Hebrew Glossary: K-M

kᵊtiv, "written" form of a word in Tor•âhꞋ; as contrasted against the qᵊrei form.

Kᵊtub•âhꞋ

kᵊtub•âhꞋ a writing, specifically, a marriage contract. Plural is kᵊtub•otꞋ.

Kᵊtuv•imꞋ writings (Books of Ta•na"khꞋ other than Tor•âhꞋ shë-bikh•tâvꞋ and Nᵊviy•imꞋ)

KꞋvâs•imꞋ

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

Kha•badꞋ; popularly, Chabad—acronym for çÈëÀîÈä (khâ•khᵊm•âhꞋ; sagacity – as in sage, wisdom), áÌÄéðÈä (bin•âhꞋ; understanding) and ãÌÇòÇú (daꞋat; knowledge).

Thus, although çá"ã identifies with an Ultra-Orthodox view of modern Kha•sid•imꞋ (who are traditionally irrationalists), the three pillars forming the foundation of çá"ã 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.

khag, pl. çÇâÌÄéí (khaj•imꞋ)—Tei•mân•iꞋ pronunciation; Israeli / Sᵊpha•rad•iꞋ pronunciation is khaj•imꞋ; Pilgrimage to Yᵊru•shâ•layꞋim; subsequently evolved to mean "festival" or "feast." This is the term from which Arabic derived "haj."

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

Khâ•khâmꞋ; sagacious, wise, intelligent, prudent, shrewd, learned; a Sage. Pl. çÂëÈîÄéí (kha•khâm•imꞋ; Sages)

khai•yimꞋ; life, live, living (collective, lit. plural "lives"; this is not usually found in the singular),

This term is often used in the phrase îÇéÄí çÇéÌÄéí (maꞋyim khaiyꞋim; lit. "live 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."

KhaiyꞋim is also a masculine name (with the accent switched to the first syllable).

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

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

khal•âhꞋ, plural çÇìÌÈåÉú (khal•otꞋ); originally referring to the portion of the refined wheat bread commanded to be set aside–from the start of one's dough–and given to the Ko•heinꞋ (bᵊ-Mi•dᵊbarꞋ 15.20). Today, khal•otꞋ are kâ•sheirꞋ loaves of bread; i.e., loaves from which those portions have been removed, with the recitation of the proper bᵊrâkh•âhꞋ before forming and baking, and those portions burned.

According to author Gil Marks, 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" ("The World of Jewish Cooking," 276). Over time this non-Judaic shape became the most commonly used in Ash•kᵊnazꞋi culture. The more pristine Tei•mân•imꞋ (and, therefore, Nᵊtzâr•imꞋ), Mi•zᵊrakhꞋim and Sephardic communities, by contrast, still use either a round flat bread or plain rectangular loaves for their khal•otꞋ . The Ash•kᵊnazꞋi khal•otꞋ should be eschewed; however, if the only kâ•sheirꞋ khal•otꞋ are Ash•kᵊnazꞋi then they will suffice.

If a "challah" (or "hallah," etc.) has not been baked in a kâ•sheirꞋ bakery (which could be your home if your kitchen is kâ•sheirꞋ and you know how to set aside the portion in accordance with Ha•lâkh•âhꞋ), then it is not khal•âhꞋ, regardless what it looks like or how it is labeled or advertised.

Ha•lâkh•âhꞋ permits that Khal•otꞋ may be made of any kâ•sheirꞋ flour and, contrary to Ash•kᵊnazꞋi Germanic tradition, may be flat-bread as well as egg-based and yeast-risen fluffy (except during Khag ha-Matz•otꞋ, of course).

Khal•otꞋ are eaten on Shab•âtꞋ and holy days. Two khal•otꞋ (loaves of khal•âhꞋ) are placed on the table (recalling the double portion of manna), 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•otꞋ.

khâ•lâvꞋ; dairy, milk ("Milchik" is Yiddish, a corruption of German assimilation)

khâ•meitzꞋ; Biblically: what is today known as "sour-dough starter."

Kha•nuk•âhꞋ; 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 εγκαινια (egkainia; dedication), to "feast of dedication." See the full account and details in our Calendar page link: .

çÂðËëÌÄéÌÈä (Kha•nuk•iyꞋâh; originally Kha•nuk•âhꞋ oil-lamp, modern Kha•nuk•âhꞋ candelabra)

khan•utꞋ; shop or shoppe

khâ•nanꞋ; to be gracious, to issue graciousness; cognate çÅï (khein; graciousness); origin of Christian-perverted (idolized) "grace."

See also îÈçÇì (mâ•khalꞋ) and ñÈìÇç (sâ•lakhꞋ).

Khareidim anti-Zionists (Umm Al-Fahm 2010)

(Kha•reid•iꞋ), pl. çÂøÅãéÌÄéí (Kha•reid•imꞋ); Quakers, Tremblers. Anglicized to Haredi(m) – Ultra-Orthodox. Kha•reid•imꞋ is a recently coined term, defined only informally, always used of Ultra-Orthodox, anti-Zionist (anti-Israel) "pious" (Yiddish "frum").

Unrelated to the Christian Quakers of Pennsylvania, these ultra-Orthodox Jews are anchored in the Middle Ages and dress in 19^th-century costume. Kha•reid•imꞋ are anti-Zionists (anti-Israel) who selectively reject science and logic, relying instead on irrational (illogical) and contra-historical beliefs, some of which contradict Tor•âhꞋ. While Kha•reid•imꞋ attract more than their share of media attention, Kha•reid•imꞋ / ultra-Orthodox no more represent religious—Orthodox—Judaism than Quakers represent mainstream religious Christianity.

Mainstream Orthodox Jews can be distinguished from Kha•reid•iꞋ by their 19^th-century costume. In Israel, mainstream Orthodox Jews are more likely to support of the îôã"ì (Maph•da"lꞋ, acronym for îÄôìÈâÈä ãÈúÄéú ìÀàËîÄéú [Miph•lâg•âhꞋ Dât•itꞋ Lᵊ•um•itꞋ; Party Religious National—i.e., National Religious Party / NRP) rather than the other religious political parties.

Khareidi riot (2009) – Thousands of ultra-Orthodox stage violent protest over municipality's decision to open central parking lot on Shab•âtꞋ. Six officers wounded as rioters hurl bottles, rocks and dirty diapers (Ronen Medzini, Ynet)

Kha•reid•imꞋ riot (Beit ShëmꞋësh 2011) – 8-year-old American immigrant and Orthodox schoolgirl, Na’ama Margolis, was featured in an Israeli television news program, saying she was afraid to walk to school following harassment by local Kha•reid•iꞋ (Ultra-Orthodox) men.

About 300 Kha•reid•iꞋ (Ultra-Orthodox) men threw stones at police and burned trash cans Monday after the police removed a Kha•reid•iꞋ (Ultra-Orthodox) sign calling for the separation of the sexes on city streets, Haaretz reported.

Kha•reid•imꞋ have repeatedly and contemptuously labeled the true keepers of Tor•âhꞋ (as contrasted with endless ultra-Orthodox fences and details of interpreting ritual)—mainstream Orthodox Jews—as Goy•imꞋ.

While ignorantly, superstitiously, and superficially faithful to things medieval and Talmudic minutiae, Kha•reid•imꞋ are remotely distant from true Tor•âhꞋ-observance, dërꞋëkh ha-Sheim, and legitimate Judaism. The Kha•reid•imꞋ typify those whom RibꞋi Yᵊho•shuꞋa criticized as "filtering out a gnat and swallowing a camel."

Kha•roꞋsët; see ãåÌëÌÅä (duk•eihꞋ).

kha•shᵊmalꞋ; ; Biblical, as opposed to modern, meaning: "shining substance, alloy of gold and silver." (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, (Yᵊru•shâ•laꞋyim and Kheiph•âhꞋ: Carta and Univ. of Kheiph•âhꞋ, respectively, 1987), p. 236).

The word çÇùÑÀîÇì wasn't used in the sense of "electricity" until the late 1800s. 

Khash•mo•nâ•imꞋ (Hellenized to 'Hasmoneans'), the title of the Ma•kab•imꞋ (Hellenized to "Maccabees").

Cartouche: apotheotic name of Khat-shepset: Par•ohꞋ Maat-ka-Ra (Red Chapel wall, Karnak). Hover cursor over glyphs for translation.

(Khat-shepꞋset; "Foremost of Noble-Overseers"); popularly "Hatshepsut." Entitling this entry with her names in the original language, including translation and explanation, requires acres of window space.

Dating the chronology of ancient Israel or Egypt is notoriously difficult. The reign of rulers during a period of peace, or longer than usual, might be described as having reigned "40 years," hyperbole for a generation that, in our modern perspective, may have been considerably less than 40 actual years. Rulers who disapproved of their predecessor might claim his predecessor's entire reign – resulting in double-counting of years now, a misleading stretching of the chronology.

For different reasons, archeologists aren't any more precise. A few shards thrown in a hole, or dug up from a hole, millennia ago can alter the strata in which shards "dated with (over-) confidence" are found. This kind of thing can throw off the dating of an entire site and cascade to other sites, etc.

Both the literature and archeology provide a general time frame. But they routinely exaggerate their precision.

The occasional anchor occurs when the historical documents contain a reference to some physical phenomenon that can be dated with reasonable accuracy. Reference to conjunctions (e.g., an "αστρον" in the east) enables scientists to pinpoint things like the birth of RibꞋi Yᵊho•shuꞋa (BCE 7.05.29 – matching the other descriptions and nowhere near the birthday of the Persian Sungod: Dec. 25). Careful analysis of the text with a sufficient knowledge of the Judaic calendar enables scholars to pinpoint exact date of the death of RibꞋi Yᵊho•shuꞋa (again, see The Netzarim Reconstruction of Hebrew Ma•titᵊyâꞋhu notes 28.1.1 through 28.1.2).

Similarly, the eruption at Thera / Santorini, which occurred within a century or so of popular dates of the Yᵊtzi•âhꞋ, is the anchor to which both Egyptian and Bible chronologies must be tethered, and implications must cascade from that to other chronologies. The consensus of scientists have dated this eruption to ca. 1453, which I've used for the date of the Yᵊtzi•âhꞋ. Recent research is arguing for ca. 1560. The proper dating of the Yᵊtzi•âhꞋ must be anchored to the current scientific consensus; and, if necessary, move to stay pinned to the scientific consensus. This no less includes (see below) pinning the reigns of Khat-shepset and Tut-Moses III to the same date.

Par•ohꞋ Who Adopted Moses: Tut-Moses I

(Whose Princess-Daughter Pulled Moses from the Nile)

Cartouche in wall (center): Par•ohꞋ Tut- Moses I, A-kheper-ka-Ra ("Resurrected Soul of Ra") – father of Princess-cum-Par•ohꞋ – Khât-shepꞋset and step-father of Egyptian Prince Mosh•ëh′.
Mummy – Egyptian General and Chief of Staff, later Par•ohꞋ Tut- Moses I. Click images to enlarge.

The greatest enigma in Egyptian history is – very tenuously – dated ca. BCE 15^th century (ca. BCE 1453) and revolves around the anomalous and mysterious Par•ohꞋ Khat-shepset, daughter of Par•ohꞋ Tut-Moses I. The enigma, which has baffled scholars, emanates from the son of Par•ohꞋ Khat-shepset, Tut-Moses III, who, 20 years after she died (why the 20 year wait?), erased her from almost all of the historical record! Why did he do this? And why did he wait until 20 years after she died?

Only two events in Egyptian history rise to this level of world-changing, monumentally historical proportion—both happening "coincidentally" (what is the probability of that?!?) within a window of a century or so of Par•ohꞋ Khat-shepset:

1. the eruption of Thera / Santorini—clearly the most accurately and reliably dated, and

2. the Yᵊtzi•âhꞋ (the Exodus)!

Of these two world-changing events, only the humiliating Yᵊtzi•âhꞋ, occurring 20 years after her death (Shᵊm•otꞋ 2.23), could explain the attempts by Tut-Moses III to shift the blame for the Yᵊtzi•âhꞋ from himself to his mother—who had been the intimate power behind Sen-en-mut Moses, complicit with Sen-en-mut Moses in treating his people, the Hebrews, favorably (in extreme contrast to his own harsh suppression of the Hebrews)—and then expunge his mother from the Egyptian historical record!

Nothing even remotely similar is recorded in Egyptian history – ever!

Princess Becomes Par•ohꞋ: Khat-shepset

(Par•ohꞋ Who Was Kind to the Hebrews)

Queen-Par•ohꞋ (BCE1504-1483) Khat-shepset KᵊruvꞋ (ancient-egypt co uk Metropolitan Museum)

Temple of Par•ohꞋ Khat-shepset – remarkably similar to the design of both the Beit ha-Mi•qᵊdâshꞋ hâ-Ri•shonꞋ and Shein•iꞋ designed & built by her lover, Sen-en-mut.

Par•ohꞋ of the Yᵊtzi•âhꞋ: Tut-Moses III

(New Par•ohꞋ Who Persecuted the Hebrews)

Par•ohꞋ of the Yᵊtzi•âhꞋ – Tut-Moses III (basalt, Luxor Museum)

Par•ohꞋ (BCE1483-50; Yᵊtzi•âhꞋ ca. BCE 1453) Tut-Moses {III} Nefer-khepers, son of Ra

Par•ohꞋ (BCE1483-50; Yᵊtzi•âhꞋ ca. BCE 1453) Tut-Moses {III} cartouches. Middle: Men-kheper-Ra (Great Creator Ra) naswet bity (of bee {symbol of Lower Egypt} and sedge-reed {symbol of Upper Egypt}); Bottom: Nefer-Kheper Tut-Moses {III} (Greatly Handsome Tut-incarnate), child of Ra (mortuary temple, West Valley, Luxor)

The account of Par•ohꞋ Tut-Moses III is found in Ta•na"khꞋ, beginning in Shᵊm•otꞋ

The Egyptian historical records document that his firstborn son, Amun-em-khat, predeceased him, sacrificed by his father, Tut-Moses III, to their god Amun, according to the ancient Middle East tradition (see Mᵊlâkh•imꞋ Beit 3.27, the precedent broken by Av•râ•hâmꞋ at the A•qeid•âhꞋ) as Tut-Moses III's ultimate plea to his god, in his father's final attempt to suppress the Hebrews – the "Tenth Plague." The sacrifice of his firstborn son, and its failure to bring success, too, Tut-Moses III blamed on his mother, Khat-shepset

Kha•va•quqꞋ; embrace; derived from çÄáÌåÌ÷ (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).

Khâ•veirꞋ; associate, fellow, comrade, member; plural Khâ•veir•imꞋ

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

Kha•vᵊr•utꞋâ; 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—Absorption [only for Jews recognized by Orthodox rabbis] or Foreign [all others]—where you'll find the Kha•vᵊr•utꞋâ link.

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

kha•vur•âhꞋ, 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 Tor•âhꞋ study.

Khaw•âhꞋ; possibly originally çÇéÈä; copyists somewhere along the line may have confused the é with a å. Later Hellenized to "Eve."

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.

"Our findings underscore the importance of taking into account the random nature of population processes like growth and extinction," said study co-author Marek Kimmel, professor of statistics at Rice. "Classical, deterministic models, including several that have previously been applied to the dating of mitochondrial Eve, do not fully account for these random processes."

The quest to date mitochondrial Eve (mtEve) is an example of the way scientists probe the genetic past to learn more about mutation, selection and other genetic processes that play key roles in disease…

Using mitochondrial genomes to gauge relatedness is a way for geneticists to simplify the task of finding common ancestors that lived long ago. That is because the entire human genome contains more than 20,000 genes, and comparing the differences among so many genes for distant relatives is problematic, even with today's largest and fastest supercomputers.

But mitochondria – the tiny organelles that serve as energy factories inside all human cells – have their own genome. Besides containing 37 genes that rarely change, they contain a "hypervariable" region, which changes fast enough to provide a molecular clock calibrated to times comparable to the age of modern humanity. Because each person's mitochondrial genome is inherited from his or her mother, all mitochondrial lineages are maternal.

To infer mtEve's age, scientists must convert the measures of relatedness between random blood donors into a measure of time.

"You have to translate the differences between gene sequences into how they evolved in time," said co-author Krzysztof Cyran, vice head of the Institute of Informatics at Silesian University of Technology in Gliwice, Poland. "And how they evolved in time depends upon the model of evolution that you use. So, for instance, what is the rate of genetic mutation, and is that rate of change uniform in time? And what about the process of random loss of genetic variants, which we call genetic drift?"

Within each model, the answers to these questions take the form of coefficients – numeric constants that are plugged into the equation that returns the answer for when mtEve lived.

Each model has its own assumptions, and each assumption has mathematical implications. To further complicate matters, some of the assumptions are not valid for human populations. For example, some models assume that population size never changes. That is not true for humans, whose population has grown exponentially for at least several thousand generations. Other models assume perfect mixing of genes, meaning that any two humans anywhere in the world have an equal chance of producing offspring.

Cyran said human genetic models have become more complex over the past couple of decades as theorists have tried to correct for invalid assumptions. But some of the corrections – like adding branching processes that attempt to capture the dynamics of population growth in early human migrations – are extremely complex. Which raises the question of whether less complex models might do equally well in capturing what's occurring.

"We wanted to see how sensitive the estimates were to the assumptions of the models," Kimmel said. "We found that all of the models that accounted for random population size – such as different branching processes – gave similar estimates. This is reassuring, because it shows that refining the assumptions of the model, beyond a certain point, may not be that important in the big picture." (Eurekalert, 2010.08.17).

See also Ä•dâmꞋ

Khein; graciousness or grace, tracks, via LXX, to χαρις (kharis; grace). A RuꞋakh khein is promised in Zᵊkhar•yâhꞋ 12.10.

KheiꞋrëm; a segregation due to a Jew devoting himself for special service, devoting a kâ•sheirꞋ animal for qor•bânꞋ, or a declaration of exclusionary segregation (i.e., excommunication, ban, banishment, boycott, embargo). The modern term, "harem," derives from this term.

kheit, a misstep, petty offense or transgression against Tor•âhꞋ; pl. çÂèÌÈàÄéí (khat•â•imꞋ).

çÇèÌÈà (kha•tâꞋ) is a misstepper, fem. çÇèÌÈàÈä (kha•tâ•âhꞋ), pl. çÇèÌÈàÄéí (khat•â•imꞋ; missteppers).

çÇèÌÈàú (khat•âtꞋ) is a misstep cum sacrifice, i.e. the sacrifice for a çÅèà.

çÄèÌÅà (khit•eiꞋ)–he offered a çÇèÌÈàú (misstep-sacrifice).

These are all cognates formed from the verb çÈèÈà (khât•âꞋ; he misstepped, missed the mark).

Compare and contrast with a•wonꞋ and pëshꞋa, all three of which Christians popularly confused together under the amorphous term "sin."

KhëlꞋëph; Hellenized to Κλωπας ("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.

khësꞋëd; (loving)kindness. One who practices khësꞋëd is a çÈñÄéã (Khâ•sidꞋ; one who is lovingkind), pl. çÂñÄéãÄéí (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 çá"ã, are iy-ra•tzᵊyon•âlꞋim—opposite to both Ram•ba"mꞋ and the ancient Kha•sid•imꞋ. 

Opponents of the 18^th century C.E. Kha•sid•imꞋ are called the îÄúÀðÇâÌÀãÄéí. With the exception of çá"ã, who are (modern) Kha•sid•imꞋ, most of today's Ash•kᵊnazꞋi Jews are Lithuanian (Litvak) îÄúÀðÇâÌÀãÄéí; while Teimân•imꞋ and other Mi•zᵊrakhꞋim tend to follow Halâkh•âhꞋ as taught by Ram•ba"mꞋ. Sᵊphârâd•imꞋ Jews, torn between their European roots and their greatest Sage (Ram•ba"mꞋ), suffer the greatest division as a result of the overbearing dominance in Yi•sᵊ•râ•eilꞋ of the Lithuanian Ash•kᵊnazꞋim.

KhëꞋvᵊr•ëh, (military) Company!, (slang) Guys!

Khë•vᵊr•onꞋ, Hellenized to "Hebron."

Khilazon – Murex trunculus (encyclopedie-universelle.com)

Khi•lâz•onꞋ, 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 çÆìæåÉï-äÈàÇøâÈîÈï (khël•zonꞋ hâ-ar•gâ•mânꞋ; Murex trunculus, lit. purple [dye] snail).

Tei•mân•iꞋ condiment made from çÄìÀáÌÈä Basic recipe (tinker & refine to taste):

çÄìÀáÌÈä

• 2 Tsp çÄìÀáÌÈä

• ½ tsp green or red – usually green – skhug (to make green or red çÄìÀáÌÈä)

• Purée of 1 fresh ripe tomato

• Salt to taste

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

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

Add lemon juice, salt, lots of garlic to taste, grated tomato purée, either red or green skhug to taste and mix well. For green çÄìÀáÌÈä, use green skhug and leave out the tomato purée.

khi•lulꞋ ha-Sheim; 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 Tor•âhꞋ, based on wa-Yi•qᵊr•âꞋ 22.31-32. See also Qi•dushꞋ ha-Sheim.

khoꞋdësh, new (the noun). Referring to the moon as new (i.e. the new lunar month) is understood; i.e., month. Also spelled çåÉãùÑ to distinguish it from the adj. çÈãÈùÑ (kha•dashꞋ; new). "Moon," in Hebrew, is éÈøÅçÇ (yâ•reiꞋakh) and is often referred to by its feminine metonym ìÀáÈðÈä (lᵊvân•âhꞋ; a white object). The first day of the new lunar month is øÉàùÑ çÉãÆùÑ

khol; pl. çËìÌÄéï (khul•inꞋ); common, secular, vulgar, regular, ordinary, profane

khoq; pl. çË÷ÌÄéí (khuq•imꞋ) and connective pl. çË÷ÌÅé (khuq•eiꞋ-…); Legislated law of the beit din as "engraved in stone" (in contrast with case law mi•shᵊpâtꞋ of the beit din).

çË÷ÌÈä (khuq•âhꞋ; something being engraved, by extension legislated), and pl. çË÷ÌÈåÉú (khuq•otꞋ), are passive verb forms.

çÉ÷ and çË÷ÌÈä derive from the verb çÈ÷Ç÷ (khâ•qaqꞋ; he engraved, inscribed, decreed—in ancient days this implied engraving in stone). In contrast to MH, in which çË÷ÌÈä means "constitution," there was no appreciable distinction between the masc. and fem. forms in BH (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 229).

KhorꞋeiv; desolate). äÇø çÉøÅá (Har KhorꞋeiv; Mount[ain of the] Desolate) is a metonym for Har Sin•aiꞋ; de-Judaized to "Mt. Horeb."

KhoꞋshën Mi•shᵊpâtꞋ; chest piece of mi•shᵊpâtꞋ, bearing 12 gems representing the Twelve Tribes and containing a pouch pocket in which àåÌøÄéí åÀúËîÌÄéí (Ur•imꞋ wᵊ-Tum•imꞋ the was kept (see Shᵊm•otꞋ 28.17-21). The çÉùÑÆï îÄùÑôÌÈè was worn on the chest by the Ko•heinꞋ ha-Jâ•dolꞋ. It is called the "breastplate" of mish•pâtꞋ. Yet, it's called "breastplate" (or "chest piece") only because it was worn on the chest. No one today knows what çÉùÑÆï (KhoꞋshën) meant or its derivation.

			Right: àÉãÆí, Targum: ñÈîÀ÷Èï – ‭ ‬ Center: ôÌÄèÀãÈä, Targum: éÈøÀ÷Èï – ‭ ‬ Left: áÌÈøÆ÷Æú, Targum: áÈÌøÀ÷Èï – ‭ ‬
			Right: ðÉôÆêÀ, Targum: àÄæÀîÇøÇâÀãÌÄéï – ‭ ‬ Center: ñÇôÌÄéø, Targum: ùÑÇáÀæÅéæ – ‭ ‬ Left: éÇäÂìåÉí , Targum: ñÇáÀäÂìåÉí – ‭ ‬
			Right: ìÆùÑÆí, Targum: ÷ÇðÀëÌÅéøÄé – ‭ ‬ Center: ùÑÀáåÉ, Targum: èÀøÇ÷ÀéÈà – ‭ ‬ Left: àÇçÀìÈîÈä, Targum: òÅéï òÄâÀìÈà – ‭ ‬
			Right: úÌÇøÀùÑÄéùÑ, Targum: ëÌÀøåÌí éÇîÌÈà – ‭ ‬ Center: ùÑÉäÇí, Targum: áËÌøÀìÈà – ‭ ‬ Left: éÈùÑÀôÅä , Targum: ôÇÌðÀúÌÅéøÄé – ‭ ‬

* ñÇôÌÄéø (sa•pirꞋ) may sometimes refer to the transparent blue-sapphire.
Ancient Hebrew font on gems courtesy of Ancient Hebrew Research Center

This table also incorporates my research comparing translations of Ta•na"kh′ Hebrew into Greek, primarily Josephus and LXX. Note that non-Jewish attempts are not only typically ignorant of ancient Judaism, Hebrew and even Greek but, also being ignorant that Hebrew reads right to left, often have even their mistranslations in reverse order. Based on this and other research, we have tried to give the modern gems corresponding to the original language in Ta•na"kh′.

Authorities differ concerning many of these identifications. éùôä in Modern Hebrew derives almost certainly from the Greek ιασπις (iaspis); again, almost certainly the linguistic origin of the English "jasper." Yet, éùôä is translated in Josephus and LXX as βηρυλλος (bærullos)—beryl—which comes in a variety of colors. Most authorities suggest it was greenish. But the emerald might not have been known to them and its ancient substitute, malachite, is associated with áø÷ú which means "flashing." This might suggest a diamond, which again probably wasn't distinguished by the ancients and its' substitute, rock crystal, is associated with éäìí. And so it goes.

The table above takes into account the various translations, the entry in Encyclopedia Judaica, Klein's, and two old articles in the Lapidary Journal of 11.68 (A. Paul Davis, "The Re-creation of an Exact Replica of Aaron's Breastplate," and E.L. Gilmore, 'Which were the Original Twelve Gemstones of the First Biblical Breastplate?," p. 1124-34).

Khumus

(KhumꞋus – KHOOmoos; Borrowed from Arabic.) . 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.

Friend's wedding Khup•âhꞋ, officiated by Rav Qapakh (1998)

Khup•âhꞋ; canopy (of a wedding, parachute, etc.)

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

Khutz•pâhꞋ; audacity, temerity, impudence, insolence, impertinence, cheek.

(Ki•peirꞋ; To figuratively "Wipe on" (a Tor•âhꞋ-defined, transgression-blotting agent) or figuratively "wipe off," "wipe away," "sop up" or "blot up" (a Tor•âhꞋ-defined transgression) as a covering, expiation or atonement – click ëÌÄôÌÅø above).

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

According to the Encyclopedia Judaica, the customary rendering of ëÌÄôÌÅø 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.

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

See also éåÉí äÇëÌÄôÌËåÌøÄéí

Ki•seiꞋ; seat, chair, bench (as in a court room, especially a Beit-Din), or throne; plural ëÌÄñàåÉú (ki•sᵊ•otꞋ).

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 ⇒ 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).

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

Ko•heinꞋ, pl. ëÌÉäÂðÄéí (Ko•han•imꞋ; 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!!!

äÇëÌÉäÅï äÇâÌÈãåÉì was the High (lit. "big") Priest.

Cognate: ëÌÀäËðÌÈä (kᵊhun•âhꞋ; priesthood).

Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu at the ëÌÉúÆì ‭ ‬ (1985). Click to enlarge

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

Lᵊhit•râ•otꞋ; see you later (lit. to seeings).

Leiv/leiv•âvꞋ heart (the second form is formal or poetic).

Lei•wiꞋ plural ìÀåÄéÌÄéí (Lᵊwiy•imꞋ; escorts, accompaniers), (Hellenized to 'Levi' and 'Levites').

PitꞋâh I•raq•itꞋ (ha-Shipudia Restaurant, Yᵊru•shâ•laꞋyim)

LëkhꞋëm; 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. (Braided yeast-risen fluffy bread is a modern innovation, first introduced in Eastern Europe around the 15^th century CE.)

ìÆçÆí äÇôÌÈðÄéí (LëkhꞋëm ha-Pân•imꞋ; Bread of the Inner [Sanctum]). äÇôÌÈðÄéí ‭ ‬ = äÇ (ha; the) ‭ ‬ + ôÌÈðÄéí (pân•imꞋ), which can mean either face, faces (as it is always found only in the plural), or 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 îÄùÒÀøÇã äÇôÌÀðÄéí (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.

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

Lᵊshon hâ-Râ; conspiracy to defame or slander, passive defamation of character, slander (lit. "the Tongue of Wrong"). While the Sages include even truth as Lᵊshon hâ-Râ when it is spoken with evil intent (giving the report by Yo•seiphꞋ of his brothers as the prime example), the notion that slanderous lies are—therefore (a non sequitur)— not Lᵊshon hâ-Râ does extreme perversion to the words of the Sages. See also the more serious transgression of defamation—mo•tziꞋ sheim ra.

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

Lish•katꞋ ha-Gâ•zitꞋ ; 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).

luꞋakh tablet, slab, plank, panel, calendar; pl. ìåÌçåÉú (lu•akh•otꞋ).

Lu•lâvꞋ and Ët•rogꞋ Tei•mân•iꞋ

lu•lâvꞋ 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 – 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).

ma•a•rivꞋ; evening. Moderately intellectual and centrist, Ma•a•rivꞋ is Israel's second-largest independent Hebrew newspaper. Ma•a•rivꞋ. With a circulation of 160,000, it is second only to Yᵊdi•otꞋ A•khar•on•otꞋ.

Ma•as•ëhꞋ; practice, doing, making; also the name of the Oral Law as interpreted by the Qum•rânꞋ Kha•sid•imꞋ Tzᵊdoq•imꞋ and paralleling the Oral Law as interpreted by the Pᵊrush•imꞋ—Ha•lâkh•âhꞋ.

Both Ma•as•ëhꞋ and Ha•lâkh•âhꞋ comprise and interpret the Biblically commanded khuq•imꞋ and mi•shᵊpât•imꞋ.

Together, khuq•imꞋ and mi•shᵊpât•imꞋ comprise MiꞋshᵊnâh, the Oral Law until their codification in (a) the Pseudo-Tzᵊdoq•imꞋ interpretations, in their Χειρογραφον τοις Δογμασιν, (b) the Qum•rânꞋ Kha•sid•imꞋ-Tzᵊdoq•imꞋ interpretaions in Dead Sea Scroll 4Q MMT, and (c) the rabbinic Pᵊrush•imꞋ interpretations—the interpretations endorsed by RibꞋi Yᵊho•shuꞋa in The Netzarim Reconstruction of Hebrew Ma•titᵊyâꞋhu 23:1-3—in Tal•mudꞋ. See also Ha•lâkh•âhꞋ.

ma•a•seirꞋ, pl. îÇòÇùÒøåÉú (ma•a•sᵊr•otꞋ); tithe(s)

PraxꞋeis A•pos•tolꞋōn; the praxis of the emissaries), Anglicized to "Acts." / îÇòÂáÈø (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 ùÑÀìÄéçÄéí (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.

Ma•bulꞋ; the Deluge (popularly "Flood")

MDA ambulance

MadꞋ"a; acronym for îÈâÅï ãÈåÄã àÈãÉí (Mâ•geinꞋ Dâ•widꞋ •domꞋ; Red Shield—NOT star—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 îã"à.

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

Ma•kab•imꞋ; popularly "Maccabees"

mak•âhꞋ, plural mak•otꞋ; strike, hit, smite, lash (from a whip); popularly "plague"

mâ•khalꞋ; absolve, to remit a debt.

See also ñÈìÇç (sâ•lakhꞋ) and çÈðÇï (khâ•nanꞋ).

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

Mᵊ•âr•atꞋ ha-Makh•peil•âhꞋ; The Cave of Makh•peil•âhꞋ, i.e., The Cave of the Tomb of the Patriarchs, located in Khë•vᵊr•onꞋ

ma•lâkhꞋ, pl. îÇìàÈëÄéí (ma•lâkh•imꞋ), pl. conn. -îÇìàÂëÅé (ma•lakh•eiꞋ-…); 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 other "white supremacy" groups.

According to Klein's A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, the unused root verb is ìàê (for which Klein gives no pronunciation), meaning to send. To distinguish this connotation from ùÑÈìÇç (shâ•lakhꞋ; to send [something or someone]), ìàê seems closer to the English "dispatch."

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

See also the cognate mᵊlâkh•âhꞋ

Malawakh

Ma•laꞋwakh; 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

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

ma•mᵊlâkh•âhꞋ, fem.; connective form îÇîìÆëÆú (ma•mᵊlëkhꞋët); kingdom of…, domain of…, realm of…, reign of….

Man[na] – Hammada salicornica (1982 Michael Zohary)

Plants of the Bible (Michael Zohary)

mân; "What[ever] it is" (popularly "manna").

"Flueckiger (1891) was among the first to suggest that manna was a sweet exudation produced by small, scaly insects feeding on the tamarisk tree, among others. The expedition of Bodenheimer and Theodor in 1927 found that the insects in question were Trabulina manifera or Najacoccus serpentina. They exude a sweet liquid which hardens quickly, drops to the ground and is collected by the Bedouin as a substitute for sugar or honey.

"For a long time this was considered the scientific explanation for the miraculous 'bread from heaven'; but since the activity of the insects is seasonally limited [not a great problem], the number of tamarisks in the Sinai small, and that of the Sinai wanderers large the story of the manna, though realistically based, still remains mysterious and legendary despite the fact that this exudation has been observed also in a few other plants such as… and, most particularly, Hammada salicornica. This last is a plant extremely widespread in southern Sinai. A. Danin [1972] describes how its sweet exudations are collected by the Bedouin and used as a conserve in cakes. But all these sources together could not provide much more than a tidbit for the hungry people wandering in the desert." Prof. Michael Zohary, Plants of the Bible, (Cambridge: Cambridge University Press, 1982), p. 142-43.

Ma•phᵊtirꞋ; 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 Tor•âhꞋ portion, which precedes the Ha•phᵊtâr•âhꞋ. The person about to read the Haphtâr•âhꞋ begins by first repeating the Maph•tirꞋ.

(ha-; the) + îÈ÷åÉí (mâ•qomꞋ); lit. "The Place, the standing-up place." äÇîÌÈ÷åÉí (ha-Mâ•qomꞋ) is often used to refer metonymically to the One who resides in "the" Place—in the heavens, i.e., é--ä.

îÈ÷åÉí derives from ÷åÌí, to stand-up. (Compare and contrast ÷åÌí with its synonym òÈîÇã (â•madꞋ; to be standing).

IDF Tents

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

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

Ma•sëkꞋët •rᵊl•âhꞋ; Tractate •rᵊl•âhꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët A•vod•âhꞋ Zâr•âhꞋ; Tractate Strange Service (i.e., idolatry), in SeiꞋdër Nᵊziq•inꞋ.

Ma•sëkꞋët Âv•otꞋ; Tractate Fathers (i.e., Patriarchs), in SeiꞋdër Nᵊziq•inꞋ.

Property Law

Ma•sëkꞋët Bâ•vâꞋ Bat•râꞋ; Tractate Portal, Closing (property law), in SeiꞋdër Nᵊziq•inꞋ.

Civil Law

Ma•sëkꞋët Bâ•vâꞋ Mᵊtziy•âꞋ; Tractate Portal, Middle (civil law), in SeiꞋdër Nᵊziq•inꞋ.

Tort Law

Ma•sëkꞋët Bâ•vâꞋ QamꞋâꞋ; Tractate Portal, Opening (tort law), in SeiꞋdër Nᵊziq•inꞋ.

Ma•sëkꞋët Beitz•âhꞋ; Tractate Egg (festival laws), in SeiꞋdër Mo•eidꞋ.

Ma•sëkꞋët Bᵊkhor•otꞋ; Tractate Firstlings, in SeiꞋdër Qâ•dâsh•inꞋ.

Ma•sëkꞋët Bᵊrâkh•otꞋ; Tractate Blessings, in SeiꞋdër Zᵊrâ•imꞋ.

Ma•sëkꞋët Bi•kur•imꞋ; Tractate Firstfruits, in SeiꞋdër Zᵊrâ•imꞋ.

Ma•sëkꞋët DᵊmaiꞋ; Tractate Doubtfully-Tithed (corn), in SeiꞋdër Zᵊrâ•imꞋ.

Ma•sëkꞋët Eid•uy•otꞋ; Tractate Testimonies (of witnesses), in SeiꞋdër Nᵊziq•inꞋ.

Ma•sëkꞋët Ei•ruv•inꞋ; Tractate Mixings (boundaries of Shab•âtꞋ travel), in SeiꞋdër Mo•eidꞋ.

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

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

Ma•sëkꞋët Ho•rây•otꞋ; Tractate Teachings (erroneous rulings of the Beit-Din), in SeiꞋdër Nᵊziq•inꞋ.

Kitchenware & Utensils

Ma•sëkꞋët Keil•imꞋ; Tractate Utensils (uncleanness of), in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët Kᵊrit•otꞋ; Tractate Excisions, in SeiꞋdër Qâ•dâsh•inꞋ.

Kᵊtub•âhꞋ

Ma•sëkꞋët Kᵊtub•otꞋ; Tractate Marriage-Contracts, in SeiꞋdër Nash•imꞋ.

Ma•sëkꞋët Khag•ig•âhꞋ; Tractate Khaj (pilgrimage [& offering]), in SeiꞋdër Mo•eidꞋ.

Northern Khaj Route Landmark – Har MᵊgidꞋo (corrupted to ''Armageddon''), choke / control point in EiꞋmëq Yiz•rᵊëlꞋ (map 1) of the Trunk Road (red route, map 2) connecting to the King's Highway (yellow route, map 2), on the ancient trade – and Khaj – routes between Egypt and Africa in the southwest, via DërꞋëkh ha-Yâm (blue route, map 2), to Damascus and points north (Turkey and Europe) and east (including Iraq and Persia-Iran). See also Yᵊsha•yâhꞋu 8.23.

Pita Iraqit (ha-Shipudia)

Ma•sëkꞋët Khal•âhꞋ; Tractate Dough (offering), in SeiꞋdër Zᵊrâ•imꞋ.

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

Ma•sëkꞋët Khul•inꞋ; Tractate Seculars (animals slaughtered for food), in SeiꞋdër Qâ•dâsh•inꞋ.

Ma•sëkꞋët Ki•layꞋim; Tractate Hybrids, in SeiꞋdër Zᵊrâ•imꞋ.

Columbarium (dove pigeon cote rookery) Beit-Guvrin (Click to enlarge)

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

Ma•sëkꞋët Ma•a•seirꞋ Shein•iꞋ; Tractate Second-Tithe, in SeiꞋdër Zᵊrâ•imꞋ.

Ma•sëkꞋët Ma•a•sᵊr•otꞋ; Tractate Tithes, in SeiꞋdër Zᵊrâ•imꞋ.

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

Typical Certificate of Kash•rutꞋ: Bᵊsâr•iꞋ

Ma•sëkꞋët Ma•khᵊshir•inꞋ; Tractate Ka•shᵊr•utꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

Egyptian (crook &) flabellum – 3 stranded flail

Ma•sëkꞋët Mak•otꞋ; 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 exile 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).

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

Ma•sëkꞋët Mᵊgil•âhꞋ; Tractate Scroll (Pur•imꞋ; lots), in SeiꞋdër Mo•eidꞋ.

Ma•sëkꞋët Mᵊ•il•âhꞋ; Tractate Sacrileges, in SeiꞋdër Qâ•dâsh•inꞋ.

Ma•sëkꞋët Mᵊnâkh•otꞋ; Tractate Presentations (meal offerings), in SeiꞋdër Qâ•dâsh•inꞋ.

Ma•sëkꞋët Mid•otꞋ; Tractate Measurements (of the Beit ha-Mi•qᵊdâshꞋ), in SeiꞋdër Qâ•dâsh•inꞋ.

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

Ma•sëkꞋët Miq•wâ•otꞋ; Tractate Ablution-Pools, in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët Mo•eidꞋ Qâ•tânꞋ; Tractate Little Appointeds (intermediate days of festivals), in SeiꞋdër Mo•eidꞋ.

Ma•sëkꞋët Nâ•zirꞋ; Tractate Nazirite, in SeiꞋdër Nash•imꞋ.

Ma•sëkꞋët Nᵊdâr•imꞋ; Tractate Vows, in SeiꞋdër Nash•imꞋ.

Ma•sëkꞋët Nᵊgâ•imꞋ; Tractate Infections, in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët Nid•âhꞋ; Tractate Menstruant, in SeiꞋdër Tâ•hâr•otꞋ.

Red Heifer (American Brangus, 2012 Grand Champion) Click to enlarge

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

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

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

PësꞋakh Table

Ma•sëkꞋët Pᵊsâkh•imꞋ; Tractate Skip-overs (Hellenized to "Passovers"), in SeiꞋdër Mo•eidꞋ.

øá ÷ÈàôÅç (corrupted to "Kapach"; next to the groom) performing the marriage of my friend. (1998; Click to enlarge)

Ma•sëkꞋët Qi•dush•inꞋ; Tractate Sanctifications (relative to weddings), in SeiꞋdër Nash•imꞋ.

Ma•sëkꞋët Rosh ha-Shân•âhꞋ; Tractate Head-of-the-Year (New Year), in SeiꞋdër Mo•eidꞋ.

Beit-Din ha-Jâ•dolꞋ (red dot)

Ma•sëkꞋët Συνεδριον (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.

Shab•âtꞋ Collage

Ma•sëkꞋët Shab•âtꞋ; Tractate Shab•âtꞋ, in SeiꞋdër Mo•eidꞋ.

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

Ma•sëkꞋët Shᵊqâl•imꞋ; Tractate Shᵊqâl•imꞋ, in SeiꞋdër Mo•eidꞋ.

Shᵊmit•âhꞋ year fallow field

Ma•sëkꞋët Shᵊvi•itꞋ; Tractate Seventh (Shᵊmit•âhꞋ), in SeiꞋdër Zᵊrâ•imꞋ.

Ma•sëkꞋët Shᵊvu•otꞋ; Tractate Sevens / Oaths / Weeks, in SeiꞋdër Nᵊziq•inꞋ.

Ma•sëkꞋët Sot•âhꞋ; Tractate Suspected-Adulteress, in SeiꞋdër Nash•imꞋ.

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Bën-Dâ•widꞋ Family Suk•âhꞋ

Ma•sëkꞋët Suk•âhꞋ; Tractate Hut, in SeiꞋdër Mo•eidꞋ.

Ma•sëkꞋët Ta•an•itꞋ; Tractate Fast, in SeiꞋdër Mo•eidꞋ.

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

Ma•sëkꞋët Tâ•hâr•otꞋ; Tractate Tâ•hâr•otꞋ, in SeiꞋdër Tâ•hâr•otꞋ.

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

Ma•sëkꞋët Tᵊmur•âhꞋ; Tractate Exchange (substitute qor•bânꞋ), in SeiꞋdër Qâ•dâsh•inꞋ.

Ma•sëkꞋët Tᵊrum•otꞋ; Tractate Offerings (wave), in SeiꞋdër Zᵊrâ•imꞋ.

Mi•qᵊwëhꞋ, modern (Orange County, CA)

Ma•sëkꞋët TᵊvulꞋ Yom; Tractate Immersion of the Day (i.e., one who has immersed and awaits evening to become clean), in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët U•qᵊtz•inꞋ; Tractate Sting, thorn (i.e., stinging remark, sarcasm), in SeiꞋdër Tâ•hâr•otꞋ.

Cup for washing hands

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

Ma•sëkꞋët Yᵊvâm•otꞋ; Tractate Widows-of-Deceased-Childless-Brothers, in SeiꞋdër Nash•imꞋ.

Ma•sëkꞋët Yom•âꞋ; Tractate Yom (Ki•purꞋ), in SeiꞋdër Mo•eidꞋ.

Ma•sëkꞋët Zâv•imꞋ; Tractate Discharges, in SeiꞋdër Tâ•hâr•otꞋ.

Ma•sëkꞋët Zᵊvâkh•imꞋ; Tractate Sacrifices, in SeiꞋdër Qâ•dâsh•inꞋ.

mâ•shâlꞋ; allegory, simile, metaphor or parable; pl. mᵊshâl•imꞋ and the pl. connective is mi•shᵊl•eiꞋ-….

Mâ•shiꞋakh, from the root verb îÈùÑÇç (mâ•shakhꞋ; to smear olive-oil on, anoint); the Biblical (i.e., pre-Displacement Theology) meaning is "anointed with sanctified olive oil by Jewish religious leaders recognized by the main Jewish community in Israel."

Goy•imꞋ have de-Judaized this concept to "messiah" and "christ." In Christian Displacement Theology, Christ is proclaimed to expiate, to be the ki•purꞋ, while in the legitimate Judaism familiar to RibꞋi Yᵊho•shuꞋa the Mâ•shiꞋakh merely officiates (Yᵊkhëz•qeilꞋ 45.16-22; 46.2-4), while ki•purꞋ is conferred directly by ha-Sheim.

Recently discovered and published Qum•rânꞋ Dead Sea Scroll 4Q MMT confirms all other Judaic literature describing the first-century religious Jewish community in demonstrating with absolute certainty that the historically-accurate RibꞋi Yᵊho•shuꞋa was a Tor•âhꞋ teacher and that neither he nor his original Nᵊtzâr•imꞋ Jewish followers (Hellenized to "disciples") could possibly have espoused the anachronistic, post-135 C.E., Roman-redacted (Hellenized) Christianity.

The discovery that RibꞋi Yᵊho•shuꞋa taught Tor•âhꞋ and not Christian doctrines invalidates arguments against his fulfillment of the Biblical Messianic Issues concerning the Mâ•shiꞋakh Bën-Yo•seiphꞋ—many of which can no longer be fulfilled by anyone, ever! Because he was a teacher of Tor•âhꞋ and not the founder of an anti-Tor•âhꞋ religion, the restoration of his Tor•âhꞋ teachings in concert with the restoration of Israel enables the completion, in our day, of the remaining prophesies concerning the Mâ•shiꞋakh Bën-Dâ•widꞋ.

2,000 years after he lived the entire world overwhelmingly confirms in the numbering of its years that RibꞋi Yᵊho•shuꞋa is, indeed, the world-changing Mâ•shiꞋakh. Together, this is an overwhelming weight of evidence that has successfully withstood and overcome 2,000 years of attempted disputations.

What is left now is for those who carry on his Tor•âhꞋ teachings to complete his mission in the spirit of his Tor•âhꞋ teachings—his return in spirit (!!!), fulfilling the remaining prophecies of the Mâ•shiꞋakh Bën-Dâ•widꞋ and bringing about the prophesied messianic world.

Ma•ti•tᵊyâhꞋu ha-Lei•wiꞋ (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.

Matz•âhꞋ shᵊmur•âhꞋ

matz•âhꞋ; unleavened crackers, pl. îÇöÌåÉú (matz•otꞋ). This is usually found in the form of crackers due to the required type of quick baking, although soft matz•âhꞋ can sometimes be found. The seven days following (the) PësꞋakh (seiꞋdër; liturgy)—which lasts only for one evening, not seven days—comprise (Khag ha-Matz•otꞋ; the Pilgrimage of Unleavend Crackers).

Yâm Ki•nërꞋët: Abba & Yael on rock (1992; click to enlarge)

maꞋyim, also spelled îééí; water

See also the phrase îÇéÄí çÇéÌÄéí (maꞋyim khaiyꞋim; lit. "live water").

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

Mᵊgil•âhꞋ; scroll, primarily referring to one of the five Mᵊgil•otꞋ (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.

mei nid•âhꞋ; 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 Heiffer' Finally Explained."

mᵊlâkh•âhꞋ; worldly, secular or profane work that can be done during week-days. îÀìÈàëÈä includes the income-related, occupational or non-imperative worldly– khol – work, including preparations that can be done during week-days. îÀìÈàëÈä 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, lᵊ-hav•dilꞋ (as distinguished from), work for é--ä, which is work that is QoꞋdësh. Notice, also, the combinative form, …-îÀìÆàëÆú.

These are cognates, all deriving from the root verb ìàê (to dispatch, send). It is îÀìÈàëÈä, i.e., îÀìÆàëÆú-òÂáåÉãÈä, not exertion or òÂáåÉãÈä generally, that is prohibited on Shab•âtꞋ

îÀìÈàëÈä is the fem. noun counterpart of îÇìàÈê. Compare and contrast with òÂáåÉãÈä. All îÀìÈàëÈä is òÂáåÉãÈä, but not all òÂáåÉãÈä is îÀìÈàëÈä.

òÂáåÉãÈä QoꞋdësh is required on Shab•âtꞋ (e.g., carrying and lifting the SeiphꞋër Tor•âhꞋ).

No îÀìÈàëÈä is permitted on Shab•âtꞋ – except in cases of pi•quꞋakh nëphꞋësh, which transforms the òÂáåÉãÈä from îÀìÈàëÈä khol to òÂáåÉãÈä QoꞋdësh, thereby making it a mitz•wâhꞋ to perform even on Shab•âtꞋ!

Traditional Rabbinic Derivation

Which leads to all manner of absurdities in the modern world

The rabbinic definition of what comprises îÀìÈàëÈä is based, firstly, on the non sequitur of the adjacency of the Scriptural passages (Shᵊm•otꞋ 31.1-11) describing work on the Beit ha-Miq•dâshꞋ being immediately followed by the prohibition against doing îÀìÈàëÈä on Shab•âtꞋ. From this non sequitur, the rabbis of Tal•mudꞋ "identified" (Ma•sëkꞋët Sha•bâtꞋ 7b) 39 categories of labor that were employed in the building of the Beit ha-Miq•dâshꞋ and, "therefore" (ex falso quodlibet) they ruled forbidden on Shab•âtꞋ:

Recognizing the need to strengthen their non sequitur and ex falso quodlibet argument, the rabbis cited bᵊ-Reish•itꞋ 2.1-3 noting the é--ä "ceased" from îÀìÈàëÈä of "creating." Hence, they argued, yet again non sequitur, that, since é--ä "ceased" both from "creating" and îÀìÈàëÈä on Shab•âtꞋ, therefore (ex falso quodlibet), îÀìÈàëÈä is equivalent to "creating." Consequently, whereas they originally prohibited electricity because they thought it was fire, now they argue that changing a flow of electrons (electric current) is an act of "creation." It's already absurd that elevators and card-key (electronic) locks in hotels are â•surꞋ on Shab•âtꞋ; and rabbis are now forbidding turning on the water tap (since it causes the pump to switch on – don't even think about using an electric water heater). By this standard, walking across a rug, or through an electrical field (disturbing the magnetic field), even digesting food, moving a muscle or thinking becomes â•surꞋ on Shab•âtꞋ. Any scientist recognizes that is an absurd claim. No man has ever created (or destroyed) anything in the sense that the Creator created matter and energy ex nihilo. Yet, these are the only pillars upon which the rabbinic arguments rest.

Notice that in the Scripture that is the basis for prohibiting "fire" (bᵊ-Mi•dᵊbarꞋ 15.32-36), the transgressor of Tor•âhꞋ never even kindled or ignited a fire! He was not executed for lighting a fire! He was executed for gathering kindling – îÀìÈàëÈä that should have been completed before Shab•âtꞋ! There is no basis whatsoever for rabbinic arguments about "creating" since he never even lit the fire. The intelligent and logical analyst of Ha•lâkh•âhꞋ must reorient his or her thinking away from "magic" associated with fire (or electricity) and recognize that the transgression was the doing of îÀìÈàëÈä – actual worldly-oriented, profane work – on Shab•âtꞋ. Most likely, the "lighting" of the fire would have been what is today called "transferring fire," from a next-door neighbor's fire. It's unlikely that everyone preferred to spend a half-hour rubbing sticks or hitting flint rocks together. In that sense, today's automatic switches and matches would probably not have qualified as îÀìÈàëÈä. But medieval belief in "magic" predominated.

Logical Compared to Rabbinic

Most, perhaps 99%, of Ha•lâkh•âhꞋ remains unchanged by the logical definition. The proof, or confirmation, of the superiority of defining the principle – like defining every other word – is the contrast between

1. the Nᵊtzâr•imꞋ definition, which reflects both the principle conveyed by Mosh•ëhꞋ at Har Sin•aiꞋ and reflects the identical principle equally as accurately today and into the future, versus

2. the 5^th century C.E. Talmudic-rabbinic opinion of the number of trades involved in a construction project a millennium and a half earlier – which is riddled with a long and always growing list of logical fallacies, self-contradictions, cognitive dissonance and utter chaos – quite the opposite of Divine Order.

The whole concept of "private domain" vs "public domain" was fabricated by reformers to enable Jews to – hypocritically – carry "in the private domain" without violating "carrying" in the "public domain," since, otherwise, they couldn't so much as carry even a napkin or a morsel of food to their table. This introduced hypocrisy, carrying while concealing it, early in the irrational (illogical) reasoning. Such hypocrisy would grow into a devouring giant overwhelming rabbinic thought.

One cannot burn, but the rabbis permit lighting a cigarette on Khaj•imꞋ from an already-burning source. One may not push a child's stroller on a wet sidewalk on Shab•âtꞋ – since a wheel, after going through a wet spot, might possibly make a wet track forming a letter – thus violating the prohibition against writing on Shab•âtꞋ. A Jew is prohibited from carrying an umbrella against rain on Shab•âtꞋ since opening the umbrella might be confused with building a tent – and building is â•surꞋ on Shab•âtꞋ. Strangely, carrying – which is also â•surꞋ on Shab•âtꞋ doesn't stop Orthodox Jews from shielding their heads from the rain with a magazine or newspaper. Grinding salt or pepper at the table would be â•surꞋ on Shab•âtꞋ. If a fire breaks out, unless there is danger to life, one should allow the house to burn down rather than extinguish it. Writing notes in studying Tor•âhꞋ is â•surꞋ on Shab•âtꞋ. Washing dishes, â•surꞋ on Shab•âtꞋ. Tearing open a bag of potato chips or the seal of a bottle are â•surꞋ on Shab•âtꞋ. Tying, and untying, shoes are both â•surꞋ on Shab•âtꞋ. Arranging a plate of vegetables, â•surꞋ on Shab•âtꞋ. "Harvesting" fresh herbs to top a plate of food, â•surꞋ on Shab•âtꞋ. Selecting among foods, clothes, etc. is â•surꞋ – no freedom of choice – on Shab•âtꞋ. Combing one's hair, â•surꞋ on Shab•âtꞋ. Dropping a tomato or grape juice on a table cloth might dye it, â•surꞋ on Shab•âtꞋ. Closing an umbrella is constructively demolishing, â•surꞋ on Shab•âtꞋ.

When you investigate how these 39 categories can be "interpreted" into hundreds of others, the eventual and inexorable absurdity of trying to keep patching a 5^th century C.E. perception in the modern world, rather than correcting the basic definition to conform to logic, cannot escape any intelligent, reasonable and rational reader.

Notice that under the rabbinic definition, it is permissible–and, indeed, often occurs even in Orthodox synagogues–for Jews to orally conduct business; to discuss, negotiate or close financial deals on Shab•âtꞋ. Children are permitted (provided they don't write) to study their school or university homework on Shab•âtꞋ. However, one can see that this is prohibited under a logical analysis of Tor•âhꞋ and Ha•lâkh•âhꞋ. Thus, unlike non-Orthodox thinking, the logical analysis, being scientific and mathematically precise rather than subject to whim or agenda, is sometimes more strict.

When it comes to electricity, however, a vast maze of increasingly absurd contradictions, all of which were fabricated based on ignorance of science, are eliminated entirely. This opens the door for Jews in hospitals, convalescent homes and invalids to join, via videoconferencing, in tᵊphil•otꞋ on Shab•âtꞋ and other holy days.

The prohibition against music on Shab•âtꞋ, dating back to mourning the destruction of the Beit ha-Miq•dâshꞋ, must be reviewed in consideration of the possibility that a physical Beit ha-Miq•dâshꞋ may never be intended as the next Beit ha-Miq•dâshꞋ of Yᵊkhëz•qeilꞋ.

False door in rock, into inner (3rd) sanctum, with god emerging from "holy" mountain, Mastaba (Tomb) of Idu, Giza

It must be noted that both physical Bât•eiꞋ-ha-Miq•dâshꞋ were patterned virtually identical to the Egyptian pattern, which Mosh•ëhꞋ knew, of the Temple of his royal Egyptian princess step-sister, and later Pharaoh (Queen), Khat-shepset. (Her temple still stands; check the design for yourself.) Also like the Egyptian mortuary temples, both Bât•eiꞋ-ha-Miq•dâshꞋ were, likewise, built on a "Holy Mountain."

MëꞋlëkh, pl. îÀìÈëÄéí (mᵊlâkh•imꞋ); "king(s)"; including the two books of the Ta•na"khꞋ (ÂlꞋëph = first; Beit = second). Connective plural -îÇìëÅé (malkh•eiꞋ-; kings of…).