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Priestly Robe (Judaism)
The priestly robe ( he, מְעִיל ''me'il''), sometimes robe of the ephod ( ''meil ha-ephod''), is one of the sacred articles of clothing (''bigdei kehunah'') of the Jewish High Priest. The robe is described in . It was worn under the Ephod. Like all the priestly garments, it was to be made by 'gifted artisans ... filled with the spirit of wisdom'. Hebrew Bible The Hebrew noun ''meil'' occurs 30 times in the Masoretic Text of the Hebrew Bible, and refers not only to the robe of the high priest but also any robe worn over a tunic by men of rank, such as the robe Jonathan gave to David, or his mantle which Job tore in desperation, and also the outer cloak of women - such as the robe worn by David's daughters. It was a sleeveless, purple-blue or violet (''techelet'') robe (''me'il''), woven in a single piece. The opening in the center for the High Priest's head to pass through was woven, not cut or torn (). The lower hem of the garment was fringed with small golden bells alter ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Zevachim
Zevachim ( he, זְבָחִים; lit. "Sacrifices") is the first tractate of Seder Kodashim ("Holy Things") of the Mishnah, the Talmud and the Tosefta. This tractate discusses the topics related to the sacrificial system of the Temple in Jerusalem, namely the laws for animal and bird offerings, and the conditions which make them acceptable or not, as specified in the Torah, primarily in the book of Leviticus ( and on). The tractate has fourteen chapters divided into 101 mishnayot, or paragraphs. There is a Gemara – rabbinical commentary and analysis – for this tractate in the Babylonian Talmud, and no Gemara in the Jerusalem Talmud. The fifth chapter of Mishnah ''Zevachim'' Chapter 5 of ''Zevachim'' is recited in the daily morning prayer service. (It was included in the ''siddur'' at this stage because it discusses all the sacrifices and the sages do not dispute within it.) It goes as follows: **A. ''Eizehu mekoman shel z'vachim'' Places for the ''zevachim korbanot'' to be o ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kittel
220px, A kittel A ''kittel'' ( yi, קיטל) is a white linen or cotton robe worn by religious Ashkenazi Jews on holidays, in the synagogue or at home when leading the Passover seder. Kittels are sometimes worn by grooms. It is also customary for Jews to be buried in a kittel. History In Ashkenazic tradition, married men wear a kittel in the synagogue on Yom Kippur. In less-traditional synagogues, religious Jews - both men and women - wear a kittel. The wearing of a ''kittel'' on the High Holidays is symbolically linked to its use as a burial shroud, and, to the verse "our sins shall be made as white as snow" (). Some wear a ''kittel'' when leading the Passover Seder. In some communities, the cantor wears a kittel on the first night of Selichot, the seventh day of the Holiday of Sukkot (also known as Hoshanah Rabbah), the Musaf prayers of Shemini Atzeret and the first day of Passover, where the prayers for rain (Tefilat HaGeshem) and dew (Tefilat HaTal) are respectively recit ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tetzaveh
Tetzaveh, Tetsaveh, T'tzaveh, or T'tzavveh (—Hebrew for " oushall command," the second word and first distinctive word in the parashah) is the 20th weekly Torah portion (, ''parashah'') in the annual Jewish cycle of Torah reading and the eighth in the Book of Exodus. The parashah reports God's commands to bring olive oil for the lamp (, '' Menorah''), make sacred garments for the priests, conduct an ordination ceremony, and make an incense altar. It constitutes . The parashah is made up of 5,430 Hebrew letters, 1,412 Hebrew words, 101 verses, and 179 lines in a Torah Scroll (, '' Sefer Torah''). Jews read it the 20th Sabbath after Simchat Torah, in February or March. Readings In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , '' aliyot''. First reading—Exodus 27:20–28:12 In the first reading, God instructed the Israelites to bring Moses clear olive oil, so that Aaron and his descendants as High Priest could kindle lamps regu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tzitz
The priestly crown or frontlet (צִיץ ''ṣîṣ''/''tsiyts'') was the golden plate or tiara worn by the Jewish High Priest on his mitre or turban whenever he would minister in the Tabernacle or the Temple in Jerusalem. Etymology The root ''tzitz'' (צִיץ) means “to blossom” or “a flower” and as such is employed by the picturesque metaphors in Isaiah 27:6, 28:1, 40:7-8, floral descriptions of Solomon’s temple (1 Kings 6:18-35) and the blooming of Aaron’s rod (Num. 17:23). This latter instance is particularly interesting, because just as a ''tzitz'' appeared on the Aaron’s rod so is the Aaronide high-priest supposed to wear a ''tzitz'' on his forehead. In addition to this, once in the Hebrew Bible, in Ezekiel 8:3, the word appears in the construction ''tzitzit rosh'' meaning “a mop of hair” and probably deriving from the metaphor of hair as the plants grown from skin. This is furthermore supported by a handful of rabbinic descriptions which compare the p ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Priestly Breastplate
The priestly breastplate or breastpiece of judgment ( he, חֹשֶׁן ''ḥōšen'') was a sacred breastplate worn by the High Priest of the Israelites, according to the Book of Exodus. In the biblical account, the breastplate is termed the ''breastplate of judgment'' ( he, חֹשֶׁן מִשְׁפָּט ''ḥōšen mišpāṭ'' - ), because the Urim and Thummim ( he, הָאוּרִים וְהַתֻּמִּים ''hāʾūrīm wəhattummīm'') were placed upon it.(). These elements of the breastplate are said in the Exodus verse to carry the judgement ( he, מִשְׁפָּט ''mišpāṭ'') of God concerning the Israelites at all times. Hebrew Bible According to the description in Exodus, this breastplate was attached to the tunic-like garment known as an ephod by gold chains/cords tied to the gold rings on the ephod's shoulder straps, and by blue ribbon tied to the gold rings at the belt of the ephod. The biblical description states that the breastplate was also to be made f ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Priestly Turban
The priestly mitre or turban ( he, מִצְנֶפֶת ''mitznefet'') was the head covering worn by the High Priest of Israel when he served in the Tabernacle and the Temple in Jerusalem. Etymology The Hebrew word ''mitznefet'' () has been translated as "mitre" (KJV) or "headdress". It was most likely a turban, as the word comes from the root "to wrap". Hebrew Bible The turban worn by the High Priest was much larger than the head coverings of the priests and was wound so that it formed a broad, flat-topped turban, resembling the blossom of a flower. The head covering of the priests was different, being wound so that it formed a cone-shaped turban, called a ''migbahat''. It was to be made of fine linen, and like all the holy garments, it was to be made by 'gifted artisans ... filled with the spirit of wisdom'. Rashi writes that the High Priests's turban was identical to the turbans of the other priests. The priestly crown (Hebrew ''tzitz'' צִיץ "blossom" "flower") was at ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Priestly Sash
The priestly sash or girdle (Hebrew ''avnet'') was part of the ritual garments worn by Jewish high priests who served in the Temple in Jerusalem. The "sash" or "girdle" worn by the High Priest was of fine linen with " embroidered work" in blue, purple and scarlet (, ); those worn by the priests were of white, twined linen. The sash should not be confused with the embroidered belt of the ephod. Like the other priestly vestments, the purpose of the sash was "for glory and for beauty" (). On the Day of Atonement the High Priest changed into special linen garments that included a sash of fine linen without any embroidery (). These linen garments were worn only once, with new ones being made each year. Rabbinical commentary According to Rabbinical literature, Midrash and Maimonides, the sash was 32 cubits long and 2, 3 or 4 fingers wide. At this length, it would have to have been wound around the body several times. Theories differ as to how this was accomplished: some say it w ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Priestly Tunic
The priestly tunic ( he, כֻּתֹּנֶת ''kutonet'') was as an undergarment or shirt worn by the High Priest and priests when they served in the Tabernacle and the Temple in Jerusalem.Theological Dictionary of Rabbinic Judaism: Part Three Page 53 Jacob Neusner - 2005 "C. "This is in accord with the following teaching, which we have learned in the Mishnah . Yoma 7:5 "The high priest serves in eight garments, and an ordinary priest in four: tunic, underpants, head-covering, and girdle." Etymology The Hebrew noun ''ketonet'' () is the generic term for a tunic in Hebrew. The first use is the "coats" of skins made for Adam and Eve in Eden, the best known use would be the coat of many colours of Joseph. It is related to, and may be the source of, the Greek noun ''kiton'' "tunic." Instructions for making the tunic It was made of pure linen, covering the entire body from the neck to the feet, with sleeves reaching to the wrists. That of the High Priest was embroidered (); those of ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Priestly Undergarments
The priestly undergarments ( hbo, מִכְנְסֵי־בָד, miḵnəsē-ḇāḏ) were "linen breeches" (KJV) worn by the priests and the High Priest in ancient Israel. They reached from the waist to the knees and so were not visible, being entirely hidden by the priestly tunic. Hebrew Bible The biblical commandment instituting their use is found in the Book of Exodus 28:42: You shall also make for them linen breeches to cover their nakedness; they shall extend from the hips to the thighs. Unlike the other priestly vestments which were "for glory and for beauty" (Exodus 28:2), the purpose of the () was for modesty, "to hide their nakedness". In the Book of Leviticus when Moses consecrates Aaron and his sons as High Priest and priests, respectively, the linen undergarments are not mentioned (Leviticus 8:7, Leviticus 8:13), though their use is obviously presumed. There were four holy garments worn by both the priests and the High Priest alike: * Linen breeches to cover their ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Children Of Israel
The Israelites (; , , ) were a group of Semitic-speaking tribes in the ancient Near East who, during the Iron Age, inhabited a part of Canaan. The earliest recorded evidence of a people by the name of Israel appears in the Merneptah Stele of ancient Egypt, dated to about 1200 BCE. According to the modern archaeological account, the Israelites and their culture branched out of the Canaanite peoples and their cultures through the development of a distinct monolatristic—and later monotheistic—religion centred on the national god Yahweh.Mark Smith in "The Early History of God: Yahweh and Other Deities of Ancient Israel" states "Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. 1200–1000 BCE). The record would suggest that the Isra ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lashon Hara
''Lashon hara'' (or ''loshon horo'', or ''loshon hora'') ( he, לשון הרע; "evil tongue") is the halakhic term for speech about a person or persons that is negative or harmful to them, even though it is true. It is speech that damages the person(s) that are talked about either emotionally or financially, or lowers them in the estimation of others.Telushkin, Joseph. ''A Code of Jewish Ethics: Volume 1 - You Shall Be Holy''. New York: Bell Tower, 2006. p. 332. ''Lashon hara'' differs from the more severe prohibition of ''hotzaat shem ra'', "making a bad name," in that ''hotzaat shem ra'' consists of untrue statements. ''Lashon hara'' is considered to be a very serious sin in the Jewish tradition. The communicator of ''lashon hara'' (which is included in ''rechilut'') violates the Torah prohibition of ''lo telech rachil b'ameicha,'' translating to "thou shalt not go up and down as a among thy people" (''Leviticus 19:16'' KJV). Definition Speech is considered to be ''lashon ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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