Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
Toráh: The Architecture of a Just Society
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
The Mishkan (מִשְׁכָּן) – Tabernacle
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
What Is the Purpose of the Torah?
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
Aviv (אַביב) — What Does It Mean?
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
Exodus – Claiming Our Freedom
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
Mitzraim (מִצְרָיְם) – Slavery in Egypt
Many people don’t want to have children. And those who do often don’t know what to do with them or how to raise them, so they end up in the hands of strangers or in the educational and social systems.
From Babylon to the New year
It is curious that the calendar we currently use (called Gregorian) begins its count from January 1st, which is, in the northern hemisphere, a few days after the beginning of winter.
Emuna (אֶמוּנָה) – The Faith that Sustains Us
Emuna, our faith, as well as truth, is what we rely on. That’s why this word has the definition of being a support.
What is faith? Did you ever try to define it? If we can’t explain what it is, can we claim to possess it?
In the dictionary, this word is associated with belief and hope, and while this is true in Hebrew as well, the meaning of the word emuna (אֶמוּנָה) is much more comprehensive.
First, we must understand that the noun emuna comes from a verb. This verb is amán (אָמַן). Amán means to believe, but it also has various physical or practical implications, as we will see below.
And he believed in Yehovah, and He accounted it to him for righteousness.
Genesis 15:6
The verb “believed” (הֶאֱמִן) here comes from the verb amán (אָמַן). And in the context of Abraham’s story, we see how he was a man of action and received this visitation from Yehovah after he had already left his homeland. His emuna led him to take action.
Emuna is related to truth:
A faithful (emunim) witness does not lie, but a false witness will utter lies. Proverbs 14:5
Open the gates, that the righteous nation which keeps the truth (emunim) may enter in. Isaiah 26:2
In both cases, the word related to truth comes from the word emuna.
Emuna, our faith, as well as truth, is what we rely on. That’s why this word has the definition of being a support. Something that holds up another thing. A faithful person (who has faith) in Hebrew is ne’emán; a person who has a firm support base.
Perhaps one of the most impressive figures that this word can teach us is in its relation to a mother; em (אֵם). A mother is the one who holds and sustains the baby. This word is embedded within the word emuná and the verb amán. There is another similar word, omén (for a man) or omenet (for a woman), which comes from the word em (mother), but it does not necessarily refer to a biological mother but to someone who cares for and sustains a baby. In the Spanish of the Reina Valera translation, it can be translated as a nanny.
Then Naomi took the child, and laid it in her bosom, and became his nurse (omenet). Ruth 4:16
Or in the following case, where Moses complains to Yehovah in the desert about the children of Israel:
Did I conceive all these people? Did I beget them, that You should say to me, ‘Carry them in your bosom, as a guardian (omén) carries a nursing child, to the land which You swore to their fathers?’
All these different concepts converge at the root of the word emuná. Faith requires support, and it also requires action. A faithful person is a steadfast person.
Perhaps some of these things help put into perspective the words of Ya’akov (James) when he wrote, Show me your faith (emuná) without your works, and I will show you my faith by my works.
More Than a Word: The Meaning of a Name in Hebrew Thought
In various Hebrew passages we also find the expressions shem tov and shem ra—meaning “good name” and “bad name,” respectively—both referring to a person’s character and reputation.
According to the dictionary of our language, a name in our culture is:
A word used to designate living beings or material or ethereal things.
In Hebrew, however, a name is much more than that. It represents, among other things, the essence, physical and prophetic nature, character, reputation, authority, and even the memory of a person. With that in mind, let us examine several examples from the Hebrew Scriptures.
Genesis 11:4 – “Come, let us build ourselves a city and a tower whose top may reach unto heaven, and let us make a name (shem–שֵׁם), lest we be scattered abroad upon the face of the whole earth.”
In this case, “to make a name for ourselves” refers to reputation and prestige. It is not merely about having a personal name, but about the status or renown of an individual—or, in this instance, of an entire people.
A similar idea appears in Genesis 6:4, where we are told that the nefilim came in to the daughters of men and had children by them. These were the mighty men who were of old, men of renown (haShem–הָשֵׁם).
Notice that in this latter case the word shem carries the Hebrew definite article (“the” name), yet it remains the same word. Here, it is translated as renown, continuing the same concept of reputation and authority.
In various Hebrew passages we also find the expressions shem tov and shem ra—meaning “good name” and “bad name,” respectively—both referring to a person’s character and reputation.
With this understanding, the reader can deepen their perception when encountering verses such as:
“My name (shem–שֵׁם) is continually blasphemed all day long.” — Isaiah 52:5
or, by contrast:
“Let those who love Your name (shem–שֵׁם) rejoice in You.” — Psalm 5:11
And even more importantly: what is the true meaning of the Third Commandment, “You shall not take His Name in vain”?
That question remains open for personal reflection. Yet it is the author’s opinion that the depth of this commandment goes far beyond how one pronounces His Name—it reaches into how one represents and honors His character.