The rabbis taught that the Jews took vengeance on Agag for the cruelties they had undergone at the hands of the Amalekites, who, to mock at the Israelites, their God, and the rite of circumcision, mutilated every Jew that fell into their power.

" Alcoholic consumption was later codified by the early authorities, and while some advocated total intoxication, others, consistent with the opinion of many early and later rabbis, taught that one should only drink a little more than usual and then fall asleep, whereupon one will certainly not be able to tell the difference between arur Haman and baruch Mordecai.

The following stories shed light on how renowned rabbis taught lessons in Judaism from their interaction and experience with bus stops.

In addition to offering traditional religious support to volunteers and activists, the ministers and rabbis engaged in voting rights protests at courthouses, recruited voter applicants and accompanied them to register, taught in Freedom Schools, and performed office and other support functions.

According to Chemana, the Jews of Cochin " coalesced around the religious fundamentals: devotion and strict obedience to Biblical Judaism and to the Jewish customs and traditions ... Hebrew, taught through the Torah texts by rabbis and teachers who came especially from Yemen ...".

This building, known as the " Klaus ", was where many important students of the Talmud and rabbis were taught.

The Geonim were Babylonian rabbis who taught Talmud and decided on issues on which no ruling had been rendered during the period of the Talmud.

:" Our rabbis taught: ' One who sees the sun at its turning point ... recites the blessing of ' the maker of works of creation.

Rabbi David Max Eichhorn, in his book Cain: Son of the Serpent, traces the idea back through early Jewish Midrashic texts and identifies many rabbis who taught that Cain was the son of the union between the serpent and Eve.

As the town grew, a number of noted scholars served as rabbis there, including Lieber the Great and Joseph the Harif and the Tzadik Levi Yosef Yitzhak of Berdichev ( the author of Kedushat Levi ), who lived and taught there until his death in 1809.

The two rabbis taught that secular Zionists, through their conquests of the Land of Israel ( Eretz Yisrael ), had unwittingly brought about the beginning of the " final redemption ", which would end in the coming of the Jewish messiah.

Although presently most functioning synagogue rabbis hold by some rabbinical institution or academy, this was until quite recently not always required, and in fact many Haredi rabbis may not be required to hold a " formal " even though they may occupy important rabbinical and leadership positions.

Although presently most functioning synagogue ( i. e. " pulpit ") rabbis hold semikhah, this was until quite recently not always required, and in fact many Haredi rabbis may possibly not be required to hold a " formal " semikhah even though they may occupy important rabbinical and leadership positions.

The careful reader will find quite a few rabbis.

Aḥa's method is quite different from that of the Babylonian rabbis, who, caring little for the instruction of the common people, wrote scholastically.

* The Savoraim ( literally the " reasoners ") are the classical Persian rabbis ( 500 – 650 )

* The Geonim ( literally the " prides " or " geniuses ") are the rabbis of Sura and Pumbeditha, in Babylonia ( 650 – 1038 )

* The Rishonim ( literally the " firsts ") are the rabbis of the late medieval period ( circa 1000 – 1500 ) preceding the Shulchan Aruch

* The Acharonim ( literally the " lasts ") are the rabbis from roughly 1500 to the present.

" In 2007, Lebanese poet, Marwan Chamoun, in an interview aired on Télé Liban, referred to the "... slaughter of the priest Tomaso de Camangiano ... in 1840 ... in the presence of two rabbis in the heart of Damascus, in the home of a close friend of this priest, Daud Al-Harari, the head of the Jewish community of Damascus.

This decision to redefine Jewish identity, as well as the designation of Denver as a pilot community for a new Reform out reach effort to recruit converts, convinced the Traditional and Conservative rabbis that they could no longer participate in the joint board ... the national decision of the Reform rabbinate placed the Traditional and Conservative rabbis in an untenable position.

I don't find it anywhere else ... I don't adhere to rabbis, preachers, evangelists, all of that.

congregation ”, but rejected the traditional model which encourages rabbis to look for larger pulpits and remained at Monmouth Reform Temple, a congregation of 365 families, where she “ forged a creative partnership with ... her congregation, acting upon her belief that a rabbi's primary task is to help Jews take responsibility for their Judaism ”.

I ’ m talking about rabbis with long white beards who are furious about it ... He ’ s saying out loud what a lot of people have been talking about quietly all along.

According to Bruce Metzger's Textual Commentary on the Greek New Testament, commentary on the Apostolic Decree of the Council of Jerusalem: " it is possible ... ( fornication means ) marriage within the prohibited Levitical degrees ( Lv 18. 6-18 ), which the rabbis described as " forbidden for porneia ," or mixed marriages with pagans ( Nu 25. 1 ; also compare 2 Cor 6. 14 ), or participation in pagan worship which had long been described by Old Testament prophets as spiritual adultery and which, in fact, offered opportunity in many temples for religious prostitution ".

In this world view, the Mishnaic and Talmudic rabbis are closer to the Divine revelation ; by corollary, one must be extremely conservative in changing or adapting Jewish law.

Some Orthodox rabbis view contemporary efforts at change as motivated by sociological reasons and not by true religious motivation.

Statements in the Mishnah are typically terse, recording brief opinions of the rabbis debating a subject ; or recording only an unattributed ruling, apparently representing a consensus view.

However, even on the most traditional view a few passages are regarded as the work of a group of rabbis who edited the Talmud after the end of the Amoraic period, known as the Saboraim or Rabbanan Savora ' e ( meaning " reasoners " or " considerers ").

From a functional point of view, therefore, non-Orthodox rabbis are valid leaders of Jewish religious communities, and it is both fatuous and self-defeating not to acknowledge this openly and draw the necessary consequences -- for example, establishing friendly and harmonious and respectful relationships and working together, all of us, towards those Jewish communal and global goals that we share and that unite us inextricably and indissolubly ....

In Neusner's view, the rabbinic project, as acted out in the Talmud, reflected not the world as it was but the world as rabbis dreamed it should be.

The view of wasted seed referring to masturbation was upheld by many early rabbis.

The case for the Lemba being accepted as Jews is generally rejected, but has been advocated by several rabbis and Jewish associations who view them as one of the " Lost Tribes of Israel ".

In the view of Nahmanides, the wisdom of the rabbis of the Mishnah and Talmud, as well as the Geonim ( rabbis of the early medieval era ) was unquestionable.

Some rabbis in the Talmud view Christianity as a form of idolatry, and therefore prohibited not only to Jews, but to gentiles as well.

Although some Haredi rabbis may agree with this idea, the general view of Agudath Israel and many other orthodox rabbis is that for all practical purposes, through participating in the Israeli government, efforts can be made to promote religious Judaism in Israel.

The majority view of classical rabbis was that the commandments will still be applicable and in force during the Messianic Age.

Some rabbis trained elsewhere have expressed a negative view of Jewish Renewal clergy:

" As Malachi lived centuries before Jesus it is clear that the rabbis of Talmudic times did not view Jesus as a Divinely inspired prophet.

Not all rabbis took this view.

Outside of the above-described authoritative texts common to Judaism, a small minority of rabbis hold a more positive view of Jesus, arguing that he himself did not abandon Judaism and / or that he benefited non-Jews.

In his view the tosefta account reveals that at least some Jews believed Christians were true healers, but that the rabbis saw this belief as a major threat.

In his view the tosefta account reveals that at least some Jews believed Christians were true healers, but that the rabbis saw this belief as a major threat.

Indeed, from the point of view of the official Israeli rabbinate, the Mizrahi rabbis in Israel are under the jurisdiction of the Sephardi Chief Rabbi of Israel who, in most cases, is a Mizrahi Jew.

In their view, and still more in the view of the talmide ha-Rambam, there is simply no constitutional authority in Jewish law to institute new rules or practices, whether in the direction of leniency or of severity, since the demise of the Sanhedrin in 425 CE, or at the latest the closure of the Talmud, and the role of later rabbis is confined to teaching and codification of the law as it stood at that date.

In his view the tosefta account reveals that at least some Jews believed Christians were true healers, but that the rabbis saw this belief as a major threat.