction " ( Torah she-be ' al peh תורה שבעל פה ) was ultimately recorded in the Talmud ( lit.

Historical-critical biblical scholarship generally accepts that this scroll — an early predecessor of the Torah — was written by the priests driven by ideological interest to centralize power under Josiah in the Temple in Jerusalem, and that the core narrative from Joshua to 2 Kings up to Josiah's reign comprises a " Deuteronomistic History " ( DtrH ) written during Josiah's reign.

The Oral Torah comprises the legal and interpretative traditions that, according to tradition, were transmitted orally from Mount Sinai, and were not written in the Torah.

The great Torah scholar, commentator and kabbalist, Nachmanides ( Ramban 1195-1270 ), attributed Job's suffering to reincarnation, as hinted in Job's saying " God does all these things twice or three times with a man, to bring back his soul from the pit to ... the light of the living ' ( Job 33: 29, 30 ).

This is codified in the Mishna Avot 4: 29, the Babylonian Talmud in tractates Avodah Zarah 10b, and Ketubot 111b, and in Maimonides's 12th century law code, the Mishneh Torah, in Hilkhot Melachim ( Laws of Kings ) 8. 11.

In the Hebrew Torah, patience is referred to in several proverbs, such as " The patient man shows much good sense, but the quick-tempered man displays folly at its height " ( Proverbs 14: 29, NAB ); " An ill-tempered man stirs up strife, but a patient man allays discord.

The Pharisees believed that the idea that all of the children of Israel were to be like priests was expressed elsewhere in the Torah, for example, when the Law itself was transferred from the sphere of the priesthood to every man in Israel ( Exodus 19: 29 – 24 ; Deuteronomy 6: 7, 11: 19 ; comp.

The word sarap / seraphim appears three times in the Torah ( Numbers 21: 6-8, Deuteronomy 8: 15 ) and four times in the Book of Isaiah ( 6: 2-6, 14: 29, 30: 6 ).

After the portion of Genesis is read, the Maftir, Numbers 29: 35-30: 1, is read from a third Torah scroll.

The Torah introduces Leah by describing her with the phrase, " Leah had tender eyes " () ( Genesis 29: 17 ).

It is possible that the present Genesis Rabba is a combination of two midrashim of unequal proportions, and that the 29 sections of the first Torah portion — several of which expound only one or a few verses — constitute the extant or incomplete material of a Genesis Rabba that was laid out on a much larger and more comprehensive scale than the midrash to the other Torah portions.

See further: Mishneh Torah Shabbos 10: 10 ; Shulkhan Arukh Orach Chayim 340 ; Chayei Adam Shabbos 29