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Hebrew Numerals: Ashkenazic Jews
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In the Tanakh, the holy Hebrew bible, ha-Satan (=the Satan) is an angel whom God uses to test man for various reasons usually dealing with his level of piety. The Satan is good, known as the figure in the book of Job who challenged the integrity of Job. In Judaism ha-Satan is the angel-accuser, a prosecuting attorney or adversary, the spiritual force alias the evil inclination, and he is totally under the command and control of God, as any other angel is. Therefore ha-Satan is a title rather than a name of an angel. This concept of Satan is not accepted by the Christian faiths, as they came to the conclusion that ha-Satan had rebelled against God... this conclusion is unsupported in holy Hebrew scripture. In Jewish faith and tradition, free, even 'rebellious' will, the freedom of choice, is only a concept that relates to man, not to angels. And while Ha-Shem (=God) is a holy 'light', there can only be 'light', as there is no place or space, where God is not.
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In Jewish theology, this figure (Helel in Hebrew) has nothing to do with Satan. It is generally agreed among Rabbinical sources that Isaiah was in fact referring to King Nebuchednezzar. Beelzebub (meaning "Lord of Flies") is actually the name of a Philistine god, but is ... used in the New Testament as a synonym for Satan. A corrupted version, "Belzeboub," is used in the The Divine Comedy.
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Jewish Faith: A double table bearing Hebrew numerals from 1 to 10 surmounted by two equilateral triangles, all of silver color, one inch in height. The insignia for chaplains of the Jewish faith was adopted in 1918 and had Roman numerals on the table. The Roman numerals were changed to Hebrew numerals on 9 November 1981.
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In the 17th century, the Ghetto grew considerably and was a Hebrew metropolis in Central Europe. In spite of this, the Ghetto ceased to operate as an independent district in 1850 and was dissolved by the late 19th century for administrative reasons when it became District V, the so-called Josefov. The Prague Ghetto was a typical complex and certain important historical monuments still remain to this day. In the gothic period, the Ghetto was shut off from the outside world by fortified walls with gates (1230-1530). However, during the Renaissance (1530-1630), the Jewish community spread beyond the walls of the city.
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The origins of the synagogue as an institution are unknown, and little more is known of its early history./3/ The Hebrew Bible never mentions the institution explicitly, although prayer is a common topic. Instead, the Temple was the focus of formal worship./4/ The first concrete evidence for the existence of the synagogue is a series of dedicatory inscriptions from Ptolemaic Egypt./5/ By the first century BCE, when literary evidence becomes common, the synagogue was definitely a well-established institution, found wherever Jews lived./6/ Both Josephus and the Gospels speak of synagogues quite casually, as if it were an old, traditional, institution. Indeed, the synagogue was so well-known a Jewish institution in the Diaspora, that anti- Jewish rioting often began with an attack on the local synagogue./7/ After the destruction of the Temple in 70 CE, the synagogue became the center of Jewish life in Palestine, too. Most of the literary evidence dates to the era after the destruction./8/
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From the Hebrew Union College, paintings, drawings, prints and photographs by renowed and emerging 19th and 20th century Jewish artists. This collection by Balka, assembled over 50 years, offers a panoramic impression of Jewish life and Jewish cultural production during a golden era of creativity in both America and Europe and captures the ways artists dealt with their heritage.
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Ashkenazic Jews