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Idolatry in Judaism (Hebrew: עבודה זרה) is prohibited. [1] Judaism holds that idolatry is not limited to the worship of an idol itself, but also worship involving any artistic representations of God . [ 1 ]
Justus Knecht gives two important moral points from the episode of the golden calf: 1) The Mercy of God. "The people of Israel had sinned horribly against God by their idolatry, and yet, at Moses’ intercession, He forgave them." 2) Idolatry. "The weak people were most ungrateful and faithless to God. The Lord had done such great things for them!
Moses Indignant at the Golden Calf, painting by William Blake, 1799–1800. Idolatry is the worship of an idol as though it were a deity. [1] [2] [3] In Abrahamic religions (namely Judaism, Samaritanism, Christianity, the Baháʼí Faith, and Islam) idolatry connotes the worship of something or someone other than the Abrahamic God as if it were God.
Therefore God in His mercy allowed people to repent and be forgiven. [13] God is said to temper justice with mercy, and to follow the Thirteen Attributes of Mercy in order to forgive sins. [15] Judaism teaches that humans contain a yetzer, or human instinct.
Repentance from sin (Hebrew: teshuvah, literally "return (to God)") has the power to wipe out one's sins, eliminating the punishment for sin and obtaining God's forgiveness. [4] When one repents with the correct intentions, one's sins are said to actually be transformed into merits.
For instance, Menachem Meiri (1249-1315) argued that "giving one's seed unto Moloch" referred to an initiation rite and not a form of idolatry or sacrifice. [49] Other rabbis disagreed. The 8th or 9th-century midrash Tanḥuma B , gives a detailed description of Moloch worship in which the Moloch idol has the face of a calf and offerings are ...
According to Rabbi Avrohom Yeshaya Karelitz, the tractate does include Christianity as a form of idolatry: Even medieval Jews understood very well that Christianity is avodah zarah of a special type. The tosafists assert that although a Christian pronouncing the name of Jesus in an oath would be taking the name of "another god," it is ...
Rabbi Shneur Zalman of Liadi interprets the parallel between anger and idol worship stems from the feelings of the one who has become angry typically coincides with a disregard of Divine Providence – whatever had caused the anger was ultimately ordained from God – through coming to anger one thereby denies the hand of God in one's life. [13]