In order to know how many Jews there are in total, one must also count the Jewish population around the world. The most recent count was done by the Jewish Agency in 2019 or the Hebrew year תש׳׳פ. At that time, the number of Jews in the world was 14.8 million in total, of which most of the world’s Jewish population lived outside the Land of Israel – about 8.1 million. The largest populations are in Israel and then in the United States, with about 7 million Jews in Israel and about 6 million in the United States.

After Israel and the United States, France is the country with the most Jews with 450,000 Jews, followed by Canada with 392,000 Jews, Britain with 290,000 Jews, about 290,000 in Argentina, and 190,000 in Russia.

Who is a Jew? So we know how many Jews there are in the world population – but how do you even determine who is a Jew? This is a complicated question that troubles the State of Israel regarding the laws of aliyah. Not only does it trouble them, but we will also have to determine who the Jew is for the census of the Jews. The Jewish Agency defines a jew as “someone who represents himself as a Jew and does not identify with another religion.”

The Jewish population in Israel – Jewish Israeli

As stated, the number of Jews as of 2019 stands at almost 7 million, 6.7 million to be exact. But these are only the Jews who define themselves as Jews and do not identify with another religion. According to the Law of Return (a law that defines who is entitled to immigrate to the State of Israel), a Jew is anyone whose mother is Jewish or who converted correctly. According to this definition, the number of Jews in the world is even greater, 23.6 million, of whom 16.5 are outside Israel. Jews make up about 74% of the population in Israel, the second largest population is the Arabs who make up about 20%. About 40% of Jews define themselves as secular, about 21% are traditional, not very religious, about 12% are traditionally religious, about 11% are religious, and about 10% are ultra-Orthodox.

The Jewish population in the United States

The Jewish population in the United States is about 6 million Jews. Despite a large number of Jews in the United States, their number is declining, for example between the early 1990s and the beginning of the 2000s, the number of Jews in the United States decreased by 5.5%. The main reason for the decline is assimilation. The trend began as early as the 1960s and seems to be continuing. The largest Jewish community is in and around New York, about 1.6 million Jews, but in recent years many of them have moved to South Florida, Los Angeles, and other metropolitan areas. The metropolitan areas of New York City, Los Angeles, and Miami make up more than a quarter of the world’s Jewish population. More than 90% of American Jewry are Jews from the Ashkenazi community. High percentages of Jews in the various states are New York at 8.9%, New Jersey at 5.86%, the District of Columbia at 4.5%, and Massachusetts at 4.07%. Although this is one of the largest Jewish communities in the world, of the citizens of the United States, Jews make up only a little more than a percentage of the general population.

The expectation of the Jewish population around the world. 

Looking to the future, the maximum predictions are for 20 million Jews in Israel and around the world by 2050, the lowest estimates speak of 14 million Jews in Israel and around the world, meaning a decrease. The average estimate is 17 million. In the State of Israel in 2050. If the people of Israel can return to their pre-Holocaust dimensions. The optimistic scenario, in this case, is economic prosperity and security.  Both in Israel and around the world. The pessimistic scenario is of a precarious security situation, a deteriorating economy, a low birth rate, assimilation, and in Israel immigration from it and not to it. It is also expected that a third of the population in Israel will be ultra-Orthodox, in contrast to 10% today.

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The Jewish community in America is one of the largest in the world. The United States alone holds the largest Jewish population after Israel. That is why many organizations have sprung up to support world Jewry, address its needs and even support the State of Israel. In this article, we will provide you with information on some of the important American Jewish Committee organizations.

One of the organizations is the American Jewish Committee “ACG” The American Jewish Committee. It is a Jewish-American organization that states its goal to support the interests of the Jewish people around the world through diplomacy and government ties. Its website states that the organization’s goal is to build a more secure future for Jews, Israel, and the world population. Another of its goals: The war on anti-Semitism and extremism, protection of the State of Israel, and protection of rights alongside the war on BDS. The American Jewish Committee was established in 1906 and is one of the oldest Jewish organizations in the world. It is considered the organization that centralizes all the Jewish organizations around the world. Since 2009 the ACG has also defined itself as a center for the Jewish community, supporting Judaism and Israel.

In the United States and America, there are also centers known as The Jewish community center, or JCC for short, also known as YMHA – (Young Men’s Hebrew Association),  a center that organizes leisure, education, culture, and sports activities for the Jewish community. The activities usually take place in the community centers of the organization, and in North America alone there are about 350 centers. One of its well-known activities is sports competitions for Jewish youth, which have existed since 1982. These games are called JCC Maccabi. Each year, games are held between the youth from the various organization’s community centers.  Although the organization celebrates Jewish holidays and promotes curricula related to Israel and Jewish education, it is open to everyone in the community. In addition to centers in the United States and Canada, the organization has about 180 centers throughout the former Soviet Union, 70 in South America, and 50 in Europe. In Israel, there are about 300 centers of the organization, but smaller ones.

Jewish organizations for the family – family Jewish services

In the United States, there are several organizations that provide services to the Jewish family and even to individuals under the heading of Jewish family services. For example, the Jewish Family Service in San Diego, California, provides free meals and a food bazaar to disabled people and low-income families throughout the city. The organization’s volunteers also send kosher and healthy meals to the elderly who are unable to leave home. It conducts educational activities for children and youth that focus on leadership, volunteering, and social values. The center also provides psychological and health assistance to Jewish youth and adults.

Another Jewish Family Center is a volunteer center in Colorado that provides services to vulnerable youth and families, care for the elderly, assistance for the disabled, mental health counseling and services, employment support, religious services for youth and distressed families, food assistance, parenting assistance and more.

Another veteran and main center is in Utah and has existed since the 19th century. It also provides emotional support services to anyone who cannot pay, alongside assisting the elderly and disabled and providing an economic safety net for families in need.

You can find Jewish Family Centers all over the United States, Los Angeles, Seattle, New York, and more

In Israel, there is a Jewish family center for new immigrants called the Juror Assists Jewish Immigrants, including American Jews. It assists in housing, hospitality, counseling as well as assisting the disabled, and more. The organization currently mainly assists immigrants from Anglo-American countries and France and helps them understand their social rights as new immigrants in the Land of Israel.

We wanted to cover almost every important American Jewish Committee in the world, but time is short and the workload is plentiful. In any case, Jewish organizations around the world assist in many activities, whether it is in prayer, leisure activities, family assistance, or mental or medical assistance. All of these are in addition to the activities by Jews around the world to support Israel and the Jewish community, fight anti-Semitism, and help make the lives of Jews around the world a little easier.

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There are lots of benefits to being Jewish, we have many holidays, a long history, and representatives of Nobel laureates in Hollywood, but why is it so hard to find a date with a Jew Jewish dating?  There are many dating sites for Jews and every dating site for a Jew is a little different. Why is it so hard? There are fewer Jews in the United States than ever before, and the task of finding a date with a Jew has become more challenging, however, we want someone to celebrate the holidays with,  to celebrate Shabbat with, to go to synagogue with, someone who understands the community. So let’s get to know some of the Jewish dating sites for Jews from all over the Diaspora: Jewish diaspora. 

JDATE – The original Jewish dating site for Jewish

JDATE is perhaps the most well-known Jewish dating site – Jewish date site – for the Jewish community. The site has been in existence for 20 years in English and Hebrew. The site claims to have managed to be responsible for more Jewish weddings than any other site. They have an office in Los Angeles and Israel, so it is also suitable for those who want to make aliyah and meet a bride or groom in Israel.

Registration is free and the price varies. Non-subscribers can only receive messages but not send.

Sawyouatsinai- When a Jewish dating site – dating site for Jews and the matchmaker meets

The strange name of the site Sawyouatsinai stems from the belief that every Jewish soul at Mount Sinai stood next to its twin soul, “Bashert” in Yiddish. And the purpose of the site is for you to find your original soul mate.

The site combines technology, the internet, and the use of live matchmakers to help find one, true soul mate. They accommodate all streams of Judaism, secular, Reform, Conservative, Ashkenazi Jewish, Sephardic – Sephardic Jewish, yeshiva students, or anyone who defines himself as “simply Jewish”.

Once you register and tell them about yourself, your religious background, age, location, and more, two matchmakers will be assigned to you. Then you switch from technology to phone calls and the like, at the end of which only the profiles that best suit you will be displayed on the site. Then you can choose whether to accept or reject the matchmaking, as on other sites and apps. On the site, they also show success rates and new couples who are engaged or married.

The price for this subscription is $10.95- $19.95 depending on the type of subscription you choose, month or year.

Alljmatch – Match your cousin or nephew

This is a Jewish dating site that operates in Israel and the Diaspora and its purpose is to allow friends and relatives to open a profile for those who are already tired of searching on a dating site. The registration process is skipped because the registrants are actually the matchmakers. The site is only for serious purposes, and the intended date will not be able to open the profile on their own. There is a free track and a track with a subscription. 

Mazaltov.org

Mazaltov Is a development by the site Jmatch

This dating site for Jews is dedicated to Jews who are looking to get married or find true love. This site also combines technology with human contact and has built an extensive single Jewish community online.

The driving force behind the site is Devora Alouf, a personal love coach, site consultant, and chief matchmaker. The site is simple to operate and you can search for a match from the beginning using data such as age and location.

Registration to the site is free.

Jwed For serious people only

At jwed the intention is clear from the beginning, we have come here to get married. The site is for Jews only, only for those who want to get married, and the site scans and checks all profiles. The site provides data on a thousand married couples and over 3500 who met through the site. Here too the payment is according to subscription.

Jewish dating apps

Jcrash – The Tinder of the Jews

These websites have their place, but in the wider dating world, they are moving to location-based apps, like Tinder. The creative company is Crash Mobile, and in fact, there are not many big differences between their app and Tinder, except for the Jewish population that uses it. The company’s offices are in Manhattan and the entrepreneurs are Israeli. It has about 200,000 users and more than 10,000 are from Israel.

The big advantage is that the app is free, so there are a high number of users. But like on Tinder, in order to speed up the process you will need to switch to a premium track. The developers say that there is an advantage to the fact that this is an application designed for a specific niche. People are more careful and express themselves respectfully. It is also possible to register through Facebook, so chances are it is their true identity.

Jswipe – Another dating app for Jews

Jswipe also acts like Tinder with a Jewish twist, for example, you can find people who keep kosher, and when there is a match you get a “mazal tov”. Jswipe has 800,000 users, of which 97% are Jews, compared to 200,000 users in the equivalent app Jay Crash with 200,000 Jews, but one hundred percent Jews.

Facebook groups for Jewish dating

The Largest Jewish Singles Group on Facebook

Another group that is not exactly a dating site but can be used to meet many Jews from around the world Jewish population. The advantages of Facebook groups are that they are free and here there is also management, self-presentation, and participation in the conversation and can be found for groups of all ages, streams, and regions. Just need to say hello.

Facebook group for Jewish dating during the Corona – CoronaCrush – Creating Jewish Couples in Quarantine

This is a private group that arose following the spread of the coronavirus in the United States and around the world. Group members can post pictures of themselves or others. After displaying the image, the user sends the desired bachelor or bachelorette a private message, and from there they switch to Zoom – the popular video chat software. It currently has over 17,000 users, five posts a day, and about 760 new users a month.

General dating sites tailored for Jews

Although there are sites that do not market themselves as sites for Jews – Jewish dating sites – only, thanks to their adaptations and technology you can find many Jews from your area, if they keep the mitzvot or get to know them through events aimed at Jews. For example, the dating site EliteSingles is not only for Jews, but you can find Jews from the United States with higher education. The harmony site is also a general site that has an adjustment to the Jewish route, according to degrees of religiosity, age, and more. Although the “League” website is intended for exclusive singles, before the Corona it also organized large Shabbat meals, and of course, in the general app, there is an option to search by nationality and religion.

Traditional matchmaking offices and community activities

Neither matchmaking offices nor the Jewish matchmaker has disappeared, and you can find many small matchmaking sites on the Internet that specialize in Jewish singles. Events are also often organized in the community. You can ask about them in the various community organizations in the United States – American Jewish committee. There are of course more dating sites Jewish dating sites for Jews. Do not stop searching.

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The Jewish Bible The Jewish Bible is slightly different from the Bible known to Christians. The most important out of all the Jewish Bible books for Jews is the Torah scroll, which prefaces the entire Bible, this is read by Jews from all over the world. The Jews do not read from the New Testament, and the book that they refer to after the Bible is the Book of the Talmud, which discusses the Mishnah, a book in which the Torah and its commandments are explicitly discussed. Apart from the Talmud, there are several books of Halacha that bind most Orthodox religious Jews in the world, headed by Shulchan Aruch.  Additionally, the Ashkenazim also have a “The book of maps”

Torah reading

There is no doubt that the most important book in Judaism is the Torah. The book holds a very sentimental status in Judaism. Jews gather on Shabbat to recite the Torah portion, this is a very important time for Bar Mitzvah celebrants who ascend to the Torah, as well as for grooms in the week before or after their wedding day, according to their Jewish wedding tradition Jewish wedding traditions.  Each time we start reading the Torah from the beginning, it is an important holiday called Simchat Torah, which is part of the Tishrei holidays. The reading of the Torah is done during the Jewish prayer – Jewish prayer, on Mondays, Thursdays, and Saturdays and on holidays and Rosh Chodesh in the morning prayer – Jewish prayer in the morning… The reading of the Torah is also done on Saturdays during Aravit, the evening prayer.

Each community has a different melody and accent when reading the Torah, the melody and accent of the Sephardim Sephardic Jews – are more similar to the Hebrew spoken in Israel, while the Ashkenazis Ashkenazi Jews- have consonants and movements that have already been forgotten from spoken Hebrew.

The mitzvah for reading from the Torah is derived from the mitzvah “and you recited it day and night” (Joshua 1: 8), but the mitzvah of reciting in a synagogue at regular times and in public is a regulation instituted by Sages, after the destruction of the Temple. There are also those who believe the arrangement originated earlier when the king would read from the story before the public. 

The source of the reading on Mondays, Thursdays, and Saturdays according to Jewish tradition is due to the fact that the children of Israel did not read the Torah in the desert for 30 days and therefore became weakened. Ezra the scribe edited the Torah scroll, as it is known to us today with additions and changes by the Masoretes.

The structure of the Jewish Bible – the Jewish bible

In the Jewish Bible – bible Jewish – the Torah is divided into five books: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Genesis deals with the creation of the world and the establishment of the people of Israel and the three patriarchs. The book of Exodus deals with the children of Israel in Egypt and the Exodus from Egypt, as well as the receiving of the Torah at Mount Sinai.  Leviticus is essentially a book of laws dealing with the commandments of the sacrifices and the house of the tabernacle.  The book of numbers deals with the migration of the children of Israel for 40 years, from the Exodus from Egypt to the arrival in Israel. The Book of Deuteronomy is a summary of what was said by Moses, about the history of the people of Israel and the laws given to it.

Each book is divided into several passages, and in all, there are 54 passages. The main part of the story is read on Shabbat and then it is discussed and interpreted. It is divided into seven sections.

According to ancient custom, the worshipers are divided into seven and everyone goes up and reads from the Torah. Today this role is held by the reader or cantor. In Yemenite Jewry, the reading by seven worshipers is still maintained. The last reader is the Maftir. It is customary for a bar mitzvah boy to be the Maftir after his bar mitzvah. The reader reads the last part of the story, as does a groom on a Saturday before or after his wedding. He will then recite the Haftarah – taken from the ‘Book of Prophets.  In Reform Judaism, shorter passages are recited in order to match the reading time of the Orthodox.

The Complete Jewish Bible – Complete Jewish Bible

The Torah is the book that prefaces the Jewish Bible, the main holy book for Jews. Alongside the Torah, the book also contains the books of prophets and scriptures (Torah Prophets written). The books of the prophets deal with the conquest of the land, the establishment of Israel and Judah, and the words of the prophets to the twelve minor prophets. The first part is called First Prophets and the books included in it are Joshua, Judges, Samuel I, Samuel II, Kings I, and Kings II and deal mainly with historical aspects.

The second part is the Last Prophets and includes Isaiah, Jeremiah, Ezekiel, and Twelve minor which are presented as prophecies. Twelve minor are short books of prophecy and these are their names: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. These books are short prophecy books grouped together. The file is listed as one book and is included in the Division of the Last Prophets.

Scriptures include the books of Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra and Nehemiah, and The Books of Chronicles.

These are divided into the books of Emet: Job, Proverbs, and Psalms, whose uniqueness is that they are books of poetry and wisdom and therefore the reading and emphasis in them are different from the books of the scrolls: Song of Songs, Ruth, Lamentations, Ecclesiastes, and Esther; As well as to Daniel, Ezra and Nehemiah and the Chronicles which deal mostly with the late biblical history of the Jews. In Daniel, Ezra and Nehemiah there are long passages in Aramaic, which symbolize the beginning of the loss of the status of biblical Hebrew in favor of Aramaic.

Many books are important in Jewish ceremonies, passages of prophets accompany the Torah reading on Shabbat; The books of the scrolls are read on holidays, for example, Esther on Purim, the Book of Lamentations on Tisha B’Av, the Song of Songs on Passover and more; Psalms is an important book with hymns and prayers for redemption and more.

Reading this book is also considered a ritual for longevity, health, and security, This book is read at the Jewish funeral in the Jewish cemetery – and hymns from it are also used for blessings and various health prayers in Judaism – healing prayer Jewish 

The Complete Jewish Bible complete Jewish bible compared to the Christian Bible

The Jewish Bible differs first and foremost from the Christian Bible in that it does not include the New Testament. However, the Old Testament is also different. The Old Testament of the Christians is based on the translation of the seventy, the first translation of the Bible into Greek, with the number of chapters and the name of the books different. In Orthodox Christianity, the translation of the Seventy is the only accepted version. The Catholic and Orthodox Church also included external books that were not included in the Jewish version of the Masoretes, who were the ones to determine the final version of the Bible in Judaism – the bible in Jewish. These books include, for example, the books of Judith, Tuvia, the books of the Hasmoneans, Proverbs of Ben Sira, and the wisdom of Solomon.

The Complete Jewish Bible complete Jewish bible compared to the Muslim bible

The stories of the Bible among Muslims are different from the Jewish version.  The Muslims claim that the Jews forged the Bible, and therefore there are significant changes, for example, the binding of Isaac is described as the binding of the Ishmael, Avi Ami Arab according to tradition. According to the Muslims, the Jews and Christians distorted and falsified the Bible, so the Koran was given to Muslims with the true version. In the Qur’an one can read about some of the stories and figures from the Bible, some of which are considered prophets, Muhammad being the seal of the prophets.

Bible language and reading in the Bible

The Jewish Bible is written entirely in Hebrew, except for shorter sections in Aramaic. There is a difference between the earlier books of the Bible and the later ones. The latter was affected by the Babylonian exiles, after the destruction of the Temple and other languages. In songs, there are parts with rarer expressions that appear only once. There is also a change from the way of reading the Bible today to the punctuation marks added by the Tavernite devotees, who set the final wording for the currently accepted edition. None of the Jewish communities read all the punctuation marks, but the reading in the Yemenite community is the closest.

The Attitude of Judaism towards the Jewish Bible

We mentioned the Torah as a very important book in Judaism, but all books of the Bible are considered holy books. The Bible is the basis for the interpretations of the commandments of the Jewish law. With the many years and copies, there has been a stricter practice of proofreading the books of the Bible, thus creating a situation where there are almost no significant differences in the versions of the various denominations, certainly not in the meanings.

In the State of Israel, Bible studies are compulsory in all education systems, starting in second grade, when children need to know how to read. In Israel, there are four education systems: secular Jewish, religious Jewish, ultra-Orthodox and Arab. The religious and the ultra-Orthodox deal mainly with religious interpretation, among the ultra-Orthodox, mainly with Rashi’s interpretation; among the secular, there is more discussion in the historical and Zionist context alongside biblical criticism; And among the Arabs in Israel, the Bible is used as part of the study of the Hebrew language.

The books on Judaism and the interpretation of the Jewish Bible

The Jewish Bible was written several centuries before the Christian era. The adaptation to time, the difficulties in understanding the language, the need to clarify contradictions, and more – all of these gave rise to the need for interpretation, both the mitzvot and the Bible stories and so many Jewish books were created for interpretation. The first to see the need for interpretation for their time and needs were sages, authors of the Mishnah and Talmud books, which deal with interpretation and the determination of laws. At the time of the conditions,  there was a Sanhedrin in Israel and Sages could add regulations that were not written in the Bible. The Mishnah was written in 220 by Rabbi Yehuda Hanasi. Then came the period of the Amoraim, the sages of the Talmud who discussed the laws of the Mishnah, and the Savora’im who wrote the Talmud at the end of the seventh century CE. The Talmud is divided into the Babylonian Talmud and the Eretz Israel Talmud. In addition to the Mishnah, Sages also wrote the Tosefta – additions that are not included in the Mishnah, and midrashim, which are believed to be ancient to the Mishnah and preserved in oral tradition until the second century AD. The midrashim are divided into Halakhah – a discussion of the laws and the Haggadah – stories with a broader interpretation of the stories of the Bible and which sometimes even include supernatural elements.

The beginning of the Jewish interpretation of the Bible after the Sages was in the Middle Ages. The first commentators were Saadia Gaon, Menachem Ben Sarok, and Danush, whose main interpretation was linguistic. Other important commentators are medieval commentators in Spain and France:

From Sephardim Avraham Ivan Ezra, Yaakov ben Asher, Yitzchak Abarbanel, one of the most important commentators in France: Rashi, Rashbam, Yosef Kara. Other important commentators were also in Yemen, Provence, Italy, and other Jewish communities. After Ralbag there were no interpretations for 400 years, except for interpretations of Rashi himself. Biblical interpretation returned in the 17th century with the interpretation of the Light of Life and intensified following the establishment of the Enlightenment movement and its responses. With the establishment of the State of Israel and the strengthening of the rabbinical institutions within it, the interpretation of the Bible also strengthened. Today in Israel there is an academic and rabbinic interpretation of the Bible.

The Jewish Bible is very important to Jews from all over the Diaspora – Jewish diaspora, and it is still possible to find couples who want to study the Bible together on Jewish dating sites – dating sites for Jews. Jewish holy literature is very broad, beginning with the materialization of the Jewish people and the Jewish Torah and Bible. Over the years, many interpretations have been added to the stories of the Bible, including the laws in it, the best known of which are Mishnah,  Torah to Maimonides, and the Shulchan Aruch. In addition, there is secret literature – the Kabbalah – which deals with Jewish mysticism and literature that deals with the answers of rabbis to matters of Halakhah – the literature of the Responsa. If you want to learn about the Jewish Bible – the holy book for Jewish.  You can contact the Jewish community organizations American

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The source of Jewish law is the Torah, which according to the Jewish faith, was given to the people of Israel at Mount Sinai. In detail, some of the Jewish laws are explained or learned from the Bible. Halacha is determined according to the books of the Mishnah and the Talmud, which are a kind of interpretation of the Bible. Over the years, important halakhic rulings have been added that have influenced the Jewish community around the world. The Shulchan Aruch is the book that is found to be binding in law on all the various Orthodox currents in Judaism. Apart from this rabbis rule for their community, those rules bind them. Sometimes the rulings affect other communities. In the Torah, the most binding laws are the Ten Commandments.

The Jewish law in the Torah

The basic Jewish laws that bind every Jew are the laws of the Torah, from the Pentateuch. Sages have found that there are 613 commandments that are binding to every Jew, but over the years different interpretations of these laws have been created according to rabbinic Judaism, such as the Sadducees, Samaritans, and Karaites. Most of the laws are in the books of Exodus, Leviticus, Book of Numbers, and Deuteronomy.  Genesis is a narrative book for the most part. Some of the Jewish laws appear more than once, sometimes in a different and even contradictory version. Therefore, the Jews developed the oral Torah that later became the Mishnah and the Talmud.

Scholars divide the laws of the Bible into three types: the first two types are the Book of the Covenant described in the Book of Exodus, and the Mishna Torah in the Book of Deuteronomy. Both books include civic guidelines, religious guidelines, and worship. The Book of Deuteronomy also has political guidelines. The third type is the Book of Priests, taken from names alongside another book in Leviticus including a broad description of the worship of God and the Tabernacle.

According to Judaism all the laws of the Torah are of divine origin compared to other laws of other peoples of human origin. Not all biblical laws are learned from the laws themselves. Some of them are learned through the stories told, for example, ancestral stories about alliances and agreements. Certain laws can even be learned from the Books of Prophets. 

Hebrew law is first mentioned in the Book of Exodus, which contains the laws of supervisors, the laws of slaves, the laws of murderers, and instructions for judges. The story of Judges in the Book of Numbers, speaks of establishing a fair legal system.

The Ten Commandments in Jewish law

The Ten Commandments were given a status of honor because they were revealed to the people of Israel at Sinai when Moses brought the words of the Torah. They are considered the main commandments in the Jewish Bible and Judaism and are binding to every Jew in the Diaspora – Jewish diaspora. The main commandments are,  Recognition of God; A decree on monotheism and the prohibition of idolatry; The prohibition of bearing the name of God in vain; Sabbath observance; Honoring father and mother; Prohibition of murder; Prohibition of adultery; Prohibition on theft; Prohibition of false testimony; Do not covet:

1.  I am the LORD your God, who brought you out of the land of Egypt from the house of bondage.

2. You shall have no other gods before me.

Thou shalt not make unto thee any graven image or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water beneath the earth. Thou shalt not bow down thyself unto them, nor serve them: For the LORD thy God is exalted in jealousy: he hath commanded the iniquity of the fathers upon the children of thirty and forty years to hate them, and hath showed mercy unto a thousand, to my lovers and to those who keep my commandments.

3. Thou shalt not bear the name of the LORD thy God in vain.

For the LORD will not cleanse that which beareth his name in vain. (Meaning not to swear in vain in the name of God)

4. Remember the Sabbath day in its holiness.

Six days you shall serve and do all your work, and on the seventh day is the Sabbath of the Lord your God. Thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy cattle. As in thy gates – for six days the Lord made the heavens and the earth the sea and all that is in them and he shall rest on the seventh day, and the Lord shall bless the sabbath day, and he shall hallow it.

Honor thy father and thy mother, that thy days may be prolonged upon the land which the LORD thy God giveth thee.

6.   Thou Shalt not kill.

7.   Thou shalt not commit adultery.

8.   Thou shalt not steal.

9.   Thou shalt not bear false witness

10. Thou shalt not covet thy neighbor’s house. Thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’s.

The ten commandments are mentioned for the first time in the Book of Exodus, Chapter 20, verses 2 through14, Parshas Yetro, and a second time in the Book of Deuteronomy, Parshas “Vaetchanen” (And I will beg). The above wording has several names.

Formally in Judaism, there is no preference for the Ten Commandments over the other fourteen commandments. Therefore there was opposition among the arbitrators to recite the Ten Commandments every day. Maimonides also objected to standing while reading the Ten Commandments, however, the Ashkenazi Jewish custom is to stand up while reciting the Ten Commandments, there are also some Sephardic Jews who do so in some communities. On Saturdays and Shavuot, it is still customary to stand whilst reciting the Ten Commandments and an artistic form of the Ten Commandments is found above the Ark.

Some see the Ten Commandments as a kind of chapter head for all the commandments of the entire Torah and some see them as primary commandments.

The Jewish law in the oral Torah

According to most opinions,  Moshe received the written Torah and oral Torah. He gave the written Torah to the people of Israel and the oral Torah was passed on through the prophets to the Sanhedrin and so on. Its purpose is to give commentators the authority to interpret what is not written in the Torah or to learn from it about the events relevant to their time.

In the days of the Second Temple, the oral Torah was the main point of contention between the Sadducees and the Pharisees (in the days of the Second Temple) and today between rabbinic Judaism and the Karaites.

Jewish law, from the Bible to rabbinical rulings, is called Halakhah. Halacha is divided into accepted Halacha, Laws that are written in the Torah or have been accepted from year to year, and laws that are not mentioned in the Torah but have general agreement on them, these laws are called “Halacha to Moshe at Sinai” And with the laws of the Torah “Laws from the Torah”  The main mitzvah that derives from the interpretation of verses in the Bible are tefillin from the verse “And you bound a sign by your hand and it was dripping between your eyes” and a tassel. The Torah does not interpret but understands from other sources in the Torah passages that should be in them, however, the color of the tefillin is a rabbinical decision that has no source in the Torah.

Halacha in Jewish law

The word Halacha in Jewish law refers to all the commandments according to which a Jew must abide. A wise discussion of the way one should behave is called a halakhic discussion and the decision is called a halakhic ruling and is a crucial decision.

Theology applies decisively to Jewish worship, it establishes the customs of Jewish prayer, the Jewish morning prayer Jewish prayer in the morning, noon, and evening, the Jewish funeral customs Jewish funeral and Jewish burial Jewish cemetery, and Jewish wedding traditions. Halacha in the Oral Torah is distinct from the Haggadah, Halacha is a description of the mitzvot and its interpretation and the Haggadah is an interpretation of biblical stories that are not related to the mitzvot. At first, Halakhah was a concept that described the entire practice of mitzvot, including the discussions and explanations. Over the years, the concept has become unique only to halakhic rulings. The Jewish books of Halacha after the Talmud are mainly the books of the Rif and Maimonides and then the Arba’ah Turim and Shulchan Aruch, in the Ashkenazi communities the book of Hamapa. Other Jewish communities do not accept Halakhah as an unchangeable language and case law, such as the Conservatives and Reforms and in the past the Karaites and Sadducees.

After Shulchan Aruch, interpretations and abbreviations for Shulchan Aruch were written in books, such as The Shortened Shulchan Aruch, Aruch Hashulchan, and Mishnah Berura.

Alongside Shulchan Aruch, a book of questions and answers developed – halakhic questions for Rabbis on certain topics. The answers are binding on the rabbis of the community. In it, you can find questions such as how to behave when a person is ill and which Jewish recovery prayers are appropriate.  healing prayer Jewish.

The laws of the Rabbis and the laws of Deorayta  (Written in the Torah)

In addition to the laws based on the Torah, the rabbis were given the authority to establish laws adapted to the questions of the believers and the needs of the time, regulations that are not written in the Torah. The rabbis do this by way of analogy, interpretation or reasoning, and other logical means. Laws renewed by sages are called Derabanan (By Rabbis) and laws from Sinai,  Deorayta.

The laws of Jewish justice in the Oral Torah are based mainly on the Mishnah: the order of the date the Holy Laws are presented in the Rosh Hashanah Tractate; In the order of women, for example, the laws of the Jewish wedding traditions are presented, along with divorce laws, adultery laws, widows, and laws related to women; In the order of damages, all the laws dealing with property, property, damage caused by a person to his friend and more are presented; The Sanhedrin and Makot deal mainly with the judicial system and the ways of punishment.

Jewish law in the State of Israel

With the establishment of Israel by Jewish secularists, the question arose as to the role of halakhic Jewish law in the Jewish state, and the issue to this day is a complex political issue in Israel, both for legislators, judges, and the general public.

It should be noted that alongside the secular legal system, there is a religious legal system that deals with family law, marriage, divorce, burial, etc., and that all the major religions in Israel have a legal system in these matters.

After the establishment of the State of Israel, the law was largely a continuation of the laws of the British Mandate and the Ottoman regime, there are laws that have not been changed since. However, with the intervention of the legislators and judges, several laws came into force under the direct influence of Jewish law, both in their content and in their names.

For example, the law  “you shall not stand on the blood of a neighbor” according to which a person is not allowed to abandon another from the Jewish saying Jewish sayings  – “You shall not stand on the blood of your neighbor I am the Lord” (Leviticus, 19). Similarly, the Jewish statement “building wealth illegally” Jewish sayings were taken from the sources, and it describes someone who earns at another’s expense unjustly, and this law appears in Israeli law. Another law from Hebrew law is the return regulation for the rehabilitation of a thief who wants to repent, originally a pardon for a criminal who returns the property he stole.

In legislation in Jewish law, for example, the words “Principles of Jewish Law and the Heritage of Israel” are added to the Basic Law. There are disagreements between judges with religious orientation and judges with a secular tendency as to whether Jewish law is binding and law in Israel or simply inspiration for the arbitrators The discussion between the judges is also whether to include the quotations and influence from Jewish law in the rulings. Some judges in Israel argue that the rulings should be focused and not include incidental comments. Jewish laws in Israel are related to kosher laws, public transportation on Shabbat, the determination of Shabbat as a day of rest, conversion proceedings as well as family laws such as marriage and divorce. In addition to the laws of Halakhah, there are several laws that make Israel a Jewish state, the main one being the Law of Return, which stipulates that only Jews are allowed to immigrate to Israel and who are considered a Jew. Other laws are the prohibition of chametz on Passover and the prohibition of raising pigs.

Examples of Jewish laws

Here are some examples of Jewish law regarding civil matters, the finder of a lost item must return it, based on the verse from Exodus 23: 4. According to Jewish law, even if some time has passed, the return must not be ignored. An item lost without identifying signs that its owner has explicitly stated is considered a nomad and the item may be kept. Another law is the prohibition of interest which appears in several places in the Torah. Today as interest rate loan has become common there is controversy as to whether to allow it in a transaction permitted. Maimonides’ laws mention a promissory note and loan law, according to which it is necessary to lend to witnesses and with a promissory note attesting to the loan. A promissory note is used to this day in loan and rental transactions.

These are of course just a few examples of Jewish law from the time of the Torah to the present day, guiding Jews from all over the world Jewish population. Even on Jewish dating sites for Jews, you can find singles who are looking for knowledge of Jewish law or want to study together. You can always learn more. An excellent way to do this is through Jewish organizations in America. American Jewish Committee

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The Jewish prayers – Jewish prayers – Are read from a book called the Siddur (Prayer book), in which the prayers are printed in the correct order.  The original order of prayers has already been determined by the sages.  Reading from the Siddur is done not only in the synagogue but also at special events.  From birth to death. At first, only the holiday prayers were entered into the Siddur (Prayer book)  because their wording was not sufficiently familiar, and then the usual weekday and Shabbat prayers were introduced. There were many formulas for arrangements, but with the expulsion of Spain, the invention of the printing press and the influence of these communities,  a more or less uniform wording remained. However, unlike the Bible, the arrangement is not fixed and varies between different communities.

For example, there are different arrangement versions for the Sephardi Sephardic Jews, Ashkenazi – Ashkenazi Jews, Yemenites, and the Italian version. Historically, there were also differences between the Israeli version and the Babylonian version, but these two versions merged. Today, the main versions are the Spanish version, which was founded by the Hasidic movement, and is the version accepted by most Ashkenazis in Israel, for example. 

Unlike the Hasidim, the Lithuanians still use the Ashkenazi version, the method of the Vilna Gaon. The Jews of Spain and people from the Eastern community use the Sephardic version (as opposed to the Spanish version) and there are minimal differences between different communities from the Eastern community. Italian and Yemenite Jewry have their own original versions. 

Jewish Prayer Times- Jewish Prayer

As mentioned, there are regular prayer times in Judaism. The Shacharit prayer is the morning prayer and is recited from dawn (from the first light) until midday, but some hold it can be recited “from sunrise up until a third of the day.” The second prayer on weekdays is the mincha prayer, which can be prayed from midday until sunset. The prayer that ends the day is the Aravit prayer, and that can be recited after twilight and up until dawn. On Shabbat, holidays, and Rosh Chodesh, the Mussaf prayer is also added. Originally it was customary to pray it at the seventh hour, but today it is possible to pray all day. The Neila prayer is a unique prayer for Yom Kippur In the past it was customary to recite it at the end of every fast, however, today it is dedicated to Yom Kippur only. The prayer time is from about forty minutes before sunset until three stars come out. This is the time when the fast is also broken.

The morning prayer (shacharit) is a long prayer that includes, among other things, the ‘Shemone Esrei’ prayer, the standing prayer, the recitation of Shema, the prayer ‘for us to praise’ and more. In winter and autumn, “The Rainmaker” is added, a plea for rain, and in the spring and summer, it is replaced by “The Dewdroper”. The mincha is a shorter prayer that opens with a psalm followed by the ‘Shemone Esrei’  and then again some shorter passages, however, sages said that this is the most important prayer. The Shema is also recited in the Aravit prayer as well as the ‘Shemone Esrei’ Prayer and other passages.

Blessings before the prayer.

In addition to these prayers and before the morning prayer the Jew recites some prayers/thanksgiving blessings when he wakes up in the morning. The first thanksgiving is: “Thank you (thank you) I am before you, living and existing king, that you have returned to me my soul in compassion. Great is your faith”.  After that we wash hands as an act of purification and recite while doing so: “Blessed are you, O Lord our God, King of the world, whom we have sanctified by His commandments and commanded on the washing of the hands.” 

Before arriving at the synagogue and before the morning prayer, there are two commandments: tassel and tefillin. A tassel is a fringed robe (threads attached to a tallit), and tefillin, rigid leather cubes that connect with straps near and to the forehead, of which is said: “and there was a sign on your hand and a drip between your eyes, for the hand of the LORD brought us forth out of Egypt “(Exodus 13:16).

Laws and prohibitions in prayer

During most of the prayers, we sit, with the exception of some of the long prayers, the ‘Shemone Esrei’ Prayer, in which we stand. The direction of prayer is to the east, towards Jerusalem. Before the morning prayer, it is forbidden to eat and drink anything except water, and some also allow for water with sugar without mixing it,  this is a subject for halakhic issues. It is forbidden to greet a neighbor before the morning prayer. During the prayer itself, it is forbidden to eat, drink and converse. During prayer, there is a commandment of intention, so it is forbidden to think about other things, and even during prayer there are arbitrators who do not allow idle conversation in the synagogue.

The Jewish synagogue

The Jewish prayer house is the synagogue – the Jewish synagogue. There are not many rules for the design of the synagogue, except that it should face Jerusalem. In Orthodox synagogues, there is also a separation between women and men. Most Orthodox synagogues have a partition so that men can not look at women during prayer. Due to the ban on creating a statue and image the prayer houses are not usually decorated. The synagogue should also be in a low place and should not be in a broken place, although it is allowed to be uncovered.

Blessing in Judaism

In addition to prayers in Judaism, there are blessings that are said on different occasions, for example the blessing of food after eating, as well as different blessings according to different foods. A man who survived a tragedy will bless “Birkat HaGomel” in the synagogue. A person who sees a beautiful natural phenomenon makes a blessing on it or on something that has not happened for a long time.

The goals of Jewish prayer

There are two great goals associated with Jewish prayer: praise and thanksgiving to God as well as a supplication to him and at times also asking for forgiveness, for example, the month of Elul. Jewish thinkers discussed the purpose of prayer, whether its purpose was to change God’s actions toward the worshiper. According to one opinion  (Maimonides, Maimonides), The purpose of prayer is not to change anything in reality or God’s decisions but to instill a sense of awe and respect. According to Jewish Kabbalists, the purpose of prayer is to fix the world, even outside of our world. Another explanation is that through prayer the worshiper is freed from daily cares and material pursuits.

Study of Jewish prayer

Jews from all the diasporas and Jewish diaspora learn the Jewish prayers from a young age, there are Jewish schools, and Jewish community centers, and in the State of Israel there is also a religious education system that teaches Jewish prayer and more. A Jew looking for more information about Jewish prayer or prayer partners can get help through Jewish organizations in the United States. American Jewish Committee

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The Jewish funeral – Jewish funeral – is an ancient ceremony that over the years has accumulated different practices among the Jews in various Jewish diasporas. But despite the varying customs among the Jewish population, there are some customs common to the entire Jewish population of the world – the world’s Jewish population.

For example, Jews do not bury in a coffin, instead, they wrap the dead in shrouds. Due to the verse “From the dust you came and to the dust you will return” (Genesis 3:19) the Jews believe that the dead must be buried, and therefore cremation is forbidden. In the ultra-Orthodox communities, there is also opposition to the autopsy unless special permission is given by a Rabbi because the corpse should be buried in its entirety. Organ donation is also a topic of religious controversy, and in Israel, the ZAKA organization works hard to identify victims of accidents and terrorism and bring all their organs for burial as much as possible.

In Israel and in Jewish communities, the organization responsible for burial is the Holy Society (Hevra Kadisha). In Israel, this is an official organization under the Religious Council and the Ministry of Religions, and around the world, it is a charity organization for those who want to conduct a proper Jewish burial.

The Jewish burial

A Jewish burial, must be performed by Jews, in a Jewish cemetery, at every stage. Anyone who is not a Jew according to Halacha or died by suicide is buried outside the cemetery. At every Jewish funeral, the dead are accompanied from the eulogy, his home, or the synagogue to the grave. There is also a funeral procession.

The Jewish funeral

The common denominator at a Jewish funeral with the various Jewish ethnic divisions is the burial itself, some of the blessings, the recitation of the Kaddish, the tearing of the garments, the recitation of the justification and the merciful God, the filling of the pit or the bed of the dead with ashes. A common practice is to say an obituary, memoirs about the dead, or give a Torah speech. However, there are differences in the order of the funeral in the different customs.

The Ashkenazi Jewish funeral

The main difference in an Ashkenazi Jewish funeral – Ashkenazi Jewish is during the time of the tearing of the garment, the Ashkenazis tear the garment before the funeral ceremony and before lowering the dead to the grave, while the Sephardim – Sephardic Jewish after lowering the dead to the grave and at the end of the funeral. When the bed is taken out, the verse from the Psalms is said: “Justice before him will go and set out on his way” 

(Psalms פה, יד) The order of the dedication is also different. Among the Ashkenazim, one of the dedications (Kaddish) is said after the funeral.

The Ashkenazim have a uniform wording for Kaddish and say this sentence:

  May there be peace from heaven, and may life be upon us and upon all Israel, and they may say, Amen.

The Ashkenazim end the burial with a call to mercy, contrary to the style of burial among the Sephardim. The recitation in God of Mercy is adapted to the gender of the deceased.

At the end of the burial at the Jewish funeral, the prayer of justification is read, which has a different wording among the Ashkenazim, and begins with the words “Hatzur Tamim.” On days when no prayer of supplication “Tzur Tamim” is not recited.  In the Ashkenazi communities, it applies that the verses beginning with “Gadel Etza” are added (Jeremiah, Lev, 19).

After the funeral, the Ashkenazim comfort the mourners “the place will comfort you” (Jeremiah, Lag, 11-10).

The Sephardi Jewish funeral – Sephardic Jewish

A Jewish funeral begins with eulogies, then the verses from Akavia ben Mahalal are recited, with the words “Know where you came from and where you are going.” Then the verse that begins with “Gadel Etza” is read from Jeremiah. After this, the mourners recite the sanctification of an orphan. There is a difference in the wording of the sanctification.  The Sephardi and Oriental Jews say May there be great peace from heaven, life and fullness, and salvation and comfort and salvation and healing and redemption and forgiveness and atonement and profit and salvation for us and all his people Israel and said Amen.

To the verse ‘makes peace’, they add “[in his mercy] shall make peace.” In the justification of the law instead of Hatzur Tamim, the Sephardim recite the prayer that begins with, righteous, You are Lord, and upright is your judgment (Psalms קיט, לז). After the burial, instead of the prayer ‘to a merciful God’ the Sephardim recite the funeral prayer, which begins with the words, “He who has mercy on all his creatures.” In both cases, the prayer is for the ascension of the soul of the dead.

The tearing of the garment ceremony is done after the funeral. Another difference is that the comforters comfort the mourners: “From heaven / from Jerusalem you will be comforted.”

Most of the Yemenite customs have been abolished in Israel but are practiced in small communities. Some of the remaining Yemenite Jewish customs: the tearing of the garment is done across it and not along it; Some still practice the custom of Jerusalem, to take seven laps around the dead before burial. Individuals tend to take their hand out of the sleeve and lift it up when burying their father. Accompaniers say aloud, “Let there be a comfort” and “sit in supreme secrecy.” The Yemenite custom is to tear the garment immediately upon death. Another custom is that the Yemenites hold the funeral procession barefoot and in black prayer shawls. After the laps, the Yemenite Rabbi recites the rest and when he is finished the congregation responds with “Soak and dance and allowed”.  In addition,  in a Yemenite Jewish burial, they say: “God, you said” The Yemenite Kaddish version is very different from the Ashkenazi and Sephardi version.  It begins with the words: May the great heavens be magnified and sanctified. [the people answer Amen]

דַּעֲתִיד לְחַדָּתָא עָלְמָא וּלְאַחָאָה מִיתַיָּא (cannot find translation)

The Shiva ceremony of the Jew – shiva Jewish and the thirty days, year of mourning

The Jewish Shiva ceremony is a mourning ceremony that begins immediately after the funeral, with the exception of Shabbat, and lasts seven days.  During this time the mourners, from the nuclear family, must be in the house of the deceased and not leave it until the seventh day. If that is not possible, the shiva takes place at one of the mourners. It is customary for the mourners to sleep on the floor or on a mattress on the floor, and no work should be done, the comforters cook and clean for them. They also do not go out to pray and recite only the prayers related to the laws of mourning. If the dead are buried in another country the mourners wait until they arrive in order to begin the seven days. If a holiday occurs during the shiva, the shiva is stopped and not continued. A person who is not present at the funeral and receives news of the death is obliged to keep the shiva ceremony if they received the news within the thirty days of mourning.

The first meal at the time of Shiva is the “convalescent meal” in which hard-boiled eggs and lentils are served symbolizing the cycle of life. During the shiva, it is forbidden to say hello, shave, get a haircut, wear new or ironed clothes, and more. After seven days the comforters tell them to “get up” and they must get up and leave the shiva.

Then the seven-day period ends, and the thirty-day period begins from the day of burial when the mourners are already allowed to go home, pray and work, but are still forbidden to shower, shave, celebrate, etc. At the end of the thirtieth day, they stop mourning except for those mourning for a parent. 

 Holidays or festivals stop the mourning and it does not continue.  It is customary at the end of the thirty days to go up to the cemetery and uncover the tombstone. Those who mourn for a parent will mourn for 12 months in which they will not celebrate or wear new clothes. The practice is not to get a haircut and not to shave unless you are told you must.

As we have seen, the Jewish funeral – Jewish funeral – is a complex ceremony and in the Diaspora, it is difficult to perform without proper guidance. American Jews can enlist the help of several Jewish committees American Jewish committee whose purpose this is.

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Their purpose is to pray for the well-being of a person and their speedy recovery. During this difficult period, when morbidity rises, the Jews are also affected. We have compiled for you the Jewish health prayers – Jewish prayers of healing – along with health rituals that are appropriate for all Jews in the world – the world Jewish population. Even through their difficult times in the Jewish diaspora, Jews still read these ancient texts and ask for recovery.

Jewish prayer of healing

 One of the more familiar prayers is the prayer for the health of the patient from the prayer arrangement (siddur). The blessing begins with the words: “May the Lord our God and the God of our fathers be in favor before you. May you have mercy on (פב”פ) And your mercy will conquer your anger. And cancel above (פב”פ) all hard and bad judgments. Please be a merciful and gracious King.  Have mercy on (פב”פ) And he will be healed completely, For thou, in thy mercy, healest the sick of thy people Israel. This prayer is said about a relative or acquaintance who has been affected by an illness. You can say it at any time.

Health blessing – Jewish healing prayer

Another blessing or Jewish prayer for healing Jewish prayer of healing is called a blessing for health and originated from the Hida (Chaim Yosef David Azulai), a rabbi and halakhic judge who lived in Jerusalem. His father was from a Sephardic Jewish family of Anusim Sephardic Jewish and his mother was an Ashkenazi Jew Ashkenazi Jewish.

The Prayer begins with the words:

It is a tree of life to those who hold on to it, and its supporters are happy. Her ways are ways of pleasantness, and all her paths are peace. A strong tower is called by the name of the Lord, in which the righteous and the lofty will run.

May there be a will before you, O our God and the God of our fathers, May you have mercy on us and do for our holy fathers Abraham, the man of grace, Isaac, the mighty man of valor, Jacob is all glorious and thou shalt put away from us all evil and evil decrees, and hide us in the shadow of thy wings; And we will be healthy in all our limbs and tendons, and keep us safe of all trouble and of all fear and of all sickness, and save us from all witchcraft and confusion of mind.

After this prayer, the chapters צ”א and וק”ל are recited from the psalms.

The prayer of the one who blessed the sick

The Jewish Health Prayer Who is Blessed is a hymn recited while reading from the Torah, in which the sick are blessed, as well as the one who ascends to the Torah and a woman who just gave birth. The blessing is said between prayer to prayer or after the reading of the Torah. After the opening of the prayer, it is customary that whoever wants can speak from his heart about the patient, and then the prayer is continued. This is Sephardic Jews – Sephardic Jewish custom:

For men:

Blessed are our holy and pure fathers

He will bless all the sick of Israel,

And in all, he will bless you (insert the name of the patient and the name of his mother)

And he will send him a complete cure in the remnant of his limbs, and in the midst of his tendons.

God, please heal him. God, please heal him

(On Saturdays and holidays, they add: Shabbat is a cry and a cure is imminent)

And may this be His will, and it will be said Amen

For a woman:

Blessed be our holy and pure mothers,

He will bless all the sick of Israel

And in all, he will bless you (insert in the name of the woman and in the name of her mother)

And a whole medicine will be sent to her in the remnant of her limbs, and in the midst of her tendons.

God, please heal her. God, please heal her

(On Saturdays and holidays, they add: Shabbat is a cry and a cure is imminent)

And may this be His will, and it will be said Amen

The Ashkenazi version – Ashkenazi Jewish

For a man:

Blessed are our fathers, Abraham, Isaac, Jacob, Moses, Aaron, David, and Solomon.

He will bless the patient (name the patient and his mother)

For him (insert the name of the patient and his mother) he will give a gift to him

To heal and to heal him and to hold him and to revive him

And he will send him a complete healing speed from heaven to the mercy seat of his limbs and the sinews of his tendons.

Among the rest of the sick of Israel, the healer of the mind and the healer of the body

(Saturday: Shabbat is a cry and a cure is about to come)

(On a holiday and festivals: A festival is a cry and a cure is imminent)

He was amazed at the calf and at the time of sacrifice. and we shall say amen

For a woman:

Blessed are our fathers, Abraham, Isaac, Jacob, Moses, Aaron, David, and Solomon.

He will bless the patient (name the patient and her mother)

For her (insert the name of the patient and the name of her mother) will be given a gift for her

In this fee, the Holy One, Blessed be He, will have mercy on her

To heal and to health and to hold her and to revive her

And he will send her a complete healing speed from heaven to the mercy seat of his limbs and the sinews of his tendons.

Among the rest of the sick of Israel, the healer of the mind and the healer of the body

(Saturday: Shabbat is a cry and a cure is about to come)

(On a holiday and festivals: A festival is a cry and a cure is imminent)

He was amazed at the calf and at the time of sacrifice. and we shall say amen

Prayer for mental health

Rabbi Nachman of Breslav added a special Jewish health prayer, a prayer for healing Jewish, and a prayer for mental health. The Rebbe recommended praying this prayer for forty days. It is recommended that a person recite this prayer for himself, but it can also be prayed for another person.

The prayer begins with the words: “You hid me from the straits of my troubles. Thou shalt utterly destroy me in the wilderness of Maacah, and I will be healed in the midst of the earth, and thou shalt be brought back to Alma: 

Hide me from the counsel of the wicked from the assembly of doers of evil for he will hide me in his shadow, on a bad day he will secretly hide me in his tent, in the flint of Yerommani. Sitting in the upper secret, in the shadow of a demon will complain.

Mental Health Prayer – Rabbi Shmuel Huminer

The following Jewish health prayer healing prayer Jewish is taken from the book of the late Rabbi Shmuel Huminer, “Servant of the King” He too was born in Jerusalem in 1913 and was the author of the books of Morals “Servant of the King”. It is an annotation book for all the commandments of the Bible. His health prayer begins with the words:

“Lord of the worlds, King of mercy that heals all flesh, help us to be always healthy and whole so we will never be harmed neither in body nor in soul God forbid and keep our body and soul and spirit unharmed.”

This prayer is not only said about a sick acquaintance but it is also recommended to say it about oneself for 40 days to continue maintaining good health.

Prayer against the corona

Rabbi Yitzchak Yosef Shlita, the Sephardic Chief Rabbi of Israel, Rishon Lezion, published a prayer text for stopping the Corona plague and recovering from it. The health prayer should be said on Mondays, Thursdays, and Saturdays when the shrine opens. Women should say it with the lighting of Shabbat candles. Psalms קכ”א, ק”ל, קמ”ב should be sung before reciting it along with the prayer our Father and King.

Prayer begins with the words:

“May the Lord our God and the God of our fathers be happy before you. That you may be filled with mercy for all the inhabitants of the earth And on the inhabitants of this land, and protect them from all hardships and the evils that are moved and come into the world, and save us from every disease, plague, sickness, and disease. And all the patients who are infected with the disease will be cured completely. “

The Chief Rabbinical Council of Israel has approved the full text of this prayer.

Virtues and Psalms for health. 

In addition to Jewish blessings and prayers, there are also rituals for health. These are actions that are not mitzvos and are taken from Jewish mysticism and their purpose is to bring luck and health. These can be amulets, objects, blessings, or particular practices.

For example, one ritual for health is to light a candle near the shrine and when it is opened, the candle is lit and the blessing for the patient is recited. According to the Muharram, it is advisable to pray for healing when the words “and the army of heaven bow down to you” are recited as well as other prayers. A ritual for burn victims for example is to recite a priestly blessing about the patient three times with full intention.

Psalms also serve as a health ritual, according to the following chapters:

Chapter כ”ז – For all diseases, כ”ז for cancer, פ”ד for the heart, קמ”א ללב, כ”ט  for depression and more.

If you are in any health distress and are in the United States, you can turn to Jewish organizations in America – American Jewish Committee that can help not only through Jewish prayer, healing Jewish prayer but also through guidance, assistance, an attentive ear, and a referral for treatment if necessary.

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The Jewish cemetery is the place where, according to Jewish tradition,  Jews bury their dead,  hold funerals, pray for the soul of the dead and recite Kaddish. The Jews believe in the resurrection of the dead and therefore it is important to keep the body as a whole as possible. Jewish cemeteries are sacred areas that must exist without interruption, so for example it is forbidden to build or vacate a Jewish cemetery. This situation has created friction between archaeologists and the ultra-Orthodox community in Israel. With the inauguration of a cemetery, there is even a special kiddush ceremony. However, priests are not allowed to enter the cemetery area.

In Judaism, it is customary to maintain the custom of “honoring the dead,” as has been the practice for most Jews around the world Jewish for years. According to this custom, one should not make derogatory remarks, tell jokes, eat, drink or smoke in the presence of the dead. Even after the dispersal of the Jews in the Diaspora Jewish diaspora, the Jews continued to bury their dead according to Jewish custom.

Jewish funeral traditions

A Jewish funeral can take place from the deceased’s home, cemetery, or funeral home. There is also a custom of holding a funeral procession from the synagogue where the deceased used to pray to the Jewish cemetery. Unlike Christian burial, in Jewish burial, the dead are not buried in a coffin but are wrapped in a shroud-like the Torah scroll. This is because of the belief in the eternity of the soul. At the end of the burial, the customs of mourning and shiva begin – Jewish shiva.

There are two main traditions for the funeral and burial in Judaism – Jewish funerals traditions, the Sephardic Jewish tradition – Sephardic Jewish and the Ashkenazi Jewish tradition – Ashkenazi Jewish. They differ in the order of the burial ceremony and the funeral.

Jewish burial traditions,  traditions for Jewish funerals among Sephardim

The Sephardim begin with an obituary recited by the participants, and it is held in the eulogy room or near the grave. Afterward, the mourners say the “Kaddish on Israel” prayer, an Aramaic prayer that praises God and asks for redemption and that the resurrection of the dead will be hastened. Kaddish in Israel is not customary in the Ashkenazi style. The Sephardim then say the Mishnah of Akavia ben Mahalal, chapter three of Pirkei Avot, in these words: “Look at three things and you will not commit a sin: Know where you came from, where you are going, and before whom you will be held accountable”

Then certain verses are recited, like “Gadol Haetsah”. After the verses, one of the Jewish burial men (Hevra Kadisha) recites a Kaddish prayer that begins with the words, “And he is the future.” After the Kaddish – prayer for the dead Jews they ask for forgiveness from the dead. During the funeral, psalms are recited from Psalms: צ”א – a song of wounds and if she dies – Chapter ל”א, verses י-“א – “Eshet Chayil”. In Jerusalem it is customary to walk laps around the bed of the deceased or the grave seven times and then recite the prayer “and he is merciful” from the supplication prayer in the Shmone Esrei. Then the prayer of justification Whose wording is different among the Ashkenazi Jews and the Sepharad jew. 

They then read The funeral for the dead, which is also different according to the various customs. Then the mourners recite “Baruch Dayan Emet” and tear the lapel of their shirts.

Jewish burial ceremony Jewish traditions funeral for Ashkenazim

Among the Ashkenazim, the order is different. First of all, the obituary is held in a synagogue, at the obituary stand, or near the grave. Among the Ashkenazi mourners, they recite “Baruch Dayan Emet” before the burial ceremony.  After that the children of the deceased tear the shirt on the left side near the heart and the rest of the mourners on the right. When they take out the bed of the dead, they say a verse from Psalms, פ”ה, י”ד “Justice before him will go and set out on his way.” When the ark is already outside, the Mishnah of Akavia Ben Mahalal is recited from Pirkei Avot. Then, on days when the prayer of supplication is said, the representatives of a burial society say the “Gadol Haetsah” (Jeremiah, Lev, 19) and after that, the mourners say Kaddish, a prayer for the dead” During the funeral, Psalms are recited for a man “Shir Pegim” and for a woman “Eshet Chayil”. Before the burial, they recite the Mishnah, “The newborns die.” Then again repeat the verse Gadol Haetsah.  

Jerusalem custom: On days when the prayer of supplication is recited, they take seven laps around the deceased before he is buried. The burial man places silver or copper coins and with each lap, another verse is read. At the end of each lap, one of the bystanders approaches the deceased and discards it, in order to expel the impurity. In each of the laps, a stone is thrown in a different direction by the wind. The custom is done only in broad daylight and with each projection, they recite  “the sons of the concubines who gave gifts to Abraham” (Genesis 26: 6).

After the laps, they lower the deceased to the grave right away to preserve the honor of the dead, and the cantor says: “And he is merciful and will atone for sin and will not corrupt.” After closing up the tomb they say the prayer “The innocent have acted”. On days of pleading the rabbi or mourners say the “great Kaddish,” and on days when there is no pleading “an orphan Kaddish,” a prayer for the dead that is usually said by the firstborn of the deceased. On days when there is no supplication, “Hatzur Tamim” is also not recited. 

At the end of the funeral, the mourners take off their shoes and pass between the men. Those present greet the mourners with: “The place will comfort you.”

Shiva

After the end of the burial ceremony in both traditions, the mourners go to the house of the deceased, where the rules of shiva apply – they must eat and sleep in the house of the deceased, the mourners must rest from any work and the comforters serve them. The custom lasts for seven days from the day of the funeral. If the burial is done in another country,  the shiva does not start until the mourner’s return. Mourners are also not allowed to go to synagogue, not even for mitzvot. On the first day of burial, the convalescent meal is held, symbolizing the cycle of life. It is forbidden to pray – except for the laws of mourning.  

It is forbidden to bathe, get a haircut, wear shoes, say hello, or even shave and bathe. It is also customary for the mourners to sleep on the floor. Throughout the seven days, people come to comfort the mourners.

Thirty days of mourning

After the shiva begins the period of the thirty, thirty days of mourning, fewer rules apply during the thirty days, it is possible to leave the house and return to work, but it is still forbidden to shave, get a haircut, wear new or ironed clothes and listening to music is not allowed. During this period candles are lit on each of the days. After the thirtieth period the mourning ends, except for those mourning for a father or mother. On holidays the days of mourning cease and on all these days an orphan Kaddish continues to be said. After 30 days of mourning, they go up to the cemetery and it is customary to reveal the tombstone.

Kaddish for the deceased and wording of prayers for the dead – Jewish prayers for the dead

The Jewish prayer for the dead is a Babylonian Aramaic prayer. Originally said after the Aggadah. But then introduced into the public prayers and practiced after the standing prayer. Since the Middle Ages, it is used in mourning for the deceased and as part of the burial ceremony. The Kaddish must be recited when there is a minyan – ten worshipers. The Ashkenazim recite it while standing and in other cultures, they stand only for part of the prayer, or only the Kaddish reciter stands up to the part of “Amen let her name be great.”

The text of the Kaddish in Aramaic according to the various testimonies:

Orphan Kaddish [Spharad version]

May her great name be magnified and sanctified. [Audience answers Amen]

In the world He created according to His will, may He establish His Kingdom and may His salvation blossom and His anointed be near. (Amen)

In the life and in the daytime and in the life of the house of Israel, in the chariot and in the time of sacrifice, and they said Amen.

[Amen, may the great heavens bless you, forever and ever].

May His great name be blessed forever, and to all eternity! Blessed and praised, glorified and exalted, extolled and honored, adored and lauded be the name of the Holy One, blessed be He.

Above and beyond all the blessings, hymns, praises, and consolations that are uttered in the world! And say, Amen.

May there be abundant peace from heaven, [and] [good] life satisfaction, help, comfort, refuge, healing, redemption, forgiveness, atonement, relief, and salvation for us and for all his people [upon us and upon all] Israel; and say, Amen.

May He who makes peace in His high places grant [in his mercy] peace upon us and upon all [his nation] Israel; and say, Amen

The Orphans Kaddis (Ashkenaz version)

May His great Name grow exalted and sanctified (Amen.)

in the world that He created as He willed.

May He give reign to His kingship in your lifetimes and in your days,

and in the lifetimes of the entire Family of Israel,

swiftly and soon. Now respond: Amen.

(Cong Amen. May His great Name is blessed forever and ever.)

May His great Name be blessed forever and ever.

Blessed, praised, glorified, exalted, extolled,

mighty, upraised, and lauded be the Name of the Holy One, Blessed is He

(Cong. Blessed is He) beyond any blessing and song,

praise and consolation that are uttered in the world. Now respond: Amen.

May there be abundant peace from Heaven, and life

upon us and upon all Israel. Now respond: Amen.

He Who makes peace in His heights, may He make peace,

upon us and upon all Israel. Now respond: Amen.

Kaddish Yatom [Yemenite version]

May her great heavens be magnified and sanctified. [Amen]

(Searched and searched but could not find a translation for the Yemenite version!)

In the future, Hadatta Alma and Acha Mitaya. And to the point of life. And to the children of Kartaa, Jerusalem. And for the incarceration of the house of Kadisha. And for the sterilization of the cult is expelled from Ara. And let there be a worship of the heavens, that they may be exalted. In Hadariya in Zivia and in her visits. And her kingdoms shall reign, and her exodus shall grow, and she shall draw near her anointed, and shall unite her people. The house of Israel was desolate in their days, and in their days, and in their days, in the chariot and in the time of sacrifice, and they said, Amen.

And immediately the public and the public messenger say with them:

May the great heavens bless the world and the people of the world:

And the public messenger says alone: ​​Blessed: [Amen].

And he will boast and be glorified and exalted and exalted and exalted and glorified and exalted, whose heavenly sanctuary is in the pool. [Amen]

Above all the blessings that have been sung and praised and comforted, Damiran in Alma said Amen. [Amen]

For Israel, and for Rabbanan, and for the disciples, and for all the disciples of the disciples, Let there be fortune and mercy, mercy and compassion and mercy from before Abuna Debshmaya and they said Amen. [Amen]

May His great name be blessed and help and purify and be merciful and merciful, [Amen]

From this point on the public and the public messenger say together:

May He who makes peace in His high places grant [in his mercy] peace upon us and upon all [his nation] Israel, and we will be comforted in Zion and will build in his mercy Jerusalem in our lives and in our days in the near future Amen and Amen:

If you are having difficulty organizing a  Jewish burial or finding a Jewish cemetery and you want to learn more you can enlist the guidance of Jewish community organizations in the United States and around the world American Jewish Committee.

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However, there are some things that are common to all Jews in the Jewish diaspora at a wedding ceremony, The most well-known of which are the canopy, breaking the glass, the ketubah, and more. 

In this article, we will try to answer the question and explain the reason for the customs, for example why break glass in a Jewish wedding,  Jewish wedding break glass, and what is written in the ketubah.

According to Sages, the Jewish groom has been likened to a king and the Jewish bride to a queen. A week before the wedding according to Halacha, The Jewish bride and groom do not see each other. The wedding begins with a reception, The bride and groom’s families entertain the guests, and the groom signs the ketubah, a contract containing his obligations to the bride.  In Orthodox rabbinic Judaism, the bride does not sign an undertaking and does not have to read the canopy statement.  A ring from the bride to the groom is also optional.

After the bride and groom meet the groom covers the bride with a veil and the march towards the canopy begins.  It is customary for the groom’s family to accompany the groom and the bride’s family to accompany the bride,  before entering the canopy, it is customary in an Ashkenazi tradition that the bride circles the groom seven times. When the bride and groom arrive at the canopy, the engagement and sanctifying ceremony begin. The organizer of the ceremony or the rabbi takes the wine and blesses it: 

Blessed art thou, O LORD our God, the King of the world, who made the fruit of the vine:

Blessed art thou, O LORD our God, the King of the world, who sanctified us in his commandments, and commanded us not to commit fornication, and forbid us to commit adultery. And allowed us to marry them, by a canopy and a sanctuary. Blessed are you, O LORD, who sanctifies the people of Israel by the canopy and the sanctuary:

The rabbi gives the cup to the groom and the mother of the bride and recites the blessing. The mother gives the bride a drink from the cup. 

And commanded us not to commit incest, and forbid us to commit fornication. And allowed us to marry.

The consecration ceremony includes the wearing of the ring: the groom places the ring on the finger of the bride and says “In this ring you are sanctified to me as the religion of Moses and Israel, sanctified, sanctified, sanctified.”

Between the engagement (sanctification) and marriage, an excerpt of the Ketubah is read. A ketubah is a contract in which the groom promises the bride to provide her with food, clothes, marital relations, and more.  The Ketubah also symbolizes the covenant between God and His people. After the reading, the ketubah is passed over to the groom and he gives it to his Jewish bride. 

Jewish Marriage According to Jewish Wedding Traditions –  Jewish weddings traditions

The Seven Blessings at the Jewish Wedding

After the Kiddushim and the reading of the Ketubah, the marriage ceremony begins. The marriage ceremony begins with seven blessings. It is customary to let friends and acquaintances bless each of the blessings. The first blessing is on the wine, “Creator of the Vine,” The blessings that follow begin with the words “that all things were created for him”;  “Creator of man”; “Who created man”;  “The barrenness will surely exult”; “Loving companions will surely gladden”, and the last blessing, “He Who created joy and gladness, groom and bride”. 

Breaking the glass at the Jewish wedding – break the glass Jewish wedding

After reciting the seven blessings, the act of breaking the glass begins,  a cup is wrapped in paper or cloth and the groom steps on it smash it to pieces, and says, “If I forget you Jerusalem let my right hand forget its ability let my tongue cleave to the roof of my mouth

If I, If I forget you If I forget Jerusalem above all, above my highest joy”. 

Why break the glass at the Jewish wedding – why Jewish wedding break glass

Why do Jews break the glass? why in Jewish wedding break glass.  The reason for breaking the glass is in memory of the destruction of Jerusalem, and the goal is that even through joyous moments, Jews remember the destruction. After breaking the glass the audience shouts good luck and it is customary that after breaking the glass a song is played.  Hence the custom among Jews to say congratulations when a plate or glass is broken.

The Yichud (seclusion) room

As stated, from a halakhic point of view, the bride and groom are not allowed to meet for a week before the marriage ceremony.  So after the ceremony, the bride and groom go to a locked room where they are isolated for a few minutes. At this time they have time only for themselves while the hustle and bustle continue outside. In many Jewish communities, it is customary to fast on the wedding day, so that the prayers will be out of seriousness and also because this day is like Yom Kippur.  The iniquities of the bride and groom are forgiven. The custom of the Sephardim Sephardic Jewish is that the Yichud (seclusion)  is done only after the whole wedding ceremony and not after the canopy.

Traditions in the Jewish wedding traditions in the various denominations

In the Ashkenazi custom as mentioned it is customary for the bride to circle around the groom seven times. Another Ashkenazi custom is to wear a robe (Kittel), a kind of white robe that symbolizes purity from sin. Among people of Eastern descent, it is customary to hold a henna ceremony about a week before the wedding, in which a blue-red substance is spread from the leaves of the white ransomed flower, the substance is spread in a  round shape on the palms of the bride and groom. In many communities, the ceremony is held the night before the wedding and after the immersion in the mikveh. Sometimes it is customary for the ceremony to be held only for the woman, as the groom is not allowed to see her and she wears fancy clothes that vary according to the different denominations.

In India the bride and groom enter the procession together as petals are sprinkled upon them, the bride wearing a sari and led by a luxurious canopy called a “Dolly”. The groom is carried by the guests. The guests wear hats and use dance sticks. The bride and groom then put necklaces on each other, and they are fed sweet foods. At a Yemenite Henna ceremony, the bride wears a lot of jewelry that symbolizes both beauty and the heavy burden. At the ceremony, the groom or bride is received and then the henna is spread on them. 

The ceremony is conducted separately for the bride and groom. In the past, the bride’s ceremony would last a week.  In a Moroccan Henna ceremony, the couple is led together in traditional Moroccan costumes and music, and then they sit side by side and are given sweet foods.

The Shabbat Chatan in the Jewish wedding traditions Jewish wedding traditions

The Shabbat Chatan is a celebration held on the Shabbat day before the wedding or after the wedding. There are different customs in different denominations and different traditions but the main custom is that on this Sabbath the groom reads the Maftir,  the last part of that week’s Torah portion. In addition to the aliyah to the Torah, a feast and a kiddush are held, and the wine is blessed.  It is customary to sing to the groom.  In the Hassidic communities, they sing to the groom all the way to the synagogue. Some practice singing before the aliyah to the Torah and some after the haftarah. When the groom ascends to the Torah, candies, and sweets are thrown at him and the children collect them. Ashkenazim celebrate this on the Shabbat before the wedding.  Sephardim celebrate the Shabbat after the wedding.

The bridal Shabbat according to Jewish wedding traditions Jewish wedding traditions

The bridal Shabbat is a celebration held for the bride on the Shabbat before the wedding. According to Ashkenazi custom, the groom’s Shabbat is held before the wedding and he does not see the bride, the bride’s family is also with him on Shabbat. At this time the bride’s friends entertain her and amuse her. Although the Shabbat Chatan in Sephardi communities is not held prior to the wedding, the Shabbat Kala is still celebrated as in the Ashkenazi custom.

The banquet after the wedding

After the Jewish wedding, the bride and groom must rest from any work, they only need to eat, drink and celebrate. Every day of the seven days a feast is held with a minyan and one of the seven blessings of the Kiddushin is blessed. At this time the bride and groom are likened to a king and a queen, they may not leave the house alone but accompanied. But if they go out as a couple they do not need an escort. If it is a second marriage for both the groom and the bride, only a three-day feast is held.

The Jewish reform/conservative wedding

The wedding ceremony for the Reform movement has a more equal stance. The bride and groom can each make personal statements, they both give each other rings, of course, there are male and female rabbis and more. In the Conservative wedding, the situation is similar. Many couples prefer to replace the ketubah with a prenuptial agreement.  In Israel, only Orthodox marriage is recognized. Therefore in order to get official status, many couples prefer to live as known to the public or get married abroad so their marriage is acknowledged. This is just a brief description of all the customs of Jewish wedding traditions that continue even now for Jews from all around the world Jewish population.  You can learn more about how to host a Jewish ceremony through Jewish organizations in the United States – American Jewish committee

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