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Kaninchen
Guest
One of those times where life (work) has rather caught up on me - plus, after eleven years on CAF, I was getting rather irritable with the same old questions - which was unfair to people.
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Kaninchen
Guest
It’s often a good source because, while it can be confusing at times, it gives people a glimpse into how Judaism ‘works’ (“on the one hand, while on the other hand, meanwhile on quite another hand . . .”).
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meltzerboy2
Guest
Yes indeed. Judaism has several hands. It can be confusing even to Jews. On the other hand, it is also quite stimulating.
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Wannano
Guest
Another question I have is in relationship to scripture making reference to “whole household.” This appears when baptism occurred “he was baptized and his whole household.” What would the cultural significance be to “whole household?” Would it include underage children, slaves or servants or just decision making adults within the family?
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meltzerboy2
Guest
However, according to the Jewish Encyclopedia, a tiny minority of Jews, based on biblical interpretation, do believe in original sin, which I have heard before. Whether its meaning is defined in the same sense as the Christian-based original sin, I am not sure.
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Moses613
Guest
I’m not sure of the baptism to which you refer. Are you talking about the covenant of circumcision with Abraham? Or something else? Whole household, I would typically say, refers to children, slaves, servants, dependent relatives. But I’d need you to cite a verse and then I can look at what the commentaries say.
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Wannano
Guest
Acts 16:25 - 40 is one example.
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TigerLily-1
Guest
Moses613 might not have access to a NT, so here it is. I think Acts 16:25-34 has the relevant verses.
Acts 16:25-40 New American Bible (Revised Edition) (NABRE)
Deliverance from Prison.
25 About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened, 26 there was suddenly such a severe earthquake that the foundations of the jail shook; all the doors flew open, and the chains of all were pulled loose. 27 When the jailer woke up and saw the prison doors wide open, he drew [his] sword and was about to kill himself, thinking that the prisoners had escaped. 28 But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.” 29 He asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas. 30 Then he brought them out and said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus and you and your household will be saved.” 32 So they spoke the word of the Lord to him and to everyone in his house. 33 He took them in at that hour of the night and bathed their wounds; then he and all his family were baptized at once. 34 He brought them up into his house and provided a meal and with his household rejoiced at having come to faith in God.
35 But when it was day, the magistrates sent the lictors[a] with the order, “Release those men.” 36 The jailer reported the[se] words to Paul, “The magistrates have sent orders that you be released. Now, then, come out and go in peace.” 37 But Paul said to them, “They have beaten us publicly, even though we are Roman citizens and have not been tried, and have thrown us into prison. And now, are they going to release us secretly? By no means. Let them come themselves and lead us out.” 38 The lictors reported these words to the magistrates, and they became alarmed when they heard that they were Roman citizens. 39 So they came and placated them, and led them out and asked that they leave the city. 40 When they had come out of the prison, they went to Lydia’s house where they saw and encouraged the brothers, and then they left.
Acts 16:25-40 New American Bible (Revised Edition) (NABRE)
Deliverance from Prison.
25 About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened, 26 there was suddenly such a severe earthquake that the foundations of the jail shook; all the doors flew open, and the chains of all were pulled loose. 27 When the jailer woke up and saw the prison doors wide open, he drew [his] sword and was about to kill himself, thinking that the prisoners had escaped. 28 But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.” 29 He asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas. 30 Then he brought them out and said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus and you and your household will be saved.” 32 So they spoke the word of the Lord to him and to everyone in his house. 33 He took them in at that hour of the night and bathed their wounds; then he and all his family were baptized at once. 34 He brought them up into his house and provided a meal and with his household rejoiced at having come to faith in God.
35 But when it was day, the magistrates sent the lictors[a] with the order, “Release those men.” 36 The jailer reported the[se] words to Paul, “The magistrates have sent orders that you be released. Now, then, come out and go in peace.” 37 But Paul said to them, “They have beaten us publicly, even though we are Roman citizens and have not been tried, and have thrown us into prison. And now, are they going to release us secretly? By no means. Let them come themselves and lead us out.” 38 The lictors reported these words to the magistrates, and they became alarmed when they heard that they were Roman citizens. 39 So they came and placated them, and led them out and asked that they leave the city. 40 When they had come out of the prison, they went to Lydia’s house where they saw and encouraged the brothers, and then they left.
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BartholomewB
Guest
@Moses613 and @meltzerboy2, I have a Biblical question for both of you, if I may, because I would like to have an idea of how broad the spectrum of Jewish views (from Orthodox to secular) is on this question. Ezekiel’s vision of the Temple in Chap. 41 – Is he describing the material Temple in Jerusalem, the Beit ha-Mikdash, either as it was originally built by Solomon or as it is now about (in Ezekiel’s day) to be rebuilt by Zerubbabel? Or is the vision interpreted as a heavenly Temple? It has just come to my attention that Christians are divided about this, with Catholics apparently tending more toward the earthly/material view and Protestants to the celestial view, though with minorities in disagreement on both sides.
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BartholomewB
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I think I have heard it said that many Orthodox, or possibly Ultra-Orthodox, avoid speaking Hebrew except in prayers and as the liturgical language, because it would be disrespectful to use it for idle chatter with their family and friends. Is that correct? It’s quite possible that I am misremembering something I was told in casual conversation, several years ago.
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Moses613
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Just a quick response off the top of my head without looking into it - Ezekiel’s vision of the Temple is, I believe, interpreted to be the blueprints of the Third Temple that will be rebuilt in the time of the Messiah.
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Moses613
Guest
This was a point of contention between the “Lithuanian-style” or “Yeshiva” Orthodox who went with the rulings of Rabbi Avraham Yeshaya Karelitz that it was permissible to speak Modern Hebrew in daily discourse, and the Chassidim who follow Rabbi Yoel Teitelbaum of Satmar that it is forbidden. Among Yeshiva-Orthodox in Israel, the vast majority speak Hebrew, in America, most speak English in their daily lives. Among Chassidim in Israel, many speak or at least understand spoken Hebrew, many others speak Yiddish and avoid speaking Hebrew as much as they can; in America, most Chassidim speak Yiddish as a first language and their fluency in English ranges from native to almost none, depending on the family and the person. Major exceptions are Lubavitch and Stolin-Karlin Chassidim, who typically speak English as a first language in America.
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Moses613
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Wouldn’t the meaning of “whole household” in Acts be the province of NT commentators rather than myself? I don’t see why it wouldn’t mean the entire extended family + servants. Whoever is under the “domain” of the head of the household.
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TigerLily-1
Guest
Yes, it would.
I posted the NT passage because I was trying to be helpful after @Wannano asked you a question about it in posts 309 and 311.
and then gave the Acts citation as an example:
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CAC
Guest
Thank you for answering all our questions!
Here are mine: What day do you start reading the week’s parsha? Is the Haftorah reading each week something that is set or does someone select it? Does someone give a sermon about the parsha and haftorah? How do services end?
Here are mine: What day do you start reading the week’s parsha? Is the Haftorah reading each week something that is set or does someone select it? Does someone give a sermon about the parsha and haftorah? How do services end?
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BartholomewB
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Thank you for both those answers. In the first case, it hadn’t occurred to me that there might be a third alternative, apart from Zerubbabel’s Temple and a heavenly Temple. The future Third Temple … I must bear that in mind next time the subject crops up in a Catholic vs. Protestant context.
In your reply about the use of Modern Hebrew in conversation, I find it revealing that both views coexist. In other words, a straight Yes answer and a No answer would both be equally right … or equally wrong! Thank you for your detailed explanation.
In your reply about the use of Modern Hebrew in conversation, I find it revealing that both views coexist. In other words, a straight Yes answer and a No answer would both be equally right … or equally wrong! Thank you for your detailed explanation.
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Moses613
Guest
You’re welcome
On the Sabbath afternoon, we begin already reading a short selection of the upcoming week’s parsha. That same selection is repeated Monday and Thursday mornings, with the entire parsha read on Sabbath morning. Each person is individually expected to complete reading the parsha in Hebrew as well as the Aramaic Targum once on his own over the course of the week, apart from the communal reading. This may be started as early as the previous Sabbath afternoon and completed any time from then through the Sabbath of the parsha.
It is standardized and fixed according to ancient tradition, but sometimes you will find a variation between Sefardic and Ashkenazic customs where a different Haftarah will be read on a given week.
It depends on the synagogue or study hall where services are held. Most larger “shuls” will have a sermon (drasha) ranging from 10-20 minutes. Many smaller places will not. After the Torah and Haftarah reading there is Mussaf (“Additional Service” corresponding to the additional Sabbath Temple sacrifice, say about 15 minutes), the short hymn Ein Keloheinu, some very short selections on laws of Temple service, the Aleinu prayer, Psalm of the Sabbath.
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Wannano
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Different commentators have differing opinions. I just took for granted that an Orthodox Jew would know what it meant within that culture. It’s ok to say you don’t know if you don’t!
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Moses613
Guest
All I can tell you is that in the context of a Kohen, his household includes his wife, sons, unmarried daughters and owned slaves. This is relevant to determine who gets to eat a certain type of tithe called Terumah. Anyone not in the Kohen’s “household” is not allowed to eat Terumah.
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Moses613
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Hi, I don’t really know about this topic and I’d just be Googling it like you. The Star of David ended up becoming a figure that symbolizes Judaism or Jews but it really has no intrinsic significance, nor status, in the Jewish faith. I have no problem believing that it was adopted by some medieval kabbalists and somehow gained popularity. I guess it was convenient to have some symbol that marked something as Jewish rather than Christian (cross). Among haredi-orthodox Jews, who tend to shy away from secular Zionism, you rarely even see the symbol used nowadays since it was adopted on the flag of the State of Israel.
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