Questions about Judaism answered by a Jew!

[Nσσя'υℓ Jαииαн]

Still similar though. thanks for clarifying
Peace

 

[snakelegs]

There is no official view on Jesus. Just opinions of people. The only view is that he was not the Moshiach or a prophet (a fake).

thanks, rebbe - that's what i thought.

 

[lavikor201]

Judaism refrains from making unnessesary judgments on anyone. Some members of Am Yisrael might, but it isn't an official view of Judaism. In reality there is no point to make a view on jesus when it could incite hatred towards us, and spark conflict.

The only judgement we must make is that it is clear that he was not Moshiach (Messiah) or a Prophet in anyway. This official view is not to insult others but to be abosolutly clear to Am Yisrael, that you cannot be practicing legit Judaism and accept jesus as anything but a false prophet or fictional character.

 

[north_malaysian]

Do jews bury their deads like Christians .. where they'll wait several days before being buried or ... like Muslims .. where we bury our deads as soon as possible?

 

[Curaezipirid]

Alaikumassalam lavikor201,

I can not find a post I earlier made in this thread, but the answer has transpired in my life to be found nevertheless.

I have, however, a very specific question. I am my self within the range of this knowledge, yet not the adequate cultural expression of.

Could you discriminate the "what" of the manifestation of Arc of Covenant as a vehicle for Law. Obviously it is that there exist strict material definition of the making of it. But I have experienced a range of different expressions of disbelief in its manifestation. Some persons express that it can not exist except in the physical matter, whilst others express that it can not exist except in the density of matter of Jannah. The difficulty from my point of veiw is that there is clearly no modern physical matter expression of it that manifests exact equivalence to that expressed in Torah. Yet my belief is that such is existant. However, it is also my adamant belief that the physical manifestation is also a necessary aspect of its existance, whatever form that has, at this time, acquired.

This is a matter is great importance. I did Dream that Arc of Covenent was in the hands of a Serbian Orthodox Christian Priest prior to World War two, but that nazis murdered him. What could any Jew regard of the fact that I had such a Dream?

mu'asalam

 

[Curaezipirid]

Alaikumassalam

now that I am received of two pm's since making the last post; but of no answer to the post; I reckon I ought to alter my Question:

Is there such a function as Taqleed in Judaism? If so, has it occurance upon the basis of Nation States or indivdual Synagogue or Schools, such as the Hasdisidic (are they regarded similarly to a Madhab?). Then also want is Taqleed/Tawheed for the correct regard of Arc of Covenant?

If a Jew were to know of it, and then become no longer a Jew? What regard would they be held in by Jews?

Mu'asalam

 

[lavikor201]

Do jews bury their deads like Christians .. where they'll wait several days before being buried or ... like Muslims .. where we bury our deads as soon as possible?

The Mitzvah of burying the dead without delay is mentioned in the Torah:

"His body shall not remain for the night on the gallows, rather you shall surely bury him on that day."
(Deuteronomy 21:23)
​

The exception to this rule is if delaying the funeral will add to the honor of the deceased. A competent rabbi must be consulted to determine if such a condition exists. There are various reasons for this mitzvah:


A. It is disrespectful for the deceased for his lifeless body to be sitting around. Man was created in G-d's image, and it is our duty to bury him/her as expeditiously as possible.
B. Psychologically, it is an almost unbearable mental strain to the family to dwell for an extended time in "the valley of the shadow of death." No one deserves to be subjected to the despair and anguish of being continually in the physical company of the deceased, no matter how deep his affection.
C. In the teachings of Kabbalah it is stated that the soul remains in the body, and cannot ascend to heaven, until the body is interred. Obviously, we don't want to keep the soul waiting.

now that I am received of two pm's since making the last post; but of no answer to the post; I reckon I ought to alter my Question:

Curaezipirid, I am sort of confused by your question. About the Arc, can you please clarify in simple terms exactly what you want to know. Just list exactly what questions you want awnsered, not the signifigance. Just the questions and please use terms that have nothing to do with Islam because I do not know what "Taqleed" or "Madhab" are.

 

[Curaezipirid]

Alaikumassalam,

lavikor201: give of that you know about Arc of Covenant

wasalam

 

[therebbe]

Alaikumassalam,

lavikor201: give of that you know about Arc of Covenant

wasalam

Shabbat is soon, so I must go to Friday Night prayers now. Lavi is probably observing Shabbos already if he is in Israel or the USA he will about to be.

I promise I will awnser your question when Shabbat is over.

Have a good weekend.

 

[Curaezipirid]

Alaikumassalamtherebbe andlavikor201,

I do hope that you, therebbe, will consider answering the question within its full context, that Lavikor201 seems not to comprehend.

That is, is there a proper regard for Arc of Covenant within an overall patterning of social communication in which belief is expressed with a totality of Unity in Faith? And within that, what are you certain about in respect of the Arc?

Even to the example of Faith in who has it, since it is ever existant is it not? And neither could it have been locked into a storage container as Indiana Jones represents it; that is, not without a person being who connects in bodily function to it.

This is of my certain knowledge and really I am asking what is the proper manner of Judaic expression in regard to all matters pertaining to the Arc.

Also I am asking: if a Jew had it; and placed within it, according to Torah with witness; the entire of Islamic Law according to Qur'an, for example; then is an identified Muslim; what could possibly be the due regard within the Judaic community for such a person?

Surely such is the very means by which Judaism is only able to convert to Islam? Rather than, as lavikor201 send me in a personal message, that such a Jew could be held to death by other Jews. Surely once Islam is proven within Judaism, Jews become Muslims. Judaism has ever been a fluid Religion; since that within which most Prophets manifested can only have been enabled as a fluid Religion; so there is no belief that asserts such as an impossiblity to a Jew. Any Jew whom asserted that once Qur'an is within Arc of Convenant all Jews would not by nature gradually become Muslim; would manifest as a total fool to any true believing Jew. That is my express understanding.

I am only asking what the understanding of a practising Jew living within a Jewish community is. Even must I ask to be explained to what is allowable to be revealed openly about Arc of Covenant. For example: is their any means within Judaic culture for myself to express that I know the transmission of Arc from one person to another embodies a physical fact that is miraculous by nature and connects that person directly into the complete seqence of ever other person whom ever had the Arc in their care. How am I am to express this?

Are there a set of facts about Arc of Covenant which are standardised knowledge that any Rabbi should know? My local synagogue is very protective of the Rabbi, so I have not yet met with; but is it that I will need to so as to find what I am needing? Already the Jewish bookshop helped me more than any other source of certain knowledge; since I had cause to be reseaching the matter of Arc of Convenant in relation to Holocaust, and the phenomenon of Holocaust in relation to Sacred Law.

Within my open comprehension of Judaic Law, the causes of Holocaust and the actualisation of, are that exact legal preceedent which, not only enable, but necessitate that Qur'an be accepted with Arc of Covenant. So there we are all winners who are truly Human, since nazis ultimate cause in Allah can be proven to be that which made us all need become Muslim. These matters are critical, and I can not comprehend why lavikor201 supposed to instruct me in a personal message that if I have once been a Jew, I must sustain being a Jew to live. That is, not without placing the larger context of Arc of Covenant and all its consequences around what lavikor has sent me in a personal message.

Perhaps I should start a thread with the full story of what I know about Arc of Covenant. It is really quite a terrifying function, and once comprehended scientifically most of modern society equitably terrifies. I guess then that the Indiana Jones movie was not too incorrect in its portrayal. I believe that the whole matter needs Muslim consideration; but the story of it begins with the Jews, and so without the grounding of what is and is not able to be externally expressed for a Jew, that discussion can not commence.

Then if it can not be given here: what is the teaching? I shall go to the Rabbi with my questions. What is the more appropriate set of knowledge within which to express matters pertaining to Arc of Convenant.

One part I do know is that the rod must be within the rings. The rod symbolising that power Allah accords Covenants placed within the Arc, and the rings symbolising the power that is Human culture.

So I am asking here, what are the cultural requirements for any communication in respect of Arc?

It is my comprehension that any use or misuse of it, or support of use of misuse of it, or knowledge of use or misuse of it; would accord that such persons can only accept their full account in Allah when ever the matter of the Arc becomes a part of the conversation. Also, that if a non-Jew found it, and began to access it, they must become fully fluid in Judaic culture. So therefore, if, shall we just suppose for example something like the Indiana Jones movie was true, but a nazi opened the Arc and used it: they could not use it without becoming fully able to interact at all times as a Jew. The rod must stay within the rings. This is a part of what that means.

The only exception to persons whom could not know of Arc without accepting thier account in Allah; are persons without a Soul. Arc works at that density of a Human Soul, and its sounds are ever present in the atmoshpere of Earth; yet a person whom has never earned a Human Soul, has no willing ear.

I could tell other facts about Arc of Convenant also; but my relationship with the teaching about it is not within the full understanding of what are the proper expressions allowed, except for as recorded in Torah, that of course I have read. Yet what is the quality of translation I am with, and should I be enabled with better words?

The matter is of immense importance. In large part for the according of Peace. There are very many Muslims whom seek to stablise their belief only in those teachings in which the whole documentary history, and oral history of exact transmission is known, and able to be comprehended within an experiential time scale. Yet it is that Torah exists in Arc of Covenant, so it matters little if the entire were lost in documentary evidence and memory; it will always be, and it will always be able to be heard by a true believer whose inner ears sustain no damage from sin. Gospel also. These facts must become knowable to Muslims so that records of Gospel can receive crediblity. Insha Allah will Qur'an be equitable able to sustain the same status as Torah in the mind of any Jew. Isa taught us there is one way into Faith in Allah and that is through He. He taught us to die for Him so as to live. Was it because he knew of some bad deed that would be done in connection with Arc of Covenant? Isa taught what even a nazi can access to find redemption. It is to cause that His teaching is accessible to Jews, that I ask. Jews are needful of the modern context of Arc of Convenant becoming clear so as to contextualise Holocaust and recover. That is the communication that has transpired already between my self and local Synagogue representatives.

I will leave it with the mods to decide about whether it is right at this time for a thread about Arc of Covenant. Muslims will make our own research as well as receive the assistance of folk like therebbe, whose offer to answer after Prayer is that generosity I am my self grateful for.

mu'asalam

 

[lavikor201]

give of that you know about Arc of Covenant

Basics:

– The ark was actually comprised of three open-topped boxes, two made of gold and one made of acacia wood. The wooden box was placed within the larger gold one, and the smaller gold box was placed within the wooden one. Thus, the wooden box was completely plated with gold. The Ark was two and a half cubits (approx. 47 inches) long, a cubit and a half (28 inches) wide, and a cubit and a half high*. Attached to the Ark were four (according to others, eight) golden rings, which held the staves which were used to carry the Ark.
– Covering the Ark was the kaporet, a three-inch thick board made of pure gold. The kaporet was made of a large piece of gold which was hammered in its centered until its two ends protruded upwards. These two ends were then fashioned into the keruvim (Cherubs), the winged images of a young boy and girl.
– The Ark contained the second tablets, as well as the fragments of the shattered first tablets.** One of the Torah scrolls which was written by Moses was also placed in the Ark (or according to some, it was placed on a plank which was attached to the Ark).
– The Ark was always carried by shoulder. Whenever the Jews would wage battle against their enemies, the Ark would accompany them to the battlefield, ensuring their victory.
– When the Ark was placed in the Holy of Holies, an incredible miracle occurred. Although the Ark had precise measurements, it took up no space. The Holy of Holies was twenty cubits by twenty cubits and the Ark laid in the center of the room. However, the distance from each end of the Ark to the wall of the room measured exactly ten cubits!***
– When King Solomon built the Holy Temple, he prophetically envisioned its eventual destruction. He therefore constructed concealed passageways beneath the Temple Mount, which would serve as a hiding place for the Ark. Several decades before the destruction of the First Temple, King Josiah commanded that the Ark be hidden in these tunnels, and there it remains until it will resurface in the time of the Third Temple which will soon be constructed by Moshiach.


*It has been suggested that the reason why all the Ark’s measurements were in half numbers – unlike all the other Tabernacle utensils, which were all crafted using complete numbers – is to teach a valuable lesson to those who are the personification of the Ark; those who encompass within their mind the holy words of the Torah, the scholars. The scholar must always recognize that though he may be very knowledgeable, he isn’t complete. Torah, the wisdom of the infinite G-d, is infinite. Even the greatest scholar has merely dabbled in its endless wisdom.
**Once again this is a message for the Torah scholar. He may have a golden exterior, but inside must dwell a broken heart; a heart which isn’t proud of his accomplishments for it understands that all his skills are a gift from Above.
***This mind-blowing miracle is indicative of the nature of the Holy Temple. The Ark was a physical object which took up space; however, because it was totally one with the Divine Infinity, it rose above its own physical limitations. We are charged with task of making a “Temple” of ourselves and the entire world. We have the ability to connect with G-d and thus transcend our inherent limitations

lavikor201 send me in a personal message, that such a Jew could be held to death by other Jews.

I never wrote that. The only religion which declares death to people who convert away is Islam I believe. Judaism does not kill people who turn away.

Surely such is the very means by which Judaism is only able to convert to Islam?

It says in the Torah that G-d would never create or add to any of his laws or subtract from any of his laws. Therefore Islam and the "Quran" are additions and subtractions, therefore they are fakes in accordance with jewish law.

That is the communication that has transpired already between my self and local Synagogue representatives.

What do you wish to accomplish by this? To tell them to stop following Jewish law, and tell them that even though the Torah says G-d will never make another book, G-d just changed his mind all of a sudden.

 

[abdmez]

What is a Yeshiva?

 

[abdmez]

Also. How does judaism view death, life and other things of that nature.

 

[lavikor201]

What is a Yeshiva?

YESHIVA(H) - (pl. yeshivot). A Jewish rabbinic academy of higher learning. See also beit midrash.

Also. How does judaism view death, life and other things of that nature.

Life
In Judaism, life is valued above almost all else. The Talmud notes that all people are descended from a single person, thus taking a single life is like destroying an entire world, and saving a single life is like saving an entire world.

Of the 613 commandments, only the prohibitions against murder, idolatry, incest and adultery are so important that they cannot be violated to save a life. Judaism not only permits, but often requires a person to violate the commandments if necessary to save a life. A person who is extremely ill, for example, or a woman in labor, is not permitted to fast on Yom Kippur, because fasting at such a time would endanger the person's life. Doctors are permitted to answer emergency calls on Shabbat, even though this may violate many Shabbat prohibitions. Abortions where necessary to save the life of a mother are mandatory (the unborn are not considered human life in Jewish law, thus the mother's human life overrides).

Because life is so valuable, we are not permitted to do anything that may hasten death, not even to prevent suffering. Euthanasia, suicide and assisted suicide are strictly forbidden by Jewish law. The Talmud states that you may not even move a dying person's arms if that would shorten his life.

However, where death is imminent and certain, and the patient is suffering, Jewish law does permit one to cease artificially prolonging life. Thus, in certain circumstances, Jewish law permits "pulling the plug" or refusing extraordinary means of prolonging life.

Death
In Judaism, death is not a tragedy, even when it occurs early in life or through unfortunate circumstances. Death is a natural process. Our deaths, like our lives, have meaning and are all part of G-d's plan. In addition, we have a firm belief in an afterlife, a world to come, where those who have lived a worthy life will be rewarded.

Mourning practices in Judaism are extensive, but they are not an expression of fear or distaste for death. Jewish practices relating to death and mourning have two purposes: to show respect for the dead (kavod ha-met), and to comfort the living (nihum avelim), who will miss the deceased.

Care for the Dead
After a person dies, the eyes are closed, the body is laid on the floor and covered, and candles are lit next to the body. The body is never left alone until after burial, as a sign of respect. The people who sit with the dead body are called shomerim, from the root Shin-Mem-Resh, meaning "guards" or "keepers".

Respect for the dead body is a matter of paramount importance. For example, the shomerim may not eat, drink, or perform a commandment in the presence of the dead. To do so would be considered mocking the dead, because the dead can no longer do these things.

Most communities have an organization to care for the dead, known as the chevra kaddisha (the holy society). These people are volunteers. Their work is considered extremely meritorious, because they are performing a service for someone who can never repay them.

Autopsies in general are discouraged as desecration of the body. They are permitted, however, where it may save a life or where local law requires it. When autopsies must be performed, they should be minimally intrusive.

The presence of a dead body is considered a source of ritual impurity. For this reason, a kohein may not be in the presence of a corpse. People who have been in the presence of a body wash their hands before entering a home. This is done to symbolically remove spiritual impurity, not physical uncleanness: it applies regardless of whether you have physically touched the body.

In preparation for the burial, the body is thoroughly cleaned and wrapped in a simple, plain linen shroud. The Sages decreed that both the dress of the body and the coffin should be simple, so that a poor person would not receive less honor in death than a rich person. The body is wrapped in a tallit with its tzitzit rendered invalid. The body is not embalmed, and no organs or fluids may be removed. According to some sources, organ donation is permitted, because the subsequent burial of the donee will satisfy the requirement of burying the entire body.

The body must not be cremated. It must be buried in the earth. Coffins are not required, but if they are used, they must have holes drilled in them so the body comes in contact with the earth.

The body is never displayed at funerals; open casket ceremonies are forbidden by Jewish law. According to Jewish law, exposing a body is considered disrespectful, because it allows not only friends, but also enemies to view the dead, mocking their helpless state.

Mourning
Jewish mourning practices can be broken into several periods of decreasing intensity. These mourning periods allow the full expression of grief, while discouraging excesses of grief and allowing the mourner to gradually return to a normal life.

When a close relative (parent, sibling, spouse or child) first hears of the death of a relative, it is traditional to express the initial grief by tearing one's clothing. The tear is made over the heart if the deceased is a parent, or over the right side of the chest for other relatives. This tearing of the clothing is referred to as keriyah (lit. "tearing"). The mourner recites the blessing describing G-d as "the true Judge," an acceptance of G-d's taking of the life of a relative.

From the time of death to the burial, the mourner's sole responsibility is caring for the deceased and preparing for the burial. This period is known as aninut. During this time, the mourners are exempt from all positive commandments ("thou shalts"), because the preparations take first priority. This period usually lasts a day or two; Judaism requires prompt burial.

During this aninut period, the family should be left alone and allowed the full expression of grief. Condolence calls or visits should not be made during this time.

After the burial, a close relative, near neighbor or friend prepares the first meal for the mourners, the se'udat havra'ah (meal of condolence). This meal traditionally consists of eggs (a symbol of life) and bread. The meal is for the family only, not for visitors. After this time, condolence calls are permitted.

The next period of mourning is known as shiva (seven, because it lasts seven days). Shiva is observed by parents, children, spouses and siblings of the deceased, preferably all together in the deceased's home. Shiva begins on the day of burial and continues until the morning of the seventh day after burial. Mourners sit on low stools or the floor instead of chairs, do not wear leather shoes, do not shave or cut their hair, do not wear cosmetics, do not work, and do not do things for comfort or pleasure, such as bathe, have sex, put on fresh clothing, or study Torah (except Torah related to mourning and grief). Mourners wear the clothes that they tore at the time of learning of the death or at the funeral. Mirrors in the house are covered. Prayer services are held where the shiva is held, with friends, neighbors and relatives making up the minyan (10 people required for certain prayers).
​

If a festival occurs during the mourning period, the mourning is terminated, but if the burial occurs during a festival, the mourning is delayed until after the festival. The Shabbat that occurs during the shiva period counts toward the seven days of shiva, and does not end the mourning period. Public mourning practices (such as wearing the torn clothes, not wearing shoes) are suspended during this period, but private mourning continues.

The next period of mourning is known as shloshim (thirty, because it lasts until the 30th day after burial). During that period, the mourners do not attend parties or celebrations, do not shave or cut their hair, and do not listen to music.

The final period of formal mourning is avelut, which is observed only for a parent. This period lasts for twelve months after the burial. During that time, mourners avoid parties, celebrations, theater and concerts. For eleven months of that period, starting at the time of burial, the son of the deceased recites the mourner's Kaddish every day.

After the avelut period is complete, the family of the deceased is not permitted to continue formal mourning; however, there are a few continuing acknowledgments of the decedent. Every year, on the anniversary of the death, family members observe the deceased's Yahrzeit (Yiddish, lit. "anniversary"). On the Yahrzeit, sons recite Kaddish and take an aliyah (bless the Torah reading) in synagogue if possible, and all mourners light a candle in honor of the decedent that burns for 24 hours. In addition, during services on Yom Kippur, Shemini Atzeret, the last day of Passover, and Shavu'ot, after the haftarah reading in synagogue, close relatives recite the mourner's prayer, Yizkor ("May He remember...") in synagogue. Yahrzeit candles are also lit on those days.

When visiting a mourner, a guest should not try to express grief with standard, shallow platitudes. The guest should allow the mourner to initiate conversations. One should not divert the conversation from talking about the deceased; to do so would limit the mourner's ability to fully express grief, which is the purpose of the mourning period. On the contrary, the caller should encourage conversation about the deceased.

When leaving a house of mourning, it is traditional for the guest to say, "May the Lord comfort you with all the mourners of Zion and Jerusalem."

Kaddish

Kaddish is commonly known as a mourner's prayer, but in fact, variations on the Kaddish prayer are routinely recited at many other times, and the prayer itself has nothing to do with death or mourning. The prayer begins "May His great Name grow exalted and sanctified in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days ..." and continues in much that vein. The real mourner's prayer is El Molai Rachamim, which is recited at grave sites and during funerals.
​

Why, then, is Kaddish recited by mourners?

After a great loss like the death of a parent, you might expect a person to lose faith in G-d, or to cry out against G-d's injustice. Instead, Judaism requires a mourner to stand up every day, publicly (i.e., in front of a minyan, a quorum of 10 adult men), and reaffirm faith in G-d despite this loss. To do so inures to the merit of the deceased in the eyes of G-d, because the deceased must have been a very good parent to raise a child who could express such faith in the face of personal loss.

Then why is Kaddish recited for only 11 months, when the mourning period is 12 months? According to Jewish tradition, the soul must spend some time purifying itself before it can enter the World to Come. The maximum time required for purification is 12 months, for the most evil person. To recite Kaddish for 12 months would imply that the parent was the type who needed 12 months of purification! To avoid this implication, the Sages decreed that a son should recite Kaddish for only eleven months.

A person is permitted to recite Kaddish for other close relatives as well as parents, but only if his parents are dead.

Tombstones
Jewish law requires that a tombstone be prepared, so that the deceased will not be forgotten and the grave will not be desecrated. It is customary in some communities to keep the tombstone veiled, or to delay in putting it up, until the end of the 12-month mourning period. The idea underlying this custom is that the dead will not be forgotten when he is being mourned every day. In communities where this custom is observed, there is generally a formal unveiling ceremony when the tombstone is revealed.

It is also customary in some communities to place small stones on a gravesite when visiting it. This custom has become well-known from the movie Schindler's List, in which the children of Survivors place stones on the grave of Oscar Schindler. The custom is not universal, even among traditional Jews, and there seems to be some doubt as to how it originated. It seems to have superstitious origins. It's a little like leaving a calling card for the dead person, to let them know you were there. Stones, unlike flowers, are permanent and do not get blown away in the wind. Some other sources suggest that it was originally done because we are required to erect a tombstone, and tombstones that actually looked like tombstones tended to get desecrated.

What is written on a tombstone? In most cases, it is very straightforward Hebrew text, similar to what you might see on a tombstone in English. An illustration of a typical Jewish tombstone is shown above.

At the top is the abbreviation Peh-Nun, which stands for either "poh nitman" or "poh nikbar", which means "here lies..." The marks that look like quotation marks are commonly used to indicate an abbreviation or a number written in letters.

The next line is the name of the decedent, in the form (decedent's name), son of or daughter of [father's name]. "Son of" is either ben (Bet-Final Nun) or bar (Bet-Resh). "Daughter of" is bat (Bet-Tav). The tombstone above says "Esther bat Mordecai" (Elsie, daughter of Morrice). Sometimes, one or both of the names is preceded by the letter Resh, which simply stands for "Reb" and means "Mr." The names may also be followed by the title ha-Kohein (Heh-Kaf-Heh-Final Nun), ha-Levi (Heh-Lamed-Vav-Yod) or ha-Rav (Heh-Resh-Bet), indicating that the person was a kohein, a Levite or a rabbi. See the Hebrew Alphabet page if you need help in identifying specific letters on a tombstone.

The third line indicates the date of death. This line begins with the abbreviation Nun-Peh followed by the date, the month, and the year. The date and year are written in Hebrew numerals, which are letters. The month name is sometimes preceded by a Bet (meaning "of"). The tombstone above indicates that the date of death was 18 Shevat 5761. Yod-Chet = 10+8 = 18. Shin-Bet-Tav is the month name Shevat. Tav-Shin-Samech-Alef = 400+300+60+1 = 761 (the 5000 is assumed). See Hebrew Alphabet -Numerical Values if you need help in identifying a number. See Jewish Calendar - Months of the Jewish Year if you need help identifying months. See Jewish Calendar - Links to Jewish Calendars if you need help converting a Hebrew date to a Gregorian date.

The last line is an abbreviation that stands for "tehe nishmatah tzerurah bitzror hachayim," which means "may her soul be bound in the bond of eternal life."

You may also find Jewish symbols on a tombstone, such as a menorah, a magen David, a torah scroll, a lion, or the two tablets of the ten commandments. Most of these symbols don't tell you anything about the decedent (other than the fact that he or she was Jewish). However, if you see a picture of hands in a position like the one at right, this normally indicates that the decedent was a kohein, because this hand position is used when the kohanim bless the congregation at certain times of the year.

Recommended Reading
The definitive book on Jewish mourning practices is Maurice Lamm's The Jewish Way in Death and Mourning. This book is available through most commercial bookstores, or click the link above to buy it online from amazon.com.

 

[Ninth_Scribe]

So any questions you have about my beautiful religion I will awnser to the best of my knowledge... :happy:

I'm hoping you're knowledge of Biblical Hebrew is better than mine. My main passion is establishing the chronology of the records so the generations are well defined because I enjoy reading all their records in succession like that. Every so often though, I come across a passage that completely mystifies me. Last May, an online friend asked me to translate a passage in Isaiah for him. I dropped the ball on it because I was preoccupied with Zarqawi, but I just came across it again while I was sorting out my papers.

The passage is Isaiah 35:1 - Here is the English translation:

The wilderness and the parched land shall be glad; and the desert shall rejoice, and blossom as the rose.

Now, my memory might be a bit fuzzy, but I don't recall that there were "roses" back in the day, so I tracked the Hebrew interpretation, which renders this flower to be a meadow saffron, specifically, of the family of Colchicum autumnale. The mystery continues though because this particular flower wasn't introduced to the area until roughly the 5th century, when the Byzantine Empire acquired it from the Greeks who discovered that its poison could be used to treat gout. They passed it to the Arabs and so on. But, if that's true, then the date assigned to the Book of Isaiah is off its mark.

Feel like tracking a mystery with me? Or could any of the above info be wrong?

Ninth Scribe

 

[snakelegs]

lavikor,
i know coffins were not used traditionaly - does the state of israel require that coffin be used? (u.s. does).
the other question is that i once worked in a jewish cemetery and the graves were 5'x3'x7'2" are these the legal (according to halacha) measurements?

 

[lavikor201]

Feel like tracking a mystery with me? Or could any of the above info be wrong?

I'm short on time currently. I will look into it later.

i know coffins were not used traditionaly - does the state of israel require that coffin be used? (u.s. does).
the other question is that i once worked in a jewish cemetery and the graves were 5'x3'x7'2" are these the legal (according to halacha) measurements?

Not exactly sure to be honest, i'll ask a friends of mine who knows a lot about that stuff.

But God had not stated in Torah that it was then a finished book.

ב לֹא תֹסִפוּ, עַל-הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם, וְלֹא תִגְרְעוּ, מִמֶּנּוּ--לִשְׁמֹר, אֶת-מִצְו‍ֹת יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר אָנֹכִי, מְצַוֶּה אֶתְכֶם.​

2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the L-RD your G-d which I command you.

Muslims and Christians do not follow Halakha. Therefore they have added or subtracted. It is very simple. This is the Jewish FAQ thread. I'm sorry but everyone cannot have a 'come back'.

 

[north_malaysian]

Life
In Judaism, life is valued above almost all else. The Talmud notes that all people are descended from a single person, thus taking a single life is like destroying an entire world, and saving a single life is like saving an entire world.

Just like Islam.

Because life is so valuable, we are not permitted to do anything that may hasten death, not even to prevent suffering. Euthanasia, suicide and assisted suicide are strictly forbidden by Jewish law. The Talmud states that you may not even move a dying person's arms if that would shorten his life.

In Islam too... that's why I'm against suicide bombings....

However, where death is imminent and certain, and the patient is suffering, Jewish law does permit one to cease artificially prolonging life. Thus, in certain circumstances, Jewish law permits "pulling the plug" or refusing extraordinary means of prolonging life.

I think Islam prefers the same too... maybe someone can enlighten me about this in accordance to Islam.

Death
In Judaism, death is not a tragedy, even when it occurs early in life or through unfortunate circumstances. Death is a natural process. Our deaths, like our lives, have meaning and are all part of G-d's plan. In addition, we have a firm belief in an afterlife, a world to come, where those who have lived a worthy life will be rewarded.

Islam too

Care for the Dead
After a person dies, the eyes are closed, the body is laid on the floor and covered, and candles are lit next to the body. The body is never left alone until after burial, as a sign of respect. The people who sit with the dead body are called shomerim, from the root Shin-Mem-Resh, meaning "guards" or "keepers".

In Malaysia, we will make sure the eyes are closed but the body is laid on a bed and covered. We will burn incense and put it beside the body (just to cover any smells coming out from the deceased). We also never left alone the body, there always be people reciting the Koran siting beside the body. When a person wants to pay last respect to the body... he/she will uncover the face and recite a koranic surah.

Most communities have an organization to care for the dead, known as the chevra kaddisha (the holy society). These people are volunteers. Their work is considered extremely meritorious, because they are performing a service for someone who can never repay them.

We have "Khairat Kematian" in Malaysia, just the same position like chevra kaddisha.

Autopsies in general are discouraged as desecration of the body. They are permitted, however, where it may save a life or where local law requires it. When autopsies must be performed, they should be minimally intrusive.

Islam too.

In preparation for the burial, the body is thoroughly cleaned and wrapped in a simple, plain linen shroud. The Sages decreed that both the dress of the body and the coffin should be simple, so that a poor person would not receive less honor in death than a rich person. The body is wrapped in a tallit with its tzitzit rendered invalid. The body is not embalmed, and no organs or fluids may be removed. According to some sources, organ donation is permitted, because the subsequent burial of the donee will satisfy the requirement of burying the entire body.

Wow....very similar... I thought Jews are buries with their suits and shoes on like Christians.

The body must not be cremated. It must be buried in the earth. Coffins are not required, but if they are used, they must have holes drilled in them so the body comes in contact with the earth.

The body is never displayed at funerals; open casket ceremonies are forbidden by Jewish law. According to Jewish law, exposing a body is considered disrespectful, because it allows not only friends, but also enemies to view the dead, mocking their helpless state.

100% the same with ISlam!!!:uuh:

It is also customary in some communities to place small stones on a gravesite when visiting it. This custom has become well-known from the movie Schindler's List, in which the children of Survivors place stones on the grave of Oscar Schindler. The custom is not universal, even among traditional Jews, and there seems to be some doubt as to how it originated. It seems to have superstitious origins. It's a little like leaving a calling card for the dead person, to let them know you were there. Stones, unlike flowers, are permanent and do not get blown away in the wind. Some other sources suggest that it was originally done because we are required to erect a tombstone, and tombstones that actually looked like tombstones tended to get desecrated.

No wonder ... there are stones on Jewish cemetery here.....

Wow Jewish burial is almost similar to Muslim ones... with exception to the mourning and tombstone practices. Wow..... this is an eye opener. Thank you!!!

 

[Abu Zakariya]

I'm from Bosnia and there were a lot of Sephardic Jews in my country after they fled Spain. Sadly, the number of Jews in Bosnia has decreased a lot because of the Holocaust.

Anyways, recently there was a mention of the "Sarajevo Haggada" in the news and so I thought I'd post something about it here:

http://en.wikipedia.org/wiki/Sarajevo_Haggadah

Here's an article from the Jerusalem Post:

It has survived the Spanish Inquisition, Nazi invaders, the Bosnian war and the ravages of centuries. Now, for the first time, replicas of the 600-year-old Sarajevo Haggada are being sold to the public.

The replicas took 18 months to make, and now 613 reproductions of the original, handwritten document - which is housed at Sarajevo's National Museum - have been printed and put up for sale, said Jakob Finci, the head of Bosnia's Jewish community.

"We decided to print 613 replicas, as there are 613 mitzvot," Finci said Tuesday after bringing the first copy to Sarajevo.

Written in Hebrew on bleached calfskin, the manuscript dates to before the expulsion of Spanish Jewry and describes events ranging from the Creation to the Exodus from Egypt to the death of Moses.

The original is kept in a climate-controlled room shared by manuscripts from Bosnia's other religions - Islam, Orthodox Christianity and Roman Catholicism.

The 109-page text known as the Sarajevo Haggada was presented as a wedding gift in the 14th century to a couple in Barcelona. A small wine stain on one of the pages may have come from a glass raised at a Seder dinner. On another page, a small child tried out some handwriting.

The replicas - printed on calfskin, with leather covers - look exactly the same as the original, Finci said.

The community has already received orders for more than 100 of the copies, at $1,475 each, he said.

When Spain expelled its Jews in 1492, a refugee brought the book to Italy. A rabbi later brought the Haggada to Bosnia and it passed down through his family until a descendant, Joseph Kohen, sold it to the National Museum in 1894.

The museum kept the treasure in a safe until World War II, when a Catholic museum director and his Muslim colleague saved the book from a Nazi officer who came to pick it up. The two men spirited the book through German checkpoints and carried it to a village in the mountains above Sarajevo, where a Muslim cleric kept it hidden beneath the floor of a mosque until the war ended. It was then returned to the museum safe.

When Bosnia's war erupted in 1992, the museum was on the front line. Braving Bosnian Serb sniper fire, a museum official crawled to the gallery, picked up the Haggada, crawled back and hid the manuscript in a safe at the National Bank.

The Haggada remained there after the war ended in 1995 while the museum underwent repairs from war damage. It went back on display in January 2002.​

I know that this thread is supposed to be about asking questions to Jews, so to not break any rules, I'll ask:

How known is this in the Jewish world?

 

[lavikor201]

How known is this in the Jewish world?

I did not know about it actually, but I am not a huge scholor or anything so I might not be the person to ask, maybe therebbe would know, or a Sephardic Jew (I am Mizrakhi) middleeastern/black Jew. But either, may Hashem bless the Muslims who saved this Jewish artifact.