Hebrew Glossary: K-M

The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in… the 'Netzarim Quarter' Village web site in Ra•a•nanꞋâ(h), Israel at www.netzarim.co.il

The real content is in the 'Netzarim Quarter'! Click on our logo above for an exciting visit to the 'Netzarim Quarter' where you'll learn about Historical Ribi Yehoshua and his original, Jewish, followers before the great Roman-Hellenist apostasy of 135 C.E.—and even more importantly, how you (whether Jew or non-Jew) can follow the historically true, Judaic, Ribi Yehoshua. In Hebrew, his original followers were called the Netzarim (Hellenized to "Nazarenes").

Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) no one in modern times was even aware of the name Netzarim. It stretches credulity that no one in modern times had heard of the Netzarim until Paqid Yirmeyahu published it in 1972… and then, suddenly, everybody figured it out??? Check (and verify) the dates of the earliest works about the Netzarim by the others and you'll see that they are deceiver-plagiarists. Then insist on the person whom ha-Sheim selected to entrust the knowledge, not imposters who falsely call their continuing practice of Displacement Theology "Nazarene Judaism" or directly plagiarize the name "Netzarim."

Because we teach and practice the authentic Judaic teachings of Ribi Yehoshua—not Displacement Theology—we are the only group who have restored the Netzarim to be accepted in the legitimate Jewish community in Israel—genuinely like Ribi Yehoshua and the original Netzarim. Consequently, the 'Netzarim Quarter' is the only web site of legitimate Netzarim / Nazarene Judaism.

Give all the friends you've ever known the chance to know about this exciting site; send them our web site address (www.netzarim.co.il) that opens modern eyes for the first time to the Judaic world that Ribi Yehoshua and his original Netzarim knew, practiced and taught.

Καιαφας [Updated: 2011.06.22]

(Kai•aphꞋas, popularly Caiaphas)

Roman-appointed Hellenist-Tzᵊdoq•iꞋ ("Sadducee"!) High Priest.

Since his name is grammatically unrelated to (Shim•ōnꞋ) "כֵּיפָא", his Hellenist name probably did not derive directly from כֵּיפָא despite the conjecture of later commentators who speculated that his Hellenist name might have derived from קיף (Qa•yaphꞋ; a mocking portmanteau, coined by the Pᵊrush•imꞋ, of כֵּיפָא and קוֹף—qoph; monkey; compare MishꞋnâh pâr•âhꞋ iii. 5; Derenbourg, "Essai sur I'Histoire de la Palestine," p. 215, note 2; Schürer, "Gesch." 3d ed., ii. 218; Josephus, "Antiquities of the Jews," xviii. 2, § 2; Jewish Ency.) Certainly, their family name did not derive from Pᵊrush•iꞋ mockery.

Consulting Jastrow's Aramaic Dictionary, קפא–the name on the less-ornate Caiaphas ossuary–is the root verb meaning "to be on top, to float on the surface."

For more details, click on the less-ornate ossuary.

Καισαρεια [Updated: 2011.04.03]

2001.04 Keisariyah Promontory Palace

Kai•sarꞋei•a; קיסריה, Caesarea, Keisariyah, Keisariah, Kesariyah, Kesariah transliterated into Hebrew as קֵיסָרְיָה‎ (Qei•sâꞋrᵊyâh), Anglicized to Caesarea; Hellenist "Caesar City" built by the Εd•om•iꞋ king, Herod the Great, for the Roman occupiers on the coast of present-day Israel, midway between modern Tel Aviv and KheiphꞋâh (Anglicized to Haifa).

Καλλίστη [Updated: 2019.12.22]

Ancient Caravan Routes Of The Near East

Kal•lisꞋtæKallistae — Sea-nymph/​Mermaid-Goddess Of The Full Moon,; Fish-themed name of a principal Aegean island (along with Crete) of the ancient Minoan maritime “Sea People” Thalassocracy..

Even subsequent to the volcano eruption on Kallistæ island (c. BCE ) and consequent major colonizations around the eastern Mediterranean coasts by these Minoan Philistines/​Phoenicians, the island likely retained its original name until c BCE 4^th century, when Spartan colonists renamed the island to Thera. Finally, c 1204 CE, Christians renamed the island Santa-Irini (Santorini; St. Irene). Akrotiri was an ancient Minoan city, now an archeological site, on the island. This island may have been Plato’s error-riddled description of Atlantis.

כִּלְיָה [Updated: 2019.06.27]

ki•lᵊyâhꞋ;כליה,kileyah,kilyah kidney, believed by ancient Yi•sᵊr•â•eilꞋ to be the seat of integrity and morality, the body’s bag of good or evil (in contrast to the Egyptian—hence gentile modern—view of the heart as the seat of good or evil.

The ancient association of the kidney with good vs evil was likely expressed among the goy•imꞋ in nephromancy (divination by examination of a kidney) when seeking to resolve questions related to good vs evil.

כִּיּוֹר [Updated: 2020.02.14]

ki•yōrꞋ;כיור,kiyor basin, tub; MH: sink.

Ka-moses

[Updated: 2018.03.19]

Par•ohꞋ Ka-moses;Kamoses, Ka-moses last Par•ohꞋ of the 17^th Dynasty/​Second Intermediate Period, reigned in Waset c BCE . Although there currently appears to be significant doubt surrounding his birth, he is thought to probably have been the son of Se-qen-en-Râ Tao, therefore the older brother of his own successor, Neb-petit-Râ Yah-moses – 1^st Par•ohꞋ of the New Kingdom/​18^th Dynasty.

The reign of Par•ohꞋ Ka-moses is most important for the decisive military initiatives he took against the KhëqᵊqâwꞋ KhâsꞋᵊt (Hyksos) Levantine immigrants, who had colonized the northern Delta and most of Lower Ancient Egypt – putting his successor (brother?) in position to achieve victory, reunifying Upper and Lower Egypt. 

כָּנָף [Updated: 2010.04.29]

kâ•nâphꞋ כנף, כנפים, kanaph, kanaf, canaph, canaf wing.

• paired pl. כְּנָפַיִם (kᵊnâph•aꞋyim; wings),

• connective -כְּנַף (kᵊnaph-; a wing of…),

• pl. connective -כַּנפֵי (kan•phei-; wings of…).

כַּפָּרוֹת [Updated: 2010.07.18]

(pl.) Ka•pâr•ōtꞋ; כפרות, kaparot, kapparot, caparot, capparot atonements-sacrifice.

Performed preceding Yom ha-Ki•pur•imꞋ, כַּפָּרוֹת is the ritual atonement-sacrifice of a chicken (though practitioners deny it is a sacrifice), which originated in Dark Ages European assimilation.

This superstitious ritual is practiced only by some (not all) Ultra-Orthodox (and no mainstream Orthodox), by swinging it above one's head to absorb the demonic aura of tâ•meiꞋ.

The כַּפָּרוֹת is then slaughtered according to shᵊkhit•âhꞋ, cooked (the process believed to destroy by fire, on the family stove, the demonic aura of tâm•eiꞋ, which supposedly dissipates in the cooking vapors ); then eating the כַּפָּרוֹת before the start of the tzōm.

This constitutes a "private altar" sacrifice prohibited in Dᵊvâr•imꞋ 12.8-27. See, also, our glossary entry for cognate ki•purꞋ supplemented by our explanatory discussion of ki•purꞋ.

כַּפֹּרֶת [Updated: 2006.04.27]

ka•pōrꞋët; כפרת, כפורת, kaporet, caporet expiating cover (see also cognate ki•purꞋ) on the A•rōnꞋ ha-Bᵊrit.

כָּרֵת [Updated: 2018.07.04]

kâ•reitꞋ —כרת, kareit, karet, careit, caret 1. a cutting-out, hewing-out, engraving, inscribing or excising (from stone, wood, metal, etc.); particularly, in the Biblical era, engraving a bᵊrit in stone. 2. Post-Biblical rabbinic-era superstitions of incantations (curses) able to bring about premature deaths aside, as science advanced this Hebrew verb matured to recognize an eternal – i.e. spiritual – excommunication, ban or banishment, as a "hewing-out" or excision from Am Yi•sᵊr•â•eilꞋ. 

See also kheiꞋrëm (shunning).

Καρπός [Updated: 2020.05.03]

Kar•possכרפס,אזוב,karpas,carpas (Hellenist Greek term) — any fruit or vegetable; whether of trees, fields or the earth; i.e. parsley, celery, lettuce, etc.

In the (Hellenist Roman) Christian era, the Tzᵊdōq•imꞋ and rabbis assimilated significant Hellenism: including reclining while eating and Greek terms from synagogue to Sanhedrin and ka•rᵊpasꞋ to aphꞋi•kōmꞋon). Thus, they syncretized ka•rᵊpasꞋ into the PësꞋakh SeiꞋdër plate; displacing BH: אֵזוֹב (eiz•ōvꞋ).

They did this by transliterating Καρπός into Hebrew letters: כַּרְפַּס — despite that כַּרְפַּס is found only once in the Ta•na"khꞋ (Ës•teirꞋ 1.6)—where it means a finely-woven fabric, not a vegetable)! This is only one of a number of assimilations through the millennia that need to be restored. 

כָּשֵׁר [Updated: 2006.04.27]

Typical Certificate of Kash•rutꞋ: Khâ•lâv•iꞋ

Typical Certificate of Kash•rutꞋ: Bᵊsâr•iꞋ

kâ•sheirꞋ (adj.); כשרות, kasheir, kasher, casheir, casher, kosher, kashrut, koshrut fit for use (Hel­lenized to "kosher"); from כָּשַׁר (kâ•sharꞋ; he/it was fit, qualified, trained).

כַּשׁרוּת (ka•shᵊr•utꞋ; the topic of what is and isn't kâ•sheirꞋ).

כַּלְדִּים [Updated: 2020.09.02]

Ka•lᵊd•imꞋ;כשדים,כלדים,כלדאי,Kaledim,Kasedim,Chaldeans Early Aramaic כַּלְדָּאֵי and probably (see below) Proto-Sinaitic Hebrew כַּלְדִּים; more recent Syriac ܟܠܕܘ; corrupted in Greek to Χαλδαια, then further corrupted in English to Chaldeans.

It is likely that the name copied by a scribe from a worn scroll (or corrected from an ostracon) in a different (often far from precise) handwriting, in the Proto-Sinaitic alephbeit, confused with , transforming כַּלְדִּים to כַּשְׂדִּים. (The error is much less likely in the later, Middle-Semitic alephbeit or Modern Hebrew.)

The כַּלְדִּים were immigrants from the Levant to Bâ•vëlꞋ, who took advantage of domestic conflict to take the throne of Bâ•vëlꞋ cBCE 780 and maintain rule until finally overthrown by the Persian king Kō•rꞋëshꞋ in BCE 538 (soon after Dân•iy•eilꞋ's fateful prophecy to the doomed Kalᵊdean regent-son, , in the absence of his father, king , of the "writing on the wall").

כַּוָּנָה [Updated: 2006.04.27]

ka•wân•âhꞋ; כוונה, kavanah, kawanah, cavanah, cawanah directed intention, meaning, "the state of mental concentration and devotion at prayer and during the performance of mitzvot… clearly referred to by… [Yᵊsha•yâhꞋu 29.13]… Kawânâh in Mitzwot This is defined as the intention of the person performing the action to do so with the explicit intention of fulfilling the religious injunction which commands the action." ("Kavvanah," Ency. Jud., 10.852).

כָּבוֹד [Updated: 2019.06.27]

kâ•vōdꞋ; כבוד,כבד,kavod,cavod,kevod,cevod,k'vod,c'vod,kaveid gravitas (weighty, derived from gravity), respect, honor. When used of יהוה, Kâ•vōdꞋ generally refers to the Shᵊkhin•âhꞋ.

Cognate כָּבֵד (kâ•veidꞋ) – heavy, weighty, grave, gravitas (both meaning weighty or solemn, and deriving from gravity), burdensome, onerous, stressful. Also, the liver, which the ancients believed to be the body’s stress (stress-decisions) center.

The ancient association of the liver with stress was likely expressed among the goy•imꞋ in hepatomancy (divination by examination of a liver) when seeking to resolve questions related to stressful situations.

כְּהֻנָּה [Updated: 2020.02.08]

Kᵊhūn•âhꞋ; priesthood.

כֵּיפָא [Updated: 2017.12.19]

(Aramaic; Hebrew: כִּיפָּה – kip•âhꞋ) KeiphꞋâ, כיפא, Keipha, Kepha, Cephas a vault, vaulted chamber or arcade; perhaps because he was known for wearing a kip•âhꞋ while the others didn't or, alternately, perhaps he was bald.

Shim•onꞋ "KeiphꞋâ" Bar-YonꞋâh, the Nᵊtzâr•imꞋ Jew, was distorted and perverted by post-135 C.E. Hellenist Roman Christians into the polar opposite and antithetical Hellenized (i.e. Christianized) image of "Simon Peter." Only then, between 142 & 168 C.E., Hegesippus ἐποιησάμην the Hellenized, mythical-Christian "Simon Peter" retroactively, long after his death, into the first ἐπίσκοπος

כְּנַעַן [Updated: 2006.04.27]

Kᵊna•anꞋ – Hellenized to "Canaan" in southern Levant; later (in the Levant Late-Bronze Age), beginning c BCE 1513, conquered and absorbed by, and subsumed in, Yi•sᵊr•â•eilꞋ.כנען, Retenu, Rethnu, Kenaan

Deciphering related Egyptian hieroglyphs unveils the KhëqᵊqâwꞋ KhâsꞋᵊt (corrupted to "Hyksos") as the indigenous inhabitants of "Rethnu" (i.e. Kharët-unu rëtjën) – Kᵊna•anꞋ:

Retnu (Kᵊna•anꞋ)

Kharët-unu rëtjën – Glyphs read by column, top-to-bottom, then right-to-left unless some direc­tional symbol faces left. Faces always point to the beginning of the glyph, though dieties take precedence over that to be pronounced first.

בֵּית-הַכְּנֶסֶת [Updated: 2006.04.27]

Beit ha-KᵊnësꞋët Mo•rëshꞋët Âv•otꞋ – Yad Nâ•âm•iꞋ, Ra•a•nanꞋâ(h)

Beit ha-KᵊnësꞋët; בית הכנסת, בתי-כנסת, beit ha-keneset, beit ha-k'neset, beit ha-kneset, beit ha-kenesset, beit ha-k'nesset, beit ha-knesset, bet ha-keneset, bet ha-k'neset, bet ha-kneset, bet ha-kenesset, bet ha-k'nesset, bet ha-knesset pl. בָּתֵי-כְּנֶסֶת (bât•eiꞋ-kᵊnësꞋët); "house of assembly," widely abbreviated ביהכ"נ – Hellenized to συναγωγη (su•na•gōꞋgæ, Anglicized to "synagogue"). Israel's congress or parliament is called the KᵊnësꞋët. ("Shul" is Yiddish, an example of assimilation to German culture, to be avoided.)

The origins of the beit ha-kᵊnësꞋët developed in the continuing religious worship—tᵊphil•âhꞋ, reading of Scripture and dᵊrashꞋ—after the prohibition of sacrifices in the local shrines, antedating the Beit-ha-Mi•qᵊdâshꞋ hâ-Rish•onꞋ (Mᵊlâkh•imꞋ Beit 22-23). The development of the beit ha-kᵊnësꞋët surged with the Gâl•utꞋ to Bâ•vëlꞋ (Yᵊkhëz•qeilꞋ 11.16; 8.6, 14.1; 20.1).

Bât•eiꞋ-kᵊnësꞋët were typically very small and, by the first century C.E., numbered between 300 and 500 in Yᵊru•shâ•layꞋim alone, including one on Har ha-BayꞋit (Sot. 7.7-8)!

The function of the beit ha-kᵊnësꞋët as a center not only for tᵊphil•âhꞋ and dᵊrash, but as the all-embracing communal social center, dates from the earliest period (Ency. Jud., 15.583).

The beit ha-kᵊnësꞋët is the proper place for Jews to "assemble" for all matters Judaic.

כְּפָר [Updated: 2014.12.21]

Kᵊphâr, כפר, k'far, kephar, k'phar, kefar, kphar, kfar rural village (-ville) or town; most often seen in the combinative form: □-כְּפַר (Kᵊphar-□) and spelled K'far – e.g., KᵊpharꞋ Na•khumꞋ (Village of Na•khumꞋ, Na•khumꞋville; Na•khumꞋtown; Hellenized to Capernaum) or K'far Saba (Village of Grandpa, Grandpaville, Grampatown) and the like.

כְּפִיר [Updated: 2018.12.20]

Kᵊphir

kᵊphir; כפיר,kephir, k'phir, kefir, k'fir,gur,arieh,ariyeh,ariyeih a male yearling lion whose mane is first beginning to grow in – the time when a male lion is expelled from the pride to find a mate and start its own pride.

Like the גּוּר, a kᵊphir is a stage of life of an אַרְיֵה.

כְּרוּב [Updated: 2008.06.12]

kᵊruvꞋ, כרובים, keruvim, k'ruvim, cherubim plural כְּרוּבִים (kᵊruv•imꞋ) of uncertain origin and meaning; most likely refers to the early middle-eastern (Egyptian & Mesopotamian) prototype of the later Hellenist name—"sphinx." Anglicized to "cherub" and "cherubim".

Kᵊruv: Assyria BCE 9th-8th century, Ivory

"Hōr-em-akht (Horus in the horizon)—Hellenized, millennia later, and misleadingly called the Great "Sphinx" (a cognate of "sphincter," meaning "strangler"). Beyond a few cosmetic similarities to Greek statues of millennia later, the Greek meaning of "strangler" has nothing to do with the much earlier ancient Egyptian statues. Hōr-em-akht originally represented HōrꞋus, god of the dawn, with the head of a ram (the guardian against the demons of the netherworld) on the body of a lion (the guardian of Ra). [An enterprising pharaoh, perhaps followed by successive pharaohs, resculpted the head of "The Sphinx" to depict his own face (resulting in a head disproportionately small); a pattern imitated by kings of other middle-eastern and Mesopotamian countries.]

"Two sculptures of Hōr-em-akht, back to back guarding the comings and goings of Ra, symbolized the rule of the universe. The Egyptian Hōr-em-akht statues bear a far closer resemblance to the kᵊruv•imꞋ (corrupted to “cherubim”) and sᵊrâph•imꞋ described by Yᵊkhëz•qeilꞋ (1 & 10) and Yᵊsha•yâhꞋu (6). See also, inter alia, Ancient Mysteries, Guardian of the Ages: The Great Sphinx, A&E Television Networks and The History Channel, 1996." (The Mirrored Sphinxes, Yi•rᵊmᵊyâhꞋu Bën-Dâvid, 2007).

כְּתִיב [Updated: 2007.09.14]

kᵊtiv, כתיב, ketiv, k'tiv, cetiv, c'tiv "written" form of a word in Tōr•âhꞋ; as contrasted against the qᵊrei form.

כְּתֻבָּה [Updated: 2018.10.13]

Kᵊtub•âhꞋ

kᵊtub•âhꞋ כתובה, ketubah, k'tubah, ketubbah, k'tubbah a writing, specifically, a marriage contract. Plural is kᵊtub•otꞋ.

כְּתוּבִים [Updated: 2006.04.27]

(pl.) Kᵊtuv•imꞋ כתובים, Ketuvim, K'tuvim writings (Books of Ta•na"khꞋ other than Tor•âhꞋ shë-bikh•tâvꞋ and Nᵊviy•imꞋ)

כֶּבֶשֹ [Updated: 2019.07.23]

KꞋvâs•imꞋ

KëvꞋës; כבשים, keves, kevasim one sheep, a sheep (sing.), כִּבְשָׂה (ki•vᵊs•âhꞋ; an ewe), כְּבָשִֹים (kꞋvâs•imꞋ; sheep pl.). Compare & contrast with aꞋyil, tal•ëhꞋ, eiz, tzon, and sëh.

Before there was paper money, checks, credit cards or banks, a këvꞋës served as a donation, or payment of a court-imposed fine equal in today’s currency to approx. ₪100 or U.S. $25. (A tal•ëhꞋ was more valuable.)

חב"ד [Updated: 2012.07.19]

Kha•badꞋ; חב"ד, חב''ד, Khabad, Khab"d, Chabad, Chab"d, Habad, Hab"d popularly, Chabad—acronym for חָכְמָה (khâ•khᵊm•âhꞋ; sagacity – as in sage, wisdom), בִּינָה (bin•âhꞋ; understanding) and דַּעַת (daꞋat; knowledge).

Thus, although חב"ד identifies with an Ultra-Orthodox view of modern Kha•sid•imꞋ (who are traditionally irrationalists), the three pillars forming the foundation of חב"ד imply their strong leaning toward a rationalist approach of Ram•ba"mꞋ to spirituality—an approach to which the Nᵊtzâr•imꞋ – Biblical (logical Orthodox), not Ultra-Orthodox – Kha•sid•imꞋ readily relate.

חַג [Updated: 2019.10.04]

Khag;חגים,khagim,khajim,hajim,chagim,chajim,khagnikim,khagniqim pl. חַגִּים (Tei•mân•iꞋ pronunciation: khaj•imꞋ; Israeli pronunciation: Khaj•imꞋ); pilgrimage(s) to Har ha-BaꞋyit in Yᵊru•shâ•layꞋim; eroded after 135 C.E. to mean "festival" or "feast." This is the term from which Arabic and Islam plagiarized "haj."

חַגְּנִיק (khagꞋniq), pl. חַגִּנִיקים khag•niq•imꞋ; “Khaj-niks” (coined here, applying a modern suffix, adopted from Russian, to describe participants of the attached noun); i.e. Khag pilgrims from the Tᵊphutz•âhꞋ.

The Three Annual Khaj•imꞋ

1. Khag ha-Matz•ōtꞋ — Firstmonth, the Khag of PësꞋakh and Matz•ōtꞋ/​Firstfruits of Barley harvest

2. Khag Shâvū•ōtꞋ — the Khag of Weeks/​Firstfruits of Wheat harvest

3. Khag ha-Sūk•ōtꞋ /​ Khag hâ-•siphꞋ — Seventhmonth (not the assimilated Babylonian “New Year” of Ma•rᵊdukhꞋ), the Khag of the Huts/​Firstfruits of the Ingathering harvest

חַגָּי [Updated: 2006.04.27]

Khaj•aiꞋ; חגי, Khagai, Chagai, Haggai "My pilgrimages" tenth of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ, de-Judaized (Hellenized) to 'Haggai.'

חָכָם [Updated: 2019.07.02]

Khâ•khâmꞋ; חכם,חכמים,חכמה,חז”ל,khakhamim,khakhemah,chachamim,hahamim,hachamim,khazal,khaz”l,chazal,chaz”l sagacious, wise, intelligent, prudent, shrewd, learned man; a Sage. Pl. חֲכָמִים (kha•khâm•imꞋ; Sages) – perhaps the origin of the early American word "cockamamie". See also leiv (heart).

חָכְמָה (khâ•khᵊm•âhꞋ; sagacity, wisdom, intelligence, prudence, shrewdness, learning (n.); a sagacious, wise, intelligent, prudent, shrewd, learned woman).

חז’’ל (kha•zalꞋ), acronym for חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה

חַיִּים [Updated: 2017.08.25]

(pl.) khai•yimꞋ; חיים, khaiyim, khaiim, chaim, chaiim, hayim, haim life, live, living (usually found in the collective plural, lit. "lives").

This term is often used in the phrase מַיִם חַיִּים (maꞋyim khaiy•imꞋ; lit. "living water") to describe running or flowing—i.e. "live"—water (in a spring, brook or stream), preferred for drinking, in contrast to still or stagnant water (in a container, cistern or pool), which is unfit to drink. In the arid Middle East, where potable water is closely associated with maintaining life, maꞋyim khaiyꞋim also has the connotation of rejuvenating or "life-giving water."

KhaiꞋyim is also a masculine name (for a name, the accent moves to the penultimate, in this case first, syllable).

חַיָּה (kha•yâhꞋ; ׁliving being, animal, beast; anything that would have appeared to ancients to move of its own volition – would have included an animated carving or idol, modern clock, fan, automobile, train, airplane, robot, etc.); plural חַיּוֹת (kha•yōtꞋ; living beings, animals, beasts, robots).

חַלָּה חלה,חלות,פיתה עיראקית,לאפה‎,khalah,khalot,hallah,hallot,lafah,Iraqi pitah[Updated: 2019.03.29]

Biblical חַלָּה—prior to 15th century CE like this unleavened, olive-oil Indian chapati. (courtesy of Aarti Sequeira; photo: foodnetwork)

khal•âhꞋ, pl. חַלָּוֹת; routinely corrupted in English to halla or challa. By dis­tin­guish­ing khal•âhꞋ from either

• כִכַּר or

• רָקִיק,

חַלַּת לֶחֶם שֶׁמֶן  im­plies that khal•âhꞋ is a per­fo­ra­ted, soft, round, olive-oil & סֹלֶת-matz•âhꞋ flatbread. Approximately 1/24^th of the raw סֹלֶת was commanded to be set aside as tᵊrūm•âhꞋ for the Ko•heinꞋ. (Biblical khal•ōtꞋ, therefore, is also the authentic flatbread of Khag ha-Matz•ōtꞋ.)

After the destruction of the Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ and the subsequent Roman destruction of yō•khas•inꞋ, "kō•han•imꞋ", having thereby been disqualified as no longer Biblically legitimate (i.e. thereafter relegated solely to ceremonial rituals), no longer qualified to eat Tᵊrūm•ōtꞋ.

As a result, the term khal•âhꞋ evolved to include the matz•âhꞋ from which Tᵊrūm•ōtꞋ had previously been apportioned to the kō•han•imꞋ, and reserved it to be eaten on Shab•âtꞋ and Khaj•imꞋ, when two khal•ōtꞋ are placed on the table (recalling the double portion of mân), over which the bᵊrâkh•âhꞋ is recited. Traditionally, they are covered until the bᵊrâkh•âhꞋ, so that learning children won't mistake which bᵊrâkh•âhꞋ belongs to the wine and which to the khal•ōtꞋ.

Until the 15^th century CE, all Jews used their weekday rectangular loaves or round flatbread also for Shab•âtꞋ.

Assimilated post-​15th century C.E. Strucla – Polish poppyseed Xmas loaf (Fir0002/​Flagstaffotos)

Beginning in the 15^th century CE, however, Orthodox German (Ash•kᵊnazꞋi) Jews initiated a reform, assimilating a "new form of Sabbath bread, an oval, braided loaf modeled on a popular Teutonic bread."

Over time, the Polish Strucla Xmas loaf became the most commonly used "Shabbos hallos" in the Ash•kᵊnazꞋi Orthodox Jewish culture. This Orthodox Ash•kᵊnazꞋi reform assimilation has subsequently spread throughout the world of Ultra-Orthodox, Orthodox and non-Orthodox Jews around the world.

The European-assimilated Ash•kᵊnazꞋi khal•ōtꞋ should be eschewed. However, if the only kâ•sheirꞋ bread is the Ash•kᵊnazꞋi khal•ōtꞋ then they will suffice.

Shab•âtꞋ noon meal: Qu•bânꞋâh (popularly corrupted "Kubaneh") with baked egg in shell.

Before coming to Israel and being assimilated into the Israeli Ultra-Orthodox reforms, the older and more pristine genera­tion of Tei•mân•imꞋ (and, there­fore, Nᵊtzâr•imꞋ), Mi•zᵊrakhꞋim and Sᵊphâ•râd­imꞋ communities, by contrast, still served the ancient round flat bread for khal•ōtꞋ.

Among European-assimilated Jews today, khal•ōtꞋ are misunderstood to be loaves of bread baked from any kind of kâ•sheirꞋ flour (and from which the tᵊrūm•âhꞋ has been removed with the recitation of the proper bᵊrâkh•âhꞋ before forming the loaf and baking). The removed tᵊrūm•âhꞋ is properly burned.

If a khal•âhꞋ has not been baked in a kâ•sheirꞋ bakery (which could be your home if your kitchen is kâ•sheirꞋ), then it is not khal•âhꞋ; regardless what it looks like or how it is labeled or advertised.

חָלָב [Updated: 2019.06.27]

khâ•lâvꞋ; חלב, khalav,chalav,halav,kheilev dairy, milk ("Milchik" is Yiddish, a corruption of German assimilation.)

A mother’s חָלָב was also a metonym for one’s native culture (including religion; cf. Shᵊm•ōtꞋ 23.19; 34.26; Dᵊvâr•imꞋ 14.21).

חֵלֶב — milk-like fat surrounding intestines, which was considered the tastiest or choicest—perhaps based on an ancient belief that the Creator was ethereal (as contrasted with metaphysical) and, therefore, more pleased by an ethereal (smoke) sacrifice, fueled by fat (which burns well and produces the aroma of meat on a grill).

Probably regarded by ancients as stored pre-חָלָב (pre-milk, in the mistaken belief that it would become fully-formed and dispensed as milk only by females), חֵלֶב is naturally stored around the intestines inside both sexes. Because of the obvious association with the metonymous “milk” (mother-culture) of Egyptian animal-gods, חֵלֶב was taboo for Yi•sᵊr•â•eilꞋ (rather than the ancient assumption that it be sacred and reserved exclusively for י‑‑ה and His kō•han•imꞋ).

Since י‑‑ה specifically stipulated that Yi•sᵊr•â•eilꞋ sacrifice the Egyptian animal-gods, the requirement that the metonymous “milk” be burned entirely thereby symbolized Yi•sᵊr•â•eilꞋ’s complete rejection and destruction of the entire mother-culture (“milk”) of Egyptian idolatry.

חָמֵץ [Updated: 2019.10.02]

khâ•meitzꞋ חמץ,khameitz,khametz,hametz,hometz,khameits,khamets,hamets,homets (corrupted to "chomets" and "hummetz").

Ancient Israel & Biblical definition:

1. all dough (and foods produced from it), other than מַצָּה, that is

2. made from The Five Species.

שְׂאוֹר is a subset of חָמֵץ.

Note above that, contrary to careless popular assumptions, khâ•meitzꞋ is not leaven (which is שְׂאוֹר)! Rather, khâ•meitzꞋ is the dough that has been leavened! This makes a significant difference when noting the symbolism of Bᵊdiq•atꞋ Khâ•meitzꞋ and Bi•ūrꞋ Khâ•meitzꞋ. The search and elimination of khâ•meitzꞋ is not a search and elimination of a•veir•âhꞋ (which correlates to שְׂאוֹר) as the Dark Ages superstitious would have it; it is, rather, the search and elimination of the corresponding fermented dough, i.e. the a•veir•âhꞋ-fermented nëphꞋësh—i.e. soul-searching and elimination of any a•veir•âhꞋ-fermentation agent in every nëphꞋësh of the home and family.

However, modern rabbis contravening Dᵊvâr•imꞋ 13.1 (and mindless followers contravening Shᵊm•otꞋ 23.2) have expanded the list of products to include pages of listings – from condiments to ice cream, dish-washing soap, hand soap, bath soap, kitchen cleaning products,, water softeners, lipstick, toothpaste, coffee, soft drinks… This is the inescapable, ex falso quodlibet, result of insisting on the false premise that the Sages cannot have been mis­tak­en. So the rabbis concluded that Moses erred!

Scripture prohibits the universal Orthodox (and Ultra-Orthodox) practice of placing offending products in a cupboard or closet that is then taped closed… The sub­se­quent, הֶתֵּר מְכִירָה – sham "sale" – at a symbolic price, to a gentile cannot override the Scriptural prohibition…

חֲמִישִׁי [Updated: 2014.11.28]

Kha•mish•iꞋ; חמישי, חמש, חומש, khamishi, khameish, khumash, chamish, chumash, hamishi, hamesh, humash fifth, from חָמֵשׁ (khâ•meishꞋ; five {fem.}). (Frequently used to denote the 5^th day of the week.)

The book containing the five books of Tōr•âhꞋ is called a חֻמָּשׁ (Khu•mâshꞋ). Intriguingly, to be armed is חֻמַּשׁ (khu•mashꞋ), to arm is חִמֵּשׁ (khi•meishꞋ), and one Biblical term for stomach is חֹמֶשׁ (kho•mëshꞋ) – food for the soul, the Bread of Life.

חֲנֻכָּה or חנוכה [Updated: 2019.04.17]

Kha•nūk•âhꞋ;חנוכה,חנוכיה,חנכיה,khanukah,khanukkah,hanukah,hanukkah,chanukah,chanukkah dedication, particularly of the Beit-ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ; popularly corrupted to Hannukah, Chanukah, etc. De-judaized (Hellenized) in the NT (Jn 10.22) to the Greek ἐγκαινια, translated in KJ/V as "feast of dedication." See the full account and details in our Calendar page link: .

חֲנֻכִּיָּה (Kha•nūk•iyꞋâh); originally an 8-branched (plus shâ•mashꞋ) Kha•nūk•âhꞋ oil-lamp.

חֲנוּת [Updated: 2006.04.27]

khan•utꞋ; חנות, khanut, hanut shop or shoppe

חָנַן [Updated: 2019.09.23]

khâ•nanꞋ; חן,חנן,khanan,chanan,hanan,khein,khen,chen,hen to be gracious, to issue graciousness;

cognate חֵן (khein; graciousness); origin of Christian-perverted (idolized) "grace", tracks, via LXX, to χαρις (kharis; grace). A RuꞋakh khein is promised in Zᵊkhar•yâhꞋ 12.10.

חַנּוּן (khan•ūnꞋ; gracious) adj.

See also מָחַל (mâ•khalꞋ) and סָלַח (sâ•lakhꞋ).

חֲרֵדִי [Updated: 2017.02.19]

Haredi(m) anti-Zionists (Umm Al-Fahm 2010)

Ultra-Orthodox (pl. חֲרֵדִים; חרדים, khareidim, charedim popularly corrupted to "Haredim").

Here's Why Kha•reid•imꞋ Cannot Avoid Failing

Kha•reid•imꞋ pin all of their hopes and dreams on being more pious; and make no bones about claiming that they are more pious than other Jews whom they castigate as Epikoros or goy•imꞋ (and periodically even refer to Israeli police and IDF as "Nazis"!). Thus, an 8% of Israeli Jews presumes to be holier-than-thou and rule religiously over the remaining 92% of Israeli – and, therefore, world Jews.

Kha•reid•imꞋ Rabbinic Formula

1. Get direction from a Kha•reid•iꞋ rabbi, which includes ghetto-izing from non-Kha•reid•imꞋ, belligerently refusing education in science and math (beyond basic arithmetic) and becoming more meticulous in adhering to rabbinic strictures.

2. Result – Trouble is, no matter how pious they get, their prayers are no more powerful than Thai Buddhists praying for a children's soccer team stranded in a flooded underground cave or Christians praying for miners trapped underground in South America. Things still go wrong for Kha•reid•imꞋ just as often and severe as everyone else on the planet.

3. So their answer is: insufficient piety, something wrong in their meticulousness to Dark Ages rabbinic fences. They lack an authentic relationship with י‑‑ה and they are not happy nor fulfilled. Go back to #1.

This ultimately impossible and unhappy cult trap inexorably leads to failure, hopelessness, depression and, eventually serious intellectual dysfunction and a break-out to leave ultra-orthodoxy (and, too often, moderate Orthodox Judaism as well) for an education and intellectual fulfillment.

Remedy

Tōr•âhꞋ requires only that you do your utmost to live according to the mi•tzᵊw•otꞋ. Then rely on the Graciousness of י‑‑ה – not relying on your piety/​meticulousness – for ki•purꞋ as He (not some Dark Ages rabbi) has promised in Tōr•âhꞋ! His promise you can rely on; and only this will ever enable you to trust Him that you commune with Him. As for "prayer power," you're supposed to serve Him; not Him serve you!!! Ask not for Him to serve you. Ask, instead, how you can serve Him!!! Your meticulousness to cultish Dark Ages rabbinic fences can never substitute for His Graciousness promised in Tōr•âhꞋ.

The inevitable result of refusing His promise results in countering the popular rabbinic חֲזָרָה בִּתשׁוּבָה. Leaving the Kha•reid•iꞋ ghetto cult occurs either in the form of חֲזָרָה בַּשְׁאֵלָה or יְצִיאָה בַּשְׁאֵלָה or יְצִיאָה/​הַנִּקְראֵת לַשְׁאֵלָה, or becoming straight-up דַּתְלָ"שׁ.

Being the best educated in the Kha•reid•iꞋ community, even children and grandchildren of the most prominent Kha•reid•iꞋ rabbis are leaving the Kha•reid•iꞋ cult.

Historical Background

Fanatic descendants (both Ash•kᵊnazꞋim and Sᵊphâ•râd•­imꞋ) of 1^st century C.E. Hellenist Tzᵊdoq•imꞋ who were expelled by the Hellenist Romans from Judaea in 70 C.E. & 135 C.E. Being Hellenist themselves, it was only the Tzᵊdoq•imꞋ who fled to Europe – then a Hellenist-friendly part of the Roman Empire. (The Pᵊrush•imꞋ, who were the anti-​Hellenists, fled to non-Hellenist regions either in the Levant outside of Judea or outside of the Hellenist Roman Empire: Asia and Africa – and are now the Eid•ōtꞋ ha-Mi•zᵊrakhꞋ.)

Kha•reid•imꞋ riot against IDF, call Israeli police "Nazis", in Yᵊru•shâ•laꞋyim 2017.10.23 (AP)

Largely as a result of Dark Ages, Medieval-era – and even more recent – European persecutions having origins in the Christian Church, the mindset of these descendants of the Tzᵊdoq•imꞋ in Europe ossified into the current, archaic collection of combative, anti-science, Dark Ages mysticism and superstitions characteristic of the early Church. While their dress varies according to the individual cult of Ultra-Orthodoxy, practically all Ultra-Orthodox exhibit some elements of Medieval or pre-WW-II European clothing styles, language (Yiddish) – and science-illiterate, stunted intellect.

BBC video 2011.10.10 – Ultra-Orthodox Kha•reid•imꞋ spit on an eight year old Orthodox elementary schoolgirl, calling her a פְּרוּצָה (whore), a זוֹנָה (slut-prostitute) and a שיקצע or שיקסע" ("a detestable – goyꞋâh – girl" in Yiddish); according to mother, Hadassah Margolis (dossim.com/ContentPage.aspx?item=352). They also assault an Orthodox rabbi (blue shirt) for being moderate – Beit ShëmꞋ ësh, Israel

While the outside world views the odd assortment of often peculiar black hats, black suits, and sidelocks hanging from over the ears of Haredi(m) as the archetypal "Jew," in fact, the term Haredi(m) has only relatively recently (not Biblically) been hi-jacked by this relatively small, hodge-podge collection of Ultra-Orthodox fringe extremists, who are morbidly different from legitimate – moderate and tolerant – Orthodox Jews.

Although Haredi(m) are only a tiny fraction of Israeli or world Jews, their free time, combined with their absolute zombie-like, virtually idolatrous worship of their Ultra-Orthodox rabbis, makes them highly active, vocal and visible when orchestrated by their Ultra-Orthodox Haredi(m) rabbis; generating public awareness (irritation and blowback) of their extremist ways far above the majority of Jews – who are busy at their jobs, working for a living.

Orthodox Jews, in contrast to the Ultra-Orthodox Haredi(m) fringe extremists, are moderate, and dress normally (though most wear a knitted, not-black, kip•âhꞋ) and are known as Orthodox-nationalist or "knitted kip•âhꞋ" Israeli Jews.

חֲרֹסֶת [Updated: 2009.04.02]

Kha•rōꞋsët; חרוסת, kharoset, charoset, haroset see דוּכֵּה (duk•eihꞋ).

חַשְׁמַל [Updated: 2017.08.25]

kha•shᵊmalꞋ; חשמל, khashmal, hashmal Biblical, as opposed to modern, meaning: "shining substance, alloy of gold and silver"; i.e., electrum, probably associated with the color of a lightning bolt.

The word חַשְׁמַל, modern "electricity", wasn't used in the sense of "electricity," probably named after electrum, until the late 1800s. 

חַשׁמוֹנָאִים [Updated: 2006.12.24]

(pl.) Khash•mō•nâ•imꞋ חשמונאים, Khashmonaim, Hashmonaimfrom Aramaic אוּסְמָנַיָא – The "Glistenings" – an Egyptian tribe paralleling Kush•imꞋ (Cushites: Ethiopians, who, for a time, ruled southern parts of Egypt) in Tᵊhil•imꞋ 68.32 (Hellenized & Anglicized to 'Hasmoneans').

The family surname seems to indicate Royal lineage from ShᵊlōmꞋōh ha-MëlꞋëkh by the Kushite Queen of Sheba. The family is more famously known by their title: the " Ma•kab•imꞋ" (Hellenized & Anglicized to "Maccabees").

Cartouche: birth name of Khat-shepset (read in 3 rows, top to bottom and as ideograms face: {i-mun-n} {akhenem-khat-t} {shepsi-t-[3 vertical strokes]} (Amun-akhenem Khat-shepꞋset} ("Amun-born, Foremost of Noble-Overseers"); photo of her obelisk at Karnak temple.

[Updated: 2012.12.17]

Khat-shepꞋset; Hatshepsut, Khat-shepset "Foremost of Noble-Overseers" (looks like a picture, and it is, but cartouche at left is the name, in ancient Egyptian hieroglyph: "Khat-shepset" – not Arabic (post-Islam "Egyptian"), Hebrew or English letters; see caption for details).

Cartouche: apotheotic name of Khat-shepset Maat-ka-Ra (Red Chapel wall, Karnak).

As it is also known that Egyptian Royal families married only siblings (to keep the royal blood pure), it then becomes likely that the known paramour – i.e., eligible sibling – of Queen Khât-​shepꞋset, the architect who built her mortuary temple on the same pattern as the future Beit ha-Mi•qᵊdâshꞋ would eventually be built, was named Sen-en-Mut. Interestingly, like Queen Khât-​shepꞋset herself, Sen-en-Mut was blotted from Egyptian history by her (their?) own son and successor. Ergo, the likely name of "Moses," later Hebraized to his native culture as משֶׁה, was Egyptian Royal Pharaonic Prince Sen-en-Mut Tut-M▫s▫z, little brother of famed Egyptian Queen-Par•ohꞋ Khât-​shepꞋset!

חָצֵר [Updated: 2020.02.06]

khâ•tzeirꞋ;חצר,khatzeir courtyard.

חֲבַקּוּק [Updated: 2006.04.27]

Kha•va•quqꞋ; חבקוק, Khavaquq, Havaquq, Habakkuk embrace; derived from חִבּוּק (khi•buqꞋ; hug or embrace), is thought to be related to Mᵊlâkh•imꞋ Beit 4:16 ("she will embrace a son"). Kha•va•quqꞋ is the eighth of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ (de-Judaized to Habakkuk).

חָבֵר [Updated: 2006.04.27]

Khâ•veirꞋ; חברים, khaveirim, haveirim, haverim Biblical usage: associate, fellow, comrade, member – in contradistinction from a foreigner, gentile or goy•imꞋ; plural khâ•veir•imꞋ

"Friend," by comparison, more accurately reflects יָדִיד (yâ•didꞋ), often inaccurately exaggerated to "beloved"; see Dâ•widꞋ

חַברוּתָא [Updated: 2006.04.27]

(Aramaic)Kha•vᵊr•utꞋâ; חברותא, khavruta, havruta PBH company, companionship, society—yᵊshivꞋâh slang: "learning companion." See our Kha•vᵊr•utꞋâ "Distance Learning Companion" Syllabus by clicking the appropriate Ministry in our navigation panel at left—"Tᵊshuv•âhꞋ Center" [only for Jews recognized by Orthodox rabbis] or "Non-Jews"—where you'll find the Kha•vᵊr•utꞋâ track geared to your perspective.

A male candidate in our Kha•vᵊr•utꞋâ is a חַבְרָא (kha•vᵊr•âꞋ). A female candidate in our Kha•vᵊr•utꞋâ is a חֲבֶרְתָּא (kha•vë•rᵊ•tâꞋ). Candidates (plural) in our Kha•vᵊr•utꞋâ are חַבְרַיָּיא (kha•vᵊr•a•yâꞋ).

חֲבוּרָה [Updated: 2008.02.12]

kha•vur•âhꞋ, חבורה, khavurah, havurah pl. kha•vur•otꞋ; PBH company, party, association; a band or small group of people. Colloquially, a small religious fellowship, generally focused on tᵊphil•âhꞋ and Tōr•âhꞋ study.

חַוָּה [Updated: 2008.07.29]

Khaw•âhꞋ; חווה, Khawah, Khavah possibly originally חַיָה; copyists somewhere along the line may have confused the י with a ו. Later Hellenized to "Eve."

---

Meet Every Human's Mom Mitochondrial Eve – by Professor Stephen Oppenheimer, Institute of Human Sciences, Oxford University

Mother of all humans lived 200,000 years ago Rice [Univ.] statisticians confirm date of 'mitochondrial Eve' with new method

HOUSTON – (Aug. 17, 2010) – The most robust statistical examination to date of our species' genetic links to "mitochondrial Eve" – the maternal ancestor of all living humans – confirms that she lived about 200,000 years ago. The Rice University study was based on a side-by-side comparison of 10 human genetic models that each aim to determine when Eve lived using a very different set of assumptions about the way humans migrated, expanded and spread across Earth.

The research is available online in the journal Theoretical Population Biology.

See also Ä•dâmꞋ

חֵרֶם [Updated: 2018.07.04]

KheirꞋëm; חרם, kheirem, kherem, a segregation due to an individual devoting himself or herself for special service to a deity (including an idol), devoting an animal (which must be kâ•sheirꞋ to comply with Tōr•âhꞋ) for qor•bânꞋ, or a declaration of exclusionary segregation for—or from—such service or deity (i.e., shunning, banning, boycotting, embargoing). The modern term, "harem," derives from this term.

See also kâ•reitꞋ.

חֵשֶׁב (הָאֵפוֹד) [Updated: 2019.03.18]

KheiꞋshëv-□חשב,kheishev—incomprehensibly marvelous diviner of… (compound form of the pi•eilꞋ verbal noun derived from חָשַׁב).

KheiꞋshëv-□ is found only 8x in Ta•na"khꞋ, where it is reserv­ed exclusively for the buckling system that belted the bottom of the KhōꞋshën Mi•shᵊpâtꞋ (holder-pouch, in which the marvelous divining Ūr•imꞋ wᵊ-Tūm•imꞋ was secured) to the Ei•phōdꞋ; in other words, the Marvelous Divining Buckle [of the Ei•phōdꞋ]—world's only Divining belt-buckle!

Interestingly, MH: for "computer" is a close cognate, מַחְשֵׁב (ma•khᵊsheivꞋ).

חֵטא [Updated: 2020.03.23]

kheit,חטא,חטאים,חטאה,חטאת,חוטא,kheit,cheit,khet,chet,khotei an unintentional misstep, misdemeanor, mess-up or petty transgression against Tōr•âhꞋ (pl. חֲטָאִים.); derived from the pi•eilꞋ חִטֵּא; in turn derived from the shōrꞋësh חָטָא.

חֶלֶף — Κλωπᾶς [Updated: 2011.04.04]

KhëlꞋëph; חלף, kheleph, khelef, heleph, helef Hellenized to Κλωπᾶς ("Klopas"; then Anglicized to "Clopas").

Greek names mixed with Hebrew names of the ossuary inscriptions in the Talpiot Tomb and Har ha-Zeit•imꞋ ossuary complexes demonstrate that, particularly consequent to the crucifixion of RibꞋi Yᵊho•shuꞋa, the Nᵊtzâr•im′ , Yᵊhud•im′ —and even the family—were forced to lower their profile, under the radar of both their Hellenist Roman occupiers and Hellenist pseudo-Tzᵊdoq•imꞋ informers, downplaying their royal Davidic lineage, concealing their identity as Nᵊtzâr•im′  and even becoming known publicly by Greek names.

חֵפֶץ [Updated: 2020.07.13]

KheiꞋphëtz;חפץ,kheiphetz,khephetz BH: ambition (i.e. desire, wish. drive) to succeed materialistically, for worldly (physical) fortune and fame; the essential element distinguishing mᵊlâkh•âhꞋ, prohibited on Sha•bâtꞋ, from other strenuous effort or work permitted on Sha•bâtꞋ.

As is generally the case involving two or more enigmatically different meanings, the Biblical meaning of this term is the intersection of the two modern meanings (which are based on traditional—susceptible to the same foibles as today—translations of ancient texts: 1. material, worldly physical things; i.e. an object or article. 2. a desire, want or wish (for, and in pursuit of, #1).

חֶסֶד [Updated: 2010.08.17]

khësꞋëd; חסד, חסידים, khesed, khasidim, hasidim, hesed(loving)kindness. One who practices khësꞋëd is a חָסִיד (Khâ•sidꞋ; one who is lovingkind), pl. חֲסִידִים (Kha•sid•imꞋ, Hellenized to "hasidim" and even "chasidim").

Modern "Hasidim," which Sheim-Tov began in the 18^th century C.E., was apparently an attempt to imbue the iy-ra•tzᵊyon•âlꞋim (popular during the lifetime of Ram•ba"mꞋ and led ultimately to the 13^th century mysticism of Qa•bâl•âhꞋ) with the authenticity, reputation and imprimatur of the ancient Kha•sid•imꞋ, who are documented at least as early as the time of Dâ•widꞋ ha-MëꞋlëkh (click "further info" icon for documentation). Thus, today's Kha•sid•imꞋ, primarily represented by חב"ד, are iy-ra•tzᵊyon•âlꞋim—opposite to both Ram•ba"mꞋ and the ancient Kha•sid•imꞋ. 

(חֶבְרֶה) חבר'ה [Updated: 2008.02.12]

(pl.) KhëꞋvᵊr•ëh, חבר'ה, khevreh, hevreh (military) Company!, (slang) Guys!

חֶברוֹן [Updated: 2006.04.27]

Khë•vᵊr•ōnꞋ, חברון, Khevron see suffix -ōn; Hellenized to "Hebron."

חִלָּזוֹן [Updated: 2008.04.02]

Khilazon – Murex trunculus (encyclopedie-universelle.com)

Khi•lâz•onꞋ,חלזון,חילזון,khilazon,hilazon snail, slug, gastropod—technically excluding the cuttlefish (which is a cephalopod) argued by one of the two contemporary rabbinic schools; the Talmudically-defined source of tᵊkheilꞋët dye. In Talmudic times, however, perhaps it referred to all mollusks. (See the Tei•mân•iꞋ Judaica Shoppe, in the Mall.)

More specifically חֶלזוֹן-הָאַרגָמָן (khël•zonꞋ hâ-ar•gâ•mânꞋ; Murex trunculus, lit. purple [dye] snail).

חִלְבָּה [Updated: 2020.05.22]

Tei•mân•iꞋ condiment made from חִלְבָּה (khilꞋbâh)חילבה,khilbah,khilbeh,hilbah,hilbe

חִלְבָּה

Recipe (refine to taste):

• 2 Tsp חִלְבָּה

• 1 tsp green or red – usually green – skhug (to make green or red חִלְבָּה)

• 2 cloves pressed garlic

• Purée of 1 fresh ripe tomato

• Salt to taste

Check seeds properly, then grind to a very fine powder. Add boiling water to ground חִלְבָּה and cover; let it sit until thickened, at least for 3 hours. Drain well. Then beat with a wire whisk

To conserve the חִלְבָּה for a few days, warm it over fire, stirring continuously, bring to a boil, remove scum and cool.

Add salt, garlic, grated tomato purée, either red or green skhug and mix well. For green חִלְבָּה, use green skhug and leave out the tomato purée.

חִלּוּל הַשֵּׁם [Updated: 2008.09.15]

khi•lulꞋ ha-Sheim; חילול השם, khilul haSheim, hilul hashem, chilul hashem treating the Name as ordinary or routine (i.e., failing to accord proper sanctity to the Name), profaning the Name, secularizing the Name, any "diminution" of the Name; the antonym of Qi•dushꞋ ha-Sheim.

Note that this encompasses immensely more than the narrow concept of "defamation." One can be guilty of khi•lulꞋ ha-Sheim without ever "defaming" or "blaspheming" the Name, merely by falling short of performing Qi•dushꞋ ha-Sheim—thereby "diminishing" His kâ•vodꞋ. Ha•lâkh•âhꞋ considers any consciously rebellious act against ha-Sheim as khi•lulꞋ ha-Sheim (Maim. Yad, Yᵊsodei ha-Torâh 5.10).

These counter-balancing pillars, khi•lulꞋ ha-Sheim and, lᵊ-hav•dilꞋ, Qi•dushꞋ ha-Sheim, constitute one of the most significant concepts in Tōr•âhꞋ, based on wa-Yi•qᵊr•âꞋ 22.31-32. See also Qi•dushꞋ ha-Sheim.

חֹדֶשׁ [Updated: 2017.08.20]

moon data

khōꞋdësh, חודש, khodesh, chodesh, hodesh m.n. lunar-month (modern Hebrew evolved to also refer, alternately, to the solar month on secular calendars); pl. חֳדָשִׁים (khâ•dâsh•imꞋ). Typically spelled חוֹדשׁ to distinguish it from the adj. חָדָשׁ (khâ•dâshꞋ; new).

"Moon," specifically, in Hebrew, is יָרֵחַ (yâ•reiꞋakh) and is often referred to by its feminine metonym לְבָנָה (lᵊvân•âhꞋ; a white object).

The first day of the new lunar month is רֹאשׁ (the head or top of) חֹדֶשׁ

The Biblical names of months are simply Firstmonth through Twelfthmonth. These became assimilated by Babylonian Jews, who assimilated the Babylonian names (Ni•sânꞋ, …) so thoroughly that even the earliest extant texts of Ta•na"khꞋ include the Babylonian names to ensure clarity in important dates. 

However, this was not an authorization to assimilate the Babylonian names. This is only one of a number of assimilations through the millennia that need to be restored. 

חֹל [Updated: 2020.09.05]

khōl; pl. (Aramaic) חֻלִּין (khul•inꞋ); חול,חולין,חלל,khol,hol,khulin,hulin hollow, void, empty, nothing; thus, ordinary, unremarkable, mundane, commonplace, regular, routine—i.e. profane

חֹל derives from the verb shōrꞋësh חָלָל, which takes 4 senses from a common etymological theme:

1. a hollow or empty—i.e. profane—priest (illegitimate or defrocked) void of priestly holiness;

2. a person who was stabbed or slain (profaned)—hollowed, emptied or void of sacred blood/​soul;

3. PBH hollow, empty cavity, void, space; and

4. NH: flutist (player of hollowed wood).

חֹק / חוֹק [Updated: 2006.04.27]

khōq; pl. חֻקִּים and connective pl. חֻקֵּי, חוקים, חוקה, khoq, khuqim, khuqah from verbal shōrꞋësh חָקַק; BH: legislated law of the Beit Din as "engraved in stone" (in contrast with Biblical case law mi•shᵊpâtꞋ of the Beit Din).

חֻקָּה, and pl. חֻקָּוֹת, are passive verb forms.

Anomalously, Hebrew conveys more precisely than English the sense of legal and lawful v illegal and unlawful, which, in reality, is relative to legislated-law: חֻקִּי v בִּלְתִּי חֻקִּי 

A legislative body or parliament is a beit ha-מְחוֹקְקִים, overseeing חֲקִיקָה (making the חֻקִּים) – but the parliament in Israel is the KᵊnësꞋët – yet a beit kᵊnësꞋët is where Orthodox Jews assemble to pray. 

In MH, חֻקָּה means "constitution." In BH, there was no appreciable distinction between the masc. and fem. forms of these nouns.

חֹרֵב [Updated: 2006.04.27]

KhōrꞋeiv; חורב, Khoreiv, Khorev, Horeb desolation. הַר חֹרֵב (Har KhorꞋeiv; Mount Desolation, Desolation Mountain).

The location and identity of this mountain, like the location and identity of Har Sin•aiꞋ itself, are uncertain – but close to each other. In early Hebrew, the names could easily have become corrupted either to הר חרוז (Har Khar•ozꞋ; ≈4km [≈2½ mi] NE of Har Kar•komꞋ) or to הר חדר (Har Khad•arꞋ; ≈27km [≈17 mi] NE of Har Kar•komꞋ).

Because of its proximity to the neighboring Har Kar•komꞋ (the probable modern identity of Har Sin•aiꞋ), it was a metonym for Har Sin•aiꞋ; Hellenized and de-Judaized to "Mt. Horeb."

חֹשֶׁן מִשׁפָּט [Updated: 2019.03.18]

KhōꞋshën Mi•shᵊpâtꞋ, חושן משפט,חשן משפט, khoshen mishpatthe chest pouch of embroidered with gold thread, tᵊkheilꞋët, royal-purple and crimson brocaded on interwoven fine-textured linen—in which 12 jewels, engraved with the names of the Twelve Tribes, were fixed in gold settings..

The KhōꞋshën Mi•shᵊpâtꞋ was belted to the chest of the Kō•heinꞋ ha-Jâ•dōlꞋ by means of threading the AvᵊneitꞋ through the gold rings at the bottom of the KhōꞋshën Mi•shᵊpâtꞋ; simultaneously incorporating the KhōꞋshën Mi•shᵊpâtꞋ, its interior pouch housing the Ūr•imꞋ wᵊ-Tūm•imꞋ, as an integral part of the חֵשֶׁב הָאֵפוֹד—the Marvelous Divining-Buckle of the Ei•phōdꞋ

In the pouch sewn underneath this gold frame, the אוּרִים וְתֻמִּים were kept – closest to the heart. The חֹשֶׁן מִשׁפָּט was fastened to the אֵפוֹד, which was similarly woven from threads of gold, tᵊkheilꞋët, purple and scarlet.

חֹשֶׁן is called "breastplate" (or "chest piece") only because the original meaning has been lost and it was the thing tied over the chest. There is no likely etymology connecting חֹשֶׁן to the chest, "breastplate" or any of its synonyms. It more likely derives, via חוׂשׁ, from חֲשָׁשׁ and cognate חַשְׁשָׁן. Thus, חֹשֶׁן more likely alludes to the overwhelming gravity/​gravitas, apprehension and cautious deliberation due in weighing matters of mi•shᵊpâtꞋ or deferring to the last resort: committing the outcome to the אוּרִים וְתֻמִּים within (its pouch).

			Right: אֹדֶם, Targum: סָמְקָן – ‭ ‬ Center: פִּטְדָה, Targum: יָרְקָן – ‭ ‬ Left: בָּרֶקֶת, Targum: בָּרְקָן – ‭ ‬
			Right: נֹפֶךְ, Targum: אִזְמַרַגְדִּין – ‭ ‬ Center: סַפִּיר, Targum: שַׁבְזֵיז – ‭ ‬ Left: יַהֲלוֹם , Targum: סַבְהֲלוֹם – ‭ ‬
			Right: לֶשֶׁם, Targum: קַנְכֵּירִי – ‭ ‬ Center: שְׁבוֹ, Targum: טְרַקְיָא – ‭ ‬ Left: אַחְלָמָה, Targum: עֵין עִגְלָא – ‭ ‬
			Right: תַּרְשִׁישׁ, Targum: כְּרוּם יַמָּא – ‭ ‬ Center: שֹׁהַם, Targum: בֻּרְלָא – ‭ ‬ Left: יָשְׁפֵה , Targum: פַּנְתֵּירִי – ‭ ‬

Ancient Hebrew fonts courtesy of Ancient Hebrew Research Center

Unlike non-Jewish attempts (typically ignorant of ancient Judaism, Aramaic, Hebrew or even Greek) and rabbinic interpretations (suffering from tunnel-visioned exclusion of any information outside of Ta•lᵊmudꞋ), this table also incorporates my research comparing translations of Ta•na"kh′ Hebrew later Hellenized into Greek, primarily Josephus and LXX. 

חוּמוּס [Updated: 2008.03.30]

Khumus

(Arabic) KhūmꞋus חומוס, khumus, humus(KHOOmoos) . Basic recipe (refine over time):

• 2 cups canned chick-peas

• drained juice of 2 lemons

• 1 tsp. salt

• 1/4 tsp. cumin

• 3 tbs. pure tekhina paste or 1 cup tekhina (raw sesame seeds)

• 2 garlic cloves, mashed (more if desired)

• 2-3 tbs. Israeli extra-virgin olive oil

• parsley (for garnish, if desired)

Place all the ingredients in a food processor or blender, mix until chick-peas are smooth. Refrigerate khumus in a covered container. Serve well-chilled on a saucer or cake plate. Rather than make a depression in middle like in the photo, most homes and restaurants simply splash extra-virgin Israeli olive oil on top, leaving scattered little puddles of olive oil on top. (That also minimizes too much olive oil in some servings and not enough in other servings.) Best sprinkled with pine nuts. Optional: lightly stir in green skhug (leaving green streaks in khumꞋus; it's hot, don't use too much) or sprinkle chopped parsley on top. Make a meat sandwich by spreading khumꞋus liberally, insert desired kâ•sheirꞋ meat, then stuff with shredded cabbage or tossed salad; or just khumꞋus and stuff with shredded cabbage or tossed salad—and, in any case, top with Salat Turki.

חֻפָּה or חוּפָּה [Updated: 2018.11.07]

Friend's wedding Khūp•âhꞋ, officiated by Rav QâꞋpakh (1998)

Khūp•âhꞋ;חופה,חפה,khupah,huppah BH: a protective or concealing cover; MH: a wedding "concealing ceiling" (a baldachin representing the bridal chamber); canopy of a parachute.

Wedding – Khūp•âhꞋ, Tzᵊvi & Yâ•eilꞋ (2012)

The wedding khūp•âhꞋ symbolizes the new home being created by the bride & groom.

While ni•sū•inꞋ is conducted within the symbolic new home (i.e. the khūp•âhꞋ), the preceding ei•rūs•inꞋ is traditionally enacted in a public – field – venue, reminiscent of the ancient community wells (bᵊ-Reish•itꞋ 24 & 29).

Date palms at el-Ar•ishꞋ (Arabic: "the date-palm huts"; nedomex, Flickr)

Intersecting with the meaning of canopy, רְפִיד, with its pl. place-name רְפִידִים, refers to a properly covered made-bed, spread-bed or dressed-bed – reminiscent of the upholstered baldachin of an ancient sedan-chair. (MH: upholstering, covering).

The placename, רְפִידִים, on the northeastern coast of the Sin•aiꞋ, probably likens the frond-canopy of a date-palm grove to the baldachins draped over ancient sedan-chairs.

As an "island boy" tween in the '50s who lived in a coconut grove on a sandy beach on the Atlantic in Islamorada on the Florida keys, I can easily relate to strolling through this date palm grove, surrounded by the trunks of date palms like upright frameworks of giant sedan-chairs, shaded by their frond-רְפִידִים overhead.

רְפִידִים was located on northeastern coast of Sin•aiꞋ within the corridor of the annual spring (northerly) & autumn (southerly) quail migrations across the Mediterranean Sea to and from Europe; i.e. probably modern el-Arish.

חֹטֶר (also חוֹטֶר) [Updated: 2016.07.09]

חֹטֶר

khōꞋtër; חוטר, khoter, hoter a budding new branch sprouting from the trunk.

Contrast חֹטֶר, often translated as "a shoot," against נֵצֶר, which is also often translated as "a shoot." As is often the case, clarity is found only in the original Hebrew.

חֻצְפָּה [Updated: 2017.10.25]

Khū•tzᵊp•âhꞋ; חוצפה, khutzpah, hutzpah effrontery; brazen arrogant presumptuousness.

כִּפָּה [Updated: 2017.10.15]

Modern kip•ōtꞋ Mood & Color-Coordinate Your Outfits

kip•âhꞋ, arch, dome covering, pl. כִּיפּוֹת‎ or כִּפּוֹת (kip•ōtꞋ); viz., the modern (usually knitted) beanie cap, which seems to have evolved from the Biblical-era dome-shaped, scalp-protection undercap padding (not "skullcap") worn under the folded-scarf mi•gᵊba•atꞋ or mi•tzᵊnëphꞋët to minimize chafing from the tō•tëphꞋët, which held the mi•gᵊba•atꞋ headdress of the ko•han•imꞋ or mi•tzᵊnëphꞋët headdress of the Ko•heinꞋ ha-Jâ•dolꞋ in place on the head, and from simply blowing off one's head in the wind.כיפה, כיפות, kipah, kipot

Ancient Hebrew Non-Priests: Headdress Or Bareheaded?

The Romans destroyed the genealogical yo•khas•inꞋ and Ta•lᵊmudꞋ declares (Ma•sëkꞋët Qi•dush•inꞋ 70b) that genealogical records, once lost, are forever lost. Today's ko•han•imꞋ are recognized as strictly ceremonial, having no legitimate genealogical claim to the priesthood. Thus, strictures of headdress for priests are irrelevant for today's Jews.

כִּפֵּר [Updated: 2012.08.26]

Ki•peirꞋ; כיפר, כיפור, kipeir, kipur, kippur To figuratively "Wipe on" (a Tōr•âhꞋ-defined, transgression-blotting agent) or figuratively "wipe off," "wipe away," "sop up" or "blot up" (a Tōr•âhꞋ-defined transgression) as a covering, expiation or atonement.

כִּפּוּר (ki•purꞋ; a blotting agent for Tōr•âhꞋ-defined transgression that is (figuratively) "wiped on," or used to (figuratively) "wipe off," "wipe away," "sop up" or "blot up" a Tōr•âhꞋ-defined, transgression; as a covering, expiation or atonement.

According to the Encyclopedia Judaica, the customary rendering of כִּפֵּר as "to atone for" or "to expiate" is, in most cases, incorrect ("Kipper," 10.1039)—and certainly "dumbed down" in translation to an a•vod•âhꞋ zâr•âhꞋ concept.

כַּפָּרָה (ka•pâr•âhꞋ; expiation), f.n.

(See also יוֹם הַכִּפֻּוּרִים)

כִּסֵּא/​כֵּס [Updated: 2018.01.10]

• כִּסֵּא (ki•seiꞋ) – כסא, kisei, keis seat, chair, bench (as in the bench of a court room, especially a Beit-Din), or throne; plural כִּסְאוֹת (ki•sᵊ•ōtꞋ).

• כֵּס (keis; same meaning as above; a hapax legomenon in Ta•na"khꞋ (Shᵊm•ōtꞋ 17.16); probably a sing. combinative form.

כִּתִּיִּים or כִּתִּים [Updated: 2016.08.02]

(pl.) Kit•imꞋ; כתיים, Kitim, Kittim identified with the indigenous inhabitants of the Greek-Aegean islands. Kit•imꞋ, a great-grandson of NōꞋakh, was the son of the patriarch of the Greeks: יָוָן (bᵊ-Reish•itꞋ 10.4), Greek Ἴωνες, who was the ultimate origin of the religious-culture that would later, following the widespread forcible export of יָוָן / Ἴωνες culture by Alexander (B.C.E. 356-323), become known as Ἑλλάς – Hellenism. Though Scripture associates כִּתִּים with several entities, the one distinguishing theme every instance shares is Hellenism.

כִּיּוֹר [Updated: 2020.02.04]

ki•yōrꞋ;כיור,kiyor basin, sink.

KJ/V [Updated: 2012.08.26]

The King James [per]Version (NT) was published 1611 C.E. (ridiculously recent) under the rule of a misojudaic King James of England—in which Jews had been banned for more than three centuries (since 1290 C.E.; a lot these misojudaic English gentiles knew about Jewish Scripture…some "authorities"!)—from which, outrageously, the later Elzevir Textus Receptus of 1624 C.E. (not a typo! look at the anachronism!) was translated into Greek.

Perversely, most Christians think that the Textus Receptus is the Greek source text of their NT! Although one Christian door-to-door pentecostal responded to this news, before walking off in a huff, eliminated any Hebrew or Greek sources altogether by declaring "If the KJV was good enough for Paul, it's good enough for me!"

This KJ/V ⇒ 1611 C.E. Greek source text ⇒ KJ/V created a closed, circular, misojudaic text-source, preserving the intrinsic Hellenist (antinomian / misojudaic) nature, which is intractably incompatible with the Ta•na"khꞋ and from which all subsequent Christian versions emanate. For its veracity and relevance, see NT).

Klein, Ernest [Updated: 2012.08.26]

Klein's (Etymological Dictionary)

(1899-1983), Rabbi (Czechoslovakia) Ph.D. (Univ. of Vienna) Semitic languages and literature. Also a survivor of both Auschwitz and Dachau, after which, he moved to Canada and spent 20 years studying the history of the English language.

A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English (Jerusalem: Carta, Haifa: Univ. of Haifa, 1987.

כֹּהֵן [Updated: 2013.05.16]

(pl.) Ko•heinꞋ, pl. כֹּהֲנִים (Ko•han•imꞋ; כוהן, כהנים, kohein, kohenim priests genealogically descended from A•har•onꞋ, and later Tzâ•doqꞋ. (cf. Yᵊkhëz•qeilꞋ 44.15), able to prove their genealogy from the ancient yo•khas•inꞋ public registers (Nᵊkhëm•yâhꞋ 7.63)—which were destroyed by the Romans!!!

הַכֹּהֵן הַגָּדוֹל was the High (lit. "big") Priest.

Cognate: כְּהֻנָּה (kᵊhun•âhꞋ; priesthood).

כּוֹלֵל [Updated: 2014.10.26]

ko•leilꞋ; כולל, koleil, kollel full-time yᵊshiv•âhꞋ (advanced study of the Ta•lᵊmudꞋ and rabbinic literature) for married students, for which students receive an exemption from serving in the IDF as well as a stipend from the Israeli government instead of working.

Kurush (Persian cunei­form; Ebraminio @ persian.ir)

כֹּרֶשׁ [Updated: 2016.06.13]

KōꞋrësh; כורש, Koresh from Persian (modern Iran) KuꞋrush (Jr., "the Great"); Persian king who conquered Babylon ca BCE 538, permitted Jews who wished to return to Israel to do so and authorized rebuilding the Beit ha-Mi•qᵊdâshꞋ.

כּוּשִׁי [Updated: 2018.02.07]

Kūsh•iꞋ, fem. Kūsh•itꞋ, pl. Kūsh•imꞋ; כטשית, KushiAfrican – including Egypt(ian), in contrast to nomads of the Sin•aiꞋ and Levant.

כֹּתֶל [Updated: 2006.04.27]

Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu at the כֹּתֶל ‭ ‬ (1985).

KōꞋtël; כותל, Kotel wall, usually refers to the 'Western Wall'. (Though more than a few Jews ignorantly use the phrase, 'Wailing Wall' is offensive to knowledgeable Jews.)

כֻּתֹּֽנֶת [Updated: 2020.02.08]

kū•tōnꞋët (pl. כֻּתֳּנֹת);כתנת,כתונת,kutonet kaftan, tunic of linen; nightshirt or nightgown; derived from כֻּתְנָה (kū•tᵊn•âhꞋ, linen; MH: cotton — origin of associating cotton with underwear).

לְהִתרָאוֹת [Updated: 2006.08.10]

Lᵊhit•râ•ōtꞋ; להתראות, lehitraot, l'hitraot see you later (lit. "to seeings").

לְ [Updated: 2016.11.27]

lᵊ- prefix; lit. "{toward, to, for}…"

Contraction of לְ and ה (ha-, the); form depending on subsequent letter:

• לַ – la- prefix; lit. "{toward, to, for} the…"
• לָ – lâ- prefix; lit. "{toward, to, for} the…"

לֵאָה [Updated: 2015.10.25]

LeiꞋâh; לאה, Leiah, Leah weary, short-tempered.

לֵב \ לֵבָב [Updated: 2019.02.25]

Leiv/leiv•âvꞋ לב, leiv, lev heart (the second form is formal or poetic); understood by the sō•phᵊr•imꞋ of Ta•na"khꞋ to be the seat of thought and decision-making—i.e. sapience, reasoning, logic, intelligence; which forms one’s intellectual orientation, the conscience and nëphꞋësh; i.e. the will and resulting personality, character, integrity and moral values—characteristics we ascribe today to the brain—certainly not the modern romantic connotation.

Remnants of this surface centuries later. "In his treatise On the Usefulness of the Parts of the Body, written in the second century [C.E.], Galen reaffirmed common ideas about the heart… as the organ most closely related to the [nëphꞋësh]… He argued that the expansion and contraction of the heart was a function of its role as an intelligent organ: "The complexity of [the heart's] fibers… was prepared by Nature to perform a variety of functions… enlarging when it desires to attract what is useful, clasping its contents when it is time to enjoy what has been attracted, and contracting when it desires to expel residues."

Thus, חָכָם לֵב is to be understood as excelling in sapience, reasoning, logic and intelligence; i.e. perspicacious, astute. This was especially applied to a top expert artisan or craftsman in a given field of expertise.

לֵוִי [Updated: 2006.04.27]

Lei•wiꞋ, לוויים, Leiwi, Leiviy, Lewiyim, L'wiyim, Levipl. לְוִיִּים (Lᵊwiy•imꞋ; escorts, ushers, accompaniers), (Hellenized to 'Levi' and 'Levites'). 3^rd son of Ya•a•qovꞋ (mother: LeiꞋâh).

לֶ֣חֶם [Updated: 2018.12.11]

ËrꞋëv Shab•âtꞋ: PitꞋâh I•raq•itꞋ/​LâfꞋah (photo: ha-Shi•puꞋdi•a Restaurant, Yᵊru•shâ•laꞋyim)

LëkhꞋëm; בית לחם, Beit Lekhem, Bet Lekhem bread.

In the time of Av•râ•hâmꞋ, long before Har Sin•aiꞋ, leavened (yeast-risen fluffy) bread referred to something very similar to the qu•bân•âhꞋ of the Tei•mân•imꞋ.

Shab•âtꞋ noon: Qu•bânꞋâh (popularly corrupted "Kubaneh"; i.e., Khal•âhꞋ Tei•mân•itꞋ), with baked egg in shell.

Until the 15^th century, all Jews used their weekday rectangular loaves or round loaves for Shab•âtꞋ. Eventually, however, German (Ash•kᵊnazꞋi) Jews began assimilating a "new form of Sabbath bread, an oval, braided loaf modeled on a popular Teutonic bread."

לֶ֣חֶם עֹ֑נִי (Dᵊvâr•imꞋ 16.3), i.e. poor man's bread — matz•âhꞋ (tortilla-like barley flatbread).

לֶחֶם הַפָּנִים (LëkhꞋëm ha-Pân•imꞋ; Bread of the Inner [Sanctum]). הַפָּנִים can mean either "the face(s)" or "the interior/​inner". The popular stretch, from "Face Bread" to "Display Bread" is logically indefensible and without credible precedent or support. The correct understanding is "Bread of the Inner Sanctum." The Israeli מִשְׂרַד הַפְּנִים (Mis•radꞋ ha-Pᵊn•imꞋ) is the Office (i.e., Ministry) of the Interior—not the Office of the Face (or Display Office). One should keep in mind that the difference in vowels is a product of the 9^th-10^th centuries C.E. and represents evolution in the language rather than indicating any particular difference in meaning.

בֵּית-לֶחֶם (Beit-LëkhꞋëm; House of Bread, the bread house), Hellenized to today's Arab-occupied "Bethlehem."

See also khal•âhꞋ.

לְחִי-חֲמוֹר [Updated: 2019.10.30]

Bronze Age LᵊkhiꞋ-Kha•mōrꞋ (”Jawbone Of An Ass”) Sword

LᵊkhiꞋ-Kha•mōrꞋלחי-חמור,lekhi-khamor teriyah (“Jawbone of An Ass”) — originally a Kᵊna•an•iꞋ sword; hence, perhaps the original name. The Egyptians, who adopted the sword, called it the “Khopesh” (”foreleg”). 

Jawbone of an ass; either side resembling a weapon.

לְשׁוֹן הָרָע [Updated: 2018.08.22]

Lᵊshōn hâ-Râ; לשון הרע, leshon hara, l'shon hara unnecessary and wrongful – i.e. harmful – communication; including defamation (e.g., slander, libel, passive defamation of character) and gossip; lit. "the Wrongful Tongue/​Language".

"Death and life are in the hand [i.e. power] of the lᵊshōn" (Mi•shᵊl•eiꞋ ShᵊlōmꞋōh 18.21). Lᵊshōn hâ-râ is regarded so serious in Tōr•âhꞋ that it has historically been equated to murder, incest and idolatry; the three only cardinal transgressions of Tōr•âhꞋ not overridden by pi•quꞋakh nëphꞋësh! (I.e. one must choose to die rather than commit any of these three cardinal transgressions of Tōr•âhꞋ.) Murder of a person's reputation equates to murder of that person, the penalty for which was capital punishment by stoning! (Ma•sëkꞋët Arâkh•inꞋ 15b)

This historic correlation of lᵊshōn hâ-râ with murder derives directly from Tōr•âhꞋ — Shᵊm•ōtꞋ 23.7: "Distance yourself from baseless-chatter — don't kill anyone with clean hands or who is a tza•diqꞋ; for neither will I exonerate-as-a-tza•diqꞋ anyone who is a rëshꞋa!"

Lᵊshōn hâ-râ also includes unnecessary and harmful communication even when it's true; e.g., divulging confidential information (financial, etc.) detrimental to the victim; e.g., the "bottom line" buying or selling price of an item leaked to victim's competitor (see Ta•lᵊmudꞋ Bâ•vᵊl•iꞋ, Ma•sëkꞋët Yom•âꞋ 4b). However, the notion that because some true communications are lᵊshōn hâ-râ excludes defamatory lies from the definition — making it ok to to defame someone as long as it's a lie — is non sequitur and does extreme perversion to the words of the Sages (Ram•ba"mꞋ, Mi•shᵊn•eihꞋ Tor•âhꞋ, Hi•lᵊkh•ōtꞋ Dei•ōtꞋ 7.4).

See also the more serious transgression of publishing or broadcasting defamation—mō•tziꞋ sheim ra.

לְצַד [Updated: 2019.03.13]

lᵊtzad;לצד,letzad,peers,beside to the side or flank; i.e. beside, as a peer beside.

In Dân•iy•eilꞋ's prophecy of the 11^th qërꞋën (popularly the 666 "antichrist"), this is the key word in the original language (Aramaic Dân•iy•eilꞋ 7.25): וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל—(and he shall absolutely proclaim proclamations as a peer beside the Most-High). See also Hō•sheiꞋa 13.4 & Yᵊsha•yâhꞋu 45.21-22.

Logical/​scientific interpretations of Scripture (Ha•lâkh•âhꞋ) is unavoidable and complementary to Scripture. Rabbinic or other adding to (or, even worse, contradicting) Scripture transgresses an explicit mi•tzᵊwâhꞋ ! Those who pō•seiqꞋ Dark Ages rabbinic or Christian, or even later and further removed Muslim, additions or contradictions of Scripture blaspheme; vaunting themselves to be peer spokespersons of י‑‑ה.

A millennium after Dân•iy•eilꞋ, the earliest extant Christian Church historian, Eusëbios, recorded all ten of these original "beams of the beast"; i.e. the first 10 gentile/​Christian Church episkopos who "changed the times and the religion", from the original and first gentile/​Christian episkopos: Marcus, in 135 C.E. For further details, see my 1990 book, which later proved accurate: The 1993 Covenant Live-Link^T  

לִשְׁכַּת הַגָּזִית [Updated: 2011.04.04]

Beit ha-Mi•qᵊdâshꞋ – Sanhedrin (red dot)

Lish•katꞋ ha-Gâ•zitꞋ (connective form of לִשְׁכָּה); לשכת הגזית, lishkat hagazit the Chamber of Dressed Stone, located on the upper level of the portico in the southeastern corner of the Ëz•ratꞋ Yi•sᵊ•râ•eilꞋ – where the Beit Din hâ-Jâ•dolꞋ convened (see also Beit Din hâ-Jâ•dolꞋ).

λογος [Updated: 2011.04.03]

The origin of λογος traces back to Heraclitus (ca. B.C.E. 535–475), who used the term for the principle of [spoken] order and knowledge (Cambridge Dictionary of Philosophy (2nd ed): Heraclitus, 1999), in other words, intellectual oral discourse. Aristotle, similarly, used λογος in the sense of reasoned oral (rhetorical) discourse (Paul Anthony Rahe, Republics Ancient and Modern: The Ancient Régime in Classical Greece, University of North Carolina Press, 1994, ISBN 080784473X, p. 21.).

לוּחַ [Updated: 2019.10.12]

(m.s./​f.p.) lūꞋakhלוחות,luakhot — stone slab or slate (e.g., blackboard), tablet (incl. for writing), panel (incl. control-panel), matrix (i.e. row-column—not furniture—table; incl. a list, calendar or game-board); pl. לוּחוֹת (lūkh•ōtꞋ).

לוּלָב [Updated: 2008.07.15]

Lu•lâvꞋ Tei•mân•iꞋ and ri•mōnꞋ (pomegranate, not post-500 C.E. Ët•rōgꞋ)

lū•lâvꞋ לולב, lulav a bunch consisting of a budding date-palm frond to which is tied (by slats from the date-palm frond) two branches of a special variety of willow and, in the Yemenite lu•lâvꞋ, a generous bunch (a minimum of three are required) of a special variety of myrtle. The lu•lâvꞋ is especially associated with Suk•otꞋ. See wa-Yi•qᵊr•âꞋ 23.40, 43.

LXX [Updated: 2006.04.27]

LXX – in Codex Sinaiticus with the Christian Διαθηκη Καινη (Diathækæ Kainæ; NT)

The Septuagint / 70; Greek translation of Ta•na"khꞋ translated by 70 (LXX) Hellenist Jews in Yᵊru•shâ•layꞋim ca. B.C.E. 200 for Hellenist Jews of the tᵊphutz•âhꞋ in Alexandria, Egypt).

מַעֲרִיב [Updated: 2020.07.16]

Ma•a•rivꞋ;מעריב,maariv,ma'ariv evening — routinely understood to refer to the first tᵊphil•ōtꞋ of the new day, thus beginning the new day with praise.

Mi•nᵊkh•âhꞋ is popularly recited late in the afternoon, yet early enough to allow congregants to finish in time to take a couple of minutes break and still begin reciting Ma•a•rivꞋ a bit before sunset, timing the service so that it's dark, having begun the new day, before reciting the Shᵊm•aꞋ.

מַעֲשֶׂה [Updated: 2018.09.02]

Ma•as•ëhꞋמעשה, maaseh, ma'aseh, Essenes — a practice, doing or making; from עָשָׂה (âs•âhꞋ; he/​it did; i.e. "to do").

Ma•as•ëhꞋ was also the name of the corpus of case law—stare decisis—court adjudications (i.e. interpretations) of the Biblically commanded khuq•imꞋ and mi•shᵊpât•imꞋ, comprising the Oral Law of the Qum•rânꞋ Kha•sid•imꞋ Tzᵊdoq•imꞋ.

When the Hellenist pseudo-Tzᵊdoq•imꞋ priest, Iason (Y^әho•shuꞋa Bën-Shim•onꞋ Jr.), purchased control over the Beit ha-Mi•qᵊdâshꞋ and priesthood from the Hellenist Syrian overlord, Antiochus IV Epiphanes, in B.C.E. 165, the Ma•as•ëhꞋ served as the blueprint that was subsequently re-interpreted, and adopted as Oral Law, by the Hellenized pseudo-Tzᵊdoq•imꞋ (i.e. Χειρόγραφον Τοις Δόγμασιν) and "Enlightened"/​"Reformed" (of their day) Pᵊrush•imꞋ (i.e. Ha•lâkh•âhꞋ).

Together, khuq•imꞋ and mi•shᵊpât•imꞋ comprised MiꞋshᵊnâh, the Oral (interpretations of the) Law until the codification of all three:

1. the Qum•rânꞋ Kha•sid•imꞋ-Tzᵊdoq•imꞋ interpretations as documented in Dead Sea Scroll 4Q MMT,

2. the post-B.C.E. 165 Hellenized Pseudo-Tzᵊdoq•imꞋ interpretations, in their Χειρόγραφον Τοις Δόγμασιν, and

3. the rabbinic Pᵊrush•imꞋ interpretations—the interpretations endorsed by RibꞋi Yᵊho•shuꞋa in The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) 23:1-3—in Tal•mudꞋ. See also Ha•lâkh•âhꞋ.

מַעֲשֵׂר [Updated: 2006.04.27]

(m.s./​f.p.) ma•a•seirꞋ, pl. מַעַשׂרוֹת (ma•a•sᵊr•ōtꞋ); מעשרות, maaseir, ma'aseir, maasrot, ma'asrot tenths (or tithes). “Each year, a person [was required] to tithe all the newborn offspring of his cattle, sheep, and goats. Each tenth animal automatically [became] consecrated as a מַעֲשֵׂר, maaser [tithe] offering.” See also qârᵊbânꞋ 

Πραχεις Αποστολων [Updated: 2011.04.04]

PraxꞋeis A•pos•tolꞋōn; מעבר, maavar, ma'avar the praxis of the emissaries), Anglicized to "Acts." / מַעֲבָר (Ma•a•vârꞋ; transition; also aisle, passage or pass). For details on provenance, etc., see also Acts

The "A•posꞋtol•oi" are the Hellenist impression and Hellenized version of the שְׁלִיחִים (shᵊlikh•imꞋ; emissaries).

Nᵊtzâr•imꞋ Reconstruction of Transition. Ma•a•vârꞋ is a more accurate title for the NT book de-Judaized to "Acts." Ma•a•vârꞋ records the transition of the Nᵊtzâr•imꞋ from the personal supervision of historical RibꞋi Yᵊho•shuꞋa to the operation of the Beit Din ha-Nᵊtzâr•imꞋ under the first Nᵊtzâr•imꞋ Pâ•qidꞋ, Pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ" (the brother of RibꞋi Yᵊho•shuꞋa) in the RuꞋakh ha-QoꞋdësh.

מַבּוּל [Updated: 2006.04.27]

Ma•būlꞋ; מבול, mabulthe Deluge (popularly "Flood")

מד"א [Updated: 2006.04.27]

MDA ambulance

MadꞋ"a; מד"א, מד''א, Magein David Adom, Magen David Adomacronym for מָגֵן דָוִד אָדֹם (Mâ•geinꞋ Dâ•widꞋ •domꞋ; Red Shield—NOT star, which is כּוֹכָב—of David), the Judaic (in contrast with Christian Red Cross and Muslim Red Crescent) emergency rescue service. Note: while the International and American Red Cross have long recognized the Islamic Red Crescent, they STILL do NOT recognize מד"א.

מַדְרִיךְ [Updated: 2013.03.25]

Ma•dᵊrikhꞋ; מדריך, madrikh, madrich guide (the Way) – subst. use of the part. of the hiph•ilꞋ of דרך, from which derives dërꞋëkh.

מַכַּבִּים [Updated: 2008.08.20]

(pl.) Ma•kab•imꞋ; מכבים, Makabimfrom כִּבָּה – Extinguishers (Hellenized & Anglicized to "Maccabees").

מַכָּה pl. מַכּוֹת [Updated: 2006.04.27]

mak•âhꞋ, plural mak•ōtꞋ; מכה, מכות, makah, makot strike, hit, smite, lash (from a whip); popularly "plague"

מָחַל [Updated: 2012.01.29]

mâ•khalꞋ; מחל, makhal absolve, to remit a debt.

See also סָלַח (sâ•lakhꞋ) and חָנַן (khâ•nanꞋ).

מַחֲזוֹר [Updated: 2016.07.03]

ma•kha•zōrꞋ; מחזור, makhzor, machzorcycle – liturgical guide for Yōm Tᵊrū•âhꞋ and Yōm ha-Ki•pūr•imꞋ.

מְעָרַת הַמַּכפֵּלָה [Updated: 2006.04.27]

Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu, Karen & Yâ•eilꞋ visiting and praying at מְעָרַת הַמַּכפֵּלָה ‭ ‬(1996)

Mᵊ•âr•atꞋ ha-Makh•peil•âhꞋ; מערת המכפלה, Ma'arat ha-Makhpeilah, Ma'arat ha-Machpelah The Cave of Makh•peil•âhꞋ, i.e., The Cave of the Tomb of the Patriarchs, located in Khë•vᵊr•onꞋ

מַלְאָךְ [Updated: 2018.12.03]

c. B.C.E. 7000 – Kᵊna•an•iꞋ Neolithic ritual mask

ma•lᵊâkhꞋ, pl. מַלְאָכִים (ma•lᵊâkh•imꞋ), pl. conn. -מַלְאֲכֵי (ma•lᵊakh•eiꞋ-…); מלאך, מלאכים, malakhim messenger, one who has been dispatched on a mission, a missionary, Hellenized (simultaneously de-Judaized) to αγγελος (aggelos or angelos; messenger—anglicized to "angel." This is the most probable origin of the terms "Angles," "Anglos" and "English"; all of which trace back to Germanic tribes that migrated to today's England. This etymology may also have contributed to the Germans, seeing themselves as the original Germanic "Angles" (angels) and various other "supremacy" groups.

c. B.C.E. 1338 – Egyp­tian priest wear­ing Anubis mask (Tutankhamun Tomb wall, Getty 2001)

The מַלְאָךְ traces back to Neolithic times when the tribal leader or village shaman-priest would don a mask representing their primary god, which, they believed, transformed the wearer of the mask into the priest-Spokesman/​Voice of their deity – the "Angel" of their deity speaking through the Unchanging Eyes and Mouth of their deity.

At Har Sin•aiꞋ, soon after the Yᵊtzi•âhꞋ (c. B.C.E. ), Mōsh•ëhꞋ relayed an absolute prohibition on the idolatry of anthropomorphism – which banned such ritual masks. However, in his absence, his priest-brother, A•ha•ronꞋ, produced and used a gold mask that was familiar to them from Egypt, of Hât-HōrꞋ – the calf-faced Egyptian goddess with cow horns (usually framing a solar disk representing their sun-god).

The unused root verb is לאך, meaning to send. To distinguish this connotation from שָׁלַח (shâ•lakhꞋ; to send [something or someone]), לאך seems closer to the English "dispatch."

מַלְאָכִי (Ma•lᵊâkh•iꞋ; My ma•lᵊâkhꞋ; Hellenized to "Malachi" or "My angel," is the last of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ.

See also the cognate mᵊlᵊâkh•âhꞋ

מַלַאווַח [Updated: 2008.07.27]

Malawakh

Ma•laꞋwakh; מלאווח, malawakh(borrowed from Arabic) . Most people buy this but here is a basic recipe (you can refine it each time you make it):

• 2½ cups pastry (or white) flour

• 1 cup warm water

• 1 teaspoon salt

• ¼ lb butter

1. Put flour and salt in food processor and add water. (Use plastic blade.)

2. Process until dough forms a ball

3. Add more flour or water as needed. Dough should be very soft, but not sticky

4. Transfer dough to a bowl, cover and let stand 1 hour

5. Divide it into 2 parts

6. Roll out 1 part and spread with half the butter.

7. Fold in thirds, roll out and fold in thirds again. Do this 1 more time

8. Let stand covered with a damp towel for 1 hour.

9. Do the same with rest of dough

10. Divide dough in thirds

11. Roll out each piece thinly

12. Heat skillet add 1 tsp butter and fry bread until golden brown. Flip over and cook second side until golden too

Serve with a sauce of mashed tomatoes with skhug and salt to taste

מַלְשִׁין [Updated: 2017.12.22]

ma•lᵊshinꞋ, pl. מַלְשִׁינִים (ma•lᵊshin•imꞋ); מלשין, מלשינים, malshin, maleshinimderived from לשון: tongue-wagging slanderers, defamers, besmirchers – shorthand for lᵊshonꞋ hâ-râꞋ (term used in Bi•rᵊk•atꞋ ha-Min•imꞋ along with min and mâ•sōrꞋ).

מַמָּשׁ [Updated: 2006.06.25]

ma•mâshꞋ; ממש, mamash palpably, substantially, concretely, really (adv.).

מַמְלָכָה [Updated: 2006.06.25]

ma•mᵊlâkh•âhꞋ, ממלכה, mamlakhahconnective form מַמְלֶכֶת (ma•mᵊlëkhꞋët); kingdom of…, domain of…, realm of…, reign of….

מָן [Updated: ,2006.04.27 2017.12.05]

Manna/​رمت in Sin•aiꞋ – "Fig. 5.7.1: White drops rich in minute air-bubbles on Haloxylon salicornicum from the Sinai desert." photo: Avinoam Danin 1968)

Mân ("what"; corrupted to "manna") – A plethora of botanists and other scholars have suggested identifying מָן with the sweet exudations of aphids (scale insects, mealybugs) found on Haloxylon salicornicum (aka salicornia), which is reportedly abundant around the salty marshes and waters along the northern coast of the Sinai peninsula.

Not knowing what מָן was, Scripture (and modern scholars) seem to confuse and conflate the bread/​dough source(s), the honeydew sweetener and the resulting combined (and then baked) מָן. 

maps [Updated: 2016.03.12]

Chronologically ordered history in maps:

מַפטִיר [Updated: 2010.06.27]

Ma•phᵊtirꞋ; מפטיר, maphtir, maftir the one who reads the Ha•phᵊtâr•âhꞋ). Excepting special Shab•ât•otꞋ, this refers to the last paragraph of the concluding (seventh) section of the weekly Tōr•âhꞋ portion, which precedes the Ha•phᵊtâr•âhꞋ. The person about to read the Haphtâr•âhꞋ begins by first repeating the Maph•tirꞋ.

מַקֵּל [Updated: 2017.02.05]

Egyptian heqa (l) & שְׂכֶם (r) scepters. Rulers would hold one in each hand when adjudicating a matter; the שְׂכֶם in the right hand and the heqa in the left hand.

ma•qeilꞋ; מקל, maqeil, maqel stick, walking cane, shepherd's staff, rod, fighting stick. (See also ma•tëhꞋ and sheivꞋët.)

יהוה = הַמָּקוֹם [Updated: 2015.10.04]

הַ (ha-; the) + מָקוֹם המקום, ha-Maqom (mâ•qōmꞋ; fixed or standing place, location, locale, venue); lit. the Place; namely, Yᵊru•shâ•laꞋyim. Like "the White House" refers to the American president,הַמָּקוֹם (ha-Mâ•qōmꞋ = Yᵊru•shâ•laꞋyim) is often used to refer metonymically to the Creator-Singularity Who has associated His Name with the Place (Yᵊru•shâ•laꞋyim)—namely, י‑‑ה.

Note: Only the prepositional prefix changes for "in, at or by" the place: בַּ (ba-; in the) + מָקוֹם (mâ•qōmꞋ; fixed or standing place, location), where בַּ is the contraction of בְּ + הַ.

מָקוֹם derives from קוּם, to stand-up. (Compare and contrast קוּם with its synonym עָמַד (â•madꞋ; to be standing).

מָרוֹר [Updated: 2020.06.20]

מָרוֹר plant (flowers & thistle; Sonchus oleraceus (photo: spontaneousurbanplants.org)	מָרוֹר (leaves; Sonchus oleraceus (photo: spontaneousurbanplants.org)

mâ•rōrꞋ מרור,חזרת,maror,khazeret (pl. מְרֹרִים (mᵊrōr•imꞋ); wild or garden spring salad greens; wild herbs (bitters) of the fields that one could pick nearly everywhere in Biblical Israel in the spring; especially dandelion leaves (מָרוֹר הַגִּנָּה; Sonchus oleraceus).

Christian-era rabbis of Dark Ages Europe syncretized (assimilated into Ta•lᵊmudꞋ interpretation) local European customs, producing new, reformed definitions of mâ•rōrꞋ; e.g., בָּצָל (bâtzꞋâl; onion) and PBH חֲזֶרֶת (kha•zërꞋët; horseradish—which didn't exist in Biblical-era Israel).

מַסֶּכֶת אֳהָלוֹת [Updated: 2006.06.27]

IDF Tents

Ma•sëkꞋët •hâl•otꞋ; מסכת אהלות, Maseket Ahalot Tractate Tents (if uncleanness is introduced under a common roof), in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת עֲרָכִין [Updated: 2006.06.27]

Ma•sëkꞋët A•râkh•inꞋ; מסכת ערכין, Maseket Arakhin Tractate Measures (vows concerning valuations), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת עָרלָה [Updated: 2006.09.02]

Ma•sëkꞋët •rᵊl•âhꞋ; מסכת ערלה, Maseket Arlah Tractate •rᵊl•âhꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת עֲבוֹדָה זָרָה [Updated: 2006.06.27]

Ma•sëkꞋët A•vōd•âhꞋ Zâr•âhꞋ; מסכת עבודה זרה, Maseket Avodah Zarah Tractate Strange Service (i.e., idolatry), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת אָבוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Âv•ōtꞋ; מסכת אבות, Maseket Avot Tractate Fathers (i.e., Patriarchs), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת בָּבָא בַּתרָא [Updated: 2006.06.27]

Property Law

Ma•sëkꞋët Bâ•vâꞋ Bat•râꞋ; מסכת בבא בתרא, Maseket Bava Batra Tractate Portal, Closing (property law), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת בָּבָא מְצִיעָא [Updated: 2006.06.27]

Civil Law

Ma•sëkꞋët Bâ•vâꞋ Mᵊtziy•âꞋ; מסכת בבא מציעא, Maseket Bava Metziya, Maseket Bava M'tziya Tractate Portal, Middle (civil law), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת בָּבָא קַמָּא [Updated: 2006.06.27]

Tort Law

Ma•sëkꞋët Bâ•vâꞋ QamꞋâꞋ; מסכת בבא קמא, Maseket Bava Qama Tractate Portal, Opening (tort law), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת בֵּיצָה [Updated: 2006.06.27]

Ma•sëkꞋët Beitz•âhꞋ; מסכת ביצה, Maseket Beitzah Tractate Egg (laws of pilgrimages), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת בְּכוֹרוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Bᵊkhōr•ōtꞋ; מסכת בכורות, Maseket Bekhorot, Maseket B'khorot, Maseket Bechorot Tractate Firstlings, in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת בְּרָכוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Bᵊrâkh•ōtꞋ; מסכת ברכות, Maseket Berakhot, Maseket B'rakhot Tractate Blessings, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת בִּכּוּרִים [Updated: 2006.06.27]

Ma•sëkꞋët Bi•kūr•imꞋ; מסכת בכורים, Maseket Bikurim Tractate Firstfruits, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת דְמַאי [Updated: 2006.06.27]

Ma•sëkꞋët DᵊmaiꞋ; מסכת דמאי, Maseket Demai, Maseket D'mai Tractate Doubtfully-Tithed (corn), in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת עֵדֻיּוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Eid•ūy•ōtꞋ; מסכת עדיות, Maseket Eiduyot, Maseket Eduyot Tractate Testimonies (of witnesses), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת עֵרוּבִין [Updated: 2006.06.27]

Ma•sëkꞋët Ei•rūv•inꞋ; מסכת ערובין, Maseket Eiruvin, Maseket Eruvin Tractate Mixings (boundaries of Shab•âtꞋ travel), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת גִטִּין [Updated: 2006.06.27]

A•gun•âhꞋ (chained woman – husband refuses to grant get)

Ma•sëkꞋët Git•inꞋ מסכת גטין, Maseket Gitin (Aramaic pl. of geit); Tractate Divorce-Contracts, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת הוֹרָיוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Hō•rây•ōtꞋ; מסכת הוריות, Maseket Horayot Tractate Teachings (erroneous rulings of the Beit-Din), in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת כֵּלִים [Updated: 2006.06.27]

Kitchenware & Utensils

Ma•sëkꞋët Keil•imꞋ; מסכת כלים, Maseket Keilim, Maseket Kelim Tractate Utensils (uncleanness of), in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת כְּרִיתוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Kᵊrit•ōtꞋ; מסכת כריתות, Maseket Keritot, Maseket K'ritot Tractate Excisions, in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת כְּתֻבּוֹת [Updated: 2006.06.27]

Kᵊtub•âhꞋ

Ma•sëkꞋët Kᵊtūb•ōtꞋ; מסכת כתבות, Maseket Ketubot, Maseket K'tubot Tractate Marriage-Contracts, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת חֲגִיגָה [Updated: 2020.06.04]

Northern Khag Route—Har MᵊgidꞋo (Hellenized to ''Arma­geddon''), choke/​control point in EiꞋmëq Yiz•rᵊëlꞋ  of the Trunk Road connecting to the King's Highway on the ancient trade (& Khag) routes between Africa & Egypt via DërꞋëkh ha-Yâm  to Damascus, Turkey, Europe, Iraq & Persia (Iran).

חגיגה,Khagigah,chagigah Ma•sëkꞋët Khag•ig•âhꞋ; 12^th century C.E. European (Italian) Ta•lᵊmudꞋ Tractate "Khaging"—annual pilgrimaging to Yᵊru•shâ•laꞋyim (verbal noun of חָגַג).

Contrary to this European (not Holy Land) Dark Ages Orthodox reform (a priori syncretizing the Romans' traditional Easter egg on the SeiꞋdër plate), the "Pilgrim's/​Peace Offering" was nothing other than the Khag-ShëlꞋëm (pl. shᵊlâm•imꞋ; Khag-completion) yearling lamb/​goat-kid qâ•rᵊb•ânꞋ for each triannual Khag-Shᵊlâm•imꞋ—i.e. the qâ•rᵊb•ânꞋ celebrating the shëlꞋëm (completion) of a Khag. 

מַסֶּכֶת חַלָּה [Updated: 2006.06.27]

Pita Iraqit (ha-Shipudia)

Ma•sëkꞋët Khal•âhꞋ; מסכת חלה, Maseket Khalah, Maseket Khallah Tractate Dough Portion For Kō•heinꞋ, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת חֻלִּין [Updated: 2006.06.27]

Kâ•sheirꞋ deli counter where I ate in St Pete, Florida

Ma•sëkꞋët Khūl•inꞋ; מסכת חלין, Maseket Khulin Tractate Seculars (animals slaughtered for food), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת כִּלאַיִם [Updated: 2006.06.27]

Ma•sëkꞋët Ki•layꞋim; מסכת כלאים, Maseket Kilayim Tractate Hybrids, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת קִנִּים [Updated: 2006.06.27]

Columbarium (dove pigeon cote rookery) Beit-Guvrin

Ma•sëkꞋët Kin•imꞋ; מסכת קנים, Maseket Qinim Tractate Nests (bird offerings), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת מַעֲשֵׂר שֵׁנִי [Updated: 2006.06.27]

Ma•sëkꞋët Ma•a•seirꞋ Shein•iꞋ; מסכת מעשר שני, Maseket Maaseir Sheini, Maseket Ma'aseir Sheini Maseket Maaseir Sheni, Maseket Ma'aseir Sheni Tractate Second-Tithe, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת מַעַשׂרוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Ma•a•sᵊr•ōtꞋ; מסכת מעשרות, Maseket Maasrot, Maseket Ma'asrot Tractate Tithes, in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת מַכשִׁירִין [Updated: 2006.06.27]

Typical Certificate of Kash•rutꞋ: Khâ•lâv•iꞋ

Typical Certificate of Kash•rutꞋ: Bᵊsâr•iꞋ

Ma•sëkꞋët Ma•khᵊshir•inꞋ; מסכת מכשירין, Maseket Makhshirin, Maseket Makh'shirin Tractate Ka•shᵊr•utꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת מַכּוֹת [Updated: 2006.06.27]

Egyptian (crook &) flabellum – 3 stranded flail

Ma•sëkꞋët Mak•ōtꞋ; מסכת מכות, Maseket Makot, Maseket Makkot Tractate Beatings (whipstrokes, flagellations), in SeiꞋdër Nᵊziq•inꞋ.

"It appears that, where no other punishment was expressly prescribed, flogging was in biblical law the standard punishment for all offenses (Deut. 25:2)… There is no record of the manner in which floggings were administered in biblical times. Various instruments of beating are mentioned in the Bible (Judg. 8:7, 16; Prov. 10:13; 26:3; I Kings 12:11, 14; et al.), but any conclusion that they (or any of them) were the instruments used in judicial floggings is unwarranted." ( Jewish Virtual Library; 2012.05.06).

Thus, the method and instrument likely derived from their Gâl•utꞋ in Egypt.

"The flail was a rod with three attached beaded, strands. The strands could [vary] considerably, using different types of beads and the lengths between the beads could be broken up into several segments." (touregypt; 2012.05.06).

מַסֶּכֶת מְגִלָּה [Updated: 2006.06.27]

Mᵊgil•atꞋ ës•teirꞋ (nosachteiman.co.il)

Ma•sëkꞋët Mᵊgil•âhꞋ; מסכת מגלה, מסכת מגילה, Maseket Megilah, Maseket M'gilah, Maseket Megillah, Maseket M'gillah Tractate Scroll (Pur•imꞋ; lots), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת מְעִילָה [Updated: 2006.06.27]

Ma•sëkꞋët Mᵊ•il•âhꞋ; מסכת מעילה, Maseket Meilah, Maseket M'ilah Tractate Sacrileges, in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת מְנָחוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Mᵊnâkh•ōtꞋ; מסכת מנחות, Maseket Menakhot, Maseket M'nakhot Tractate Presentations (meal offerings), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת מִדּוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Mid•ōtꞋ; מסכת מדות, מסכת מידות, Maseket Midot, Maseket Middot Tractate Measurements (of the Beit ha-Mi•qᵊdâshꞋ), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת מִקוָאוֹת [Updated: 2006.06.27]

1st-century Mi•qᵊwëhꞋ beside Har ha-•BaꞋyit

Ma•sëkꞋët Miq•wâ•ōtꞋ; מסכת מקואות, Maseket Miqwaot, Maseket Miqvaot Tractate Ablution-Pools, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת מוֹעֵד קָטָן [Updated: 2006.06.27]

Ma•sëkꞋët Mō•eidꞋ Qâ•tânꞋ; מסכת מועד קטן, Maseket Moeid Qatan, Maseket Mo'eid Qatan Tractate Little Appointeds (intermediate days of pilgrimages), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת נָזִיר [Updated: 2006.06.27]

Ma•sëkꞋët Nâ•zirꞋ; מסכת נזיר, Maseket Nazir Tractate Nazirite, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת נְדָרִים [Updated: 2006.06.27]

Ma•sëkꞋët Nᵊdâr•imꞋ; מסכת נדרים, Maseket Nedarim, Maseket N'darim Tractate Vows, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת נְגָעִים [Updated: 2006.06.27]

Ma•sëkꞋët Nᵊgâ•imꞋ; מסכת נגעים, Maseket Negaim, Maseket N'gaim Tractate Infections, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת נִדָּה [Updated: 2006.06.27]

Ma•sëkꞋët Nid•âhꞋ; מסכת נידה, מסכת נדה, Maseket Nidah, Maseket Niddah Tractate Menstruant, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת פָּרָה [Updated: 2006.06.27]

Red Heifer (American Brangus, 2012 Grand Champion)

Ma•sëkꞋët Pâr•âhꞋ; מסכת פרה, Maseket Parah Tractate Cow (chestnut-red), in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת פֵּאָה [Updated: 2006.06.27]

NE EiꞋmëq Yiz•rᵊëlꞋ (corrupted to "Jezreel Valley"): hay at foot of Har MᵊgidꞋo (corrupted to "Armageddon")

Ma•sëkꞋët Pei•âhꞋ; מסכת פאה, Maseket Peiah Tractate Edge (gleaning of fields), in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת פְּסָחִים [Updated: 2006.06.27]

PësꞋakh Table

Ma•sëkꞋët Pᵊsâkh•imꞋ; מסכת פסחים, Maseket Pesakhim, Maseket P'sakhim Tractate Skip-overs (Hellenized to "Passovers"), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת קִדּוּשִׁין [Updated: 2006.06.27]

רַב קָאפֵח (next to the groom) performing the marriage of my friend. (1998)

Ma•sëkꞋët Qi•dūsh•inꞋ; מסכת קדושין, Maseket Qidushin Tractate Sanctifications (relative to weddings), in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת רֹאשׁ הַשָּׁנָה [Updated: 2006.06.27]

Ma•sëkꞋët Rōsh ha-Shân•âhꞋ; מסכת ראש השנה, Maseket Rosh ha-Shanah, Maseket Rosh haShanah Tractate Head-of-the-Year (New Year), in SeiꞋdër Mo•eidꞋ.

Συνεδριον מַסֶּכֶת [Updated: 2006.06.27]

Beit-Din ha-Jâ•dolꞋ (red dot)

Ma•sëkꞋët Συνεδριον מסכת Sanhedrin, Maseket Sanhedrin (Greek-Hellenist Sunedrion, Angliciized to "Sanhedrin"); Tractate Assembly (i.e., the Beit-Din ha-Jâ•dolꞋ), in SeiꞋdër Nᵊziq•inꞋ.

Interestingly, although this is one of the few Hellenist (Greek) words that made it into wide Jewish usage, the KJ/V buries the reference to the Beit-Din ha-Ja•dolꞋ by rendering "council" instead of "Sanhedrin." This demonstrates the lengths to which Christians go to conceal the Judaism they displaced.

מַסֶּכֶת שַׁבָּת [Updated: 2006.06.27]

Shab•âtꞋ Collage

Ma•sëkꞋët Shab•âtꞋ; מסכת שבת, Maseket Shabat, Maseket Shabbat Tractate Shab•âtꞋ, in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת שְׁקָלִים [Updated: 2006.06.27]

Sheqel Tetradrachm Bar-Kokhva (Obverse: Temple facade w-rising star; Reverse: Lulav, "To freedom of Jerusalem")

Ma•sëkꞋët Shᵊqâl•imꞋ; מסכת שקלים, Maseket Sheqalim, Maseket Sh'qalim Tractate Shᵊqâl•imꞋ, in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת שְׁבִיעִית [Updated: 2006.06.27]

Shᵊmit•âhꞋ year fallow field

Ma•sëkꞋët Shᵊvi•itꞋ; מסכת שביעית, Maseket Sheviyit, Maseket Sh'viyit Tractate Seventh (Shᵊmit•âhꞋ), in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת שְׁבוּעוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Shᵊvū•ōtꞋ; מסכת שבועות, Maseket Shevuot, Maseket Sh'vuot Tractate Sevens / Oaths / Weeks, in SeiꞋdër Nᵊziq•inꞋ.

מַסֶּכֶת סֹוטָה [Updated: 2006.06.27]

Ma•sëkꞋët Sōt•âhꞋ; מסכת סוטה, Maseket Sotah Tractate Suspected-Adulteress, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת סֻכָּה [Updated: 2006.06.27]

Bën-Dâ•widꞋ Family Suk•âhꞋ

Ma•sëkꞋët Sūk•âhꞋ; מסכת סכה, מסכת סוכה, Maseket Sukah, Maseket Sukkah Tractate Hut, in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת תַּעֲנִית [Updated: 2006.06.27]

Ma•sëkꞋët Ta•an•itꞋ; מסכת תענית, Maseket Taanit Tractate Fast, in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת טָהֳרוֹת [Updated: 2006.06.27]

1st-century Mi•qᵊwëhꞋ beside Har ha-•BaꞋyit

Ma•sëkꞋët Tâ•hâr•ōtꞋ; מסכת טהרות, Maseket Taharot Tractate Tâ•hâr•otꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת תָּמִיד [Updated: 2006.06.27]

Ma•sëkꞋët Tâ•midꞋ; מסכת תמיד, Maseket Tamid Tractate Forever (daily qor•bânꞋ), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת תְּמוּרָה [Updated: 2006.06.27]

Ma•sëkꞋët Tᵊmūr•âhꞋ; מסכת תמורה, Maseket Temurah, Maseket T'murah Tractate Exchange (substitute qor•bânꞋ), in SeiꞋdër Qâ•dâsh•inꞋ.

מַסֶּכֶת תְּרוּמוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Tᵊrum•ōtꞋ; מסכת תרומות, Maseket Terumot, Maseket T'rumot Tractate Offerings (wave), in SeiꞋdër Zᵊrâ•imꞋ.

מַסֶּכֶת טְבוּל יוֹם [Updated: 2006.06.27]

מִקְוֶה

Ma•sëkꞋët TᵊvūlꞋ Yōm; מסכת טבול יום, Maseket Tevul Yom, Maseket T'vul Yom Tractate Immersion of the Day (i.e., one who has immersed and awaits evening to become clean), in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת עוּקְצִין [Updated: 2006.06.27]

Ma•sëkꞋët Ū•qᵊtz•inꞋ; מסכת עוקצין, Maseket Uqetzin, Maseket Uq'tzin Tractate Sting, thorn (i.e., stinging remark, sarcasm), in SeiꞋdër Tâ•hâr•ōtꞋ.

מַסֶּכֶת יָדַיִם [Updated: 2006.06.27]

Cup for washing hands

Ma•sëkꞋët Yâd•ayꞋim; מסכת ידים, מסכת ידיים, Maseket Yadayim Tractate Pair-of-Hands (contaminations of), in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת יְבָמוֹת [Updated: 2006.06.27]

Ma•sëkꞋët Yᵊvâm•ōtꞋ; מסכת יבמות, Maseket Yevamot, Maseket Y'vamot Tractate Widows-of-Deceased-Childless-Brothers, in SeiꞋdër Nash•imꞋ.

מַסֶּכֶת יוֹמָא [Updated: 2006.06.27]

Ma•sëkꞋët Yōm•âꞋ; מסכת יומא, Maseket Yoma Tractate Yom (Ki•purꞋ), in SeiꞋdër Mo•eidꞋ.

מַסֶּכֶת זָבִים [Updated: 2006.06.27]

Ma•sëkꞋët Zâv•imꞋ; מסכת זבים, Maseket Zavim Tractate Discharges, in SeiꞋdër Tâ•hâr•otꞋ.

מַסֶּכֶת זְבָחִים [Updated: 2006.06.27]

Ma•sëkꞋët Zᵊvâkh•imꞋ; מסכת זבחים, Maseket Zevakhim, Maseket Z'vakhim Tractate Sacrifices, in SeiꞋdër Qâ•dâsh•inꞋ.

מָשָׁל [Updated: 2019.01.14]

משלי שלומוה, משלי שלמה, mashal, Mishlei Shlomoh, Mishlei Shelomoh mâ•shâlꞋ; allegory, simile, metaphor or parable.

Pl. מְשָׁלִים (mᵊshâl•imꞋ) and pl. connective …מִשְׁלֵי (mi•shᵊl•eiꞋ…, allegories, similes, metaphors or parables of…).

מִשְׁלֵי שְׁלֹמֹה (Mi•shᵊl•eiꞋ ShᵊlōmꞋōh; the allegories, similes, metaphors or parables of ShᵊlōmꞋōh ha-MëlꞋëkh); a book of Kᵊtuv•imꞋ in Ta•na"khꞋ de-Judaized (Hellenized) to 'Proverbs (of Solomon).'

מָשִׁיחַ [Updated: 2019.07.21]

Mâ•shiꞋakh,משיח,משחה, Mashiakh,mishkhah,mashakh anointee (from root v.t. מָשַׁח, with f.n. מִשְׁחָה)—by religious leaders of Yi•sᵊr•â•eilꞋ who must be recognized by the established community of Yi•sᵊr•â•eilꞋ”—not by goy•imꞋ. There’s no ancient, nor Dark Ages, magic (which Tōr•âhꞋ explicitly prohibits) in the olive-oil, nor in any incantation, nor in the ceremony, which is merely recognition, by legitimate representatives of Yi•sᵊr•â•eilꞋ, of commissioning and their support; not empowering.

In Ta•na"khꞋ familiar to RibꞋi Yᵊho•shuꞋa, the מָשִׁיחַ merely officiates a symbolic ceremony, while ki•purꞋ is conferred:

1. exclusively and directly by י‑‑ה and

2. only to those doing their best to live according to Tōr•âhꞋ and

3. only when making tᵊshuv•âhꞋ for every shortcoming.

Lᵊ‑ha•vᵊdilꞋ, in Christianity (i.e. the Displacement Theology of the Apostate Paul), by contrast, "Jesus" is proclaimed to be the ki•purꞋ-god, that grants expiation.

Especially in the first three centuries following 135 C.E., goy•imꞋ Roman Hellenist followers of the Apostate Paul and his Καινής Διαθήκης succeeded in Hellenizing this concept to "Christ" and their "Jesus"-god-on-a-stick idol. 

מַטֶּה [Updated: 2017.02.05]

Egyptian heqa (l) & שְׂכֶם (r) scepters. Rulers would hold one in each hand when adjudicating a matter; the שְׂכֶם in the right hand and the heqa in the left hand.

ma•tëhꞋ; מטה, mateh police baton, nightstick, billy club, truncheon, bat; used metaphorically as a symbol of authority. (See also sheivꞋët and ma•qeilꞋ.)

מַתִּתְיָהוּ הַלֵּוִי [Updated: 2006.04.27]

Ma•ti•tᵊyâhꞋu ha-Lei•wiꞋ מתתיהו הלוי, Matityahu ha-Leiwi, Matityahu ha-Leivi (the Levite), an eye-witness tal•midꞋ of RibꞋi Yᵊho•shuꞋa and author of the pre-Christian (pre-62 C.E.) Nᵊtzâr•imꞋ account, in Hebrew, of the halakhically Judaic life and teachings of the historical Pharisee RibꞋi Yᵊho•shuꞋa. This was later extensively redacted to reflect Hellenist and Christian Displacement Theology, the Hellenized—misojudaic anthetical—product known as "Gospel of St. Matthew" in the NT. Even the first Church historians acknowledged that the original followers of historical RibꞋi Yᵊho•shuꞋa accepted only their own Hebrew Ma•ti•tᵊyâhꞋu, rejecting the later NT and excising Paul as an apostate (Eusebius, Eccl. Hist. III.xxvii.4).

Extant Nᵊtzâr•imꞋ source documents underlying Hebrew Ma•ti•tᵊyâhꞋu comprise Greek codices from the 3^rd -4^th century (א and β), Aramaic PᵊshitᵊtâꞋ, Latin a-3, and earlier Greek papyri, some of which may date back into the 1^st century C.E. Other mss. are either of later vintage—and, hence, more extensively redacted to reflect Christian doctrines—or spurious.

מַצָּה [Updated: 2020.05.31]

Soft מַצָּה

matz•âhꞋ;מצה,מצות,matzah,matzot pl. מַצּוֹת – barley dough and resulting barley flatbread, which:

• has not been infused with שְׂאוֹר (much less modern yeast, un­known until the 17^th century C.E.), and

• is not permitted to rest, being cooked before wild yeast, u­biq­ui­tous in the en­vi­ron­ment (on the skin of grains, plants and even in the soil), leavens it into an observably חָמֵץ state.

In Biblical ancient Israel, before the existence of yeast was even identified (in the 17^th century C.E., much less in a package on the shelf of a supermarket), this was a soft bread. The "start-to-finish" deadline of 18 minutes, producing a cracker, is a recent reform-innovation of the late 18^th century C.E. introduced by a Lithuanian European Rebbe (see חָמֵץ).

See also Khag ha-Matz•ōtꞋ

מַיִם [Updated: 2017.11.30]

Abba & Yael on rock, shore of Yâm Ki•nërꞋët (1992)

(pl.) maꞋyim, מים, מיים, mayim a pair of waters – the □aꞋyim ending (see, inter alia, ha-shâ•maꞋyim) is a dual (paired) form. The ancients perceived water (the waters) as twofold: what we understand today as the lakes and seas (which we sail and in which fish swim) and the clouds above that rained. There was no concept, nor word expressing, a single water.

See also the phrase מַיִם חַיִּים (maꞋyim khaꞋyim; lit. "living water(s)".

מְגִלָּה [Updated: 2006.04.27]

Mᵊgil•atꞋ ës•teirꞋ (nosachteiman.co.il)

Mᵊgil•âhꞋ; מגלה, מגילה, Megilah, Megillah, M'gilah, M'gillah scroll, primarily referring to one of the five Mᵊgil•ōtꞋ (plural) in Ta•na"khꞋ: Shir ha-Shir•imꞋ, Rut, Eikh•âhꞋ, Qo•hëlꞋët, and Ës•teirꞋ. The English phrase, "the whole megillah," derives from Jews using this Hebrew term.

מֵי נִדָּה [Updated: 2006.04.27]

mei nid•âhꞋ; מי נדה, מי נידה, mei nidah, mei niddah water of the menstruant. This is the title of the decontaminating ointment made by adding water to the ashes from the Pâr•âhꞋ A•dum•âhꞋ, which contained crimson dye (making the water blood-red), oregano (hyssop) and cedar. The explanation of the symbolism of the operation of the mei nid•âhꞋ and the Pâr•âhꞋ A•dum•âhꞋ, which has remained a mystery to all of the Jewish Sages until this author published the explanation, is found in my paper (in English or Hebrew): "Pâr•âhꞋ A•dum•âhꞋ – 'Red Heifer' Finally Explained (English)."

מְכִירַת חָמֵץ [Updated: 2019.10.02]

Mᵊkhir•atꞋ Khâ•meitzꞋ,מכירת חמץ,מכירה,mekhirah,mekhirat khameitz,mechirat the sham “sale” of one’s khâ•meitzꞋ to a gentile, via a rabbi acting as an agent, before PësꞋakh for a token price (with the understanding that it is to be “purchased” back after PësꞋakh at the same, token, price). This sham is a brazenly sanctimonious fraud reform by Dark Ages European rabbis; a blatant rabbinic leading-astray not only of all Yi•sᵊr•â•eilꞋ from Ta•na"khꞋ (Tōr•âhꞋ); gentiles are no less required to adhere to Tōr•âhꞋ than Jews. Goy•imꞋ differ from Jews only in refusing to live according to Tōr•âhꞋ! Consequently, the practice of Mᵊkhir•atꞋ Khâ•meitzꞋ, like the “Shabbos goy”, is also racist!!!

מְעִיל [Updated: 2020.03.08]

mᵊil;מעיל,meil short-robe or dinner-jacket, with elbow-length sleeves.

מְלָאכָה [Updated: 2020.08.07]

mᵊlâkh•âhꞋ מלאכה,melakhah,m'lakhah (from the root verb לאך) — all עֲבוֹדָה motivated by (i.e. with a mission of) kheiꞋphëtz; ergo, work that does not logically qualify as קֹדֶשׁ.

Secular, temporal/​material-worldly—i.e. khōl (profane)—effort (work, service) in pursuit of primarily worldly gain; efforts primarily oriented to goals or pursuits in this ephemeral and evanescent corporeal (physical, material) world as contrasted against the incorporeal, eternal, supernal (i.e., spiritual) Realm of י‑‑ה. Work that is primarily related to the pursuit of worldly needs and goals, including worldly-related work that may reasonably be done or prepared before Sha•bâtꞋ, or deferred without suffering unreasonable damage until after Sha•bâtꞋ.

Includes 1. work, trade, skill, art or occupation; a practical profession in which a person works. 2. worker and work products, objects, tools and appurtenant movable property.

מְלָאכָה is energy, effort or exertion expended in this-worldly (secular, profane, ordinary – khol) pursuits that can reasonably be done during week-days, in contrast to energy, effort or exertion expended pursuant to incorporeal spiritual, קֹדֶשׁ, missions (goals). מְלָאכָה includes income-related, occupational or non-imperative worldly work, including preparations that can be done during week-days. מְלָאכָה also includes work performed as a result of being dispatched or paid by, or in the employ of, human beings, including preparation, education and training for such work, all, lᵊ-hav•dilꞋ (as distinguished from), work for י‑‑ה, i.e., work that is קֹדֶשׁ.

Since קֹדֶשׁ is appropriate and encouraged at all times while מְלָאכָה, alone, is prohibited on Sha•bâtꞋ, it's imperative to be able to differentiate מְלָאכָה from other types of עֲבוֹדָה that are not only permitted on Sha•bâtꞋ but are often unavoidable (e.g., picking up a glass of water or a fork, carrying food to the table) and even commanded by Tōr•âhꞋ to be performed on Sha•bâtꞋ (e.g., picking up a Qi•dūshꞋ goblet or lifting and carrying a SeiphꞋër Tōr•âhꞋ in order to read it).

It is מְלָאכָה, i.e., מְלֶאכֶת-עֲבוֹדָה, not exertion or עֲבוֹדָה generally, that is prohibited on Shab•âtꞋ

עֲבוֹדָה‎ = קֹדֶשׁ‎ + מְלָאכָה Ergo, מְלָאכָה‎ = עֲבוֹדָה‎ - קֹדֶשׁ

There are a number of cognates deriving from the same root verb לאך.

• The combinative form, …-…-מְלֶאכֶת

• מְלָאכָה is the fem. noun counterpart of מַלאָך

• the adj. formed from the f.n. מְלָאכָה is מְלָאכוּתִי

Logical fallacy ex falso quodlibet

What a tangled web is weaved, when first we reason upon fallacies received

From the contra-science rabbinic-supposed date of creation (exactly BCE 3760) to science-ignorant assumptions about electricity and fire, rabbinic argumentation, at its most fundamental level, typically reasons from post-Biblical, logical fallacies (rabbinic interpretations) comprised of invalid generalizations and naked assumptions frequently contradicting science and the archaeological-historical record. Unsurprisingly, the product of this mass ex falso quodlibet routinely presumes to contradict the Laws of the Creator-Singularity — reality; which, science demonstrates, define and operate His universe.

Next time you're asked what you "are" (i.e., what you do for a living, your zodiac sign, your sexual or political orientation, your citizenship, fraternal affiliation, etc.), will you answer "I'm a [truck driver, chef, plumber, doctor, accountant, Jew, Pisces, American, liberal, conservative, Labor, Likud, Ashkenazi, Sephardi, Democrat, Republican, fraternity or sorority affiliation, Mason, Marine, vet, etc. – all profane מְלָאכָה]?" Or are you more? Have you the nëphꞋësh to answer: "I'm a servant of י‑‑ה" (e.g., merely earning a living as a [truck-driver, et al.] to enable me and my family to serve the incorporeal קֹדֶשׁ Realm י‑‑ה)? So what are you really?

מֶלֶךְ [Updated: 2009.06.14]

MëꞋlëkh, מלך, מלכים, melekh, melakhim, m'lakhim pl. מְלָכִים (mᵊlâkh•imꞋ); "king(s)"; including the two books of the Ta•na"khꞋ (ÂlꞋëph = first; Beit = second). Connective plural -מַלכֵי (malkh•eiꞋ-; kings of…).

The possessive form, מַלכִּי (malk•iꞋ; my king) is connected to צֶדֶק (tzëdꞋëq; justice) to form the name מַלְכִּי-צֶדֶק (Ma•lᵊk•iꞋ-TzëdꞋëq), Hellenized to "Melchizadek."

Cognate: מַלְכוּת (ma•lᵊkh•utꞋ; kingship, monarchy, kingdom)

מְנַשֶּׁה [Updated: 2017.02.02]

Mᵊnash•ëhꞋ מנשה, Menasheh, M'nasheh – because ël•oh•imꞋ na•shaꞋni of all my labor and all of my father's house. (Hellenized to "Manasseh.") 

מְנוֹרָה [Updated: 2019.01.08]

Mᵊnōr•âhꞋ (most historically accurate depic­tion found as of 2019.01; source unknown).

mᵊnōr•âhꞋ; מנורה, menorah, m'norah candelabra.

מְנוֹרַת הַמָּאוֹר (Mᵊnor•atꞋ ha-Mâ•ōrꞋ; "The Candelabra of the Luminary") is the text codifying Middle Ages Yemenite views on Talmudic Ha•lâkh•âhꞋ, was authored by יִצְחָק אֲבּוּהָב (Yi•tzᵊkhâqꞋ A•bu•hâvꞋ), a Jew who was perhaps in contact with the Tei•mân•imꞋ (as Maimonides was), and may have been Tei•mân•iꞋ himself. A•bu•hâvꞋ lived in the Netherlands, or perhaps Spain, at the end of the 14^th century. His grandson lived in the Netherlands.

"His use of passages from aggadic works now lost and the variants in the talmudic and midrashic texts he cites make the Mᵊnor•atꞋ ha-Mâ•orꞋ of great importance for establishing the text of the Tal•mūdꞋ used in the Spanish-North African [i.e., Sᵊpha•rad•iꞋ; ybd] academies as distinct from that of the Franco-German [i.e. Ash•kᵊnazꞋi; ybd] school" ("Aboab, Isaac I," Ency. Jud., 2.91).

מֶרְכָּבָה [Updated: 2016.11.22]

Kᵊruv – Assyria, B.C.E. 9th-8th century ivory perception of animated figure that powered a celestial Më•rᵊkâv•âhꞋ

Më•rᵊkâv•âhꞋ Tut-ankh-amun tomb; gold-plated royal

Më•rᵊkâv•âhꞋ; מרכבה, merkavah ancient winged-lion or winged-chariot; also a war chariot, especially Egyptian, which could travel up to 60 km (37 mi) /day. It is as misleading to insist that Më•rᵊkâv•âhꞋ be interpreted only as a chariot – or only as a symbolic heavenly vehicle – as to insist that modern automobiles still be called "horseless carriages."

The Më•rᵊkâv•âhꞋ is the subject of the visions in chapter 1 of Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ

מְשֻׁמָּד [Updated: 2019.01.23]

BH: mᵊshū•mâdꞋ (pl. מְשֻׁמָּדִים); משומד,משמד, meshumad, m'shumad, meshummad, m'shummadmale forced to convert from Tōr•âhꞋ. Adopted from Jewish Levantine Aramaic שַׁמֵּד – a contraction of שעמד. Thus, מְשֻׁמָּד "is an inexact vocalization of מְשׁוּעְמָד, and lit. means 'forcibly baptized; converted forcibly (from Judaism)'…"

While widely misused in MH: among Israeli and Tᵊphutz•âhꞋ Jews today, this term is not appropriate to describe willful apostasy by choice (for which see mū•mârꞋ), whether of tō•âhꞋ neglect/​backsliding, or by hitᵊbō•leilꞋ acculturation or intermarriage.

Fem. מְשֻׁמֶּדֶת (mᵊshu•mëdꞋët).

מְשֻׁמָּדוּת (mᵊshu•mâd•utꞋ) – n. forced apostasy from Tōr•âhꞋ.

DAEH: Consequent to mass forced-conversions of Jews coupled with the genocide of refuser-Jews in Dark Ages Spain and Portugal of 1391 C.E., Jews began to refer to the forced-converts as victims of (religious) rape – אָנוּסִים.

See also mū•mârꞋ, geir, hitᵊbō•leilꞋ, kheit and tō•âhꞋ.

"Messianic" Jews / "Messianic" Judaism [Updated: 2013.09.20]

For the legitimate use and historically accurate meaning of the term messianic, see a legitimate Judaic authority, e.g. Gershom Scholem, The Messianic Idea in Judaism. Historically, "messianic" implies a non-divine Mâ•shiꞋakh who must (Dᵊvâr•imꞋ 13.1-6) unalterably oppose Displacement Theology.

Lᵊ-hav•dilꞋ— According to Christian theology, "Christ" purportedly displaced the OT—what the Christian "Fathers" referred to as "the law of sin and death."

Lᵊ-hav•dilꞋ— The Mâ•shiꞋakh, by contrast, refines, repairs the breaches (Yᵊkhëz•qeilꞋ 22.30) and restores Tōr•âhꞋ. The Mâ•shiꞋakh is a mortal Jew who serves יהוה. References to the Davidic נָשִׂיא (corrupted to "Prince"; cryptonym for the Mâ•shiꞋakh) officiating in a Beit ha-Mi•qᵊdâshꞋ forever (inter alia, Yᵊkhëz•qeilꞋ 44.1-4; 45.7-9; 46.4-18) refer to the after-life of a physically ordinary mortal human being descendant of Dâ•widꞋ ha-MëlꞋëkh – not a man-god!

מְצֹרָע [Updated: 2006.04.27]

(adjectival n.) mᵊtzōr•âꞋ; מצורע, מצרע, metzora, m'tzora person afflicted with tzâ•raꞋat.

מְזוּזָה [Updated: 2006.04.27]

Qᵊlaph Mᵊzuz•âhꞋ Tei•mân•iꞋ

mᵊzūz•âhꞋ; מזוזה, mezuzah, m'zuzah doorpost, plural מְזוּזוֹת (mᵊzuz•otꞋ)

מִדָּה [Updated: 2011.04.07]

mid•âhꞋ; מידה, מדה, midah, middah dimension, measurement, size, ration, attribute, characteristic; plural מִידּוֹת (mid•ōtꞋ)

"Rules of hermeneutics" or "rules for interpreting Scripture" are called מִידּוֹת. Contrast מִידּוֹת against the Hebrew term popularly understood as logic: הִגָּיוֹן (hi•gâ•yonꞋ; common sense, intuition), which is inadequate to express mathematically precise logic, though popularly rendered as such despite its inadequacy.

Notice that the Hebrew theological meaning differs significantly from Aristotelian analytics and mathematical logic—which the rabbis dismiss as "Hellenist." This is one of the two unreliable pillars of rabbinic evolution that has, in a number of significant cases, caused logically-incompetent rabbis to stray far from Tōr•âhꞋ.

מִדבָּר [Updated: 2007.03.06]

NëgꞋëv, Mi•dᵊbarꞋ Pa•ranꞋ

mid•bârꞋ; מדבר, במדבר, Midbar, Mid'bar, be-Midbar, beMidbar badlands, arid hills. בְּמִדבָּר (bᵊ-Mid•barꞋ; in the badlands); fourth book of Tōr•âhꞋ shë-bikh•tâvꞋ, Hellenized / de-Judaized (Hellenized) to "Numbers."

מִדרָשׁ [Updated: 2017.09.16]

Beit Mid•râshꞋ Tei•mânꞋ (Rav Amram, WIZO mitaiman.com)

Mi•dᵊrâshꞋ מדרש רבה, בראשית רבה, שמות רבה, ויקרא רבה, במדבר רבה, דברים רבה, שיר רבה, רות רבה, איכה רבה, קוהלת רבה, אסתר רבה, Midrash Rabbah, Midrash Rabah, beReishit Rabah, Shemot Rabah, wa-Yiqra Rabah, wa-Yiqera Rabah, be-Midbar Rabah, Shir Rabah, Shir ha-Shirim Rabah, Rut Rabah, Eikhah Rabah, Qohelet Rabah, Esteir Rabah – homiletics; the content of preaching, a sermon; typically a rabbinic homiletical commentary on specific books of Ta•na"khꞋ; as found, for example, in Ta•lᵊmudꞋ. The preacher is the דַּרְשָׁן.

Mi•dᵊrâshꞋ was originally oral and conducted in a Beit ha-Mi•dᵊrâshꞋ.

The earliest extant Mi•dᵊrâshꞋ is embedded in the Ta•lᵊmudꞋ.

מִדרָשׁ רַבָּה, collection of 10 Babylonian agadic legends and homilies allegorized, by different authors in different eras of the C.E., from the 5 books of Tōr•âhꞋ and the 5 Mᵊgil•ōtꞋ:

1. bᵊ-Reish•itꞋ RabâhꞋ – redacted in 5^th century C.E.
2. Shᵊm•ōtꞋ RabâhꞋ – 11-12^th century C.E.
3. wa-Yi•qᵊr•âꞋ RabâhꞋ – 7^th century C.E.
4. bᵊ-Mi•dᵊbarꞋ RabâhꞋ – 12^th century C.E.
5. Dᵊvâr•imꞋ RabâhꞋ – 10^th century C.E.
6. Shir ha-Shir•imꞋ RabâhꞋ – 9^th century C.E.
7. Rut RabâhꞋ – 9^th century C.E.
8. Eikh•âhꞋ RabâhꞋ – 7^th century C.E.
9. Qō•hëlꞋët RabâhꞋ – 6^th-8^th centuries C.E., much of it based on earlier works.
10. ës•teirꞋ RabâhꞋ – parts date from ca. 500 C.E.; redactions continued up through the 11^th century C.E.

מִדְיָן [Updated: 2019.08.01]

Mi•dᵊyân•imꞋ; מדין, מדינים, MidyanimDescendants of Avᵊrâ•hâmꞋ and his Egyptian wife, QᵊtūrꞋâh, inhabiting what is, today, western Saudi Arabia along the Gulf of Eil•atꞋ.

מִגְבַּעַת [Updated: 2018.10.09]

mi•gᵊba•atꞋ;מגבעת, migbaat hill-like ("turban'' is MH) – this seems to have been a mi•tzᵊnëphꞋët wound, untwisted (bandage-like, not rope-like), atop the head in a turban style, as Arabs sometimes do today. The mi•gᵊba•atꞋ was worn by ordinary ko•han•imꞋ. Contrasts with twisted (rope-like) mi•tzᵊnëphꞋët worn by the Ko•heinꞋ ha-Jâ•dolꞋ.

Ordinary Yi•sᵊr•â•eil•imꞋ seem to have worn a mi•tzᵊnëphꞋët draped over their shoulders, typical of all ancient Egyptians and Middle-Easterners; the style preserved by modern Arab native dress.

מִיכָה [Updated: 2006.04.27]

Mikh•âhꞋ; מיכה, Mikhah "Who is like" [Eil being understood; probably a diminutive of מִיכָאֵל (Mi•khâ•eilꞋ)]; sixth of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ (de-Judaized to Micah).

מִלְחָמָה לַי‑‑ה [Updated: 2006.04.27]

מִלְחָמָה לַי‑‑ה (Mi•lᵊkhâm•âhꞋ la-​י‑‑ה;‎ י‑‑ה has a war, there is a war for/​[belonging] to י‑‑ה; i.e. ha-SheimꞋ's War), Shᵊm•ōtꞋ 17.16.

Pl. מִלחָמוֹת הַשֵּׁם (Mi•lᵊkhâm•ōtꞋ ha-SheimꞋ; Wars of י‑‑ה); bᵊ-Mi•dᵊbarꞋ 21.14; Shᵊmu•eilꞋ ÂlꞋëph 18.17 and 25.28. Also, commentary polemicizing the Christian NT by Ya•a•qovꞋ Bën-Rᵊu•veinꞋ in 1170 C.E.מלחמות השם, Milkhamot haSheim, Milkhamot haShem

מִלּוּאִים [Updated: 2019.06.11]

mi•lū•imꞋ;מלואים,miluim a filling-up, filling, fulfilling. MH: serving (lit. fulfilling) annual TzaꞋh"l reserve duty; derived from מָלֵא.

Biblical מִלּוּאִים‎—7-Day Wine-Fest of “Commissioning” (Not “Consecrating” ) Kō•han•imꞋ

ShëvꞋa (seven/​swearing-in) -day commissioning (i.e. filling one’s hand; i.e. ena­bling) i.e. Hi•lūl•âꞋ.

The qâr•bânꞋ מִלּוּאִים, which was a type of שְׁלָמִים, was preceded by a khat•âtꞋ and an ōl•âhꞋ.

מִנְהָג [Updated: 2009.10.15]

mi•nᵊhâgꞋ; מנהג, Minhag custom, manner.

מִינִים [Updated: 2019.03.31]

(pl.) min•imꞋ; מינים, מין,minim,7 Species,Seven Species,5 Species,Five Species,4 Species,Four Species kinds, species, genders, sexes, denominations, sectarians or cults. The singular form is מִין (min).

Min tracks, via LXX, to the Greek αἵρεσις, the origin of the English "heresy"—see בִּרְכַּת הַמִּינִים.

אַרְבַּעַת הַמִּינִים—The Four Species (Of Suk•ōtꞋ Flora Native To Biblical Yi•sᵊr•â•eilꞋ): ët•rōgꞋ, ha•dasꞋ, a•râv•âhꞋ and lū•lâvꞋ.

חֲמֵשֶׁת הַמִּינִים—The Five Species (of grain native to Biblical Israel).

שִׁבְעַת הַמִּינִים—The Seven Species (Of Grains & Fruits Native To Biblical Yi•sᵊr•â•eilꞋ): wheat, barley, vines, figs, pomegranates, olives and dates. (Further details see ët•rogꞋ.)

מִנחָה [Updated: 2020.07.16]

Mi•nᵊkh•âhꞋ;מנחה,Minkhah,Mincha,Minha — Originally the formal presentation of a gift to an important personage, in modern times, Mi•nᵊkh•âhꞋ refers to the last tᵊphil•ōtꞋ of the day (starting from half an hour after noon, but early enough to conclude before sunset). 

מִנּוּי [Updated: 2017.10.30]

min•ūꞋi (unvowelled מנוי); מינוי, minuimeasured allocation or portion; apportionment; from the verb מִנָּה (min•âhꞋ; to weigh-out a portion {see Dân•iy•eilꞋ 5}, reckon, allocate, apportion).

"After the *Bar-KōkhꞋvâ Revolt (132–35 C.E.), the Roman emperor Hadrian attempted to end the spiritual authority still wielded by the Great (Judean) Συνέδριον, which had been shorn of all government support, by forbidding the granting of [sᵊmikh•âhꞋ] to new scholars. It was declared that 'whoever performed [a sᵊmikh•âhꞋ] should be put to death, and whoever received [sᵊmikh•âhꞋ] should be put to death, the city in which the [sᵊmikh•âhꞋ] took place demolished, and the boundaries wherein it had been performed uprooted'."  

Consequently, in 135 CE yet another reform, מנוי, was devised to replace the eliminated sᵊmikh•âhꞋ.

מִניָן [Updated: 2018.10.19]

mi•nᵊyânꞋ; מנין, minyan a quorum of ten adult Jews, is required for

1. the public recitation from the SeiꞋphër Tōr•âhꞋ and

2. Ha•phᵊtâr•âhꞋ,

3. the Bi•rᵊk•atꞋ ha-Kō•han•imꞋ,

4. the Qa•dishꞋ,

5. the public (i.e. aloud) recitation of the A•mid•âhꞋ and

6. the Bâ•rᵊkh•uꞋ.

7. Also, when saying the Bi•rᵊk•atꞋ ha-Mâ•zōnꞋ, if a mi•nᵊyânꞋ is lacking the parts marked "בַּעֲשָׂרָה" (ba-a•sâr•âhꞋ; by 10) or "וּ)מַעֲשָׂרָה)" ((u-)ma-a•sâr•âhꞋ; (and) from [at least] 10) in the si•durꞋ Tei•mân•iꞋ are skipped.

Ancient Middle-Eastern societies considered women to be female human livestock property of men. Ancient Yi•sᵊr•â•eilꞋ correspondingly, and understandably from their ancient societal perspective, interpreted Tōr•âhꞋ from that world perspective. As a result, Orthodox rabbis today typically additionally stipulate 10 adult male Jews.

While Tōr•âhꞋ is as Immutable as its Author, י‑‑ה the Creator-Singularity, human interpretations are fallible and often proven vastly inferior. הָעוֹלָם הִשְׁתַּנָּה (mundus mutatus), women are not livestock, they are not owned by men and neither their status nor their rights may be adjudicated by res judicata or stare decisis that have been derived from property law. While reflecting biological differences in gender, laws governing women must also reflect societal advancements in medicine, science and sanitariness (abandoning Dark Ages superstitions of evil spirits) and be rederived, not from property law, but from the same set of Tōr•âhꞋ Principles as are applied to men.

מִקְדָּשׁ ‭ ‬ [Updated: 2017.08.13]

Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ

Mi•qᵊdâshꞋ; בית מקדש, Beit Miqdash, Bet Miqdash, Beit ha-Miqdash, Bet ha-Miqdash, Beit haMiqdash, Bet haMiqdash Holyplace.

בֵּית-הַמִקְדָּשׁ / ביהמ"ק (Beit ha-Mi•qᵊdâshꞋ; The House of the Holy Place) Hellenized / de-Judaized, to the Greek ιερον (ieron; an idolatrous pagan temple), to "Temple." (See also Hei•khâlꞋ.)

1. Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ (corporeal)

2. Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ (corporeal)

3. Beit Tᵊphil•âhꞋ (eternal incorporeal "'House of Prayer' for all kindreds"; Yᵊsha•yâhꞋu 56.7; Yᵊkhë•zᵊq•eilꞋ 40-47; Qum•rânꞋ DSS 11QT^a).

"ה' cannot dwell in a physical palace or temple like an idol. Ergo, any reference to qōꞋdësh dwelling in a Beit ha-Mi•qᵊdâshꞋ can only refer to the Shᵊkhin•âhꞋ / RuꞋakh ha-QoꞋdësh dwelling in the hearts of His human ma•lâkh•imꞋ who serve within the complex [e.g., the human ma•lâkhꞋ Mâ•shiꞋakh]." (quoted from soon-to-be-published "Science-Friendly Tōr•âhꞋ Family Bedtime Bible Stories."

מִקְרָא קֹדֶשׁ [Updated: 2019.07.24]

מקרא קדש,מקרא קודש,Miqra Qodesh,Miq'ra Qodesh MiꞋqᵊrâ QōꞋdësh (pl. mi•qᵊrâ•eiꞋ qōꞋdësh); miꞋqᵊrâ, meaning "call-to-[Tōr•âhꞋ]-recitation" and qōꞋdësh, [of] holiness; popular­ly shortened to "a holy convocation," which loses the centrality of both the callings and Tōr•âhꞋ-recitation.

מִקְרָא refers to that which is read (in the call-to-reading); the liturgical reading of the most pristine text of Ta•na"khꞋ, chanted according to the most ancient and pristine tradition—No•sakhꞋ Tei•mânꞋ. Thus, מִקְרָא means the oral recitation of Ta•na"khꞋ. This is the Mi•shᵊnaic term for Scripture or "Bible".

מִקוֶה [Updated: 2006.08.24]

מִקְוֶה

miq•wëhꞋ; מקוה, מקווה, miqweh, miqveh pool meeting halakhic criteria for tᵊvil•âhꞋ, one requirement of which is mayꞋim khayꞋim. In English, the term is often inaccurately distorted to mean the act of tᵊvil•âhꞋ rather than correctly referring to the halakhically-qualified pool, in the phrase: 'to take a' (tᵊvil•âhꞋ in a) miq•wëhꞋ.

מִרְיָם [Updated: 2013.09.20]

MiꞋrᵊyâm מרים, מירים, Miryam (Aramaic, same spelling; cf. Shᵊm•otꞋ 15.23), anglicized to "Miriam."

In the NT, it is transliterated into Greek as Μαριαμ, Hellenized to Μαρια, then anglicized to "Marian" – and "Mary".

The Aramaic name so often associated with her, מַרְתָּא, may well derive from the adverb מָרָתָה, in this same verse (15.23).

The etymology of her name is unclear. Some mistakenly connect her name with the incident of מָרִים, interpreting her name as some form of "bitter." However…

מִי שֶׁבֵּרַךְ [Updated: 2006.04.27]

Mi shë-beir•akhꞋ; מי שברך, mi she-beirakh, mi sh'beirakh "[May He] Who Blesses…" Special Tᵊphil•otꞋ in Beit ha-KᵊnësꞋët for government leaders and, in addition to other special occasions, particularly those individuals who have:

• Recovered from an illness,

• Been released from prison,

• Returned safely from a trip (all trips are dangerous these days), and /or

• Returned safely from the sea.

מִשְׁכָּן [Updated: 2019.03.24]

Mi•shᵊkânꞋ / OꞋhël Mo•eidꞋ (click photos to enlarge)

Mi•shᵊkânꞋ; משכן, Mishkan Neighbor's-Dwelling; the mobile "Neighboring Complex" erected Firstmonth 01, year 2 after the Yᵊtzi•âhꞋ.

The Mi•shᵊkânꞋ consisted of the

• ŌꞋhël Mō•eidꞋ (namely, of the שְׁכִינָה of י‑‑ה),

• The Copper Ki•yōrꞋ, and

• The Copper-Clad Mi•zᵊbeiꞋakh

שְׁכִינָה is the verbal noun of שָׁכַן and the gerund לִלִשׁכֹּן.

This was the pre-fab Traveling Sanctuary which served as the nomadic pre-Beit ha-Mi•qᵊdâshꞋ while bivouacking in the arid-wilderness. Popularly de-Judaized (Hellenized, then Anglicized) to "Tabernacle."

מִשְׁנָה [Updated: 2012.07.08]

MiꞋshᵊnâh; משנה, Mishnah repetition; pl. מִשְׁנָיוֹת ׁׂ(Mi•shᵊnâ•yotꞋ).

Not to be confused with מִשְׁנֵה תּוֹרָה

The term MiꞋshᵊnâh derives from שָׁנָה (shân•âhꞋ; he memorized by rote).

MiꞋshᵊnâh is the oldest part of Ta•lᵊmudꞋ. The final redaction of MiꞋshᵊnâh was compiled by R. YᵊhudꞋâh ha-Nâ•siꞋ ca. 200 C.E. and comprises the Ha•lâkh•âhꞋ taught by the Tanâ•imꞋ.

The Tannaitic exposition in Ta•lᵊmudꞋ contrasts with Gᵊmâr•âꞋ, To•sëphꞋtâ and Bâ•ra•yᵊtâꞋ, which, in that order, follow the statement of MiꞋshᵊnâh in the Ta•lᵊmudꞋ.

MiꞋshᵊnâh is often used, inaccurately, to describe the complete body of oral tradition, including the Mi•dᵊrâshꞋ, Ha•lâkh•âhꞋ and Ha•gâd•âhꞋ. This confusion arises because Jews regularly abbreviate (or confuse) the מִשְׁנֶה תּוֹרָה of Ram•ba"mꞋ with MiꞋshᵊnâh.

For further details, see box in The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) note 7.1.1.

מִשְׁנֵה תּוֹרָה [Updated: 2012.07.08]

(also called סֵפֶר יָד הַחֲזָקָה) משנה תורה, Mishneih Torah, Mishneh Torah

Rambam's Mishneh Torah, autograph draft in cursive Sephardic (Cairo Genizah)

Mi•shᵊn•eihꞋ Tōr•âhꞋ, not to be confused with the מִשְׁנָה (MiꞋshᵊnâh), is a comprehen­sive compendium, in י"ד books (hence the recursive backronym יָד abbreviating סֵפֶר יָד הַחֲזָקָה), of Ha•lâkh•âhꞋ.

Composed by Ram•ba"mꞋ ca. 1180 C.E., after having moved from Israel to Cairo, Egypt, it was designed to be everyman's "FAQ" complement of Tōr•âhꞋ shë-bikh•tâvꞋ for interpretive explanations.

מִשְׁפָּחָה [Updated: 2010.08.01]

Mi•shᵊpâkh•âhꞋ, משפחה, mishpakhah pl. Mi•shᵊpâkh•otꞋ; family

מִשׁפָּט [Updated: 2018.07.06]

Civil Law

mi•shᵊpâtꞋ;משפט, mishpat, mish'pat, mishepat BH: a sentence (in both senses: jurisprudence & grammar); adjudication/​judgment of a Beit Din (court of law); especially a judicial precedent serving for Stare Decisis; pl. מִשׁפָּטִים.

In modern usage, מִשׁפָּט has been corrupted to refer exclusively to a trial or court hearing, in a "secular" court, but not in a Beit Din.

On the other hand, a מִשְׁפְּטָן is recognized in both courts.

מִשׁפָּט derives from the shōrꞋësh שָׁפַט, a cognate of שׁוֹפֵט. (The connective plural is …מִשׁפְּטֵי).

This term has been Hellenized (de-Judaized, Christianized) and anglicized to "judgment" and various other renderings to avoid recognition of the historic Biblical Beit-Din system. In Biblical times, מִשׁפָּט concerned the definitive, authoritative and just interpretation of Tōr•âhꞋ applied to real life situations—case law. All other interpretations are "following one's own heart and one's own eyes" (Shᵊm•ōtꞋ 15:39; Dᵊvâr•imꞋ 17:9-13). Although מִשׁפָּטִים became corrupted by the post-70 C.E. European Gâl•utꞋ Tzᵊdoq•imꞋ during the Dark Ages and Medieval times, they had, until then, been handed down by the Beit-Din in a chain uninterrupted from MoshꞋëh at Har Sin•aiꞋ.

Misojudaism/​Misojudaic [Updated: 2020.10.17]

μισο-, from μισεω + Judaism or Judaic, which is intrinsic to the Διαθηκη Καινη (NT): Lu 19.27; Jn 8.44-47; 14.6; Rom. 8.1-7; 1 Corinthians 16:22; I Thes. 2.15-16; I Jn 2.22.

As our Arab cousins are correct in pointing out, being Semites themselves, hatred of Jews or Israel on their part cannot be anti-Semitism because they are not anti-themselves or anti- other Arabs. Even non-Arab Muslims and racists argue that they don't hate Arabs, therefore they are not anti-Semitic—and they are right! They hate Israel and Jews, not Semites. Not even all Jews are Semites (viz., converted Jews); certainly, not all Semites are Jews.

Judeophobic, "an irrational fear of Judaism / Jews" is even more inaccurate than anti-Semitism.

The Nᵊtzâr•imꞋ borrow from the authoritative definition that the International Holocaust Remembrance Association (IHRA) carelessly termed "anti-Semitism", to neologically define miso-Judaism and miso-Judaic:

“Miso-Judaism and miso-Judaic is

• the perception of Tanakh-centrism or Biblical Judaism, the nation of Israel, Jews or other Tanakh-centric individuals or community institutions

• that may find expression in hatred toward Tanakh-centrism, Jews, Israel or anyone who is Tanakh-centric.

Rhetorical and physical manifestations directed toward

• anyone who is Tanakh-centric and/or their property or their Tanakh-centric symbols (e.g., a mᵊzuz•âhꞋ), toward Jewish community or Israel-oriented institutions or Tanakh-centric religious facilities

• comprise miso-Judaic views and miso-Judaism.

These include, inter alia,

• anti-Zionism,

• refusing to acknowledge Israel's right to exist,

• assertions assuming an Israeli "occupation"

• comparing Israel to Nazi Germany or apartheid South Africa

• alluding to Καινής Διαθήκης references Lu 19.27; Jn 8.44-47; 14.6; Rom. 8.1-7; 1 Corinthians 16:22; I Thes. 2.15-16; I Jn 2.22 or alluding that Ta•na"khꞋ ("Bible")—the Tōr•âhꞋ of יהוה via Mōsh•ëhꞋ at Har Sin•aiꞋ—is "the law of sin and death".

• Calling Ta•na"khꞋ the "Old (i.e. displaced, superseded) Testament".

  Ta•na"khꞋ is the fons et origo definition of the people-nation of Jews and Israel—thus elevating Ta•na"khꞋ, and its Author, יהוה, to the #1 target bullseye Sâ•tânꞋ-figure enemy in the eyes of misojudaics! ”

מִשׂרַד הַחוּץ [Updated: 2006.04.27]

Mis•radꞋ ha-KhutzꞋ; משרד החוץ, Misrad ha-Khutz, Misrad haKhutz Office of the Exterior (i.e., Foreign Ministry, Ministry of Foreign Affairs)

מִשׂרַד הַקְּלִיטָה [Updated: 2006.04.27]

Spartan conditions – Më•rᵊkâzꞋ ha-Qᵊlit•âhꞋ (Absorption Center) Ra•a•nanꞋâ(h) (Our first home in Yi•sᵊrâ•eilꞋ)

Mis•radꞋ ha-Qlit•âhꞋ; משרד הקליטה, Misrad ha-Qlitah, Misrad haQlitah Office of Absorption (i.e., Absorption Ministry, Ministry of Reception)

מִצְנֶפֶת [Updated: 2018.10.08]

Par•ohꞋ Tut-ankh-Amun gold burial mask wearing a mi•tzᵊnëphꞋët simulating a weave of tᵊkheilꞋët and gold threads, held in place by a tō•tëphꞋët.

mi•tzᵊnëphꞋët, pl. מִצְנָפוֹת (mi•tzᵊnâph•ōtꞋ, from צָנַף‎;) —מיצנפת,מיצנפות,מצנפת,mitznaphot,mitznephet a rec­tan­gu­lar scarf folded into a triangle, forming the ancient head­dress universal throughout Egypt & and the Middle-East, affording protection from the Middle-Eastern sun, dust and blowing sand.

The mi•tzᵊnëphꞋët was worn either as shown in the burial mask or wound atop the head in a turban. In either case, it was held in place by a tō•tëphꞋët.

Egyptian nemes striped headscarf: front (polkadotpanther.com)	Egyptian nemes striped headscarf: back (polkadotpanther.com)
מִצְנֶפֶת Middle-Eastern head scarf headdress of the Ko•heinꞋ ha-Jâ•dolꞋ follows the Egyptian style of the striped scarf of the Par•ohꞋ, held in place by a tō•tëphꞋët royal tiara-diadem crown).

To protect the head from chafing under the tō•tëphꞋ­ët, a kip•âhꞋ was worn under the mi•tzᵊnëphꞋët.

Ghutrah-agal Arab head scarf (Trump visiting Saudi palace; NBC News 2017.05.20)

This ancient Middle-East practice is evidenced today in the Arab طاقية‎ (taqiyah; dome), worn by Arabs under their غُترَة (ghutrah; head scarf) and عقال‎ (agal; black goat-hair rope).

By the end of the Talmudic period (5^th century C.E.), the rabbinic "Sages" assimilated and reformed the ancient fringed kaftan, conflating it with the mi•tzᵊnëphꞋët, resulting in today's ta•litꞋ.

In Biblical Hebrew this is not a shtreimel, nor a fur hat, nor a mitre, nor any modern "Jewish" head covering, all of which, except for the kip•âhꞋ, are relatively recent reforms entirely alien to Biblical Israel and Jews!

Thus, it would appear that (in addition to wearing a fringed-kaftan, probably not much different than modern Arab dress, with a thread of tᵊkheilꞋët on each corner), Jews should be wearing the mi•tzᵊnëphꞋët-ta•litꞋ over their kip•âhꞋ, held in place by their tō•tëphꞋët-tᵊphil•inꞋ.

מִצרַיִם [Updated: 2012.12.19]

Mi•tzᵊr•ayꞋim; מצרים, Mitzrayim "a pair of מֵצַר" (first Yō•seiphꞋ sold into bondage, later the enslavement of the entire am Yi•sᵊr•â•eilꞋ). This etymology predates the contra-historic, silly misojudaic Arabic claim of Quran by more than a millennium.

Khwt-ka-Ptakh, house-temple of the ka of Ptakh.

Inebu-hedj ("White Walls"), i.e. Memphis, modern Cairo (White Chapel, Karnak)

In the times of the Hellenist Greeks, the land was called "Khwt-ka-Ptakh" – the name of the temple of Ptakh, in Inebu-hedj ("White Walls"), i.e. Memphis, modern Cairo, Egypt. The Hellenist Greeks translated Khwt-ka-Ptakh as Αἴγυπτος; which morphed to Latin Aegyptus to French Egypte and English Egypt.

Adj. (masc. sing.) מִצרִי (Mi•tzᵊr•iꞋ; Egyptian).

מִצְוָה [Updated: 2006.04.27]

Mi•tzᵊwâhꞋ, מצוה, מצווה, מצוות, mitzvah, mitzwah, mitzvot, mitzwotpl. מִצְווֹת (mi•tzᵊwōtꞋ); a directive or military-style order, pop. de-Judaized (Hellenized) to "commandment," specifically of Tōr•âhꞋ.

מִצְוָה derives from the verb צִוָּה (tzi•wâhꞋ; he commanded as a Mi•tzᵊwâhꞋ), with its various conjugations.

A Bar Mi•tzᵊwâhꞋ (son of the Mi•tzᵊwâhꞋ) is a young male Jew who has reached the religious age of majority (12), becoming responsible and accountable in his own right for keeping Tōr•âhꞋ.

מִזבֵּחַ [Updated: 2011.04.05]

Har ha-•BaꞋyit: view of Har ha-Zeit•imꞋ from ancient site of the Mi•zᵊbeiꞋakh ha-QᵊtorꞋët

Mi•zᵊbeiꞋakh; מזבח, mizbeiakh altar.

• מִזְבַּח הַנְּחשֶׁת, also called מִזְבַּח הָעוֹלָה

• מִזְבַּח הַזָּהָב, also called מִזְבַּח הַקְּטֹרֶת

Among all ancient peoples, their מִזבֵּחַ was the dining table of their deity—and all other altars were dining tables of rival demons. A diner's religion and nëphꞋësh was determined by which מִזבֵּחַ his or her table identified – to which they offered blessings.

מִזְרָח [Updated: 2009.09.29]

Mi•zᵊrâkhꞋ; מזרח, mizrakh East, lit. "from the shining," referring to the rising sun . (See also Âd•otꞋ.)

Also adjective m.s. מִזרָחִי (Miz•râkhꞋi), m.p. מִזְרָחִיִּים (Miz•râkhꞋi•yimꞋ); easterner(s); Eastern (i.e., "Middle Eastern" or "Oriental").

מִקצָת מַעֲשֶׂה הַתּוֹרָה [Updated: 2019.07.11]

מִקצָת מַעֲשֶׂה הַתּוֹרָה
(Mi•qᵊtzât Ma•as•ëhꞋ ha-Tōr•âhꞋ; "some Ma•as•ëhꞋ of Tōr•âhꞋ.") conventionally abbreviated to MMT; ca. B.C.E. 156).

MMT is the only insider’s view of the Yᵊhud•imꞋ community predating Hellenist influences of the Apostate Paul. Familiarity with MMT is, therefore, essential—square one—to the undistorted understanding of 1^st-century “Jewish” community and Judaism in which RibꞋi Yᵊhō•shūꞋa was born, educated in Mi•tzᵊraꞋyim (most likely in the ancient world’s greatest university in Alexandria) and taught! 

The writer of MMT is thought to have been Yᵊkhōn•yâhꞋ Bën-Shim•ōnꞋ II Bᵊn-Tzâ•dōqꞋ (Hellenized to “Khonyo”)—the last Tōr•âhꞋ-faithful Kō•heinꞋ ha-Jâ•dōlꞋ, who subsequently became the MōrꞋeih TzëꞋdëq, founder of the Ōs•inꞋ (see also Kha•sid•imꞋ). MMT was written only 9 years or so after his brother, Yᵊhō•shūꞋa Bën-Shim•ōnꞋ II Bën-Tzâ•dōqꞋ (Hellenized to “Jason”; who became the first Kō•heinꞋ hâ-RëshꞋa in the resulting succession) Hellenized the Temple. MMT was a plea for his rabidly Hellenist brother to make tᵊshuv•âhꞋ.

No less important, MMT acknowledges the Jewish community in which RibꞋi Yᵊhō•shūꞋa was born as comprising only his own min (true Tzᵊdoq•imꞋ = Ōs•inꞋ), his Hellenist brother’s min (Hellenist Pseudo-Tzᵊdoq•imꞋ) and the “slippery sophist” Pᵊrush•imꞋ min—the 3 min•imꞋ counted by Josephus.

מוֹאָב [Updated: 2006.04.27]

Map: Israel ca. B.C.E. 1000

Mō•âvꞋ מואב, Moav ("from father"); nation east of the southern half of Yâm ha-MëlꞋakh.

מוֹעֵד [Updated: 2019.07.24]

Khag ha-Matz•ōtꞋ (PësꞋakh) Khag ha-Shâvu•ōtꞋ Khag ha-Suk•ōtꞋ

מועדים,Moeid,Mo'eid,Moed,Mo'ed,Moadim Mō•eidꞋ; pl. מוֹעֲדִים (mō•ad•imꞋ), convoked, convoking(s), convocation(s); usually referring to the 1^st & 7^th "Convoked" days of Khag ha-Matz•ōtꞋ and the 1^st & 8^th "Convoked" days of Suk•ōtꞋ.

חֹל הַמּוֹעֵד (khōl ha-mō•eidꞋ; profane [days contained in] the convocation) refers to the intermediate "profane" days between the 1^st & 7^th "Convoked" days of Khag ha-Matz•ōtꞋ and between the 1^st & 8^th "Convoked" days of Suk•ōtꞋ.

מוֹעֲדִים לְשִׂמחָה (mō•ad•im lᵊ-si•mᵊkh•âhꞋ; convocations for rejoicing), the greeting for Khaj•imꞋ, refers to the convoked Khaj•imꞋ being days "convoked" specifically and explicitly "convoked" for rejoicing.

אֹהֶל מוֹעֵד (ŌꞋhël Mō•eidꞋ; Tent of Convoking, Convocation) demonstrates that מוֹעֵד (convoked) can refer to the place of convocation as well as the time or event.

סֵדֶר מוֹעֵד (SeiꞋdër Mō•eidꞋ—Order: Convocation, Convoking), 2^nd order of the MiꞋshᵊnâh (i.e., Tal•mūdꞋ)

מוֹהֵל [Updated: 2013.12.30]

mōꞋheil; מוהל, moheil, mohel halakhic circumciser (PBH)

מָר/מָרָא [Updated: 2020.03.05]

mōr/​mōr•âꞋ מר, מרא,mar,mori,mara,Marta,Moreih Tzedeq,Moreh Tzedeq (pronounced mâr/mârâꞋ by Ash•kᵊnazꞋim); instructor or master (used in the same sense as "master" in martial arts; i.e. a master of Tōr•âhꞋ, not the student's master); found in the Tar•jūmꞋ of bᵊ-Reish•itꞋ 37.19 and Mi•shᵊl•eiꞋ Shᵊlōm•ōhꞋ 23.2. These terms derive from the same root as Tōr•âhꞋ (Instruction). Thus, whenever found in a religious context, Tōr•âhꞋ is the implied Instruction. See also MōrꞋi, MōrꞋeih ha-TzëdꞋëq & Mōr•âhꞋ  

מוֹרֶשֶת אָבוֹת [Updated: 2006.04.27]

Mō•rëshꞋët Âv•ōtꞋ; מורשת אבות, Moreshet Avot (Legacy of the Patriarchs)

Name of the largest Beit ha-KᵊnësꞋët ha-Tei•mân•iꞋ (Orthodox) in Ra•a•nanꞋa, perhaps in the world.

הַר הַמּוֹרִיָּה [Updated: 2006.04.27]

Har ha-Mōr•i•yâhꞋ; הר המוריה, Har Moriyah, Har Moriah the Mount MorꞋi + Yâh (a Name of ha-Sheim).

Some translate this as "the Mount of Myrrh." However, this name more likely derives because it is from this same mount (also symbolizing a principal, leader or power in the Bible) that Av•râ•hâmꞋ and Yi•tzᵊkhâqꞋ Âv•iꞋnu were yâr•âhꞋ concerning the A•qeid•âhꞋ—the paradigm for the mor•ëhꞋ (instructor) in every generation, the Bible promises, binding Yi•sᵊr•â•eilꞋ to Tōr•âhꞋ, causing Tōr•âhꞋ to go forth (Yᵊsha•yâhꞋu 2.3; Mikh•âhꞋ 4.2).

מוֹשָׁב [Updated: 2010.10.05]

mō•shavꞋ; מושב, moshav settlement (pl. מוֹשָׁבִים mo•shav•imꞋ; settlements).

[Updated: 2018.02.07]

□-M▫s▫zמושה, משה, Mosheh 

□-incarnate — demigod born of [deity], [deity]-reborn.

Scripture records that Egypt's Royal Pharaonic Princess adopted M▫s▫z into Egypt's Royal Pharaonic Household, Palace and Karnak Temple in the Egyptian capital of Waset on the east bank of the Nile River.

Moses' Hometown – Karnak Temple Complex ruins, New Kingdom capital of Waset (modern Thebes/​Luxor), Upper (i.e. Southern) Egypt. (Note: most Israelis were settled in the Delta, on the northern coast, Lower Egypt.)

Ancient Egypt

Scipture documents that M▫s▫z was perceived by those around him not as a Hebrew but as "an Egyptian"! He grew up as the adopted little-brother of the Egyptian Royal Pharaonic Princess, in the Egyptian Royal Pharaonic Palace, in the Egyptian capital of Waset, speaking Egyptian as his first language (learning "halting" Hebrew as a second language) – so much so that all those who saw him, even those who personally interacted with him, identified him as a Royal Egyptian Pharaonic Prince of Egypt! M▫s▫z was educated, dressed, groomed, militarily trained in weaponry, tactics and strategy as an Egyptian Prince-General, and behaved as a culturally-educated Egyptian Royal Prince in Par•ohꞋ's Palace. Moreover, aside from the fact that this name had no precedent in Hebrew, Scripture explicitly specifies, that it was the Egyptian Royal Pharaonic Princess, not his Hebrew birth parents, who named him, i.e. according to her, Egyptian surname—"□-m▫s▫z"!

The realization that M▫s▫z was the surname of the Pharaonic Princess is a critical piece of information essential to homing in on when M▫s▫z lived and, therefore, when the Yᵊtzi•âhꞋ occurred. Searchers have never found a shred of evidence to support the Biblical Yᵊtzi•âhꞋ because they've been looking in the wrong places and ruling-out evidence from the correct period.

מוֹצִיא שֵם רַע [Updated: 2018.08.22]

Mō•tziꞋ sheim râ; מוציא שם רע, motzi sheim ra, motzi shem ra publish or broadcast defamation, slander or libel; disclosing defamation of character or slander to others (lit. "Issuing a bad name"). See also the lesser transgression of defamation— Lᵊshon hâ-Râ

𝕸 or MT [Updated: 2012.06.10]

Masoretic Text; the vowelized version of the Hebrew text of Ta•na"khꞋ.

MT was primarily compiled, edited and distributed by a group of Jews known as the Masoretes, derived from מָסוֹרָה (mâ•sor•âh′ ), between the 7^th-10^th centuries C.E. (though the consonants differ little from the text generally accepted in the early 2^nd century C.E.). By contrast, MT differs often from LXX, sometimes significantly.

Klein holds that, contrary to popular misconception, מָסוֹרָה is "A secondary form of מָסֹרֶת [mâ•sorꞋët]. The word מָסֹרֶת is prob. contracted from מַאֲסוֹרֶת and is formed with instr. suff. ❏מַ from אָסַר (= to bind). Later, however, the word מָסוֹרָה was explained as the summary of traditions concerning the correct writing and reading of the Bible and, accordingly, was regarded as a derivitave of the verb מָסַר (= to hand down, hand over)." (Ernest Klein. A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English. Jerusalem & Haifa: Carta & Univ. of Haifa, 1987. p. 360).

מוּל [Updated: 2007.09.02]

mūl; מול, mul to circumcise; secondary form מָהַל (mâ•halꞋ), from which מוֹהֵל (mo•heilꞋ; circumciser) derives.

מוּם [Updated: 2006.06.20]

mūm (rhymes with "broom," not "dumb"); מום, mum point, spot, dot, defect; popularly "blemish."

מוּמָר [Updated: 2019.01.18]

mū•mârꞋ;מומר,mumar participle of hōphil of מור. BH: a Jew who exchanges, as in exchanging currency or importing something – esp. religion. From the Jews' perspective, that means one who converts-out from Tōr•âhꞋ to another religion (historically Christianity). However, in contrast to mᵊshū•mâdꞋ, there is no implication of coercion or force.

מוּמָרִית (mū•mâr•itꞋ; a Jewess who changes (converts-out) from Tōr•âhꞋ to another religion.

See also geir, hitᵊbō•leilꞋ, kheit, mᵊshū•mâdꞋ and tō•ëhꞋ.

מָסוׂר [Updated: 2017.12.22]

(m.s./​f.p.) mâ•sōrꞋ, pl. מָסוׂרוׂת (mâ•sōr•ōtꞋ); מסורות, masorot informer, snitch (term used in Bi•rᵊk•atꞋ ha-Min•imꞋ along with min and ma•lᵊshinꞋ).

מֻקצֶה [Updated: 2007.07.30]

mū•qᵊtz•ëhꞋ; מקצה, מוקצה, muqtzeh(adj.) – cut off, removed, set apart; especially an item forbidden to be used on Shab•âtꞋ. An item that is mu•qᵊtz•ëhꞋ shouldn't even be left out where it can be seen on Shab•âtꞋ and remind one of profane weekday matters, much less be handled or touched on Shab•âtꞋ.

מוּסָף [Updated: 2006.04.27]

Mū•sâphꞋ; מוסף, Musaph, Musaf additional, refers to the "Additional" sacrifice (and, therefore, liturgy) on Shab•âtꞋ and holy days in the Beit ha-KᵊnësꞋët, paralleling the Mu•sâphꞋ services of the Beit ha-Mi•qᵊdâshꞋ. The Mu•sâphꞋ service follows the Sha•khar•itꞋ service. In modern liturgy, there is little discernible break, making Sha•khar•itꞋ and Mu•sâphꞋ services seem, to the uninitiated, to merge into one service.

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