132 Sentences With "Sabbaths" | Random Sentence Generator

In our house, we have two different sabbaths, so that's actually a challenge.

Yes, there is clear reminiscing to the Sabbaths and Zeppelins out there, but this band is fully rooted in the present.

The truth was that since his wife, Feige Malke, died, everything had lost its taste and its sense: going to bed, getting up in the morning, receiving a check from Uncle Sam, even the Sabbaths and holy days.

These have included the creation of satanic coloring books for distribution in schools in Florida and Colorado; bids to erect satanic "nativity scenes" on government property in Florida, Michigan, and Indiana; offering prayers to Satan at a high school football game in Seattle; and demanding that a monument to the Ten Commandments at the Oklahoma State Capitol be accompanied by a monument to Baphomet (a goat-headed idol associated with witches' sabbaths).

High Sabbaths are considered by Seventh-day Adventists and other seventh-day Sabbath keepers to be a subset of the feast sabbaths. In their view, only those feast sabbaths that coincide with the weekly Sabbath are regarded as High Sabbaths.

Special Shabbatot are Jewish Shabbat days, on which special events are commemorated. Variations in the liturgy and special customs differentiate them from the regular Sabbaths and each one is referred to by a special name. Two such Sabbaths, Shabbat Mevarchim, which immediately precedes a new month, and Shabbat Rosh Chodesh, which coincides with the new month, can occur on several occasions throughout the year. The other special Sabbaths occur on specific sabbaths before or coinciding with certain Jewish holidays during the year, according to a fixed pattern.

Circa 845 CE. In, e.g., Pesikta Rabbati: Discourses for Feasts, Fasts, and Special Sabbaths.

These are four special Sabbaths, each of which derives its name from the additional Torah portion that is read that day. Two of the Sabbaths occur in the weeks leading up to Purim and two in the weeks then leading up to Passover.

On 25 June 1785 he appeared with the following charges levelled against him: i. Unnecessary absences from church on two Sabbaths in December and three Sabbaths in January together. ii. Setting out on a journey to Carrick on the third Sabbath in January. iii. Habitual, if not total, neglect of family worship. iv.

Circa 845 CE. In, e.g., Pesikta Rabbati: Discourses for Feasts, Fasts, and Special Sabbaths. Translated by William G. Braude, page 230.

Sabbaths 2013 has been published by Larkspur Press. A Small Porch contains nine Sabbath poems from 2014 and sixteen from 2015. One Sabbath poem, "What Passes, What Remains" (VIII from 2016), is published as the epilogue in The Art of Loading Brush. That poem, along with fourteen others, can also be found in Sabbaths 2016, published by Larkspur Press.

The current Rabbi of the synagogue is Chabad Rabbi Shalom Dov Ber Stambler. Services are held every day, on all Sabbaths and holidays.

It consists of 33 (or 34) homilies on the lessons forming the Pesikta cycle: the Pentateuchal lessons for special Sabbaths (Nos. 1-6) and for the festivals (Nos. 7-12, 23, 27-32), the prophetic lessons for the Sabbaths of mourning and comforting (Nos. 13-22), and the penitential sections "Dirshu" and "Shuvah" (Nos. 24, 25; No. 26 is a homily entitled "Seliḥot").

The ten-day period between the High Sabbaths of Rosh Hashanah and Yom Kippur inclusive is commonly referred to as the High Holy Days.

"The Great Sabbath: All Sabbaths are great, STL Jewish Light, April 13, 2016 A customary greeting in some Sephardic communities is Shabbat haGadol mevorach, ("a blessed Shabbat haGadol').Kitov, Eliyahu.

6th–7th century, in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331.

Reprinted in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331. Philadelphia: Jewish Publication Society, 1975. .

When Hanukkah begins on a Sabbath, two Sabbaths occur during Hanukkah. In such a case, Parashah Vayeshev occurs on the first day of Hanukkah (as it did in 2009) and the haftarah is .

6th–7th century, in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331. Philadelphia: Jewish Publication Society, 1975. .

The English Standard Version at ("Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.") is taken as affirming non-Sabbatarian freedom from obligations to Sabbath, whether this means only annual Sabbaths () or specifically weekly Sabbath (). This passage's threefold categorization of events is parallel to , , , , ( mentions Sabbaths and festivals but not new moons).

Some seventh-day Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it impossible for weekly Sabbath (which preceded sin) to foreshadow deliverance from sin in the cross. Others see the "record of debt" (accusations) as distinct from God's unchanging law, believing it to be in force and affirmed by the evangelists after Jesus died on the cross, regarding Sabbath, new moon, and High Sabbaths not as nailed to the cross but as foreshadowing the eternal plan of God.

If Jesus was crucified in 30 A.D. or 31 A.D., the 14th of Nisan would have fallen on a Wednesday, with the next day being an Annual Sabbath. Modern versions of Matthew 28:1 record the resurrection as occurring "After the Sabbath, at dawn on the first day of the week." But the Greek text reads "After the Sabbaths" (plural), meaning two Sabbaths had passed between the crucifixion and resurrection of Jesus – the annual Sabbath and the weekly Sabbath. A Thursday crucifixion has also been proposed.

He wrote piyyuṭim, pizmonim, seliḥot, vidduyim, and dirges for all the week-days and for Sabbaths, holy days, and occasional ceremonies, these piyyuṭim being collected in his Zemirot Yisrael. Many of the piyyuṭim are in Aramaic.

High Sabbaths, in most Christian and Messianic Jewish usage, are seven annual biblical festivals and rest days, recorded in the books of Leviticus and Deuteronomy. This is an extension of the term "high day" found in the King James Version at .

Their translation of the classical Hebrew and Aramaic work, Pesikta De- Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days, won the 1976 National Jewish Book Award. An endowed Chair in Brown's English Department now exists in his name.

Gary, Gemma (2018). "Forward". In Leland, Charles G. Aradia or the Gospel of Witches. London: Troy Books Publishing. Murray combined testimony from several witch trials to arrive at the idea that witches met four times per year at coven meetings or "Sabbaths".

Each Shabbat during Chol HaMoed, the "intermediate days" of Passover and Sukkot, is known as Shabbat Chol HaMoed ("[the] Shabbat [of the] intermediate days" שבת חול המועד) which occurs up to twice a year during the week-long festivals. It can occur once during Passover and once during Sukkot ("Tabernacles") or in both. The regular weekly Torah portion is not read on these Sabbaths and instead there are special Torah readings based on the uniqueness of each holiday and the Three Pilgrim Festivals. There are also special maftirs ("additional Torah readings") and Haftarot (readings from the prophets.) See Haftarot for special Sabbaths, Festivals, and Fast Days.

Akelarre is the Basque term meaning Witches' Sabbath (the place where witches hold their meetings). Akerra means male goat in the Basque language. Witches' sabbaths were envisioned as presided over by a goat. The word has been loaned to Castilian Spanish (which uses the spelling Aquelarre).

Thomas Thurlow, Lord Bishop of Durham, and the opening sermon was preached by the Rev. Hugh Moises, morning lecturer of All Saints’ and head- master of the Grammar School. His text was from Leviticus xix: 30: Ye shall keep My Sabbaths and reverence My sanctuary. I am the Lord.

Pesikta Rabbati (Hebrew: פסיקתא רבתי P'siqta Rabbita, "Great Sections") is a collection of aggadic midrash (homilies) on the Pentateuchal and prophetic readings, the special Sabbaths, and so on. It was composed around 845 CE and probably called "rabbati" (the larger) to distinguish it from the earlier Pesikta de-Rav Kahana (PdRK).

The term esbat is derived from Old French s'esbattre (Modern French ébat), meaning to frolic and amuse oneself, diversion. It was a borrowing by 20th century anthropologist Margaret Murray's use of French witch trial sources on supposed Witches' Sabbaths in her attempts to "reconstruct" a Witch Cult in Western Europe.

He was one of Judaism's earliest and most prolific of the paytanim (Hebrew liturgical poets). He wrote piyutim for all the main Jewish festivals, for special Sabbaths, for weekdays of festive character, and for the fasts. Many of his hymns have found their way into festive prayers of the Ashkenazi Jews' synagogal rite.

The Talmud mentions that a haftarah was read in the presence of Rabbi Eliezer ben Hyrcanus, who lived c.70 CE,Tosefta, Megillah, 4 (3): 1, gives the haftarot for the Four Special Sabbaths. A baraita in Megillah 31a, which has later additions by the Babylonian amoraim who add the haftarot for the second days of the festivals (and who sometimes change the order of the haftarot as a result) – gives the haftarot for every one of the festivals, including their intermediate Sabbaths, as well as a Sabbath which is also Rosh Hodesh, the Sabbath which immediately precedes Rosh Hodesh, and Hanukkah. and that by the time of Rabbah (the 3rd century) there was a "Scroll of Haftarot", which is not further described,Talmud Babli, Gittin 60a.

In particular, verse 21 contains an interpretation (instead of a "description") of the exile ('until the land had made up for its sabbaths') and part of Cyrus's edict, which is more completely cited in the opening part of the book of Ezra, allowing the deported Jews to return to Jerusalem and rebuild the temple.

That night was Nisan 15, just after the first day of Passover week (Unleavened Bread) and an annual miqra and rest day, in most chronologies. (In other systems, it was Nisan 13 or 14, i.e., weekly but not annual Sabbath.) The King James Version may thus be the origin of naming the annual rest days "High Sabbaths" in English.

When Judea fell under the authority of the Seleucid Empire, the process of Hellenization was enforced by law. This effectively meant requiring pagan religious practice. In 167 BCE Jewish sacrifice was forbidden, sabbaths and feasts were banned and circumcision was outlawed. Altars to Greek gods were set up and animals prohibited to Jews were sacrificed on them.

These included the Ten Commandments, dietary laws, tithing, and celebration of high Sabbaths, or annual feast days such as Passover, Pentecost and the Feast of Tabernacles. Furthermore, he taught that the celebrations of Christmas and Easter were inappropriate for Christians, considering them not of biblical origin, but rather a later absorption of pagan practices into corrupted Christianity.

It was at that time (cf. Exodus 13) that the God of Abraham, Isaac and Jacob gave the Hebrews their "Law" including the days to be kept holy and the feast days and Sabbaths. Years consisting of 12 months have between 353 and 355 days. In a ("in order") 354-day year, months have alternating 30 and 29 day lengths.

Trasmoz is a village in the province of Zaragoza, Aragon, Spain, with an estimated population of 96. The town has given rise to numerous legends about witches and sabbaths, some of which were recreated by the romantic writer Gustavo Adolfo Bécquer. It is the only Spanish town officially cursed and excommunicated by the Catholic Church. The excommunication has never been revoked.

Sharvit, Shim'on (1995), pp. 45–46 Beginning with the 17th century, external influenceSharvit, Shim'on (1995), pp. 50–51 —just as with the Shami prayer text—brought about completely changed customs, with the prevalent custom today being to read the entire tractate throughout the Sabbaths between Passover and Shavuoth, a chapter each Shabbath as non-Yemenite Jews customarily do.Sharvit, Shim'on (1995), pp. 45, 49–50. Rabbi Yosef Shalom Koraḥ was quotedIn a conversation with Shimon Greidi regarding the learning of Pirkei Avoth in Yemen. as pointing out that in the synagogues of Rabbi Yiḥye Qafih and Rabbi Yiḥye al-Abyadh, rather than apportioning the learning for the Sabbaths between Pesaḥ and Atzeret, (rather than ) appears here in the source, reflecting Rabbi Yosef Qafih's note that the Shavuoth holiday was also called "" in Yemen (Halichoth Teiman, p. 29).

From 1979 to the present Berry has been writing what he calls "Sabbath poems." They were first collected in A Timbered Choir: The Sabbath Poems 1979-1997. This was followed by Sabbaths from 1998 to 2004 in Given: New Poems; and those from 2005 to 2008 are in Leavings. All Sabbath poems through 2012 are published in This Day: New and Collected Sabbath Poems 1979 - 2012.

Charney held an honorary title as the Chairman of the University of Haifa in Israel. Although not considered to be overtly religious, Charney was a Jewish cantor, singing on Sabbaths and Holy Jewish Holidays at places of worship across the United States. He married Israeli-born Tzili Doron and with her he had two twin boys, Mickey and Nati. Doron is a first cousin of Israeli supermodel Bar Refaeli.

Legend has it that his commanding officer was so impressed by his tenor voice that he released him from his duties. After the war, Hershman returned to his post in Vilna. The community granted him leave to lead the services on only two Sabbaths a month so that he could tour and give concerts for the rest of the time. Hershman appeared throughout Europe, singing both liturgical works and operatic arias.

Every time she went to the Sabbath she had to repeat this renunciation and often also had to kiss the Devil's buttocks, and frequently also his face, navel and penis.She said that she had often seen the children of witches baptised at these ceremonies. There was much dancing at these sabbaths, usually naked. The Devil frequently joined in, taking the best-looking man or woman as his partner.

The concluding statement of the tractate in both the Babylonian and Jerusalem Talmud (BT, Berakhot 64a) is Amar Rabbi Elazar ("Rabbi Elazer said"), "Torah scholars increase peace in the world..." and it is recited at the end of the Kabbalat Shabbat service welcoming the Sabbath on Friday night in the Ashkenazi liturgy, and towards the end of the Musaf service on Sabbaths and Festivals in both the Ashkenazi and Sefardi liturgies.

In some leap years (for example, 2021, 2022, and 2025), Parashat Nitzavim is read separately. In common years (for example, 2020, 2023, 2024, 2026, and 2027), Parashat Nitzavim is combined with the next parashah, Vayelech, to help achieve the number of weekly readings needed. The two Torah portions are combined except when two Sabbaths fall between Rosh Hashanah and Sukkot and neither Sabbath coincides with a Holy Day.

And in , the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God. The prophet Jeremiah taught in that the fate of Jerusalem depended on whether the people obstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates. The prophet Ezekiel told in how God gave the Israelites God’s Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God’s fury upon them, but God stayed God’s hand. In , Nehemiah told how he saw some treading winepresses on the Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the gates to sanctify the Sabbath.

And in , the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God. The prophet Jeremiah taught in that the fate of Jerusalem depended on whether the people abstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates. The prophet Ezekiel told in how God gave the Israelites God's Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God's fury upon them, but God stayed God's hand. In , Nehemiah told how he saw some treading winepresses on the Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the gates to sanctify the Sabbath.

The prophet Isaiah taught in that iniquity is inconsistent with the Sabbath. In the prophet taught that if people turn away from pursuing or speaking of business on the Sabbath and call the Sabbath a delight, then God will make themride upon the high places of the earth and will feed them with the heritage of Jacob. And in the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God. The prophet Jeremiah taught in that the fate of Jerusalem depended on whether the people obstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates. The prophet Ezekiel told in how God gave the Israelites God’s Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God’s fury upon them, but God stayed God’s hand.

And in , the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God. The prophet Jeremiah taught in that the fate of Jerusalem depended on whether the people obstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates. The prophet Ezekiel told in how God gave the Israelites God's Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God's fury upon them, but God stayed God's hand. In , Nehemiah told how he saw some treading winepresses on the Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the gates to sanctify the Sabbath.

Wilby argues that the familiars themselves might have been the result of the same phenomenon. Even though scholars thus far had not explored that possibility because trial transcripts did not support this claim, she points out that shamans of all cultures typically have difficulty talking about their experiences. She also points out direct evidence of trance-inducing techniques used in witches' sabbaths and indirect evidence of it used in invoking familiars.Wilby 2005. pp. 168-184.

Another ceremony Jeanette described was the baptising of toads. These creatures were important in the ceremonies and at one Sabbath a woman danced with four toads perched on her body, one on each shoulder and one on each wrist. Tables at the Sabbath were piled with food, but on eating it proved to be either insubstantial or to taste disgusting. There was considerable sexual activity at the Sabbaths, much of it incestuous.

The Torah is read every day in the shacharit morning services in synagogue, on the first day beginning from (according to some customs, ), and the last day ending with . Since Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish Sabbaths (Saturdays). The weekly Torah portion for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Egypt. The Haftarah reading for the first Sabbath Hanukkah is – .

The legend about witches' sabbaths is likely related to the old cult. Abbey in winter. On the site of the pagan temple the Benedictine monastery of Holy Cross (Święty Krzyż) was founded (according to a legend, in 1006, by king of Poland, Bolesław Chrobry, but most sources give the 11th century). The monastery was named after a fragment from Christ' Cross which was supposedly enshrined there, and was a site of frequent pilgrimages.

The exhortation to "observe" (V'shamru, ושמרו) the Sabbath that this reading concludes reflects God's command in to "keep My Sabbaths," even to the exclusion of other apparently worthy causes.Menachem Davis, Siddur for the Sabbath and Festivals, page 103. Again, Jews recite the account of the Sabbath's significance in as part of the V'shamru paragraph of the Amidah prayer in the Sabbath morning (Shacharit) prayer service.Menachem Davis, Siddur for the Sabbath and Festivals, page 345.

In a 2003 translation of Friedrich Spee's Cautio Criminalis (1631) the word sabbaths is listed in the index with a large number of entries.Translation by Marcus Hellyer,(UVA Press, 2003)p.232. However, unlike some of Spee's contemporaries in France (mentioned above), who occasionally, if rarely, use the term sabbatha, Friedrich Spee does not ever use words derived from sabbatha or synagoga. Spee was German- speaking, and like his contemporaries, wrote in Latin.

Marcus Henderson of the band Drist provided many of the lead guitar tracks for the covers. WaveGroup Sound also went to efforts to try to recreate effects for some songs. In the case of Black Sabbaths "Iron Man", the team learned that the vocal effects were created by having Ozzy Osbourne sing from behind a metal fan. The team sought out the same model of fan through Craigslist to generate the same effect in the game's cover.

Yom Kippur is "the tenth day of [the] seventh month" (Tishrei) and is also known as the "Sabbath of Sabbaths". Rosh Hashanah (referred to in the Torah as Yom Teruah) is the first day of that month according to the Hebrew calendar. On this day forgiveness of sins is also asked of God. Yom Kippur completes the annual period known in Judaism as the High Holy Days or Yamim Nora'im ("Days of Awe") that commences with Rosh Hashanah.

1043 The Torah also describes how special bread was to be set out before Yahweh Sabbath by SabbathLeviticus 24:5-9; Commentary on Leviticus 24, The Hebrew Study Bible, Oxford University Press, 2004, pp. 267-268 and describes Sabbath day offerings.Numbers 28:9-10; Commentary on Numbers 28, The Jewish Study Bible, Oxford University Press, 2004, pp. 340-341 The Day of Atonement was regarded as a "Sabbath of Sabbaths" Leviticus 16:31; Nosson Scherman, Yom Kippur, Mesorah Publications, 1989, p.

The closed triptych showing the Arrest of Christ and Christ carrying the cross The right panel depicts the Contemplation of St. Anthony. The two figures riding the fish in the sky had, according to the legend, obtained the capability to fly by the Devil in order to partake in Witches' Sabbaths. In the foreground is a naked woman, a symbol of luxury. She is peeping from a hollow trunk through a tent, which is being kept open for her by a toad.

Homilies Nos. 20-24, which together form a midrash to the Ten Commandments, lack these introductions and proems. Only three of the homilies for the Sabbaths of mourning and comforting (Nos. 29, 31, 33) have such passages; but they are prefixed to those homilies, beginning with No. 38 (except No. 46, which is of foreign origin), which have the superscription "Midrash Harninu"—a name used to designate the homilies for Rosh Hashana and Sukkot which the old authors found in the Pesikta Rabbati.

The Siddur (prayerbook) of Saadia Gaon is the earliest surviving attempt to transcribe the weekly ritual of Jewish prayers for week-days, Sabbaths, and festivals (apart from the prayer book of Amram Gaon, of which there is no authoritative text). The text also contains liturgical poetry by Saadia, as well as Arabic language commentary. There is no known extant manuscript of the entire text, though there is a near complete manuscript in Oxford. Fragments have also been found in the Cairo Genizah.

The custom was fixed as a binding Halakha. At first, Mizrahi Jews would add dirges (kinnot) for the destruction only on the three sabbaths that are between the Seventeenth of Tamuz and Tisha B'Av, and not on weekdays. After discussions that questioned this practice of mourning specifically on the Sabbath, it was decided to discontinue the recitation of the kinnot on these days. Rabbi Isaac Luria canceled the customs of mourning on the Sabbath but declared that the Tikkun Chatzot should be said each and every day.

Molla Hanina Melamed Yazdi is known to have created the synagogue. Molla Hanina died in 1283 SH (1904–1905 AD) and the synagogue was managed by the council since then. The synagogue was also a precursor of the Dr. Sapir Hospital and Charity Center which is the only Jewish hospital in Tehran, as Dr. Sapir used to treat patients in one of the rooms of the synagogue. Today the population of Jews in Oudlajan is relatively low and the synagogue is only open on Sabbaths.

Soon after he left College, he joined as a teacher in a Grammar school at Wethersfield, Connecticut. After receiving his license to preach from Association of Tolland County, he preached at Ellington, Connecticut to several Sabbaths and soon received multiple invitations to preach and become their pastor. Backus, in 1798, was appointed by Oliver Wolcott, the first governor of Connecticut, to preach before the Legislature, The Annual Election Sermon, as well as Wolcott's funeral. He was chosen General Association of Connecticut's Moderator in June 1808.

Until recently the librettist was unknown (as for most of Bach's Leipzig cantatas), but research by Christine Blanken published in 2015 suggests that Christoph Birkmann probably wrote the text of . Birkmann was a student of mathematics and theology at the University of Leipzig from 1724 to 1727. During that time, he also studied with Bach and appeared in cantata performances. Birkmann published a yearbook of cantata texts in 1728, Gott-geheiligte Sabbaths-Zehnden (Sabbath Tithes Devoted to God), which contains several Bach cantatas – including .

This idea of an organized witch-cult originates in the second half of the 15th century, notoriously expounded in the 1486 Malleus Maleficarum. In the following two centuries, witch trials usually included the charge of membership in a demonic conspiracy, gathering in sabbaths, and similar. It was only with the beginning Age of Enlightenment in the early 18th century, that the idea of an organized witch-cult was abandoned. Early Modern testimonies of accused witches "confirming" the existence of a witch cult are considered doubtful.

76 or to practice religious rites. The French Revolutionary Calendar had ten-day weeks (called décades) and allowed décadi, one out of the ten days, as a leisure day. From 1929 to 1940, the Soviet Union utilized a calendar with five and six-day work weeks, with a rest day assigned to a worker either with a color or number. In cultures with a four-day week, the three Sabbaths derive from the culture's main religious tradition: Friday (Muslim), Saturday (Jewish, Adventist), and Sunday (Christian).

Echoing these views, in 1999 English historian Ronald Hutton asserted that Ginzburg's ideas regarding shamanistic fertility cults were actually "pretty much the opposite" of what Murray had posited. Hutton pointed out that Ginzburg's argument that "ancient dream-worlds, or operations on non-material planes of consciousness, helped to create a new set of fantasies at the end of the Middle Ages" differed strongly from Murray's argument that an organised religion of witches had survived from the pre-Christian era and that descriptions of witches' sabbaths were accounts of real events.

Burchard of Worms added the New Testament figure Herodias to his copy of the document in one passage, and the Teutonic goddess Holda in another. In the 12th century, Hugues de Saint-Victor quoted the Canon Episcopi as reading "Diana Minerva". Later collections included the names "Benzozia" and "Bizazia". In modern times, the text's description of "witches sabbaths" dedicated to Diana has given rise to a hypothesis concerning a supposed medieval witch religion, a theory mostly associated with Margaret Murray, and later adopted by Gerald Gardner and his followers.

The Songs of the Sabbath Sacrifice, also referred to as the Angelic Liturgy, are a series of thirteen songs, one for each of the first thirteen Sabbaths of the year, contained in fragments found among the Dead Sea Scrolls. The Songs were found in 10 fragmentary copies: nine at Qumran (4Q400–407; 11Q17) and one at Masada. The dating is difficult to determine, but it is thought to have been written around 100 BCE. Although nine copies were found at Qumran, the scroll is not generally believed to be a sectarian document.

For when the Israelites left Egypt, before God gave them the Torah, God gave them the Sabbath as an inheritance (as reported in ). Before God gave Israel the Torah, they kept two Sabbaths, as says first, "And You made known to them Your holy Sabbath." And only afterwards did God give them the Torah, as says as it continues, "And commanded them commandments, and statutes, and Torah by the hand of Moses, Your servant." God observed and sanctified the Sabbath, and Israel is obliged only to observe and sanctify the Sabbath.

Sat Thai Day occurs at the end of Thai lunar calendar Moon 10, that is, waning day 15, evening (). This is a New Moon and so is a Buddhist Sabbath; but not one of the Special Sabbaths, and not one of the secular public holidays in Thailand. It occurs midway past the traditional Thai New Year and near the autumnal equinox. It an occasion for making merit by honoring ( buucha) the spirits of the season, as well as one's deceased relatives, according to local tradition, with various rites and ceremonies.

The "standing [prayer]", also known as the Shemoneh Esreh ("The Eighteen"), consisting of 19 strophes on weekdays and seven on Sabbath days and 9 on Rosh haShana Mussaf. It is the essential component of Jewish services, and is the only service that the Talmud calls prayer. It is said three times a day (four times on Sabbaths and holidays, and five times on Yom Kippur). The source for the Amida is either as a parallel to the sacrifices in the Temple, or in honor of the Jewish forefathers.

Reb Noson was personally responsible for preserving the teachings, stories and everyday conversations of his mentor, and for promulgating the Breslov movement after Nachman's death in 1810. While the Rebbe was alive, Reb Noson was his official scribe, carefully recording his teacher's words. Because many of the Rebbe's lessons were delivered on Sabbaths and Jewish holidays, when it is forbidden to write (according to Halakha, "Jewish law"), the material had to be written down later. However, Reb Noson had a phenomenal memory and was able to recall many lessons almost word-for-word.

After that the exilarch rarely > goes beyond the gate of his house, where services for the community are held > on the Sabbaths and feastdays. When it becomes necessary for him to leave > his house, he does so only in a carriage of state, accompanied by a large > retinue. If the exilarch desires to pay his respects to the king, he first > asks permission to do so. As he enters the palace the king's servants hasten > to meet him, among whom he liberally distributes gold coin, for which > provision has been made beforehand.

In Jewish sources by the time of the Septuagint, the term "Sabbath" (Greek Sabbaton) by synecdoche also came to refer to an entire seven-day week,Strong's Concordance, 4521. the interval between two weekly Sabbaths. Jesus's parable of the Pharisee and the Publican (Luke 18:12) describes the Pharisee as fasting "twice in the week" (Greek δὶς τοῦ σαββάτου dis tou sabbatou). The ancient Romans traditionally used the eight-day nundinum but, after the Julian calendar had come into effect in 45 BC, the seven-day week came into increasing use.

He exhorts him to morality and to the study of the Torah as well as of the profane sciences, including medicine. He is to read grammatical works on Sabbaths and festivals, and is not to neglect the reading of "Mishle" and of "Ben Mishle." In regard to his medical practise he gives his son sage advice. He further advises his son to observe rigorously the laws of diet, lest he, like others, become ill frequently in consequence of intemperate and unwholesome eating, which would not fail to engender mistrust in him as a physician on the part of the general public.

Capernaum Church () is one of the two places of worship of the Lutheran Capernaum Congregation, a member of the Evangelical Church of Berlin- Brandenburg-Silesian Upper Lusatia, an umbrella comprising Lutheran, Calvinist (Reformed) and united Protestant congregations. The church is located on Seestraße No. 34 in the locality of Wedding, in Berlin's borough of Mitte. The church was named after Capernaum, today Kfar Nachum כפר נחום (literally "Nachum's village"; transliteration in and in ) in today's Israel. Christians revere the town of Capernaum, since on Sabbaths Jesus of Nazareth used to teach in the local synagogue (cf.

Saint Wolfgang and the Devil (1471-1475) by Michael Pacher. It was usually thought that the person who had made a pact also promised the demon to kill children or consecrate them to the devil at the moment of birth (many midwives were accused of this, due to the number of children who died at birth in the Middle Ages and the Renaissance), take part in Witches' Sabbaths, have sexual relations with demons, and sometimes engender children from a succubus, or an incubus in the case of women. The pact can be either oral or written.McNeill, Brian.

Passover, making the 'day of preparation' a reference to the preparation of the Passover meal and the cleansing of the home of all leaven. If this is true, the 'Sabbath' the next day is not a reference to the weekly Sabbath, but the High Sabbath of the first day of the Feast of Unleavened Bread. Interestingly, John calls this Sabbath a "high one" in John 19:31 (KJV, but called a 'special Sabbath' in the NIV). The High (special) Sabbaths that are associated to the Biblical feast days (Leviticus 23) can fall on any day of the week, not just Saturday.

13 - the rape of Tamar - and Ezekiel, chap. 1 - the vision of the heavenly chariot. Also, Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 117-123. Further evidence of the lack of an ancient authoritative list of readings is the simple fact that, while the practice of reading a haftarah every Sabbath and most holy days is ubiquitous, the different traditions and communities around the world have by now adopted differing lists, indicating that no solid tradition from antiquity dictated the haftarah selections for a majority of the ordinary Sabbaths.

Other scholars argue that, while the rising began as a religious rebellion, it was gradually transformed into a war of national liberation.Jewish Life and Thought Among Greeks and Romans: Primary Readings, By Louis H. Feldman, Meyer Reinhold, Fortress Press, 1996, p. 147 According to 1 Maccabees, Antiochus banned many traditional Jewish and Samaritan religious practices: he made possession of the Torah a capital offense and burned the copies he could find;I Macccabees. 1:57 sabbaths and feasts were banned; circumcision was outlawed, and mothers who circumcised their babies were killed along with their families; and traditional Jewish ritual sacrifice was forbidden.

I leave labor and load, Take up a different story. I keep an inventory Of wonders and of uncommercial goods.The Sabbath poems have been described as "written from a particular place and on particular Sabbaths, and so should be read as part of a spiritual practice and as poems, in some sense, devoted to dwelling, to living thoughtfully in one place." Oehlschlaeger links Berry's project to a key observation by Henry David Thoreau, > As Thoreau continues in 'Life Without Principle,' he notes the constant > busyness of Americans, so engaged in 'infinite bustle' that 'there is no > sabbath.

After graduation he pursued his theological studies under the direction of President Dwight, and was licensed to preach in New Haven in 1814. For two years he was tutor and college chaplain in Hamilton College, where he received the degree of A.M. (ad eundem) 1816, and was invited to accept a professorship, but declined, preferring to devote his life to pastoral work. He was settled over the Congregational Church in Keene, New Hampshire, July 1, 1818. On July 1, 1868, he resigned his charge, after 50 years of pastoral service, during which long period he had failed to preach but eight Sabbaths.

The French name of the rock is the Château de Rocquaine (Castle of Rocquaine); in Guernésiais Châté dé Rocquoïne probably built in the late medieval era, there was a small fort, referred to in the 1620s as used by the militia, not being in a fit state to withstand assault. In the 16th century the site of local witches' Sabbaths and in 1617 there was reported a meeting between a local girl, Isabel Becquet and the devil. Marie de Callais from St Martin, was also convicted for belonging to the coven and burnt at the stake on 17 October 1617.

There he reorganized the song service of the synagogue, retaining the traditional chants and melodies, but harmonizing them in accordance with modern views. Sulzer's "Shir Tziyyon" (2 vols., Vienna, 1840-1865) established models for the various sections of the musical service—the recitative of the cantor, the choral of the choir, and the responses of the congregation—and it contained music for Sabbaths, festivals, weddings, and funerals which has been introduced into nearly all the synagogues of the world. In the compilation of this work he was assisted by some of the best musical composers of Vienna.

The lunisolar Hebrew calendar contains between 50 weeks in common years, and 54 or 55 weeks in leap years. In some leap years (for example, 2021, 2022, and 2025), Parashat Vayelech is read separately. In common years (for example, 2020, 2023, 2024, 2026, and 2027), Parashat Vayelech is combined with the previous parashah, Nitzavim, to help achieve the number of weekly readings needed, and the combined portion is then read on the Sabbath immediately before Rosh Hashanah. The two Torah portions are combined except when two Sabbaths fall between Rosh Hashanah and Sukkot and neither Sabbath coincides with a Holy Day.

During the party, Cal reveals his Wiccan origins by inviting his peers to join him in a circle to celebrate Mabon, one of the Wiccan Sabbaths. Feelings of discomfort and surprise cause many of the guests to leave, but Bree and Morgan decide to stay for the circle. From that moment on, Morgan begins showing a knack for Witchcraft, which sparks Cal's interest. However, as the chemistry between Cal and Morgan becomes more and more apparent a rift in Bree and Morgan’s friendship emerges because of the incident at the pool party when he picks Morgan up in his arms.

The background and circumstances leading to the events unleashed are not unknown to us, if we dismiss the magical and esoteric. In a wider context of religious persecution and conflict in all of Europe, the Catholic Church aimed at suppressing old popular customs and ways, such as hunting witches, that could contend against and question official ideology and manners. The so-called sabbaths and akelarres may have been meetings out of reach of the official religious and civil authorities. Those who attended the meetings would eat, drink, talk, and dance, sometimes all night long in the forest or caves, at times consuming mind-altering herbs and ointments.

The chaburah (also 'haburah', pl 'chaburoth') is not the name of a rite, rather it was the name of a group of male friends who met at regular intervals (weekly for Dix) for conversation and a formal meal appurtenant to that meeting.Dix, Gregory, The Shape of the Liturgy, p. 50Rev. Dr. Frank Peake, Manual: The Evolution of the Eucharist Nothing is said about them in the Bible but scholars have been able to discover some things about them from other sources. The corporate meeting of a chaburah usually took the form of a supper, held at regular intervals, often on the eve of sabbaths or holy days.

She asserted that the "General Meeting of all members of the religion" were known as Sabbaths, while the more private ritual meetings were known as Esbats. Murray claimed that these Esbats were nocturnal rites that began at midnight, and that they were "primarily for business, whereas the Sabbath was purely religious." At the former, magical rites were performed both for malevolent and benevolent ends. She also asserted that the Sabbath ceremonies involved the witches' paying homage to the deity, renewing their "vows of fidelity and obedience" to him, and providing him with accounts of all the magical actions that they had conducted since the previous Sabbath.

Young Bruen became an expert dancer. 'At that time,' he said, 'the holy Sabbaths of the Lord were wholly spent, in all places about us, in May-games and May-poles, pipings and dancings, for it was a rare thing to hear of a preacher, or to have one sermon in a year.' When about seventeen John Bruen and his brother Thomas were sent as gentlemen-commoners to St. Alban Hall, Oxford, where they stayed about two years. He left the university in 1579, and in the following year was married by his parents to a daughter of Mr. Hardware, who had been twice mayor of Chester.

The CSDA church observes New Moons monthly during the conjunction phase of the lunar cycle. Also referred to in their writings as the “New Moon Festival of Humility,” it is the day on which they partake of the communion meal, foot washing, and a meal called the agape feast in which they eat fresh fruits and nuts in anticipation of the marriage supper of the lamb after the return of Christ. They observe New Moons in a similar fashion to weekly Sabbaths in that they cease from secular work and trade. The CSDA Church holds their biannual camp meetings during the Spring and Fall feasts of Unleavened Bread and Tabernacles, respectively.

Shin Megami Tensei IV begins with Flynn and his friend Issachar traveling to Mikado Castle to undergo a test as to whether they are worthy of becoming Samurai, the guardians of Mikado who both confront and control demons. Issachar fails, yet Flynn succeeds and is promptly initiated along with other candidates, including Walter, Jonathan and Isabeau. The new Samurai prentices receive electronic gauntlets containing A.I.s: Flynn's A.I., Burroughs, supports him throughout the game with advice. Shortly after their initiation, unrest rises in the countryside as a figure calling herself the "Black Samurai" distributes cursed books written to spread "knowledge and wisdom"; some residents of Mikado, including Issachar, are turned into demons after reading the books at gatherings called "Sabbaths".

The evidence gathered covered 11,000 pages in all. Only six people out of 1,802 maintained their confessions and claimed to have returned to sabbaths. In the stir of the events, proceedings were started in Hondarribia too (1611), some 35 km away from Zugarramurdi and 19 km from St-Jean-de-Luz, main hotspots of witchcraft allegations, against presumable female witches accused of casting spells on living creatures and meeting in Jaizkibel in akelarres, led by a he-goat shaped Devil. Men in this Bidasoa region were recruited in droves for Basque whaling, leaving women on their own (sometimes save for the priests, children, and elders) to deal with their problems and fend for themselves during long periods.

I listen to a lot more stuff from that era than I do modern music." Rygg spent considerable time "digging around" to find the right songs to cover and explained that "[t]here's a missionary aspect to all this too, to make an exclamation mark to the fact that there are fucking golden nuggets before your Black Sabbaths." Rygg describes the album as connected to the themes of Ulver's 1998 album, Themes from William Blake's The Marriage of Heaven and Hell, in that both explore "the same idea of shattered illusions and a lost childhood". He elaborated this by explaining that the 1960s were "sort of a cultural movement... that became disillusioned and quite dark.

He did not, however, occupy it for any length of time, for the Sanhedrin reinstated Gamaliel. Nevertheless he was retained as vice-president ("ab bet din"), and it was arranged that Gamaliel should lecture three (some say two) Sabbaths, and Eleazar every fourth (or third) Sabbath.Berakhot 27b+; Jerusalem Talmud Berakhot 4:7c+; Jerusalem Talmud Ta'anit 4:67d He once journeyed to Rome along with Gamaliel II, Rabbi Yehoshua, and Rabbi Akiva.Kallah Rabbati 7; Derekh Eretz Rabbah 5 Neither the object of the journey nor the result of the mission is stated, but that affairs important as pressing were involved is apparent from the season at which the journey was undertaken: they celebrated Sukkot aboard the ship.

At the ceremonies there were also a number of little demons without arms who kindled a great fire, into which they threw the witches, who emerged unharmed. The grand master of the witches once threw himself in and was burned to a powder, which was then used by the other witches to enchant children and make them go willingly to the Sabbath. She also saw well-known priests, some of whom she named, celebrating mass at the Sabbaths, with the demons taking the place of saints on the altar. Sometimes the Devil pierced one of the celebrants under the little toe and sucked his blood, whereupon the individual could never again make confession.

There are also various differences between these two Pesiktot in regard to the Torah readings for holidays and for the Sabbaths of mourning and of comforting. The works are entirely different in content, with the exception of the above-mentioned Nos. 15-18, the part of No. 14, and some few minor parallels. PdRK contains no halakhic exordiums or proems by R. Tanhuma. But in the Pesikta Rabbati there are 28 homilies with such exordiums having the formula "Yelammedenu Rabbenu," followed by proems with the statement "kach patach R. Tanhuma"; while two homilies (Nos. 38 and 45, the first of which is probably defective) have the Yelammedenu but lack proems with "kach patach".

Oddly, the Talmudic story is that the Rabbi found fault with the choice of haftara - but that selection is still read as the haftara for another parsha. Moreover, a study of the writings of Philo Judaeus, who died circa 50 CE, shows extensive reliance ("an overwhelming degree of correlation") on the same prophetic passages read as the haftarot for various special Sabbaths and holidays, which indicates that those haftarot were part of the liturgy decades earlier than the Talmud suggests; see Naomi G. Cohen, Philo's Scriptures: Citations from the Prophets and Writings, Evidence for a Haftarah Cycle in Second Temple Judaism (2007, Leiden, NL: E.J. Brill, Supplements to the Journal for the Study of Judaism, vol. 123) page 69.

Even though Trouble had gone on an extended hiatus after Wagner's departure, rumors of an eventual re-formation persisted. From 1997 to 2000, Wagner was replaced by former Exhorder singer Kyle Thomas, who played four public gigs with Trouble. On January 26, 2002, Wagner, Franklin, Wartell, Holzner and Olson performed a short set in Chicago where during their smoking rendition of Black Sabbaths' Children of The Grave with Scott Davidson sitting in on the drums, the P.A. gave out and left the crowd in a stunned uproar. Since that time, the band has played individual gigs throughout the Chicago area and headlined metal festivals in Europe and the U.S. while working on a new album.

Doctrines of this church include the unity of one God (Unitarianism); the inspired infallible original texts of God's Word as the final authority of faith and practice; receiving the Holy Spirit with the evidence of speaking in tongues; the pre-millennial return of Christ; observance of weekly seventh-day Sabbath, new moon Sabbaths, and feast days (Pentecost, Unleavened Bread, First fruits, Pentecost, Trumpets, Atonement, and Tabernacles). The church rejects the idea of a Trinity, and the observing of days such as Christmas, Easter and Valentine's Day. Salvation is available through Jesus to those who have been baptized into Jesus' Name, received the baptism of the Holy Spirit (With the sign of speaking in tongues), and are obedient to His commandments.

The Sabbath, in the Jewish sense, was not observed by Christians during this early period. The Jewish festivals were also abandoned, as Tertullian (De idolatria, xiv) writes of the observance of festivals by Christians, "to whom Sabbaths are strange, and the new-moons and festivals formerly beloved by God". Sunday was now the Lord's day of the New Covenant, a day of rejoicing, on which it was forbidden to fast and to pray in a kneeling (penitential) posture: "We count fasting or kneeling in worship on the Lord's day to be unlawful". (Tert., De corona, iii.) Since the resurrection of Jesus was honored on Sunday, it was only natural that Friday was considered appropriate for commemorating the passion and death of Christ.

When Salazar joined the tribunal of Logroño as its third inquisitor in June 1609, preliminary hearings were already under way in what was to prove the biggest series of witch trials in Spanish history, eventually involving 1384 supposed child witches and 420 supposed adult witches. This was a witch persecution unmatched in scale, before or after, in Spain.(Henningsen 1980 60, 321) The accused in these trials came almost exclusively from Zugarramurdi and Urdax, two Basque villages within the region of Spanish Navarre, on the northern side of the Pyrenees, near the French border.(Henningsen 1980 27) The investigation began when Maria de Ximildegui, of Zugarramurdi, claimed that she had attended witches' Sabbaths (nocturnal gatherings), and named other members of the village as present.

By the early modern period, the annual cycle was universal among Jews, and there only remained "slight traces of the triennial cycle in the four special Sabbaths and in some of the passages read upon the festivals, which are frequently sections of the triennial cycle, and not of the annual one"."Triennial Cycle," op. cit. This remains the practice in Orthodox synagogues and in many Conservative synagogues. However, since the 19th century, many congregations in the Conservative, Reform, and (more recently) Reconstructionist and Renewal movements adopted a triennial cycle distinct from the ancient practice, by reading roughly a third of the annual cycle's sedra during the appropriate week of the year, in a manner that covers the entire Torah over the course of three years.

60b "Jonathan ben Joseph" occurs; and some of R. Josiah's midrashim are cited, but anonymously.Compare Sifra Vayikra Hovah 20:8, with B. M. 54a; Sifra Aharei 4:9, with Yoma 57b Contrary to the astrological views of his times, Jonathan taught the Scriptural idea of natural phenomena; quoting Jeremiah 10:2, he added: "Eclipses may frighten Gentiles, but they have no significance for Jews".Mekhilta Bo 1; compare Yalkut Shimoni Exodus 188 To the question as to the permissibility of profaning the Sabbath to save human life he answered, "The Law saysExodus 31:16 'The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations'; but one may profane one Sabbath in order to preserve a man that he may observe many Sabbaths".

She claimed that at the witches' meetings, the god would be personified, usually by a man or at times by a woman or an animal; when a human personified this entity, Murray claimed that they were usually dressed plainly, though they appeared in full costume for the witches' Sabbaths. Members joined the cult either as children or adults through what Murray called "admission ceremonies"; Murray asserted that applicants had to agree to join of their own free will, and agree to devote themselves to the service of their deity. She also claimed that in some cases, these individuals had to sign a covenant or were baptised into the faith. At the same time, she claimed that the religion was largely passed down hereditary lines.

Rahim published her first collection of poetry Mothers Are Not the Only Linguists in 1992; it received The Writers Union of Trinidad and Tobago Writer of the Year Award. Her 2009 poetry collection Approaching Sabbaths received a Casa de las Américas Prize in 2010, for best book in the category Caribbean Literature in English or Creole. Her poems and short stories have appeared in the journal The Caribbean Writer. Her short stories were also included in the anthology Caribbean Voices I. Her poetry has appeared in a number of literary journals include The Malahat Review, The Trinidad and Tobago Review, the Graham House Review, the Atlanta Review and the Crab Orchard Review, and anthologies such as Sisters of Caliban and Creation Fire.

Echoing these views, in 1999 English historian Ronald Hutton stated that Ginzburg's ideas regarding shamanistic fertility cults were actually "pretty much the opposite" of what Murray had posited. Hutton pointed out that Ginzburg's argument that "ancient dream- worlds, or operations on non-material planes of consciousness, helped to create a new set of fantasies at the end of the Middle Ages" differed strongly from Murray's argument that an organised religion of witches had survived from the pre-Christian era and that descriptions of witches' sabbaths were accounts of real events. The folklorist Juliette Wood stated that while Ginzburg articulated a "more sympathetic" stance to Murray's ideas than other specialists in the witch trials, he "does not propose anything approaching the pan-European cult which Murray advocated".

"Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off." According to Rashi, Kham (Ham) castrated his father Noah and was cursed as a result. In Judaism, castrated animals are deemed unfit for sacrifice in the Temple in Jerusalem ().

Molitor was one of the sceptical or "moderate" proponents of witchcraft of his time. Although Molitor supported the death sentence for heretics and practitioners of witchcraft, from a moderate point of view for his time he considered that the Sabbaths were an illusion caused by the Devil and not a reality. He wrote the work to allay the doubts held by Archduke Sigismund of Austria regarding the topic. Sigismund had learned of witchcraft from the Dominican inquisitors, James Sprenger and Heinrich Kramer, who had journeyed to the Tyrol to "root out witchcraft", but he was unconvinced of their claims; Sigismund in the dialogue was quick to dismiss evidence that was produced through the use of torture: "For the fear of punishments incites men to say what is contrary to the nature of the facts".

The third and final part of Wilby's study deals with what she describes as "the possible spiritual significance of these traditions," which includes the argument that these encounters with familiars were actually mystical experiences. She reviews the ways that scholars have looked at the ontology of familiar encounters, which often include the belief that they were partly or wholly fiction, as opposed to the contemporary writings that treated them as real events. Specifically, she analyzes the nature of European witches' sabbaths, whether they were "empiracally real events" or "illusory" ones; both contemporary writers and present day scholars have puzzled over this question, and Carlo Ginzburg suggested a new option in 1989: that these events were "evidence of the survival of ritual trance experiences derived from pre-Christian Eurasian shamanism".Wilby 2005. pp. 165-168.

TV program "Super Shaili", Nana 10 Lipa has developed recipes for food industry companies including Tnuva, Shimrit, Sunfrost, Maadanot, Hardoof, Gad Milk, and Quaker Oats. In May 2017 she started hosting her new TV cookery show, Matkon le-Chisachon (Hebrew: Recipe for saving) on TV Channel 2's Keshet division. In each installment she prepares five easy and minimalistic dishes. Recipe for saving, on TV Channel 2's Keshet division By the beginning of 2017, Shaily Lipa had written 11 cookbooks as well as a children's book about superfoods. She is also the culinary editor of two of Mickey Shemo's books, published by Al Hashulchan (English: On the Table): The Best of Mickey Shemo, 2009 (Hebrew: Mickey Shemo Ha’meytav); Sabbaths and Jewish Holidays with Mickey Shemo, 2011 (Hebrew: Shabatot vechagim im Mickey Shemo).

Depiction of a Jewish High Priest wearing Hoshen and Ephod included as an illustration in a Christian Bible; the Holy of Holies is in the background (1890, Holman Bible) The construction "Holy of Holies" is a literal translation of the Hebrew (Tiberian Hebrew: Qṓḏeš HaQŏḏāšîm) which is intended to express a superlative. Examples of similar constructions are "servant of servants" (Gen 9:25), "Sabbath of sabbaths" (Ex 31:15), "God of gods" (Deut 10:17), "Vanity of vanities" (Eccl 1:2), "Song of songs" (Song of Songs 1:1), "king of kings" (Ezra 7:12), etc. In the Authorized King James Version, "Holy of Holies" is always translated as "Most Holy Place". This is in keeping with the intention of the Hebrew idiom to express the utmost degree of holiness.

Murray described the religion as being divided into covens containing thirteen members, led by a coven officer who was often termed the "Devil" in the trial accounts, but who was accountable to a "Grand Master". According to Murray, the records of the coven were kept in a secret book, with the coven also disciplining its members, to the extent of executing those deemed traitors. Describing this witch-cult as "a joyous religion", she claimed that the two primary festivals that it celebrated were on May Eve and November Eve, although that other dates of religious observation were 1 February and 1 August, the winter and summer solstices, and Easter. She asserted that the "General Meeting of all members of the religion" were known as Sabbaths, while the more private ritual meetings were known as Esbats.

In Akkadian, the pentecontad calendar was known as hamšâtum and the period of fifteen days at the end of the year was known to Babylonians as shappatum. Each fifty-day period was made up of seven weeks of seven days and seven Sabbaths, with an extra fiftieth day, known as the atzeret. Used extensively by the various Canaanite tribes of Palestine, the calendar was also thought to have been used by the Israelites until the official adoption of a new type of solar calendar system by King Solomon. The liturgical calendar of the Essenes at Qumran was a pentecontad calendar, marked by festivals on the last day of each fifty-day period such as the Feast of New Wine, the Feast of Oil, and the Feast of New Wheat.

Paul, Silas and Timothy continued the travel westward from Philippi on Via Egnatia, passing several cities before arriving at Thessalonica, which has a 'well-established Jewish community with a synagogue' (verse 1), where Paul visited for three successive sabbaths speaking about the gospel (verse 2). After an initial success among synagogue members extending to the receptive Gentile adherents (verse 4), an outbreak of 'jealousy' (or 'fundamentalist zeal': zelosantes, verse 5) occurred within 'the Jews', who took the city mob to launch an attack on Paul and Silas. When Paul and Silas could not be found, the mob took a man named "Jason", as one of Paul's followers, to the civic authorities (called politarchs in verse 6; a title attested in inscriptional evidence for ThessalonicaHorsley, G. H. R. (1994), The Politarchs, in Gill and Gempf (1994), pp. 419-431; apud Alexander 2007 p. 1050.

About 50 AD, while on his second missionary journey, Paul the Apostle reasoned with the Jews from the Scriptures in this city's chief synagogue on three Sabbaths and sowed the seeds for Thessaloniki's first Christian church. During Paul's time in the city, both Jews and Greeks came to believe the Gospel, as well as some of the city's leading women. However, because the remaining Jews at the synagogue were furious with Paul for what he'd done in their community and were also furious with those who had come to believe Paul's message, the Apostle and his traveling companions, Silas and Timothy, were eventually sent out of Thessaloniki during the night by the new Christian converts. From there the church planters went to Veroia, aka Berea, where the people in that city also heard and believed the Gospel.

In her thesis, Murray claimed that the figure referred to as the Devil in the trial accounts was the witches' god, "manifest and incarnate", to whom the witches' offered their prayers. She claimed that at the witches' meetings, the god would be personified, usually by a man or at times by a woman or an animal; when a human personified this entity, Murray claimed that they were usually dressed plainly, though they appeared in full costume for the witches' Sabbaths. Members joined the cult either as children or adults through what Murray called "admission ceremonies"; Murray asserted that applicants had to agree to join of their own free will, and agree to devote themselves to the service of their deity. She also claimed that in some cases, these individuals had to sign a covenant or were baptized into the faith.

In 1862, the Frenchman Jules Michelet published La Sorciere, in which he put forth the idea that the witches had been following a pagan religion. The theory achieved greater attention when it was taken up by the Egyptologist Margaret Murray, who published both The Witch-Cult in Western Europe (1921) and The God of the Witches (1931) in which she claimed that the witches had been following a pre-Christian religion which she termed "the Witch-Cult" and "Ritual Witchcraft". Murray claimed that this faith was devoted to a pagan Horned God and involved the celebration of four Witches' Sabbaths each year: Halloween, Imbolc, Beltane, and Lughnasadh. However, the majority of scholarly reviews of Murray's work produced at the time were largely critical, and her books never received support from experts in the Early Modern witch trials.

Murray combined testimony from several witch trials to arrive at the idea that witches met four times per year at coven meetings or "Sabbaths". She also used one piece of testimony to arrive at the conclusion that covens were usually composed of 13 witches, led by a male priest who would dress in animal skins, horns, and fork-toed shoes to denote his authority (the dress was assumed to be a naturalistic explanation for accused witch's descriptions of Satan). The "Grand Master", according to Murray, not only represented the Horned God but was believed to fully embody him, allowing his presence at the Sabbath. She wrote: :This was undoubtedly the appeal of the Old Religion: the God was there present with his worshippers, they could see him, they could speak with him as friend to friend, whereas the Christian God was unseen and far away in Heaven.

At the time of the Jewish Encyclopedia's publication (1901–06), the author noted that there were only "slight traces of the triennial cycle in the four special Sabbaths and in some of the passages read upon the festivals, which are frequently sections of the triennial cycle, and not of the annual one".. In the 19th and 20th centuries, some Conservative (as evidenced in the Etz Hayim chumash) and most Reform,. Reconstructionist. and Renewal congregations have switched to a triennial cycle, where the first third of each parashah is read one year, the second third the next year and the final third in a third year. This must be distinguished from the ancient practice, which was to read each seder in serial order regardless of the week of the year, completing the entire Torah in three (or three and a half) years in a linear fashion.

The meeting house in Scotch Block, circa 1860s Beginning in 1820, church services were held at James Laidlaw's farm, and were led by various itinerant Presbyterian ministers. In 1824, a meeting house (church), school and cemetery were built in the southeast portion of Scotch Block. The Stewarts' request for the establishment of Scotch Block in 1819 had described that the settlement would "support a regular bred Clergyman of their Persuasion and who understand their language". When it proved difficult to attract a permanent church minister, the Scotch Block residents petitioned the government for assistance, writing [sic]: > Their Sabbaths are silent, and in danger of being forgotton - The sound of > the gospel very seldom reaches their ears - But, in a land of Strangers, > they are wandering like shiip, without a Sheephard, and their rising > generation are in danger of sinking into a state of barborous ignorance.

A book was written on this subject entitled The Pendle Witches by William Harrison Ainsworth, published 1849. Doreen McGlashan, born Doreen Wilson, a Pendleton native (now living in Australia, aged 92) states that as a child in the 1920s there was frequent talk of witches and witchcraft in the village, and that she and her siblings were kept indoors on certain Saturdays because of "witches Sabbaths" happening in the town on those days. She also recounts large May Day celebrations in her youth which included dancing around a maypole, and states that as a girl she specifically remembers "pretty girls" often being suspected of witchcraft by the villagers. Most likely all such folk beliefs and witchcraft stories have by now been forgotten or lost by the residents of Pendleton, except perhaps by people who possess family lore dating back to the early 20th century.

Ramban's commentary on the Torah (five books of Moses) was his last work, and his most well known. He frequently cites and critiques Rashi's commentary, and provides alternative interpretations where he disagrees with Rashi's interpretation. He was prompted to record his commentary by three motives: (1) to satisfy the minds of students of the Law and stimulate their interest by a critical examination of the text; (2) to justify the ways of God and discover the hidden meanings of the words of Scripture, "for in the Torah are hidden every wonder and every mystery, and in her treasures is sealed every beauty of wisdom"; (3) to soothe the minds of the students by simple explanations and pleasant words when they read the appointed sections of the Pentateuch on Sabbaths and festivals. His exposition, intermingled with aggadic and mystical interpretations, is based upon careful philology and original study of the Bible.

In investigation could be instigated by the bailiff with reference to public safety after rumours of witchcraft had been heard from at least three different households. An accusation from a private citizen often came after a conflict, and was usually death or illness allegedly caused by witchcraft. The authorities and the clergy managed the witch trials after instructions from international demonology handbooks, were Devil's Pacts and Witches' Sabbaths were the main definitions of a witch, but in general, the Norwegians did not include such things in their accusations, nor did the accused, who could admit to practicing folk magic voluntarily but did not associate this with Satan. The authorities interrogated the accused by interpreting their testimony so that it could fit in with the witch trial handbook's definition of what a witch was, and used torture to get a confession about a Devil's Pacts and a Witches' Sabbath.

The Italian historian Carlo Ginzburg has been cited as being willing to give "some slight support" to Murray's theory. Ginzburg stated that although her thesis had been "formulated in a wholly uncritical way" and contained "serious defects", it did contain "a kernel of truth". He stated his opinion that she was right in claiming that European witchcraft had "roots in an ancient fertility cult", something that he argued was vindicated by his work researching the benandanti, an agrarian visionary tradition recorded in the Friuli district of Northeastern Italy during the 16th and 17th centuries. Several historians and folklorists have pointed out that Ginzburg's arguments are very different to Murray's: whereas Murray argued for the existence of a pre-Christian witches' cult whose members physically met during the witches' Sabbaths, Ginzburg argued that some of the European visionary traditions that were conflated with witchcraft in the Early Modern period had their origins in pre-Christian fertility religions.

The Talmud states that the best food should be prepared for the Sabbath, for "one who delights in the Sabbath is granted their heart's desires" (BT, Shabbat 118a-b). The emphasis on the Sabbath as a day of eating and drinking was meant, according to some scholars, to counteract the ascetic tendencies of the Essenes. Among traditional Jewish communities, and in the modern State of Israel, where the Sabbath is the official day of rest, contemporary responsa, based on the application of the principles of the Mishnah, as interpreted by the Gemara, and subsequently expounded upon by halakhic authorities, focus mostly on technological advances in terms of the correct practice according to Jewish law. Examples of these issues include a wide variety of subjects, such as using electricity, how crossing the International Date Line affects the observance of Sabbaths and festivals, the use of elevators, and medical questions ranging from whether hearing aids may be worn on the Sabbath to driving a vehicle on Shabbat for an emergency.

Then follow the 70 years of the Captivity and the 420 years of the Second Temple, which was destroyed, as may be seen, in the year 3828 of the Creation. The 420 years of the Second Temple are divided into the following periods: 34 years of Persian rule while the Temple stood; 180 years of the Greeks; 103 years of the Maccabees; 103 years of the Herods. The allowance (contrary to historical facts) of only 34 years for the Persian domination is necessary to make the chronology agree with the Pharisaic Talmudical interpretation (of Daniel 9:24), that the second exile was to take place after 70 Sabbaths of years (= 490 years) from an "issuing forth of a word" to rebuild Jerusalem. If from this period of 490 years the 70 years of the first Captivity is deducted, and the beginning of Alexander's control of the Land of Israel is placed (in accordance with Talmudic tradition) at 386 years before the destruction of the Second Temple, then there remain only 34 for the Persian rule.

"Thessalonica", Ancient History Encyclopedia Thessalonica became a free city of the Roman Republic under Mark Antony in 41 BC. It grew to be an important trade hub located on the Via Egnatia,White Tower Museum – A Timeline of Thessaloniki the road connecting Dyrrhachium with Byzantium, which facilitated trade between Thessaloniki and great centers of commerce such as Rome and Byzantium. Thessaloniki also lay at the southern end of the main north–south route through the Balkans along the valleys of the Morava and Axios river valleys, thereby linking the Balkans with the rest of Greece. The city became the capital of one of the four Roman districts of Macedonia; later it became the capital of all the Greek provinces of the Roman Empire because of its importance in the Balkan peninsula. At the time of the Roman Empire, about 50 A.D., Thessaloniki was also one of the early centers of Christianity; while on his second missionary journey, Paul the Apostle visited this city's chief synagogue on three Sabbaths and sowed the seeds for Thessaloniki's first Christian church.