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Babylonian and Jerusalem Talmud Collection (50 vols.) – Logos …

Posted By on March 6, 2018

The Talmud is a compilation of rabbinic discussions that comprise the foundation of Jewish law and tradition.The Talmuds are structured as expansions and commentary on the Mishnah,anearlywritten compilation of the Oral Torahproduced circa 200 CE.These Talmudic commentaries onJewish morals, values, customs, history, and biblical interpretation had previously been passed down orally. To preserve these oral traditions, the Talmuds wereassembled in written form. Two different Talmuds were produced by Jewish scholarsThe Jerusalem Talmudor Yerushalmi circa 400 C.E. andthe Babylonian Talmud or Bavlicirca 600 C.E. Logos is proud to offer the English translations of both The Babylonian Talmud and The Jerusalem Talmud, edited by the celebrated scholar of Judaism, Jacob Neusner.

Neusner is the author and editor of over nine hundred books, and his translations of Hebrew and Aramaic works are studied all over the world. These insightful translations provide a gateway into two of the most complex works ever created, and lead to enhanced understanding of rabbinic Judaism.

Adding the Talmuds to Logos Bible Software will provide the opportunity to link more references than almost any other set of books we havent yet produced. To pick one example, in the books that Logos Bible Software has already digitized, there are more than 6,500 references to the tractate Berakhot, which is just one of the 49 tractates included in the Talmuds! With Logos Bible Software, these volumesare easily searchable, Scripture passages appear on mouse-over, and all cross-references are linked to the other resources in your library.

Jacob Neusner is Research Professor of Religion and Theology, Bard College, and Senior Fellow of the Institute of Advanced Theology at Bard College. He has published more than nine hundred books and innumerable articles, and he is editor of The Dictionary of Judaism in the Biblical Period and the five-volume Encyclopaedia of Judaism. He has also served as President of the American Academy of Religion, and was appointed as Member of the National Council on the Humanities and the National Council on the Arts.

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Babylonian and Jerusalem Talmud Collection (50 vols.) – Logos …

The Talmud Quotes – Spiritual Life –

Posted By on March 6, 2018

The Talmud quotes

The highest form of wisdom is kindness

The Talmud quote

You can educate a fool, but you cannot make him think

The Talmud quote

There are stars who’s light only reaches the earth long after they have fallen appart. There are people who’s remembrance gives light in this world, long after they have passed away. This light shines in our darkest nights on the road we must follow.

The Talmud quote

If silence be good for the wise, how much better for fools

The Talmud quote

When you teach your son, you teach your son’s son.


The Talmud quote

Every blade of grass has its angel that bends over it and whispers, ‘Grow, grow.’

The Talmud quote

Doubt cannot override a certainty

The Talmud quote

Whoever destroys a single life is as guilty as though he had destroyed the entire world; and whoever rescues a single life earns as much merit as though he had rescued the entire world

The Talmud quote

Do not decide that someone is good until you see how he or she acts at home

The Talmud quote

Sin is sweet in the beginning, but bitter in the end.

The Talmud quote

A person who seeks help for a friend, while needy himself, will be answered first

The Talmud quote

Who is wise? One who learns from all.

The Talmud quote

The end result of wisdom is… good deeds.

The Talmud quote

Make your books your companions

The Talmud quote

Who is rich? He that rejoices in his portion

The Talmud quote

Join the company of lions rather than assume the lead among foxes.

The Talmud quote

If one man says to thee, ”Thou art a donkey’,’ pay no heed. If two speak thus, purchase a saddle.

The Talmud quote

The Divine Spirit does not reside in any except the joyful heart

The Talmud quote

Examine the contents, not the bottle

The Talmud quote

Fish die when they are out of water, and people die without law and order.

The Talmud quote

Who can protest an injustice but does not is an accomplice to the act

The Talmud quote

No labor, however humble, is dishonoring.

The Talmud quote

Don’t use the conduct of a fool as a precedent

The Talmud quote

He who loves money will not be satisfied with money

The Talmud quote

Life is so short we must move very slowly.

The Talmud quote

He whose wisdom exceeds his works, to what may he be likened? To a tree whose branches are numerous but whose roots are few. The wind comes along and uproots it and sweeps it down.

The Talmud quote

More people die from over-eating than from undernourishment

The Talmud quote

A quotation at the right moment is like bread to the famished

The Talmud quote

Who is a hero? He who conquers his urges

The Talmud quote

Thy friend has a friend, and thy friend’s friend has a friend; be discreet

The Talmud quote

For the unlearned, old age is winter; for the learned it is the season of the harvest.

The Talmud quote

To break an oral agreement which is not legally binding is morally wrong

The Talmud quote

Silence (in court) may be equivalent to confession

The Talmud quote

When a scholar goes to seek out a bride he should take along an ignoramus as an expert

The Talmud quote

Breed not a savage dog, nor permit a loose stairway

The Talmud quote

Man has three friends on whose company he relies. First, wealth – which goes with him only while good fortune lasts. Second, his relatives – they go only as far as the grave and leave him there. The third friend, his good deeds, go with him beyond th

The Talmud quote

Who is a wise man? He who learns of all men.

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The Talmud Quotes – Spiritual Life –


Posted By on March 6, 2018

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Bavli | Judaism |

Posted By on March 6, 2018

Bavli, also called Talmud Bavli, or the Babylonian Talmud, second and more authoritative of the two Talmuds (the other Talmud being the Yerushalmi) produced by Rabbinic Judaism. Completed about 600 ce, the Bavli served as the constitution and bylaws of Rabbinic Judaism.

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Judaism: Palestine (c. 220c. 400)

(or Jerusalem) Talmud and the Babylonian Talmud, reflecting the study and legislation of the academies of the two principal Jewish centres in the Roman and Persian empires. (Talmud is also the comprehensive term for the whole collections, Palestinian and Babylonian, containing Mishna, commentaries, and other matter.)

Several attributes of the Bavli distinguish it from the Talmud Yerushalmi (Palestinian Talmud) and must be considered in accounting for its great intellectual influence. First, the Bavli shows how practical reason can work to make diverse issues and actions conform to a single principle. Second, it shows how applied logic discerns the regular and the orderly in the confusion and disorder of everyday conflict.

The Bavli in its 37 tractates is entirely uniform, stylistic preferences exhibited on any given page characterize every other page of the document, and diverse topics produce only slight differentiation in modes of analysis. The task of interpretation in the Talmudic writing was to uncover the integrity of the truth that God manifested in the one and unique revelation, the Torah (both oral and written). By integrity was meant a truth that was unified and beyond all division. The message of the first document of the oral Torah, the Mishnah, was the hierarchical unity of all being in the One on high. Since the Bavlis authorship undertook precisely the same inquiry, the way that the Mishnah and the Bavli deal with the problem of showing the integrity of truth illuminates for the reader how the two dominant documents of Judaism set matters forth.

The Mishnahs version of the integrity of truth focuses upon the unity of all being within a hierarchy. The Mishnahs overriding proposition is that all classes of things stand in a hierarchical relationship to one another, and, in that encompassing hierarchy, there is place for everything. The theological proposition that is implicit but never spelled out, of course, is that one God occupies the pinnacle of the hierarchy of all beingto that one God all things turn upward, from complexity to simplicity; from that one God all things flow downward, from singularity to multiplicity. To state with emphasis the one large argumentthe metapropositionthat the Mishnahs authorship sets forth in countless small ways: the very artifacts that appear multiple in fact form classes of things, and, moreover, these classes themselves are subject to a reasoned ordering by appeal to this-worldly characteristics signified by properties and indicative traits.

The Bavlis version of the integrity of truth matches the Mishnahs theme of the hierarchical unity of all being with the Bavlis principle that many principles express a single onemany laws embody one governing law, which is the law behind the laws. However, the difference in the documents may be seen, in how, for instance, the Mishnah establishes a world in stasis: lists of like things, subject to like rules. In contrast, the Bavli portrays a world in motion: lists of like things form series, but series also conform to rules. The Bavlis paramount intellectual trait is its quest through abstraction for the unity of the law and the integrity of truth. That same quest insists on the fair and balanced representation of conflicting principles behind discrete lawsnot to serve the cause of academic harmony but to set forth how, at their foundations, the complicated and diverse laws may be explained by appeal to simple and few principles. The conflict of principles then is less consequential than the demonstration that diverse cases may be reduced to only a few principles.

Both Talmuds, the Yerushalmi and the Bavli, treat the same issues of the Mishnah, yet the second Talmud radically differs from the first, and the two Talmuds rarely intersect other than at a given Mishnah paragraph or Tosefta selection. This is not so surprising, for, despite the fact that the Yerushalmi is 200 years older than the Bavli, scholars do not believe the framers of the Bavli to have had access to the Yerushalmi during the Bavlis redaction. (Though some sayings known to the editors of the Yerushalmi also circulated among those of the Bavli.) Therefore, each Talmud pursues its own interests when reading a passage shared with the other. No substantial, shared exegetical protocol or tradition, whether in fully spelled-out statements in so many words, or in the gist of ideas, or in topical conventions, or in intellectual characteristics, governed the two Talmuds reading of the same Mishnah paragraph. The Bavli presents an utterly autonomous statement, speaking in its own behalf and in its own way about its own interests.

If we compare the way in which the two Talmuds read the same Mishnah, we discern consistent differences between them. The principal difference between the Talmuds is the same difference that distinguishes jurisprudence from philosophy. The Yerushalmi talks in details, the Bavli in large truths; the Yerushalmi tells us what the Mishnah says, the Bavli, what it means. How do the two Talmuds compare502266

The Yerushalmi analyzes evidence, the Bavli investigates premises;

The Yerushalmi provides an exegesis and amplification of the Mishnah; the Bavli, a theoretical study of the law in all its magnificent abstraction, transforming the Mishnah into testimony to a deeper reality altogether: to the law behind the laws.

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Amber Tamblyn slammed for tweet saying Hasidic men attempted …

Posted By on March 6, 2018

Amber Tamblyn was blasted on social media for tweeting Hasidic men have tried to harm her and other women she knew after she and her baby were almost hit by a van. (Reuters)

Actress Amber Tamblyn was slammed on social media for tweeting that Hasidic Jewish men in New York attempted to harm her after she claimed she and her baby were almost hit by a van in Brooklyn, NY, on Sunday.

Tamblyn tweeted asking for the publics help to track the driver, she described as a Hasidic man, after she and her infant child were almost hit.

Amber Tamblyn came under fire after for her tweet saying Hasidic men have tried to harm her in the past.(Instagram/@amberrosetamblyn)

If anyone in Brooklyn near the intersection of Washington Ave and Atlantic Ave just saw a Hasidic man in a grey van try to hit a woman and her baby in a stroller a (sic) she crossed a crosswalk, honking and touching the stroller with the cars bumper, please DM me, the Sisterhood of the Traveling Pants star wrote. That woman was me.

In her following tweet, Tamblyn wrote Hasidic men in NYC have attempted to harm her and other women she knows in the past.

But this is not the first time a man from the Hasidic community in NYC has attempted to harm me or other women I know, Tamblyn tweeted. Any woman riding a bike through South Williamsburg can attest. I hope this guy is caught.

Social media users criticized Tamblyns tweets that appeared to target members of thereligious Jewish sect.Some of her followers said she was making generalizations about a large community of orthodox Jews.

A crowd of Ultra-Orthodox Jewish men gather.(Reuters)

I dont understand your tweets. For someone who is so politically woke, I dont understand your generalizations of the Hasidic Jewish community. It sounds racist, one person tweeted.

Lets be rational here, Amber Tamblyn. Firstly, I am so glad you and baby are ok! But to target the Hasidic community like that especially given the real antisemitism out there is generally irresponsible, a social media user tweeted.

You cant be both woke and a bigot. Choose one, another person tweeted.

Well, I am a proud Hasidic Jew. I never hit you with my car. I never attacked you. Why are you attacking me?! a person tweeted.

Tamblyn, 34, a prominent advocate of the Times Up movement, did not appear to call the police following the incident, TMZ reported. She has not immediately commented on the backlash.

Fox News’ Nicole Darrah contributed to this report.

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Hasidic Woman Changed My Life In Hospital Waiting Room The …

Posted By on March 6, 2018

My dad always says that his most valuable possession is his relationships. Human-to-human connections make life worth living. Shared experiences with friends and family bring meaning into our lives, and even a chance encounter with a stranger can be incredibly fulfilling.

This past weekend, my husband, Ira, a plastic surgery resident at NYU Langone Hospital, was on call. After spending most of Shabbat alone with my two young daughters, I decided to take a long walk with the double stroller to the hospital. Before he left, Ira mentioned that he would be quickly checking on a few patients, and then we could walk home together.

Winter Shabbats with toddlers cooped up in an apartment are challenging, so I welcomed the adventure. We bundled up and headed out for the 40-block walk. Halfway there, we got caught in a windy snowfall. My girls were crying, and I was kicking myself for thinking this walk was a good idea, but we were already halfway, and I hoped the snow would subside in time for our walk home.

We arrived at the hospital cold, wet and cranky. Ira came down and said he would be rounding (doctor-speak for checking) on patients for 5-10 minutes, so I should take the girls to the bikur cholim room for a snack. The bikur cholim room is a room at the hospital filled with kosher food, donated by a Jewish organization which helps families of those who are ill.

My daughters love this room, because it offers every snack imaginable. But this room is also used by men as a makeshift synagogue. I walked in and discovered several Hasidic men in shtreimels, about to start the afternoon prayers. Because religious Jewish men dont pray in the presence of women, I left the room while the men helped my daughters locate the chocolate wafers and potato chips.

I went out into the hallway to wait for the girls, and saw a Hasidic woman standing by herself. Her name was Chaya, and she was waiting for her husband who was praying with the other men. Even though we were the only two people in the hall, I didnt speak to her. Whenever I see Hasidic Jews, I assume they do not want to talk to me, because I am not a part of their world. I thought she would be judgemental of my Jewish observance: It was Shabbat, and I was wearing sweatpants and sneakers.

However, she struck up a conversation with me about the girls. She was very friendly, and I immediately felt like a jerk for falsely stereotyping her.

She came over to sit with the girls and me while I waited for Ira and she waited for her husband. We chatted for a while and made small talk I avoided asking why she was at the hospital, because I did not want to pry.

But then she mentioned that I seemed very stressed. I opened up to her: I told her about Iras work schedule, and how I had been alone all of Shabbat, and how the girls were fussing, and that I was about to hit my breaking point.

Chaya was sympathetic: She was also a mom and could completely relate to how I was feeling. She encouraged me to take time for myself as soon as I could. At this point, I felt comfortable enough to ask her why she was at the hospital.

Chaya told me she had just had a baby girl on Tuesday. The baby was born with a heart condition, and the doctors were also concerned she likely had Down syndrome. Chaya was shocked: Down syndrome is rare in children born to young mothers. She is only 27 years old and had three healthy babies prior to this.

Before Shabbat, Chaya left her baby in the NICU to go home to her husband and three sons. But then, on Shabbat, she received an emergency knock on her door from a hospital liaison who told her that her baby was about to undergo emergency intestine surgery. She and her husband left her sons with a family member and rushed to the hospital. I met her only a couple of hours after the surgery.

I was blown away by her strength. She faced the worst nightmare a mother can have a sick child she was powerless to help. And yet, she seemed so at peace.

I was amazed at her ability to counsel me about my petty complaints when she was suffering such a heavy blow. Chaya explained that this situation was out of her control she had no choice but to surrender. She said she did not understand how people encountered problems of this magnitude without faith in a higher power. Her stability came from her emunah (or, faith) that Hashem (God) was watching over her baby girl.

Just then, her husband, in his shtreimel and bekishe, emerged from the bikur cholim room with a small bottle of grape juice to make kiddush, since they had missed their Shabbat day meal. As they spoke in Yiddish, I was reminded how little I had in common with this woman on the surface. During our conversation, I had completely forgotten what different worlds we came from. When we were speaking, our differences melted away we were just two moms talking about our children.

Ira never showed up, because he had a problem with one of his patients. After Shabbat ended, he called an Uber for the girls and me to go home while he stayed to operate. Normally, I would have wallowed in my pity party I would have been annoyed that we schlepped all the way down to the hospital, while Ira was nowhere to be found. I would have been frustrated that it started pouring rain as we waited outside for the car to take us home (I could not go back inside to wait, because I had no phone and I couldnt reach Ira to ask which car was ours). I would have been furious with the girls misbehaving and fighting. But this time, I wasnt in the mood to wallow or be angry: Instead of feeling sorry for myself, I was overcome with emotion from this chance encounter with my new Hasidic friend.

Our hour together changed my life. She taught me three critical lessons:

1) Snap judgments are not accurate. I falsely stereotyped this woman based solely on her appearance. How many times do we miss out on seeing someone for who he or she really is? It is important to unlearn surface-based assumptions about people.

2) Human-to-human connections are irreplaceable. Normally, when I find myself in situations with strangers, I stare at my phone and avoid engaging. I wonder if people used to talk to each other on the subway, in elevators and in waiting rooms before cell phones. Because it was Shabbat, I had no phone and no chance to avoid conversation with this woman. How many life-changing encounters am I missing out on the rest of the week when I am busy scrolling through social media? We need to put our phones down more often and interact with actual people.

3) Emunah creates strength. I have a tendency to both worry and wallow over things I cannot control. Chaya taught me to surrender and have faith that Hashem only gives me challenges I can handle. The magnitude of her unfortunate situation is so much greater than any of my problems, but her faith-filled approach gives her a positive outlook and the resilience to push through.

I once heard a quote that has stuck with me: Theres a king in every court. So once in a while, lets remember to find the kings in the courts among us lets lose the headphones and ask the person in the airplane seat beside us how her day is going. Lets look up from the iPhone and cheerfully greet the person in line behind us at Starbucks. Lets smile and make small talk with the man waiting to cross the street. Brief, unexpected visits with strangers can be as fulfilling and enriching as any deep conversation with a trusted friend.

I will never forget my encounter with the new mother at the hospital. I can only hope that I make the next stranger I meet feel as strongly connected with the human soul, as Chaya made me feel on a Shabbat afternoon outside a bikur cholim room.

Elizabeth Savetsky is an NYC-based wife, mother, and accessories blogger who defines her style by incorporating over-the-top pieces into everyday life. Through her blog,, and social media channels, her mission is to make accessorizing accessible to every woman and encourage mamas everywhere to embrace their inner glamour girls.

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Hasidic Woman Changed My Life In Hospital Waiting Room The …

Congregation Ahavas Sholom The Oldest Operating …

Posted By on March 4, 2018

Congregation Ahavas Sholom holds services every Saturday morningstarting at 9:30 a.m., in the summer as well. Attendance hovers around 25 to 30 people, with 60 or more attendees on special occasions. These special occasions are not infrequent, having included birthdays, aufrufs (before marriages), weddings, babys naming ceremonies, brit milahs, Sabbaths dedicated to organizations that have helped the Congregation, such as the Shomrim Society (Jewish law enforcement officers), Federations Young Leadership Division, or a havurah from Congregation Agudath Israel in Caldwell. They now include bnei mitzvah 10 or more in the last years.

Every week the Congregation says Kiddush and eats lunch together in the social hall downstairs following services. In addition to weekly Shabbath Services, the synagogue holds periodic Friday evening services and dinners. Congregation Ahavas Shalom also holds services on the High holidays and on all major holidays throughout the year, and in recent years services are held on Tisha BAv and Simchat Torah.

Shabbat services start at 9:30 am.

Please contact us by phone 973-485-2609 or

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Who Controls the Anti-Defamation League? | Who Controls …

Posted By on March 1, 2018

The Anti-Defamation League:

Abraham H. Foxman(Ashkenazi Jew) National Director

Kenneth Jacobson(Ashkenazi Jew) Deputy National Director

Robert G. Sugarman(Ashkenazi Jew) National Chairman picture available)

Robert H. Naftaly(Ashkenazi Jew) Treasurer

Murray Koppelman(Ashkenazi Jew) Assistant Treasurer

I. Barry Mehler(Ashkenazi Jew) Secretary

Stanford Baratz(Ashkenazi Jew) Assistant Secretaryhttp://

Standing Committees:

Charles F. Kriser(Ashkenazi Jew) Chairman, Administration(no picture available)

Robert H. Naftaly(Ashkenazi Jew) Chairman, Audit

Lawrence Rosenbloom(Ashkenazi Jew) Chairman, Budget

Howard W. Goldstein(Ashkenazi Jew) Chairman, Civil Rights

Barry Curtiss-Lusher(Ashkenazi Jew) Chairman, Development

Richard D. Barton(Ashkenazi Jew) Chairman, Education

Joseph A. Goldblum(Ashkenazi Jew) Chairman, Information Technology picture available)

David J. Millstone(Ashkenazi Jew) Chairman, International Affairs

Pamela Schwartz(Ashkenazi Jew) Chairman, Leadership picture available)

Christopher Wolf(Ashkenazi Jew homosexual) Chairman, Legacy/Funding for the Future

Michael J. Rubenstein(Ashkenazi Jew) Chairman, Marketing & Communications

Martin L. Budd(Ashkenazi Jew) Chairman, Outreach & Interfaith Affairs

Marvin D. Nathan(Ashkenazi Jew) Chairman, Planning

Lawrence J. Miller(Ashkenazi Jew) Chairman, Regional Operations

Kenneth M. Jarin(Ashkenazi Jew) Chairman, Washington Affairs


Deborah M. Lauter(Ashkenazi Jew) Director, Civil Rights

Clifford Schechter(Ashkenazi Jew) Director, Development

Ed S. Alster(Ashkenazi Jew) Director, Education

Michael A. Kellman(Ashkenazi Jew) Director, Finance & Administration(no picture available)

Sam Memberg(Ashkenazi Jew) Director, Information Technology

Michael A. Salberg(Ashkenazi Jew) Director, International Affairs

Marvin S. Rappaport(Ashkenazi Jew) Director, Leadership

Graham M. Cannon(Ashkenazi Jew) Director, Marketing & Communcations

Robert Wolfson(Ashkenazi Jew) Director, Regional Operations picture available)

Stacy Burdett(Ashkenazi Jew) Director, Washington Affairs

Betty B. Robbins(Ashkenazi Jew) General Counsel picture available)

Vice Chairmen:

Meyer Eisenberg(Ashkenazi Jew)

James Grosfeld(Ashkenazi Jew) picture available)

Thomas C. Homburger(Ashkenazi Jew)

Cynthia Marks(Ashkenazi Jew) picture available)

George E. Moss(Ashkenazi Jew)

Pam Schafler(Ashkenazi Jew)

Joseph Smukler(Ashkenazi Jew)

George Stark(Ashkenazi Jew) picture available)

Gerald Stempler(Ashkenazi Jew) picture available)

Past National Chairmen:

Barbara B. Balser(Ashkenazi Jew)

Howard P. Berkowitz(Ashkenazi Jew) picture available)

Kenneth J. Bialkin(Ashkenazi Jew)

Burton M. Joseph(Ashkenazi Jew)(no picture available)

Burton S. Levinson(Ashkenazi Jew)

Glen S. Lewy(Ashkenazi Jew)

Melvin Salberg(Ashkenazi Jew)

David H. Strassler(Ashkenazi Jew)(no picture available)

Glen A. Tobias(Ashkenazi Jew)

Summary:Of the fifty-three(53) senior executives and directors of the Anti-Defamation League, fifty-three(53) are Jews. This is a numerical representation of 100%. Jews are approximately 2% of the U.S. population.* Therefore Jews are over-represented among the senior executives and directors of the Anti-Defamation League by a factor of 50 times(5,000 percent).

* Jewish Population of the United States by State:

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Difference Between Temple and Synagogue

Posted By on February 28, 2018

Posted on August 29, 2011 by koshal Last updated on: April 16, 2015

The difference between temple and synagogue has its roots in the Jewish beliefs. Temple and Synagogue are two words that are often considered as words that denote the same meaning by the general population. Actually, in a Jewish perspective, they are not so. They convey two different senses when used separately. The word synagogue is derived from the Greek word Sinagogos. This word refers to a place where people assemble. It often refers to the House of Assembly. A temple, in a very general sense, is the sacred place where followers of any religion go to worship. Synagogue is associated with Jewish culture. When looked from a Jewish perspective temple carries a special meaning. All this will be discussed in the article while we are discussing the difference between the two words temple and synagogue.

A temple, in a very general sense, is the sacred place where followers of any religion go to worship. Every religion usually has a temple, a place of worship that is known by this name. Temple, for them, is the house of God. All these religions use the word temple to refer to any place of worship the followers of those religions have built. However, this belief of calling any place of worship a temple changes when it comes to Judaism.

For Jews, the word Temple refers primarily to the shrine that is seen in Jerusalem. If a Jew is using the word temple, he or she is referring to the Holy Temple that was in Jerusalem. Solomon constructed the first ever temple in 10th century BCE. The Jewish refer to such constructions as temples. After the Romans destroyed the Second Temple, they no longer have a physical construction that they can refer to as the temple. The orthodox Jews believe that only the Messiah can build a new Temple.

Holy Temple of Jews

When the Temple was there, Jews were carrying out more traditions such as sacrifices. Also, during the prayer in the Temple, music was used.

Now, since the destruction of the Temple in Jerusalem, a synagogue is the house of worship for the Jews. On the other hand, a synagogue was nothing but a Town Hall in the olden days. At that time, it did not have a great connection with worship.

The purpose of constructing a synagogue also was different when compared to the purpose for which a temple was constructed. The primary purpose behind the construction of synagogue was to carry on discussions related to business. In fact, community business was conducted by the Jewish community in a synagogue. This was the situation as long as the Temple was there. However, now the synagogue is built for the primary purpose of worshipping.

As a way of honoring the memory of the Temple, the worship style in synagogues has also gone through some changes. For example, instrumental music is not used in synagogues for worship.

Temple, in the general sense, means the place of worship in any religion.

Temple in Judaism refers to the Holy Temple that was in Jerusalem.

Synagogue is the Jewish house of worship.

This is the main difference between the two words.

A normal temple can be built anywhere.

The Temple can only be built on the ground where the former temples stood.

Synagogues can also be built anywhere.

A normal temple follows the method of worship according to the religion to which the temple belongs to.

The Temple has special traditions such as sacrifices and using music for prayers.

Synagogues do not do sacrifices. As a way of putting the Temple memory in a special place, they do not use music during prayer.

The Orthodox Jews follow all these customs believing another Temple can only be built by the Messiah and only builds synagogues.

The Reform Movement of Judaism goes against the traditional beliefs. They build worshipping places and name them temple without a problem.

As you can see, the difference between temple and synagogue can only be seen in the religion of Judaism.

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The Hasidic Women Why They Wear Wigs

Posted By on February 28, 2018

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Hasidic women wear clothing that is according to the principles of dress modesty in Jewish law. Haredi women wear long, conservative skirts. They also wear sleeves past the elbow.

Hasidic women strictly follow the laws of tzenuit. They are also required to act accordingly and with respectable behavior. Married women cover their hair with a sheitel or wig ; tichel or scarf. Some women cut their hair short or shave their heads and wear wigs.

The way of dressing of Hasidic women reflects the culture that they want to protect. Hasidic Judaism aims to protect women against the immodesty of the popular culture. Also, a womans hair is considered as sensual and is a symbol of sex, the reason why Hasidic women are required to cover their heads.

Contrary to popular belief, wearing a wig is not a requirement for Hasidic women. Some women wear a snood (a hat which looks like a beret) to cover their hair. Many Hasidic women choose to wear a wig because it is more comfortable than keeping their hair long and covering it with a scarf.

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