28-612: Kedushah may refer to: Holiness in Judaism Kedushah (prayer) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Kedushah . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Kedushah&oldid=1033046840 " Category : Disambiguation pages Hidden categories: Short description
56-578: A menorah , tzitzit , tefillin , or mikveh ; special days of the year; and people who are considered on a high spiritual level (a tzadik or a gadol ). The Hebrew word קֹדֶשׁ , transliterated as qodesh , is used in the Torah to mean 'set-apartness' and 'separateness', as well as 'holiness' and 'sacredness'. The Torah describes the Aaronite priests and the Levites as being selected by God to perform
84-411: A mere spirit of opposition, to see whether God will punish the wicked, shall find no pardon, although he say in his heart, 'I shall have peace in the end (by repenting), though I walk in the stubbornness of my evil heart'" ( Deut 29:19 ). Such a one was Amon, the son of Manasseh, for the (apocryphal) Scripture says: "And Amon reasoned an evil reasoning of transgression and said:'My father from his childhood
112-462: A person liable to what is later referred to as kareth include eating chametz on Passover , sexual violations, ritual impurities, and a man's refusal to be circumcised. The Book of Numbers also states that anyone who sins deliberately or high-handedly is "cut off." Kareth is the punishment for certain crimes and offences defined under Jewish law (e.g. eating the life blood of a living animal, eating suet , refusing to be circumcised , etc.),
140-489: A punishment that can only be given at the hands of heaven. In some cases of sexual misconduct and in breaking the laws of the Sabbath, such as where there are witnesses of the act, such sins can also be punished with the judicial death penalty. By definition, kareth does not apply to non-Jews. According to rabbinic sources, kareth can either mean dying young (before the age of 50 or 60), or else dying without children, or else
168-461: Is Jehoiakim. And its stone wall was broken down, this is a reference to Zedekiah, in whose days the temple was destroyed. Amon of Judah sinned very much, but his name was not placed on the list of the kings excluded from the world to come out of respect for his son Josiah; however a midrashic fragment reads: "No sin is more grievous than idolatry, for it is treason against God. Yet even this has been forgiven upon sincere repentance; but he that sins from
196-598: Is a form of punishment for sin, mentioned in the Hebrew Bible and later Jewish writings. The typical Biblical phrase used is "that soul shall be cut off from its people" or a slight variation of this. Several different suggestions have been made for the understanding of this punishment in the Bible and in rabbinic thought. The word kareth is derived from the Hebrew verb karat ("to cut off"). The noun form kareth does not occur in
224-759: Is brought out in the Talmud in tractate Sanhedrin 103b) as follows: Ahaz suspended the sacrificial worship and sealed the Torah scrolls, Manasseh burned the names of the Lord and tore down the altar, Amon made it a place of desolation [covered it with cobwebs] and burned the Torah scrolls. This is derived from the story of the finding of the Book of the Law, II Kings, xxii. 8]; Ahaz permitted incest, Manasseh committed it with his sister, Amon committed it with his mother, saying to her, I only did this to anger
252-626: Is different from Wikidata All article disambiguation pages All disambiguation pages Holiness in Judaism Holiness in Judaism , often referred to by the Hebrew word for holiness, Kedushah ( Hebrew : קְדֻשָּׁה ), is frequently used in Judaism to describe God; worldly places and items that have holy status, such as a Torah , other Torah literature , and Jewish ritual objects such as
280-443: The angel Duma , Absalom still dwells there, having the rebellious heathen in charge; and when the angels with their fiery rods run also against Absalom to smite him like the rest, a heavenly voice says: "Spare Absalom, the son of David, My servant"( ). His half brother Amnon was said to be possibly consigned to the 2nd circle of Gehenna. The opinion that Amon was the most sinful of all the wicked kings of Judah (II Chron. xxxiii. 23)
308-612: The soul , above all united to the body: hence the repeated allusion to the involvement of the supernal worlds in relation to the world of Assiah , so-called "material world". " Sanctify yourselves and be holy, for I am God your Lord ": Sanctify yourselves — these are the "first waters" And be holy — these are the "last waters". "Sanctify yourselves" means to take the initiative and work to become holy. Afterwards, "be holy"— strengthen yourself to maintain your level of holiness. Kareth The Hebrew term kareth ("cutting off" Hebrew : כָּרֵת , [kaˈret] ), or extirpation ,
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#1732852304952336-452: The Creator. And yet, out of respect for his son Josiah, Amon's name was not placed on the list of the kings excluded from the world to come. The sages also explain proverbs 24:30 as follows: I passed by the field of a lazy man, This is Ahaz. And the vineyard of a senseless man, this is Manashe. And behold, it was all overgrown with thorns, this is Amon. And its surface was covered with Nettle, this
364-516: The Edomite , Ahitophel , Balaam , and Gehazi . According to the opinion of Rabbi Yehuda, Menasseh got a share in Olam Ha-Ba. Midrash Konen places Ahab in the fifth department of Gehenna, as having the heathen under his charge. Absalom was consigned to the 7th circle of Gehenna, and according to the description of Gehenna by Joshua ben Levi , who, like Dante, wandered through hell under the guidance of
392-584: The Hebrew Bible; rather, verb forms such as venichreta ("[that soul] shall be cut off") are most common. In the Hebrew Bible, verbs that underlie the later use of the noun form kareth refer to forms of punishment including premature death, or else exclusion from the people. The former view is implied by verses stating that the punishment will be inflicted directly by God, while the latter view may be suggested by verses which distinguish between being "cut off" and executed. However, elsewhere both kareth and
420-474: The Temple of God, after which its misappropriation is considered among the gravest of sins. The various sacrifices are holy. Those that may be eaten have very specific rules concerning who may eat which of their parts, and time limits on when the consumption must be completed. Most sacrifices contain a part to be consumed by the priests – a portion of the holy to be consumed by God's holy devotees. The encounter with
448-503: The Temple services; they, as well, are called "holy." Holiness is not a single state, but contains a broad spectrum. The Mishnah lists concentric circles of holiness surrounding the Temple in Jerusalem : Holy of Holies , Temple Sanctuary, Temple Vestibule, Court of Priests, Court of Israelites, Court of Women, Temple Mount , the walled city of Jerusalem , all the walled cities of Israel, and
476-639: The borders of the Land of Israel . Distinctions are made as to who and what are permitted in each area. Likewise, the Jewish holidays and the Shabbat are considered to be holy in time; the Torah calls them "holy [days of] gathering". Work is not allowed on those days, and rabbinic tradition lists 39 categories of activity that are specifically prohibited. Beyond the intrinsically holy, objects can become sacred through consecration . Any personal possession may be dedicated to
504-428: The death penalty are specified as punishments for the same crime, implying that kareth is not exclusion, as exclusion and death are presumably incompatible penalties. According to Richard C. Steiner , the phrase "to be cut off from one's people" is an antonym for "to be gathered to one's people" (e.g. Genesis 25:8 ), and thus to be "cut off" in the Bible means to be deprived of the afterlife. Examples of sins making
532-683: The emphatic teaching of the Mishnah (Yoma, viii. 9): "Whosoever says, 'I will sin and repent thereafter,' will not be granted the time for repentance." In the Aggadah. Jehoiakim is still undergoing punishment for his sins. Although the Babylonian Talmud does not include him among those who have no place in the world to come (cf. Sanh. 103b), the Jerusalem Talmud cites him as an example of one who has forfeited his place in heaven by publicly transgressing
560-463: The extinction of the soul and denial of a share in the world to come . According to Nachmanides , multiple definitions are accurate, and are applicable according to the nature of the person that committed the offense. If he was generally a good person, meaning that the good in him outweighed the evil, he is punished with dying before his time, unless he had other virtues that are cause for him to merit living out his full life, but retains his portion in
588-410: The holy is seen as eminently desirable, and at the same time fearful and awesome. For the strongest penalties are applied to one who transgresses in this area – one could in theory receive either the death penalty or the heavenly punishment of kareth , spiritual excision, for mis-stepping in his close approach to God's domain. Jewish kabbalistic tradition expresses holiness as possible perception of
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#1732852304952616-435: The law. Jair , a Judge of Israel, was punished with kareth by the Lord for forcing men to prostrate themselves before an altar of Baal: "Hear the words of the Lord ere thou diest. I appointed thee as prince over my people, and thou didst break My covenant, seduce My people, and seek to burn My servants with fire, but they were animated and freed by the living, the heavenly fire. As for thee, thou wilt die, and die by fire,
644-450: The nature of being spiritually cut off means in reference to the soul after death. Maimonides is of the opinion that this means that upon his death the "soul that left his body is completely destroyed and he dies the death of animal". Nachmanides maintains that the soul is not destroyed, but that the soul being cut off after death is a reference to the spiritual world where after death the soul exists in an exalted spiritual state, and that
672-434: The penalty of Kareth is that he is not eligible to enter into that world. However, the soul lives on, and is eligible for the resurrection of the dead . Kareth is applicable only when the transgression was done on purpose , and without later proper repentance , and is applicable only to Jews. When done unintentionally , such a transgression generally requires that a sin-offering be brought. Kerithoth ("Excisions"),
700-514: The plural of kareth , is the seventh tractate of the fifth order Kodashim of the Mishnah . According to the Mishnah , kareth is the punishment for the following 4 offenses henna is likened to Sheol, where the wicked go to suffer when they are judged. The Mishnah names seven Biblical individuals who do not get a share in Olam Ha-Ba , lit. "the world-to-come": Jeroboam , Ahab , Menasseh , Doeg
728-513: The term such as that in Leviticus 18:29; the persons who commit them shall be cut off from among their people, which he says is a reference to a punishment in this world. However, when the Torah uses a term such as that in Numbers 15:31, that person will be cut off completely, his offense will remain with him, that penalty refers to being spiritually cut off after death. There are two opinions as to what
756-402: The world to come. However, if the evil in him outweighed the good, he is then granted a good and lengthy life to reward him for the good that he did in his life, but upon death, he will have no portion in the world to come. According to Rabbi Yonah Gerondi , the Torah itself makes a distinction as to which form of kareth is to be applied for a particular offense. In most cases, the Torah uses
784-500: Was a great transgressor, and he repented in his old age. So will I now walk after the lust of my soul and afterward return to the Lord.' And he committed more evil in the sight of the Lord than all that were before him; but the Lord God speedily cut him off from this good land. And his servants conspired against him and slew him in his own house, and he reigned two years only." It is noteworthy that this very midrashic fragment casts light upon
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