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•an•anꞋ â(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 Netzarim Reconstruction of Hebrew Matityahu (NHM) 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.
øÇò
[Updated: 2008.04.21]
ra; wrong = bad
øÇòÂðÇðÌÈä
[Updated: 2006.04.27]
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Ra•a•nanꞋ âh "fresh" (fem. n.); spelled in English as Ra´anana and pronounced by Anglos as Ra•nanꞋ a. Ra´anana is a small city roughly 20km (12mi) north of Teil •vivꞋ , between Kәphar SabꞋ a and Her•tzәl•iyꞋ ah at the narrowest point of Israel's pre-1967 waist.
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| Gin•âhꞋ in Ra•a•nanꞋ âh | Park Ra•a•nanꞋ âh |
 Gan Uri Gordon Raanana 800x600.jpg "Gan Uri Gordon in Ra'anana") |  |
| Gan Uri in Ra•a•nanꞋ âh | Kan•yonꞋ (Mall) Rᵊnan•imꞋ in Ra•a•nanꞋ âh |
øÇáÌÈï [Updated: 2007.03.12]
Rab•ânꞋ ; Aramaic of Rav, plural øÇáÌÈðÄéí (Rab•ân•imꞋ ).
øÇáÌÈðÈï (Rab•ân•ânꞋ ) is Aramic for "our Ravs."
øÇáÌÄé [Updated: 2012.08.28]
Since three similar titles can be confusing, it may be helpful to remember the chronological order:
"Since the title [
"It was only during the Tanaitic period, in the generation after [
There are no extant early papyri witnesses of Mt. 23.7. Contrary to this timeline anachronistically suggested in the Ency. Jud., the earliest extant mss. of Mt. 23.7, and, therefore, the earliest attestation of the title ραββι that is found in the Διαθηκη Καινη (NT) , is in the 4th century CE codices à and β. The Christian Διαθηκη Καινη (NT) reflects 4th century CE language of Hellenist gentile Christians – not 1st or 2nd century CE language of anti-Hellenist Yᵊhud•
Accordingly, it seems clear that, by 135 C.E.,
It was only in the Middle Ages that the rabbi became–in addition to, or instead of, the interpreter and decisor of Ha•lâkh•âhꞋ –the teacher, preacher, and spiritual head of the Jewish congregation or community.
In modern usage the word "rabbi" in Hebrew has sometimes become the equivalent of "mister." Thus every Jew called up to the reading of the Tor•
Variants like "Rebbe," etc. are modern European (German-Yiddish) assimilation innovations of Ash•kәnazꞋ im Kha•sid•imꞋ or Qabâlist mystics lacking any historical authenticity and such titles are, therefore, to be shunned. (The Tor•âhꞋ teachers called by these historically unauthentic titles may still be upright Rabân•imꞋ .)
øÇáÌÈðåÌú [Updated: 2011.10.16]
Ra•bân•utꞋ ; Rabbinate.
Tellingly, Orthodox sources hide and ignore the factual origins of the Ra•bân•utꞋ ! Because of this dearth of Judaic sources, one has little choice but to assess the background published in (shudder) Wikipedia. Far from being an ancient institution, the Ra•bân•utꞋ dates back only to the 17th century authority of the Turkish (Ottoman) Empire! Today's Ra•bân•utꞋ is the product not of Tor•âhꞋ but of secular politicians of the modern state of Israel; and, in many respects, must be viewed as a mere religious veneer of the secular politicians and secular modern state of Israel.
In the beginning of the 17th century, the title of the first Rishon LeZion was given to the chief rabbi of Jerusalem by the Turkish (Ottoman) Empire. In 1842, the position of "Hakham Bashi", Chief Rabbi of Constantinople who represented the Turkish Jews before the Sultan, and the position of Rishon LeZion which at that time already represented the Old Yishuv before the Sultan, were combined into one position called Rishon LeZion.
During the period of the British Mandate of Palestine, the High Commissioner established the Orthodox Rabbinate, comprising the Rishon LeZion to which was added an Ashkenazi Chief Rabbi, which it recognized collectively as the religious authority for the Jewish community. In 1921, Abraham Isaac Kook became the Ashkenazi Chief Rabbi and Jacob Meir became the Sephardi Chief Rabbi.
In 1947, David Ben Gurion and the religious parties reached an agreement, which included an understanding that matters of personal status in Israel would continue to be determined by the existing religious authorities. This arrangement has been termed the status quo agreement and has been maintained despite numerous changes of government since. The Ra•bân•utꞋ derives its authority not from Torah but from the secular politicians of the modern state of Israel. (Wikipedia, accessed 2011.10.16)
"The rabbinate and the functions of the rabbi in modern Israel differ fundamentally from their counterparts in any other part of the Jewish world, whether ancient or modern. A number of factors have contributed toward this unique state of affairs. In the first place there is the law of the State of Israel which establishes the halakhah as state law in all matters affecting personal status, which includes marriage, divorce, legitimacy, and conversion and affords the rabbinical courts the status of civil courts of law within that wide sphere." [Thus, the authority of the Ra•bân•utꞋ derives from the secular government, not Tor•âhꞋ .] "This, coupled with the fact that the Ministry of Religious Affairs was, apart from one brief interregnum, the prerogative of the (Orthodox) National Religious Party, has had the effect of making Orthodox Judaism to all intents and purposes the "established church" of the state, to the virtual exclusion of other religious trends in Judaism, Conservative and Reform, which have only a handful of congregations, mostly composed of recently arrived immigrants belonging to those trends in the countries of their origin."
"A second factor determining the complexion and the functions of the rabbinate is the establishment of the twin Orthodox chief rabbinate (Ashkenazi and Sephardi) which are state appointments [emphasis added], and similar twin chief rabbinates in the larger cities. These local rabbinates and chief rabbinates are administered by the local religious councils, which are nominated through a complicated system of political party representation and the Ministry of Religious Affairs, and it is to all intents controlled by the ministry [emphasis added]. These councils consist of Orthodox Jews. All appointments of rabbis must be confirmed by the chief rabbis and the Ministry of Religious Affairs."
"A third factor is the fact that almost without exception the rashei yeshivot [yeshiva heads], who exercise a powerful influence in Israel, as well as the other rabbis who belong to the [political party] Agudat Israel (to which the rashei yeshivot also mostly belong), regard the National Religious Party and the chief rabbis who owe their appointments to their support as tending toward heterodoxy, a charge which they are at great pains to disprove or dispel. As a result, they are unduly apprehensive of any move which might be regarded as progressive or "reform." To these considerations must be added two others."
"The Ashkenazi rabbinate continues wholly the tradition of the classical Eastern European rabbinate, and the new incumbents to the rabbinate are wholly the products of the yeshivot, while the Sephardi rabbinate equally continues in their old traditions [emphasis added]. Lastly, the synagogue in Israel is, with only a handful of exceptions, not a congregational entity with fixed membership but a place for worship and study."
"All these factors add up to the distinctive features of the rabbinate and the functions of the rabbis in Israel. Next to the chief rabbis the hierarchy consists of the dayyanim [judges] of the Supreme Bet Din of Appeal, followed by the dayyanim of the district courts. They are classified as civil judges with the emoluments and privileges of judges, and their functions are wholly judicial and not pastoral. Next in importance, and in receipt of salaries from the religious councils, are a host of rabbis who act as religious functionaries with specific and limited duties such as inspection of kashrut, of mikva'ot, of the eruv, of the adherence to the various agricultural laws, etc. They also, by nature of their functions, perform no pastoral duties. Next in the scale come district rabbis, also appointed by the religious councils. In theory they are charged with the welfare of the community within the district over which they have been appointed, but with few exceptions they regard their position as a sinecure. Lowest on the scale come, what in theory is the nearest approach to the Western rabbi, the rabbi of a synagogue. In the absence of a regularly constituted congregation, however, and with no official source of income, they are financially the least rewarded. Few synagogues pay anything approaching a living wage to these rabbis. They mostly depend upon one of the other rabbinic functions referred to for their livelihood, and their appointments largely commence as de facto ones which sometimes develop into uneasy de jure ones. In the absence of the congregational unit with its duly paid-up membership, and the consequent lack of personal bond between rabbi and worshiper, there is nothing in the rabbinate in Israel which approaches the pastoral aspect of the work of the modern rabbi [emphasis added]. Marriages are performed by duly appointed officials of the local religious councils, funerals by the various khevra kaddisha organizations. Visiting the sick is not regarded as the function of the rabbi of a synagogue; cultural activities apart from the shi'urim in rabbinics are undertaken by other agencies, as is youth work and philanthropic activity. The virtual nonexistence of regular preaching should be noted."
"The cumulative effect of this situation is that the Western-trained rabbi even of Orthodox Jewry finds it hard to find a place in the rabbinate in Israel. Of all those who have immigrated few have been appointed to a rabbinical position in Israel, and most find their livelihood in other spheres." (Louis Isaac Rabinowitz, Jewish Virtual Library).
øÇçÂîÄéí [Updated: 2011.11.21]
ra•kham•imꞋ ; compassion—lit. "compassions" (m.p.). Being bound in the plural implies that "compassion" cannot exist in the singular, as a lone occurrence; it is necessarily, and only exists as, a continuing (pl.) action.
ShaꞋ ar ha-Ra•kham•imꞋ is the "Gate of Compassion," the East Gate of Har ha-BayꞋ it. Based on a mistranslation, non-Jews know this gate by an erroneous name: the 'Golden Gate."
øÈçÅì [Updated: 2006.04.27]
Râ•kheilꞋ
øÈîÇú äÇâÌåÉìÈï [Updated: 2006.04.27]
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| Râm• |
Râm•atꞋ ha-Go•lânꞋ ; Golan Heights
øîá"í [Updated: 2006.07.31]
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| RamꞋ ba"m |
RamꞋ ba"m (1135-1204 C.E.), acronym for Rabbi Moshëh Bën-Mai•monꞋ (son of Maimon, his father's name). RamꞋ ba"m is also widely known by his Greek—Hellenist—name: Maimonides. In the great medieval European controversy over rationalism, RamꞋ ba"m, who was the leading Sage of medieval Spain, was the champion of øÇöÀéåÉðÈìÄéí against àé-øÇöÀéåÉðÈìÄéí.
Tei•mân•imꞋ Jews consulted, and sided, with RamꞋ ba"m. To avoid persecution by the Muslims of Spain—who offered Jews and Christians the choice of conversion to Islam or death—RamꞋ ba"m fled with his family, first to Morocco, later to Israel, and finally to Egypt.
øîá"ï [Updated: 2010.08.17]
Ram•ba"nꞋ (1194-1270 C.E.), acronym for Rabbi Moshëh Bën-Nakh•manꞋ (son of Nakhman; Hellenist Nakhmanides), one of the last leading àé-øÇöÀéåÉðÈìÄéí of medieval Spain. In the great controversy of øÇöÀéåÉðÈìÄéí versus àé-øÇöÀéåÉðÈìÄéí (which includes Qabâl•âhꞋ ), Ram•ba"nꞋ attempted to reconcile the two. Thus, Ram•ba"nꞋ is the least irrational of the irrationalists. Perhaps, taking into account the limited science of his day, we could state this alternatively as the first Sage to attempt to understand spirituality from a scientific perspective—which is the perspective of the Nәtzâr•imꞋ .
øù"é [Updated: 2006.07.31]
Rash"i, acronym for Rabbi Shlomoh Yitzkhâqi, a leading irrationalist Sage of medieval France (1040—1105 C.E., spanning the First Crusade).
RashꞋ i's commentary is mainly distinguished by a rather imaginative philological treatment of Mi•dәrâshꞋ ic interpretations riddled with logical inconsistencies. When the text didn't fit into his view he reworded the Mi•dәrâshꞋ , the Tar•jumꞋ s, cantillations, etc. to conform to his view. RashꞋ i's second great shortcoming was his failure to deal with reconciling philosophy and Biblical concepts of the universe.
øÇöÀéåÉðÈìÄéí [Updated: 2010.08.17]
ra•tzᵊyon•âlꞋ im; rationalists
The antonym is àé-øÇöÀéåÉðÈìÄéí (iy-ra•tzᵊyon•âlꞋ im; irrationalists).
Today's accounts in Hebrew of the Maimonidean Controversy are so thoroughly biased by the modern primarily-Litvak (Lithuanian) writers that it cannot be communicated in Hebrew without supplying more historically accurate Hebrew terms to describe the basic two sides of the controversy: rationalists versus irrationalists. In modern Hebrew accounts, the controversy is couched in terms of Ram•ba"mꞋ 's Greek "science" of the goy•imꞋ versus "our holy Tor•âhꞋ " (which are, in fact, Lithuanian fable-ized traditions based in ignorance and superstition). Of course, no Jew would prefer Greek "science" of the goy•imꞋ over "our holy Tor•âhꞋ ," which, in our modern era, has relegated the primary aspect of Ram•ba"mꞋ 's arguments to obscurity so as not to challenge the claimed exclusive authority of modern Lithuanian rabbis.
Of course, no Tor•âhꞋ Sage—including Ram•ba"mꞋ —, ever championed Hellenism. The controversy was over adherence to îÇãÌÈò—i.e., øÇöÀéåÉðÈìÄéí to properly interpret and understand Tor•âhꞋ versus ignorant, superstitious, fable-izing irrationalists; in Hebrew, àé-øÇöÀéåÉðÈìÄéí. Described in these more accurate terms, relating to the spiritual domain of Tor•âhꞋ in a rational, scientific and logical, frame of reference clarifies into sharp focus: a non-dimensional Realm of the Creator-Singularity preceding and beyond our physical (i.e., dimensional) universe.
øÈöåÉï [Updated: 2007.01.21]
râtz•onꞋ ; pleasure, wish, will
øÈöåÉï is often suffixed by the pronominal ê (khâ meaning "your") to form øÀöåÉðÀêÈ (rәtzon•khâꞋ ; your [masc.]) pleasure or will. The connective form without the suffix, øÀöåÉï, is pronounced rәtzon…, e.g. øÀöåÉï é--ä (rәtzon ha-Sheim, the will or pleasure of ha-Sheim). øÈöåÉï can also be prefixed by a preposition, for instance, á (bә-…; in…) to form áÌÀøÈöåÉï (bә-râ•tzonꞋ ; with [lit. "in"] pleasure). These can also take a pronominal suffix to form, for example, áÌÀøÈöåÉðÀêÈ (bә-rәtzon•khâꞋ ; with or by your pleasure).
øÈöåÉï derives from the verb øÈöÈä (râtz•âhꞋ ; he was pleased with, favorable toward). While it is translated for "he wanted," the English wanting = lacking something, is a connotation absent in this Hebrew term. The future tense is used in the phrase àÄí éÄøöÆä äÇùÌÑÅí (im yi•rәtz•ëhꞋ ha-Sheim), abbreviated àé"ä (IY"H), which means "if [it] will please ha-Sheim.
øÇá [Updated: 2007.03.12]
Rav – great, someone or something great; the title of a post-135 C.E. Pәrush•iꞋ Tor•âhꞋ interpreter and expounder of Tor•âhꞋ and Ha•lâkh•âhꞋ – the "Sage," who invariably earned his living from a non-religious occupation like everyone else and who had met the required standards and obtained legitimate recognition of receiving sәmikh•âhꞋ .
"In [Yәhud•âhꞋ ], the custom [that] had been instituted during the [period of the Tanâ•
As the title of Rav (corrupted in modern Hebrew to "Rabbi") became more widely known after 135 C.E., the distinction from, and even awareness of, the title of
The term for 1st century and earlier Pәrush•imꞋ Kha•khâm•
imꞋ like Hi•leilꞋ , Sham•aiꞋ and Ja•mәl•iy•eilꞋ , is RibꞋ i ("Titles," Ency. Jud., 15:1163-4). This group includes the most famous RibꞋ i of all time, upon whom Ja•mәl•iy•eilꞋ himself conferred sәmikh•âhꞋ —RibꞋ i Yәho•shuꞋ a Bën-Dâ•widꞋ , ha-Mâ•shiꞋ akh.
Though anachronistic in the 1st century CE, by the 3rd century CE, the terms
In Tal•
Rav must be distinguished from
øÄáÌåÉï, is used of
øÅòÆä [Updated: 2010.10.21]
reiꞋ ëh; companion, plural rei•imꞋ
According to A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, øÅòÆä derives from the secondary meaning of the verb øÈòÈä (râ•âhꞋ ; to associate with, keep company with). The primary meaning of øÈòÈä is to pasture, graze or tend (as a flock or herd). Thus, øÅòÆä implies those who are of the same flock or herd; fellow sheep (Tor•âhꞋ keepers).
øÀçåÉá, usually abbreviated 'øç [Updated: 2008.03.10]
Rәkhov; BH public square or expanse; in NH times, they paved them over and now the word means "street." Plural is øÀçåÉáåÉú. Moving the accent back to the penultimate syllable, Rә•khovꞋ ot (public-squares, expanses or streets) is the name of a city in the NëꞋ gëv.
øÀôÈàÄéí [Updated: 2013.03.25]
Rᵊphâ•imꞋ; "known from biblical, Ugaritic and Phoenician sources." (EJ, "Rephaim," 14.79).
"In the Bible two uses of the term are discernible" (ibid.)
""The first is as a gentilic (e.g., bᵊ-Reish•
"In its second use øÀôÈàÄéí designates "shades" or "spirits" and serves as a poetic synonym for [îÅúÄéí] (Yᵊsha•
"These [Ugaritic] rpum like their Phoenician counterparts, are divine in nature, … literally "divine ones?" (cf. Heb. ël•oh•
Replacement Theology [Updated: 2012.08.31]
øÈùÑÇò [Updated: 2006.05.17]
râsh•aꞋ ; to do wickedness, plural rәshâ•imꞋ
øÆùÑÇò (rëshꞋ a, wickedness).
øÈùÑÈò (râ•shâꞋ, a wicked person).
øÄáÌÄé [Updated: 2006.04.27]
RibꞋ i (when written without vowels: øéáé); Rabbinic ordination that was granted
only by the Nâ•siꞋ and Beit-Din ha-Jâ•dolꞋ ,
only to Jews residing in ËꞋ rëtz Yi•sәr•â•eilꞋ (not, for example, to Babylonian Jews), and
only during the Tanaitic period, in the generation after Hi•leilꞋ to the 2nd century C.E. – and probably not after 135 C.E.
"Since the title was accorded only to those who had been properly ordained, and such ordination was not granted in talmudic times outside ËꞋ rëtz Yi•sәr•â•eilꞋ … it was not borne by the Babylonian sages… who adopted, or were granted, the alternative title of rav" ("Rabbi, Rabbinate," EJ, 13:1445).
The unavoidable conclusion is that the documentation in The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u and elsewhere proves (see NHM note 23.7.1) that since RibꞋ i Yәho•shuꞋ a was recognized by the title of 'RibꞋ i,' therefore, this necessarily implies that RibꞋ i Yәho•shuꞋ a had ordination from the Beit-Din ha-Jâ•dolꞋ .
In the times of Hi•leilꞋ (pop. Hillel, 1st century B.C.E. to beginning of 1st century C.E.) and the patriarchs of Beit-Hi•leilꞋ , ordination in ËꞋ rëtz Yi•sәr•â•eilꞋ was distinct from ordination in the Gâl•utꞋ (principally BâvëlꞋ ), with ordination in ËꞋ rëtz Yi•sәr•â•eilꞋ carrying clear superiority. "ñÀîÄéëÈä (sәmikh•âhꞋ ) could only be granted by scholars residing in ËꞋ rëtz Yi•sәr•â•eilꞋ to scholars present in the ËrꞋ ëtz Yi•sәr•â•eilꞋ at the time of their ordination… The appellation of [øÇáÄé] rabꞋ i (Hellenized to "rabbi"; actually RibꞋ i, as demonstrated below) is therefore never used for the Babylonian •mor•âꞋ im since they did not possess ñÀîÄéëÈä, and they have the title [øÇá] "rav." As a result, the Babylonian sages were dependent upon their [colleagues in Yәhud•âhꞋ ]. 'We submit to them' was the Babylonian attitude (PësꞋ akh. 51a)" ("Sәmikh•âhꞋ ," EJ, 14:1140-47).
In the time of RibꞋ i Yәho•shuꞋ a, this partriarch was Rab•ânꞋ Ja•mәl•iy•eilꞋ ha-Zâ•qeinꞋ , grandson of Hi•leilꞋ . "According to Acts, Ja•mәl•iy•eilꞋ was tolerant toward the first [Nәtzâr•imꞋ , not "Christians" who didn't even come into existence until 135 CE; ybd] and Paul was one of his pupils (22:3)… 'When Rab•ânꞋ Ja•mәl•iy•eilꞋ the elder died the glory of the Tor•âhꞋ ceased, and purity and saintliness [lit. "separation"] perished' (Sot•âhꞋ 9:15)" ("Gamliel, Rabban," EJ, 7:295-6).
It is clear from this that the mi•nuꞋ i (cf. 21.23.2) conferred upon RibꞋ i Yәho•shuꞋ a, previously demonstrated, was conferred by Rab•ânꞋ Ja•mәl•iy•eilꞋ ha-Zâ•qeinꞋ .
"In ËꞋ rëtz Yi•sәr•â•eilꞋ it also became necessary for individual scholars to obtain the consent of the patriarch before ordaining their pupils. On account of the high regard entertained for the patriarchs of the house of Hi•leilꞋ , who were the recognized heads of the Jewish community of the ËrꞋ ëtz Yi•sәr•â•eilꞋ during the centuries subsequent to the demise of Rab•ânꞋ Yo•khâ•nânꞋ Bën-Za•kaiꞋ , no ordination was considered valid without the patriarch's consent. The patriarch himself was at first permitted to confer it without consulting the Sanhedrin. Later, the patriarch could only grant the degree in cooperation with the court (TJ, Sanh. 1:3, 19a).
The term used in the ËrꞋ ëtz Yi•sәr•â•eilꞋ in the days of the Jerusalem Tal•mudꞋ for ordination was [îÄðÌåÌé (mi•nuꞋ i; apportioning, appointment {of the RuꞋ akh ha-QoꞋ dësh bestowed upon MoshꞋ ëh at Har Sin•aiꞋ which MoshꞋ ëh, in turn, apportioned to the original Bât•eiꞋ -Din in Shәm•otꞋ 18.24-26}, i.e. nomination or "appointment" to the office of judge)]. In Babylonia the designation of ñÀîÄéëÈä (sәmikh•ut•âꞋ in Aramaic) was retained" ("Sәmikh•âhꞋ ," EJ, 14:1140-47).
Rab•ânꞋ Ja•mәl•iy•eilꞋ ha-Zâ•qeinꞋ , grandson of the original patriarch Hi•leilꞋ , belonged to the 'later' category in which the approval of the Beit-Din ha-Jâ•dolꞋ was obtained. From this it is clear that the mi•nuꞋ i (21.23.2) conferred upon RibꞋ i Yәho•shuꞋ a not only was conferred by Rab•ânꞋ Ja•mәl•iy•eilꞋ , but in concert with the Beit-Din ha-Jâ•dolꞋ of which Rab•ânꞋ Ja•mәl•iy•eilꞋ was Nâ•siꞋ .
This brings us to the question of RibꞋ i Yәho•shuꞋ a's ordination when "the ordination itself, which required the presence of three elders, one of whom was himself ordained, was originally performed by every ordained teacher upon his pupils (Sanh. 1:3; TJ, Sanh. 1:3, 19a)" ("Sәmikh•âhꞋ ," EJ, 14:1140-47) [emphasis added; ybd].
This demonstrates that not only was mi•nuꞋ i (21.23.2) conferred upon RibꞋ i Yәho•shuꞋ a as a tal•midꞋ of Rab•ânꞋ Ja•mәl•iy•eilꞋ ha-Zâ•qeinꞋ , but that mi•nuꞋ i is, in turn, conferred upon his authentic tal•mid•imꞋ —legitimate Nәtzâr•imꞋ Jews, i.e. recognized by the Beit-ha-Din shël ha-Nәtzâr•imꞋ (in Ra•a•nanꞋ a) within ËꞋ rëtz Yi•sәr•â•eilꞋ , of the authentic and historical RibꞋ i, and Tan•âꞋ , Yәho•shuꞋ a Bën-Yo•seiphꞋ Bën-Dâ•widꞋ . (This is confirmed in NHM 10.1.). Again, this explains the events in "Acts" 2.
The documentation clearly demonstrates that, far greater than ñÀîÄéëÈä, RibꞋ i Yәho•shuꞋ a was recognized here as having received îÄðÌåÌé from both the patriarch of Beit-Hi•leilꞋ "in cooperation with" the Beit-Din ha-Jâ•dolꞋ !!!
This is further corroborated by the following: "The Ta•nâ•imꞋ were both scholars and teachers. They expounded the law and taught it to the people in academies and synagogues" ("Tanna, Tannaim," Ency. Jud. 15.800). Holders of îÄðÌåÌé were Ta•nâ•imꞋ . It's immediately clear how often this is confirmed of RibꞋ i Yәho•shuꞋ a in The Netzarim Reconstruction of Hebrew Matityahu (NHM).
Moreover, if RibꞋ i Yәho•shuꞋ a lacked îÄðÌåÌé, he would not have been tolerated as a teacher in the country (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.23.2), nor in the Bât•eiꞋ -ha-KәnësꞋ ët, much less in the Beit ha-Mi•qәdâshꞋ . This further corroborates that the historical RibꞋ i Yәho•shuꞋ a, in contrast to the syncretized Yësh"u (Jesus) of Christianity, was sho•meirꞋ -Tor•âhꞋ . This was, understandably, buried by the Christian (Roman) redactors who couldn't afford to acknowledge that RibꞋ i Yәho•shuꞋ a was so inextricably linked to Jewish, and Judaic, hegemony.
øÄáÀ÷Èä [Updated: 2006.04.27]
RivꞋ qâh
øÉâÆæ [Updated: 2006.09.10]
RoꞋ gëz; agitation, irascibility, exasperation.
øåÉòÆä [Updated: 2008.05.13]
ro•eihꞋ ; n. shepherd, also the pres. tense v.: shepherding, herding, pasturing, grazing.sing. Plural øÉòÄéí (ro•imꞋ ; n. shepherds, also the pres. tense v. shepherding pl.) or äÈøåÉòÄéí (ha-ro•imꞋ ; the shepherds). Also the verb øÈòÈä (râ•âhꞋ ; he shepherded, herded, pastured, grazed).
øÉòÄé äÈàÁìÄéì—ro•iꞋ hâ-ë•lilꞋ ; My feckless shepherd (i.e., those who are supposed to be shepherds of Tor•âhꞋ but are incompetent, losing the sheep), plural øÉòÈé äÈàÁìÄéì (ro•âiꞋ hâ-ë•lilꞋ ; My feckless shepherds). See also Zәkhar•yâhꞋ 11.17 with Yi•rәmәyâhꞋ u 23.1 and Yәkhëz•qeilꞋ 34.2-23; 37.24.
øÉàùÑ [Updated: 2010.08.09]
Rosh; head (by extension, top or beginning)
Rosh also denotes the top (as a ladder), the chief (among people), prime (among ministers, e.g., øÉàùÑ äÇîÌÆîùÑÈìÈä, or the beginning (as a month).
Contrast this verb family with the completely unrelated verb family (úçì) that more accurately expresses the idea "to begin": äÇúÀçÈìÈä.
Cognates include:
øÄàùÑåÉï (rish•onꞋ ; head, first). The plural is øÄàùÑåÉðÄéí. The øÄàùÑåÉðÄéí refer specifically to the "First" Medieval Sages—dating from the 11th-15th century C.E. and include RashꞋ "i, Ram•ba"mꞋ and Ram•ba"nꞋ . The øÄàùÑåÉðÄéí contrast with the A•kha•ron•imꞋ .
fem. noun øÅàùÑÄéú (Reish•itꞋ ; head, first). Prefix this with the preposition áÌÀ (bә-; in) and you have the name of the first book in Tor•âhꞋ : áÌÀøÅàùÑÄéú (bә-Reish•itꞋ ; at first, lit. "in first").
øÉàùÑ çÉãÆùÑ (head of the khoꞋ dësh).
øÉàùÑ äÇùÌÑÈðÈä (head of the shân•âhꞋ ; year).
øåÌçÇ [Updated: 2006.04.27]
RuꞋ akh; wind, breeze or spirit; sentience. This corresponds, via LXX, to πνευμα (pneuma; wind, spirit). See also The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) note 1.18.6.
Your øåÌçÇ is your sentience, your feelings and emotions. (Think of the team spirit of sports fans supporting their team.)
Though unable to distinguish ðÆôÆùÑ from ðÀùÑÈîÈä, in LXX the Hellenists distinguished these two terms from øåÌçÇ, which they rendered πνευμα (pneuma; wind, spirit).
Whether for good or evil, your øåÌçÇ strongly influences your ðÆôÆùÑ and ðÀùÑÈîÈä. The øåÌçÇ is the interface between your ðÆôÆùÑ and ðÀùÑÈîÈä in the non-dimensional realm, on the one side, and your body in the physical universe.
All of our physical senses are located in our physical body. Thus, all of our perceptions that depend upon our physical senses seem to us to be experienced in our body and in our physical world—just as when playing a virtual game we experience being in a virtual world.
It is this sentiency interface that "unplugs" from the physical brain at death, liberating the ðÆôÆùÑ and ðÀùÑÈîÈä in the non-dimensional realm. Those who haven't prepared for the non-dimensional realm, developing healthy and complementary ðÆôÆùÑ and ðÀùÑÈîÈä don't survive. Even among those who survive, those who haven't developed their non-dimensional senses are entirely disoriented—like a virtual game-player who has never seen the "real" world.
øåÌçÇ äÇ÷ÌÉãÆùÑ (RuꞋ akh ha-QoꞋ dësh) is the Spirit of QoꞋ dësh, where QoꞋ dësh is defined by Tor•âhꞋ . øåÌçÇ äÇ÷ÌÉãÆùÑ, conveying a spirit independent of localized closeness, was adapted by goy•imꞋ for whom é--ä was never their aboriginal ùÑÈëÅï, and, therefore, to Whose spiritual ùÑÀëÄéðÈä, they could never relate. With rare exception, Jews use the term ùÑÀëÄéðÈä exclusively.
øåÌú [Updated: 2006.04.27]
Rut; a Mo•âvꞋ name; Hellenized to "Ruth." Mi•dәrâshꞋ associates the name with râ•at•âhꞋ ("she saw", i.e. understood, the words of her mother-in-law, Artscroll, The Book of Ruth, p. 67).
Rut is the second of the five Mәgil•otꞋ
!ñÀìÄéçÈä [Updated: 2012.01.29]
sә•likh•âhꞋ ; excuse, forgiveness, "Excuse me!," fem. n. of ñÈìÇç (sâ•lakhꞋ ; he excused, forgave). The plural noun, ñÀìÄéçåÉú (sә•likh•otꞋ ; excusings, forgivenesses), is the title of Tәphil•otꞋ incorporated in Sha•khar•itꞋ from the first day of the week preceding Yom Tәru•âhꞋ until Yom ha-Ki•purꞋ .
See also îÈçÇì (mâ•khalꞋ ) and çÈðÇï (khâ•nanꞋ ).
ñÈìÈè èåÌøÀ÷Äé [Updated: 2009.03.10]
 100x133.jpg "Salat Turki (matbukha)") |
| Salat Turki (matbukha) |
and similar îÇèÀáÌåÌçÈä (adapted from Mimi)
Yield: approximately 4 cups
1 large onion
2 Tblsp. olive oil
1 green bell pepper
2 red bell peppers
2 large tomatoes
3 Tblsp. sliced or pitted, chopped green olives
1 tsp. salt
1/2 tsp. ground cumin
1/2 tsp. black pepper
4 Tblsp. tomato purée
2 Tblsp. chopped coriander leaf
skhug to taste (and color)
Peel and dice the onions. Fry them in the olive oil till golden: use a medium-sized pan or a large frying pan.
Remove the stem, seeds and white inner membrane from all the peppers. Chop into dice. Add them to the onions. Cover the pan and cook the vegetables till the peppers are soft - about 8 minutes. Stir once or twice.
Dice the tomatoes. If necessary, pit and slice the olives. Add all of these to the pan.
Add the black pepper, cumin, salt, tomato paste and skhug.
Cover the pan again and cook the vegetables over a medium flame for about 15 minutes.
Sprinkle coriander over the salad
Serve cold.
ùÒÇø [Updated: 2011.11.13]
Sar, one who contends, struggles, strives (from the verb ùÒÈøÈä); by extension, a nobleman or minister; pl. ùÒÈøÄéí (sar•imꞋ ); plural connective form …-ùÒÈøÅé (sar•eiꞋ -…; noblemen or minsters of…). In MH, a government minister is called a Sar (of Finance, Education, Transportation, of the Interior, etc.).
ùÒÈøÈä [Updated: 2011.11.13]
Sâr•âhꞋ , to contend, struggle, strive (äÇîÌÄùÒÀøÈä of…). Also, the name of the wife of Av•râ•hâmꞋ , SârꞋ âh, and the first element of Yi•sә•râ•EilꞋ .
ùÒÈèÈï [Updated: 2006.04.27]
Sâ•tânꞋ ; a human impugner, adversary, accuser, polemicist or prosecutor; e.g., one of
Thus, "[t]he doctrine of the two inclinations (or drives) is a major feature of rabbinic psychology and anthropology." However, "the rabbinic notion of two inclinations shifts this dualism from a metaphysical to a more psychological level (i.e., two [dissonant] tendencies in man rather than two [warring Armageddon] cosmic [principalities]." However, the rabbis confuse the sexual aspect of this inclination, regarding it internally oxymoronic – øÈò, yet "not intrinsically [øÈò] and, therefore, not to be completely suppressed." (Inclination, Good and Evil, Ency. Jud., 8.1318).
Hellenist Christians later syncretized and corrupted these Judaic concepts with earlier traditions morphed into their own native (Hellenist Greco-Roman) traditions: the Ugaritic idol Anzu-Tiamat (an evil angel who stole the "Tablet of Destinies," the supreme authority to rule the universe), the Mesopotamian idol Ishtar (morphed into Greek Aphrodite, morphed into Roman Venus, morphed into Latin Lucifer, Great Whore of Babylon, crown of snakes? early serpent & dragon themes of later Hellenist Hydra idol), and these expanded with their native Greek idols Pan (sexual tempter, evil music & seducer & satyr), Thanatos (angel of death) and perhaps Icarus (fallen angel) to fabricate the Christian anti-god mélange of "SāꞋtan" aka the devil (evil demon) aka Beelzebub.
 |  |  |  320x640.jpg "Thanatos (death angel)") |
| Ugaritic idol – | Mesopotamian idol – | Greek idol – | Greek idol – |
ùÒÆä [Updated: 2010.05.20]
| |||||||||
sëh – a kâ•sheirꞋ Bovidae (split-hoofed, hollow-horned, ruminant livestock animal; namely, a sheep or ram, a goat, or a cow or bull). Compare & contrast with aꞋ yil, tal•ëhꞋ , këvꞋ ës, eiz, and tzon.
ñÅãÆø [Updated: 2007.02.18]
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SeiꞋ dër, especially the PësꞋ akh SeiꞋ dër; order [table setting or a service], liturgy, schedule, programme, schedule, arrangement). See also ñÄãÌåÌø (si•durꞋ ).
ñÅãÆø îåÉòÅã [Updated: 2006.06.27]
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SeiꞋ dër Mo•eidꞋ ; Order: Appointed), nnd order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅãÆø ðÈùÑÄéí [Updated: 2006.06.27]
 |
SeiꞋ dër Nâsh•imꞋ ; Order: Women), 3rd order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅãÆø ðÀæÄé÷Äéï [Updated: 2006.06.27]
 |
| Tort Law |
SeiꞋ dër Nәziq•inꞋ ; Order: Torts), 4th order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅãÆø ÷ÈãÈùÑÄéï [Updated: 2006.06.27]
 |
| Qᵊdosh• |
SeiꞋ dër Qâ•dâsh•inꞋ ; Order: Holinesses), 5th order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅãÆø èÈäÃøåÉú [Updated: 2006.06.27]
 |
| Decontamination |
SeiꞋ dër Tâ•hâr•otꞋ ; Order: Decontaminations), 6th order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅãÆø æÀøÈòÄéí [Updated: 2006.06.27]
 |
| Seeds |
SeiꞋ dër Zәrâ•imꞋ ; Order: Seeds), 1st order of the Mish•nâhꞋ (i.e., Tal•mudꞋ )
ñÅôÆø [Updated: 2006.04.27]
 350x340.gif "seipher (megilah / scroll)") |
SeiꞋ phër, pl. ñÀôÈøÄéí (sәphâr•imꞋ ); originally a writing or scroll; later, a codex or book (see also Mәgil•âhꞋ ). One who hand writes sәphâr•imꞋ is called a ñåÉôÅø (soꞋ pheir), pl. ñåÉôÀøÄéí (so•phәr•imꞋ ).
ñÅôÆø éåÉñÅó äÇîÌÀ÷ÇðÌÅà [Updated: 2006.04.27]
SeiꞋ phër Yo•seiphꞋ ha-Mәqan•eiꞋ ; Scroll of Yoseiph "the Zealous"; a polemic work against the NT by Rabbi Yo•seiphꞋ Bën-Nâ•tân Official (surnamed because his father, then himself, were financial adviser and administrator "officials" of the Archbishop) of Sens, France, ca. 1280 C.E.
ñÀîÄéëÈä [Updated: 2006.05.01]
sәmikh•âhꞋ ; "leaning of hands," ordination), from ñÈîÇê (sâ•makhꞋ ; support, uphold, sustain—pre-4th century ordination). Though modern ordination is still called Sәmikh•âhꞋ , post-4th century Sәmikh•âhꞋ is not equivalent and doesn't confer the same authority ("Semikhah," Ency. Jud. 14:1140ff).
Sәmikh•âhꞋ is used in two senses:
Of qor•bân•otꞋ —the dedication by the owner of animals sacrificed on the Mi•zәbeiꞋ akh. The act, which was obligatory whenever sacrifices were offered by individuals was carried out by the owner laying both his hands with all his might between the horns of the animal immediately before it was dispatched (Semikhah, EJ 14.1140).
Of Sho•phәt•imꞋ , zәqan•imꞋ , RibꞋ is & Rabbis—All Jewish leaders had to be ordained before they were permitted to perform certain judicial functions and to decide practical questions in Jewish law. The Bible relates that MoshꞋ ëh ordained Yәho•shuꞋ a ha-Nâ•viꞋ Bin-Nun by placing his hands on him, thereby îÄðÌÈä (min•âhꞋ ; reckoning, allocating, apportioning) a portion of his own portion of the RuꞋ akh ha-QoꞋ dësh to Yәho•shuꞋ a ha-Nâ•viꞋ Bin-Nun (bә-Mid•barꞋ 27.22-23; Dәvâr•imꞋ 34.9).
MoshꞋ ëh also ordained the 70 zәqan•imꞋ (bә-Mid•barꞋ 11.16-17, 24-25). The zәqan•imꞋ ordained by MoshꞋ ëh ordained their successors, who in turn ordained their successors, so that there was an unbroken chain of Sәmikh•âhꞋ from MoshꞋ ëh and Har Sin•aiꞋ down into the time of the Beit ha-Mi•qәdâshꞋ ha-Shein•iꞋ . Only a transfer of the RuꞋ akh ha-QoꞋ dësh, which originally rested on MoshꞋ ëh, empowered the person with Sәmikh•âhꞋ to make decisions in crucial areas. For some centuries the tradition of conferring Sәmikh•âhꞋ by the "leaning" of hands continued, but the rabbis later decided to ordain by merely conferring the title "rabbi" either orally or in writing. (Semikhah, EJ 14.1140).
Sәmikh•âhꞋ was originally performed by every ordained teacher on his tal•mid•imꞋ .
In ËrꞋ ëtz Yi•sәr•â•eilꞋ , it also became necessary for individual tal•midꞋ to obtain the consent of the Nâ•siꞋ before conferring Sәmikh•âhꞋ on their tal•mid•imꞋ . On account of the high regard in which the patriarchs of Beit-Hi•leilꞋ were held subsequent to 20 C.E. when the Pәrush•imꞋ achieved predominance in the Beit-Din ha-Jâ•dolꞋ , no Sәmikh•âhꞋ was considered valid without the consent of the Nâ•siꞋ . The Nâ•siꞋ was, at first, permitted to confer it without consulting the Beit-Din ha-Jâ•dolꞋ . Later, the Nâ•siꞋ could only confer Sәmikh•âhꞋ with the affirmation of the Beit-Din ha-Jâ•dolꞋ .
Due to persecution from the Roman Hellenists, a new term introduced in the ËrꞋ ëtz Yi•sәr•â•eilꞋ in the 2nd-3rd centuries C.E. was îÄðÌåÌé (min•uꞋ i; allocation, apportionment), from the verb îÄðÌÈä (min•âhꞋ ; reckoning, allocating, apportioning), however, the term Sәmikh•âhꞋ was retained in Iraq (BâvëlꞋ ).
Sәmikh•âhꞋ could only be granted by teachers residing in ËrꞋ ëtz Yi•sәr•â•eilꞋ to tal•mid•imꞋ present in the ËrꞋ ëtz Yi•sәr•â•eilꞋ at the time Sәmikh•âhꞋ was conferred upon them.
The appellation of "rabbi" is therefore never used for the Babylonian Âmor•âyꞋ im since they didn't posess Sәmikh•âhꞋ , and they have the title "rav." As a result, the Babylonian sages were dependent upon their colleagues in ËrꞋ ëtz Yi•sәr•â•eilꞋ . "We submit to them" was the Babylonian attitude (Pes. 51a).
After the Bar-KokhꞋ vâ Revolt (132-35 C.E.), the Roman emperor Hadrian attempted to end the spiritual authority still wielded by the Beit-Din ha-Jâ•dolꞋ , which had been shorn of all government support, by forbidding the conferral of Sәmikh•âhꞋ to new tal•mid•imꞋ . It was declared that "whoever performed ordination should be put to death, and whoever received ordination should be put to death, the city in which the ordination took place demolished, and the boundaries wherein it had been performed uprooted" (Sanh. 14a).
It isn't clear when the original Sәmikh•âhꞋ with the powers described above was discontinued. Majority opinion favors the latter part of the 4th century C.E., during the time of Hi•leilꞋ II. (Semikhah, EJ 14.1140-42).
In modern usage, the title "rabbi" is no longer an indication, as it was up to the last centuries, that its bearer is thoroughly acquainted with the Tal•mudꞋ and codes. Ignoring the fact that, for centuries, the tunnel-visioned focus of "rabbis" on Tal•mudꞋ has produced a teaching caste blissfully ignorant of Ta•na"khꞋ , in Israel today øÇá (rav; a great) denotes an Orthodox leader, while øÇáÌÄé (rabꞋ i; my great) is the appellation for non-Orthodox leaders. See also RibꞋ i.
[Updated: 2012.12.17]
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| Sen-en-mut tally stones w-glyphs of his name (Metropolitan Museum of Art). Hover cursor over glyphs for translation. Ideogram (griffon vulture) faces point to begin reading, i.e., right-to-left, and glyph is read top to bottom. |
 250x307.jpg "Sen-en-mut ostrica - Mosheh (found in his chapel Egypt Museum)") |
 425x522.jpg "Click to enlarge"){kind=small} Sen-en-mut ostrica – |
Sen-en-mut; "Mother's brother"
Exactly contrary to some superficial, amateur commentators, the translation, "Mother's brother," not only perfectly corroborates
The historical record of Sen-en-mut's parents demonstrate that Sen-en-mut could only have been his "mother's brother" if his father had married his aunt – which is exactly the case of
The similarity between the name of Sen-en-mut's father and Moses' father
  |
| Sen-en-mut's Father: |
 X1 20x11.jpg "Hieroglyph phonogram X1: bread loaf=t, also fem."){kind=small}   |
| Sen-en-mut's Mother: Khat-neferet, Foremost of Beauty |
The meaning of their names also seem to have a slight correlation; a further similarity to the tradition in the gâl•Ramose means Ra-incarnate, while Amᵊram means "kindred is exalted."
Preservation of the "purity" of the royal Pharaonic blood required meticulous exclusion of breeding with anyone outside of the royal Pharaonic Household. In other words, incest was the rule in the Pharaonic household. Intermarriage with non-royals was prohibited. Even when there was no surviving successor, intermarriage was limited to generals who were next in line to power.
 250x299.jpg "Khat-nefer mother of Sen-en-mut (Metropolitan Museum)") |
 534x638.jpg "Click to enlarge"){kind=small} Khat-nefer, mother of Sen-en-mut (Metropolitan Museum) |
Here, it is imperative to interject that "Moses" was raised as a prince, an adoptive brother of Par•Tut-Moses II – who, inexplicably (!), died soon after she married him. This made Moses her perfect match. (Contrasting Sen-en-mut's (Moses'?) mother's features with the Pharaonic family demonstrates that his mother (as well as Par•
No less importantly, the fact that we know Moses only by his Egyptian surname, demonstrates that he (and Yi•sᵊTut. Scholars who associate his name with the Hebrew verb îÈùÑÈä admit that it is of unknown origin. It is crystal clear to anyone not driven by an agenda that this was part of his Egyptian name:
 |
 Israelis-Hebrews ca. BCE 701 – Assyrian Sennacherib Lakhish Relief showing facial features, hair, beard & dress |
 |
 Israelis-Hebrews ca. BCE 701 – Lakhish; Assyrian Exile, Sennacherib relief (two Jews, showing facial features, hair, beard & dress) |
This also tells us that he had an Egyptian first name that the writers and editors of the Bible refused to note. All of the Egyptian familial evidence, as well as the Scriptural evidence (his deceased, first, "Kushit" (African – Egypt is in Africa) wife (Sen-en-mut, not the deceased Tut-Moses II, was most likely the father of Princess Neferura), bᵊ-Mi•dᵊTut-Moses – and Egyptian General and Chief of Staff, the best-trained military man and national leader in the world, trained from birth by the world's longest-ever enduring superpower.
In this ancient time, infants weren't considered viable by the Hebrews until they reached 30 days old, at which time they were named. It is clear that the infant in the Nile, whom we know today as Moses, had not yet been named when he was placed in the Nile.
Concerning the mother, it must be remembered that Moses' mother, Yo•khëvꞋëd, was brought into the royal Pharaonic Household by Princess Khât-Tut?]-Moses. It might be expected, therefore, that Princess Khât-
Found in the Nile as a baby, by a 12-year old princess of the royal Pharaonic Household (Shᵊm•Horus of her native religion; the infant god found in the Nile by his mother, the goddess Isis.
Accordingly, this princess identified herself as Isis – mother of her new-found Horus-baby in the Nile (paralleling her own
 |
 Sen-en-mut Tomb, Luxor |
Then Isis. Even more mysteriously, 20 years after she died, not when she died, her son, having become Par•
Sen-en-mut's tomb is located in Luxor – but he was never buried there!
If Sen-en-mut was Tut-Moses III had to fabricate a false record of Prince
The close correlation between the record of Par•Tut-Moses III's sons and sisters to Sen-en-mut (and, correspondingly, A •ha•
While the chronology cannot be merged, it could easily have been that he felt (and, clearly, we find it so) his expunging of the history of his mother created enough confusion that the names could not be correlated to people with certainty and, therefore, the chronology was irremediably confused as well.
| Son | Son | Son | Son | Daughter | Daughter | |
| Par• | Amun-em-khat | Men-kheper | Sa-i-mn-n | Akh-hotep | Neferet-hor | |
| Amun-em-khat | Minhotep | Perre | Sen-en-mut | - |
ñÀôÈøÈãÄé [Updated: 2006.05.01]
Sәphâr•âd•iꞋ ; Spanish, plural Sәphâr•âd•imꞋ are, along with the Ash•kәnazꞋ im, one of the two European traditions of Jewry dating from Medieval times. Most more ancient, Middle Eastern, Jews, with the notable exception of the Tei•mân•imꞋ , who cling to their pristine earliest traditions, have gravitated to the Sәphâr•âd•iꞋ tradition.
ùÒÈøÈó [Updated: 2012.03.29]
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| Eish Sᵊrâph•imꞋ (consuming fire), Carmel 2010.12.03 AFP hâ- |
Sâ•râphꞋ , pl. ùÒÀøÈôÄéí (sᵊrâph•imꞋ ; corrupted to "seraphim"); raging, consuming, towers of fire, advancing like living beings. The combinative form is "…ùÒÀøÈó" (sᵊraphꞋ …; consuming tower of fire of…). (Thus, unless used in combination with an object, one should use the term "sâ•râphꞋ ," not sᵊraphꞋ (towering consuming fire of… what?)
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| SᵊraphꞋ Ein Gᵊdi" (the Sâ•râphꞋ of Ein Gedi) Atractaspis engaddensis |
Its fangs protrude from the sides of its mouth, striking sideways by swinging its head to the sides. This makes this viper so dangerous that not even the most experienced snake handlers dare handle this snake in a conventional manner. Researchers needing venom to study must first use tongs to manipulate the viper into a custom-fitted glass tube, so that only its head protrudes and it cannot swing its head in any direction, before they can safely handle this snake—more accurately, handling the tail of the snake, (to keep it in place in the tube) and handling the tube to milk its fangs for venom.
ñÀòËãÌÈä ùÑÀìÄéùÑÄéú [Updated: 2007.03.16]
Sә•ud•âhꞋ Shәlish•itꞋ ; "third meal" [of Shab•âtꞋ or Khag). It is a Mitz•wâhꞋ to eat three meals on Shab•âtꞋ (Ma•sëkꞋ ët Shab•âtꞋ 117b).
This brunch-like afternoon meal, completed before sundown, generally begins and concludes, among Tei•mân•imꞋ and Nәtzâr•imꞋ with various fruits and nuts. In between, the main course consists of pita & khumꞋ us, often with smoked (kâ•sheirꞋ ) fish, garnished with skhug, hilꞋ be or fiery chile peppers, washed down with beer or other beverage and all liberally sprinkled with zәmir•otꞋ chanted with great gusto.
Sә•ud•âhꞋ Shәlish•itꞋ overrides and replaces the Sә•ud•âhꞋ Maph•sëqꞋ ët.
ñÀòËãÌÈä îÇôñÆ÷Æú [Updated: 2008.07.27]
Sә•ud•âhꞋ Maph•sëqꞋ ët "interrupter, breaker, disconnector"; the meal preceding a tzom.
When a tzom commences on Mo•tzâ•eiꞋ Shab•âtꞋ , Sә•ud•âhꞋ Shәlish•itꞋ overrides and replaces Sә•ud•âhꞋ Maph•sëqꞋ ët (in which case Sә•ud•âhꞋ Shәlish•itꞋ should be eaten is its customary fashion).
ùÑÇòÇø [Updated: 2006.04.27]
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shaꞋ ar, pl. ùÑÀòÈøÄéí (shә•âr•imꞋ ); gate.
MeiꞋ âh Shә•ar•imꞋ , the Ultra-Orthodox enclave in Yәru•shâ•layꞋ im, means "100 Gates."
ùÑÇòÇèðÅæ [Updated: 2006.04.27]
sha•at•neizꞋ ; fabric made of wool mixed with linen; symbolic of prohibition against mingling Yi•tzәkhâqꞋ with Yish•mâ•eilꞋ or intermarriage.
ùÑÇòÇèðÅ"æ âÅ"õ [Updated: 2006.04.27]
sha•at•nei"zꞋ gei"tz; the seven letters of the SeiꞋ phër Tor•âhꞋ that are written with crowns; symbolizing sha•at•neizꞋ plus the acronym âÅ"õ (geitz)—Geir TzëdꞋ ëq, warning against intermarrying even with a Geir TzëdꞋ ëq (much moreso against intermarrying a goy).
ùÑÇáÌÈú [Updated: 2008.08.06]
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| Shab•âtꞋ Collage |
Shab•âtꞋ ; cessation, settling-down, pl. ùÑÇáÌÈúåÉú (Shab•ât•otꞋ ), from ùÑÈáÇú (shâ•vatꞋ ; to cease), which probably derives ultimately from éÈùÑÇá (yâ•shavꞋ ; to settle); the latter being related to the cognate úÌåÉùÑÈá (to•shâvꞋ ; settler).
ùÑÇáÌÈúåÉï (Shab•ât•onꞋ ), synonymous with ùÑÈáÇú (see Shәm•otꞋ 16.23 and 31.15), is an absolute cessation-day (lit. cessation cessation-day, the doublet implying utterly or absolute—see also Artscroll Vayikra 3b.403). While some argue that Shab•ât•onꞋ is more lax than a regular Shab•âtꞋ , that it is appended to Shab•âtꞋ forming a doublet suggests the opposite, that it's to be understood as more restrictive.
Even many Orthodox Jews don't realize that keeping Shab•âtꞋ is the third-highest priority mi•tzәw•âhꞋ ; behind only "You shall love your øÇò as yourself" (wa-Yi•qәr•âꞋ 19.18) and pi•quꞋ akh nëphꞋ ësh—even above Yom ha-Ki•purꞋ .
RibꞋ i Yәho•shuꞋ a taught that one can only learn how to keep Tor•âhꞋ by learning to keep Tor•âhꞋ as the Pәrush•imꞋ teach:
"Then [RibꞋ i] Yәho•shuꞋ a spoke to the Qәhil•otꞋ and to his tal•mid•imꞋ saying, ''The So•phәr•imꞋ and those of the Rabbinic-Pәrush•imꞋ [who advocate that Ha•lâkh•âhꞋ must be exclusively oral] sit upon the bench [i.e., the Beit-Din] of MoshꞋ ëh. So now, keep sho•meirꞋ and do concerning everything—as much as they shall tell you! Just don't imitate their Ma•as•ëhꞋ because they say but they don't do." (The Nәtzârim Reconstruction of Hebrew Matityâhu (NHM) (23.1-3).
In the intervening centuries since, however, the modern successors of the Pәrush•imꞋ , Orthodox Jews, have introduced an innovation—which, despite the good intention, is prohibited by Tor•âhꞋ (Dәvâr•imꞋ 13.1, inter alia)—to impose a Hav•dâl•âhꞋ between Judaism and Christianity, falsely redefining the phrase Bәn•eiꞋ -NoꞋ akh and falsely teaching that non-Jews are prohibited from keeping Shab•âtꞋ like Jews.
Today, one must filter out intervening rabbinic innovations (which are strayings). Tor•âhꞋ explicitly declares that there is only one Tor•âhꞋ , applying the same to Yәhud•imꞋ and geir•imꞋ (bә-Mi•dәbarꞋ 15.16, 29), one khuq•âhꞋ (bә-Mi•dәbarꞋ 9.14; 15.14-15) and one mi•shәpâtꞋ (wa-Yi•qәr•âꞋ 24.22; bә-Mi•dәbarꞋ 15.16). Therefore, one can only follow the teaching of RibꞋ i Yәho•shuꞋ a by learning what Orthodox Jews teach that Orthodox Jews must keep concerning Shab•âtꞋ , filtering out any intervening rabbinic strayings.
Accordingly, the fundamentals can only be learned from an Orthodox rabbi who will teach you how Orthodox Jews keep Shab•âtꞋ (which, if you are a non-Jew, they won't teach you, since they believe non-Jews must keep it differently) or from our Khav•rutꞋ â distance course (link in the Foreign Ministry of our website). Some of the basics include:
Shab•âtꞋ begins on the eve (sundown of the previous evening), called òÆøÆá ùÑÇáÌÈú (ËrꞋ ëv Shab•âtꞋ ; eve of Shab•âtꞋ ).
Shab•âtꞋ ends the evening concluding the day, called îåÉöÈàÅé ùÑÇáÌÈú (Motzâ•ei Shab•âtꞋ ; the going-out of Shab•âtꞋ ) refers to Hav•dâl•âhꞋ , about 46 minutes after sundown, and the remainder of the evening and night.
The standard greeting on Shab•âtꞋ is ùÑÇáÌÈú ùÑÈìåÉí (Shab•âtꞋ Shâ•lomꞋ ), for which the response is ùÑÇáÌÈú ùÑÈìåÉí åÌáÀøÈëÈä (Shab•âtꞋ Shâ•lomꞋ u-vәrâkhâh).
ùÑÇçÂøÄéú [Updated: 2006.04.27]
Sha•khar•itꞋ ; pre-dawn darkness (and, by extension, pre-dawn Tәphil•otꞋ ) paralleling the liturgy in the Beit ha-Mi•qәdâshꞋ . ùÑÈçåÉø (Shâ•khorꞋ ) means "black."
ùÑÈìÄéçÇ [Updated: 2010.09.02]
shâ•liꞋ akh, pl. ùÑÀìÄéçÄéí (shәlikh•imꞋ ); emissary, representative. This tracks, via LXX, to the Hellenized (Greek) αποστολος (apostolos; emissaries, anglicized—and de-Judaized—to "apostle"). See also NHM note 10.2.1.
ùÑ"õ (Sha"tz, acronym for ùÑÀìÄéçÇ öÄáÌåÌø; viz., congregational leader of the tәphil•otꞋ .
Cognate úÌÇùÑÀìÄéêÀ: Ta•shᵊlikhꞋ ; "May You send…" or "You will send…"—a ritual of emptying one's pockets (of òÂáÅøåÉú) and pretending to throw them in water, based on a distortion of Mikh•âhꞋ 7.19).
ùÑÈìåÉí [Updated: 2013.03.04]
Shâ•lomꞋ ; peace, used as "hello" and "good-bye" in Hebrew. A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English derives its etymology, surprisingly, from ùÑÈìÈä (shâ•lâhꞋ; to be quiet, tranquil, at ease, ibid. pp. 659-60); not from the intuitive ùÑÈìÅí (shâ•leimꞋ; be completed).
ùÑÀìÈîÄéí (shᵊlâm•imꞋ) is the plural of ùÑÆìÆí (shëlꞋëm; Klein's, 663). Due to its Hellenist translation in Greek (LXX), some scholars and translators have related it to ùÑÈìåÉí and rendered "peace" [offerings], (ibid). However, the Aramaic Tar•
ùÑÇîÌÇàé [Updated: 2006.05.01]
Sham•aiꞋ (ca. B.C.E. 50 to ca. 30 C.E.); founding RibꞋ i of the strict Pәrush•imꞋ school of interpreting Oral Law (Ha•lâkh•âhꞋ ), in opposition to the liberal Pәrush•imꞋ school of Hi•leilꞋ . Sham•aiꞋ was one of the leaders of the Pәrush•imꞋ contingent in the Beit-Din ha-Jâ•dolꞋ , which, until 20 C.E. was controlled by the Hellenist pseudo-Tzәdoq•imꞋ (an upheaval that certainly motivated fierce antiPәrush•imꞋ sentiments among the Hellenist pseudo-Tzәdoq•imꞋ less than a decade before RibꞋ i Yәho•shuꞋ a rose to prominence), during which time, the stricter views of Sham•aiꞋ prevailed (within the Pәrush•imꞋ faction). By the time of the destruction in 70 C.E., however, the more lenient views of Hi•leilꞋ came to prevail.
äÇùÑÈîÇéÄí [Updated: 2010.04.11]
ha-shâ•maiꞋ yim; the heaven(s).
ùÑÇàîÄé [Updated: 2007.03.06]
ShaꞋ mi; from Arabic "asham," meaning Greater Syria (and meaning the inclusion of Israel), i.e. based on the Sәpharadi tradition with many deviations: assimilated with Ash•kәnazꞋ im and infused with the Zo•harꞋ and Qa•bâl•âhꞋ ). The ShaꞋ mi were the Yemenite Reform, diverging from the pristine Ba•lad•iꞋ Tei•mân•imꞋ tradition.
The Shami Bât•eiꞋ -ha-KәnësꞋ ët introduced additions to the si•durꞋ made by the Qa•bâl•âhꞋ -ists in Tzәphat in the 16th century. (ShaꞋ mi, The many Yemenite synagogues of RәkhovꞋ ot, hâ-ÂꞋ rëtz, 2004.06.18)
ùÑ"ñ [Updated: 2011.08.18]
Sha"s (or Shas); acronym for ùÑÄùÑÌÈä ñÀãÈøÄéí – the Ultra-Orthodox khareid•iꞋ political party under the supervision of (former Chief Rabbi of Israel) Rav Ovad•yâhꞋ Yo•seiphꞋ . ù"ñ rabbis held the position of Minister of the Interior (in contrast to later governments in which ù"ñ rabbis would only serve as Deputy Ministers in order to avoid the responsibility, imposed by the Supreme Court, of approving and signing-off on non-Orthodox converts). Thus, ù"ñ rabbis exercised undisputed authority over the îÄùÒÀøÇã äÇôÌÀðÄéí with respect to every candidate approved (in the case of converts, confirming that all conversions were Orthodox) to make a•liy•âhꞋ under the Law of Return from 1984.12.24 – 1987.01.06 (http://www.knesset.gov.il/govt/eng/GovtByMinistry_eng.asp?ministry=8).
ùÑÈáåÌòÇ / ùÑÈáåÌòåÉú [Updated: 2006.04.27]
Shâ•vuꞋ a, plural shâ•vu•otꞋ ; week / weeks
The concluding greeting of Hav•dâl•âhꞋ initiates the start of a new week: Shâ•vuꞋ a tov! (Good week!). This greeting is also common on Day1 of each week upon meeting people for the first time that week.
ùÑÅðÄé [Updated: 2007.03.07]
Shein•iꞋ ; second (adj.)
ùÑÀëÆí [Updated: 2006.04.27]
 Har Grizim (lft) 750x563.jpg "Shekhem Har Grizim (lft) Har Eival (rt)") |
| äÇø âÌÀøÄæÌÄéí, Shәkhëm and äÇø òÅéáÈì |
Shәkhëm; Biblical city of Kәna•anꞋ . Commanded by Mosh•ëhꞋ (Dәvâr•imꞋ 27-28) to be the site of reading the bәrâkh•otꞋ from atop äÇø âÌÀøÄæÌÄéí and the curses from atop äÇø òÅéáÈì. Later, Shәkhëm became the capital of the Ten Northern Tribes of Israel rivaling Yәru•shâ•layꞋ im (capital of Judea).
Hellenized in modern times to the Arab-occupied (and Arab-renamed) city of 'Nablus.'
ùÑÆäÆçÁéÈðåÌ [Updated: 2010.09.12]
ùÑÆäÆçÁéÈðåÌ (He Who has kept us alive).
This bәrâkh•âhꞋ is recited, appended to Qi•dushꞋ when applicable, for the first instance during the Judaic year of special events.
ùÑÀëÄéðÈä [Updated: 2006.04.27]
Shәkhin•âhꞋ ; the Neighboring, from ùÑÈëÇï (shâ•khanꞋ ; he neighbored with or by), pop. "Presence." See also Shәkhun•âhꞋ ).
ùÑÀçÄéèÈä [Updated: 2006.04.27]
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| Shәkhit•âhꞋ |
Shәkhit•âhꞋ ; slaughter according to Tor•âhꞋ standards, i.e. kâ•sheirꞋ slaughter by a sho•kheitꞋ (kâ•sheirꞋ butcher).
ùÑÀëåÌðÈä [Updated: 2006.04.27]
shәkhun•âhꞋ , connective form -ùÑÀëåÌðú (shәkhun•atꞋ -…; neighborhood of…); neighborhood, burrough, pop. "quarter". ùÑÀëåÌðú äÇðÀöÈøÄéí (shәkhun•atꞋ ha-Nәtzâr•imꞋ ) is the Nәtzâr•imꞋ neighborhood, or quarter. See also Shәkhin•âhꞋ .
ùÑÀìÄéùÑÄé [Updated: 2010.04.11]
shәlish•iꞋ (m.s.); ùÑÀìÄéùÑÄéú (shәlish•itꞋ ; f.s.) third.
ùÑÀîÇò [Updated: 2006.05.01]
Shәma!; Hearken! Hear! (To decode the meaning of the two enlarged letters in the Shәma, see DërꞋ ëkh, "The Way.")
Non-Jews who have any familiarity with Judaism—and too many Jews—have the misconception that the 'Shәma!' is Dәvâr•imꞋ 6.4.
The recitation of Shәma begins with the tәphil•âhꞋ that introduces the Shәma in the si•durꞋ , àÇäÂáÇú òåÉìÈí (a•hav•atꞋ o•lâmꞋ ; love of the age), and continues through àÁîÆú åÀéÇöÌÄéá (Ë•mëtꞋ wә-ya•tzivꞋ ; true and stable).
Particularly salient to the self-orientation and Displacement Theology of today's western culture are two concepts inherent in the 'Shәma!':
Q: What is expected of you, perfection? A: "You shall love ha-Sheim your Ël•oh•imꞋ with all of your heart, and with all of your nëphꞋ ësh and all of your utmost" (Dәvâr•imꞋ 6.5) and "to love ha-Sheim your Ël•oh•imꞋ and to serve Him with all of your heart and with all of your nëphꞋ ësh" (Dәvâr•imꞋ 11.13). No more than your utmost; all of your heart and all of your heart. Also, no less.
Q: Who interprets Tor•âhꞋ for you? A: A legitimate Beit-Din in the Orthodox Jewish community, "not straying after your own heart and after your own eyes after which you prostitute yourselves" (bә-Mid•barꞋ 15.39). Displacing the authority of Beit-Din with the self-authority of "straying after your own heart and after your own eyes" is Displacement Theology.
Reciting the 'Shәma!' is a verbal commitment to all of these principles.
By at least as early as the second century C.E., the 'Shәma!' comprised three portions of Tor•âhꞋ , in the following order, each prefaced by the introductory bәrâkh•âhꞋ (or two) and concluded with another bәrâkh•âhꞋ (or two):
Introductory bәrâkh•âhꞋ
Sha•khar•itꞋ (2)
Arәv•itꞋ (2)
äÇîÌÇòÂøÄéá òÂøÈáÄéí (ha-Ma•a•rivꞋ A•râv•imꞋ ; causes the evening to become evening).
àÇäÂáÇú òåÉìÈí (A•hav•atꞋ O•lâmꞋ ; love of the world-age)…
Dәvâr•imꞋ 6.4-9
Dәvâr•imꞋ 11.13-21
bә-Mid•barꞋ 15.37-41
Concluding bәrâkh•âhꞋ
Sha•khar•itꞋ (1)—àÁîÆú ÀåéÇöÌÄéá (Ë•mëtꞋ wә-ya•tzivꞋ ; True and reliable/stable) is…
Arәv•itꞋ (2)
àÆîÆú åÆàÁîåÌðÈä (Ë•mëtꞋ wә-Ë•mun•âhꞋ ; true and trustworthy/faithful) is…
äÇùÑÀëÌÄéáÅðåÌ (Ha•shәkiv•einꞋ u; cause us to lie down)…
The earliest extant texts of the 'Shәma!' are from the tәphil•inꞋ of Bar-KokhꞋ vâ's soldiers, found near Qum•rânꞋ . The most complete of these tәphil•inꞋ scrolls discovered was found to contain a fourth passage: Dәvâr•imꞋ 5.1-21—the A•sërꞋ ët ha-Di•bәr•otꞋ .
This find provides physical evidence that, up until 135 C.E., the 'Shәma!' included this passage containing the A•sërꞋ ët ha-Di•bәr•otꞋ .
The rabbis eliminated this from both tәphil•inꞋ and recitation of the 'Shәma!' to distance Judaism from Christianity that was claiming that only the A•sërꞋ ?;ët ha-Di•bәr•otꞋ remained valid.
While the Christians were wrong, diminishing from established Ha•lâkh•âhꞋ by eliminating the A•sërꞋ ët ha-Di•bәr•otꞋ is prohibited by Tor•âhꞋ shë-bikh•tâvꞋ (Dәvâr•imꞋ 13.1) and, therefore, isn't valid Ha•lâkh•âhꞋ .
ùÑÀîÄéðÄé òÂöÆøÆú [Updated: 2006.04.27]
 600x400.jpg "Sh'mini Atzeret & (in Israel) Simkhat Torah (goldenlightimages.com)") |
| Shәmin•iꞋ A•tzërꞋ ët |
Shәmin•iꞋ A•tzërꞋ ët; Eighth [day] Restraint, in which one "arrests" himself or herself from doing mәlâkh•âhꞋ — immediately following, yet separate from, the seven days of Khag ha-Suk•otꞋ (bᵊ-Mi•dᵊbarꞋ 29.35).
ùÑÀîÄéðÄé is the masc. adj. form of ùÑÀîåÉðÈä. òÂöÆøÆú is the fem. noun form of the verb òÈöÇø.
Shәmin•iꞋ A•tzërꞋ ët marks the beginning of the rainy season following the harvest in Israel. Tәphil•atꞋ âÌÆùÑÆí is the only ritual unique to Shәmin•iꞋ A•tzërꞋ ët.
Since the completion of the annual cycle of Tor•âhꞋ readings occurred around the time of Shәmin•iꞋ A•tzërꞋ ët, a rabbinical tradition developed in the Middle Ages [emphasis added] to celebrate – with joyful processions, singing and dancing – the completion and restarting of the annual cycle of weekly Tor•âhꞋ readings on Shәmin•iꞋ A•tzërꞋ ët. This celebration came to be known as Sim•khatꞋ -Tor•âhꞋ .
In Israel, this single day is referred to as "Shәmin•iꞋ A•tzërꞋ ët – Sim•khatꞋ -Tor•âhꞋ " (see in our Pâ•râsh•atꞋ Shâ•vuꞋ a pages of our virtual Beit ha-kәnësꞋ ët via our Click 'n Go directory panel at left).
In the Diaspora, Sim•khatꞋ -Tor•âhꞋ is celebrated on the second day of Shәmin•iꞋ A•tzërꞋ ët. It is common for Jews in the Diaspora to refer to the first day as Shәmin•iꞋ A•tzërꞋ ët and to the second day as Sim•khatꞋ -Tor•âhꞋ .
ùÑÀîÄèÌÈä [Updated: 2006.04.27]
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| Shәmit•âhꞋ year, fallow field |
Shәmit•âhꞋ ; remission year (each 7th year). The years of the cycle can be calculated by taking the remainder after dividing the Hebrew calendar year by 7; i.e., the Hebrew year modulo 7.
ùÑÀîåÉðÆä òÆùÒÀøÅä [Updated: 2006.04.27]
Shәmon•ëhꞋ Ësәr•eihꞋ ; 18. This refers to the 18 bәrâkh•otꞋ comprising (and thus a synonym for) the A•mid•âhꞋ .
ùÑÀîåÉú
[Updated: 2006.04.27]
Shәm•otꞋ ; Names—de-Judaized (Hellenized) to 'Exodus.'
ùÑÀîåÌàÅì [Updated: 2006.04.27]
Shәmu•eilꞋ ; An amalgamation of Shâ•ulꞋ mei-eilꞋ ("Borrowed from Eil"), cf. 'ùÑÀîåÌàÅì à (Shәmu•eilꞋ ÂlꞋ ëph) 1.20 and ArtScroll Stone Edition Ta•na"khꞋ , p. 646. 'ùÑÀîåÌàÅì á (Shәmu•eilꞋ ÂlꞋ ëph & Beit) are two books of Ta•na"khꞋ (de-Judaized (Hellenized) to I & II Sam.).
ùÑÀàåÉì [Updated: 2006.05.01]
Shә•ol; the question—masc. form of the usually fem. noun, ùÑÀàÅìÈä (shә•eil•âhꞋ ; question). While typically translated as grave, pit or even "hell," in reality what followed physical life was the great question. Cf. also The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) note 10.28.2.
ùÑÆ÷Æì [Updated: 2008.03.30]
 600x300.gif "Israeli New Sheqel") |
| ₪ / ShëqꞋ ël |
₪ / shëqꞋ ël, plural shәqâl•imꞋ .
The modern 'New Israeli Sheqel' (abbreviated NIS) sign is ₪, a merger of overlapped letters: ù (for ùÑÆ÷Æì) and ç, for çÈãÈùÑ (khâ•dâshꞋ ; new). ₪ thus abbreviates ùÑÆ÷Æì çÈãÈùÑ (shëqꞋ ël khâ•dâshꞋ ; new shëqꞋ ël).
Up to the moment ₪/$ exchange rate (rightmost column).
ùÑÄ÷ÌåÌõ [Updated: 2010.07.06]
shi•qutzꞋ ; something detestable (masc.), metonym for an idol.
ùÑÄ÷ÌåÌõ ùÑÉîÅí (Shi•qutzꞋ Sho•meimꞋ , Dâniy•eilꞋ 12.11); also ùÑÄ÷ÌåÌöÄéí îÀùÑÉîÅí (shi•qutz•imꞋ mᵊsho•meimꞋ , detestable thingsm.p. inflicting {desolation, appallment}; Dâniy•eilꞋ 9.27) and äÇùÑÄ÷ÌåÌõ îÀùÑåÉîÅí (ha-shi•qutzꞋ mᵊsho•meimꞋ , the detestable thing inflicting {desolation, appallment}; Dâniy•eilꞋ 11.31). See full details and explanation in The 1993 Covenant, Live Link (Click on "70th Week, Dâniy•eilꞋ 9.27").
ùÑÆ÷Æõ (shëꞋ qëtz;) detestable (masc.); e.g., a man who doesn't keep Tor•âhꞋ , i.e. a pagan man (i.e. idolator), especially one who marries a Jewess.
ùÑÄ÷öÈä (shiq•tzâhꞋ – popularly corrupted to "shikꞋsa"; detestable (fem.), e.g., a woman who doesn't keep Tor•âhꞋ , i.e. a pagan woman (i.e. idolatress), especially one who marries a Jew.
ùÑÆáÇò îÄöååÉú áÌÀðÅé-ðÉçÇ [Updated: 2006.06.14]
ShëvꞋ a Mitz•wotꞋ Bәn•eiꞋ -NoꞋ akh; Seven Laws of NoꞋ akh.
According to the Encyclopedia Judaica ("Noachide Laws," 12:1190ff), the earliest extant reference to (a prototype consisting of four of) the ShëvꞋ a (seven) Mitz•wotꞋ Bәn•eiꞋ -NoꞋ akh was formulated by the Beit Din ha-Nәtzâr•imꞋ , in Ma•a•vârꞋ 15.20:
"This … list is the only one that bears any systematic relationship to the set of religious laws which the Pentateuch makes obligatory upon resident aliens (the jeir ha-jâr) and ëz•râkhꞋ [indigenous, native]" .
The ShëvꞋ a Mitz•wotꞋ Bәn•eiꞋ -NoꞋ akh are:
Do not profane the Name (see Profaning the Holy Name Unawares)
Have no part in idolatry (including J*esus and Christianity)
Do not engage in sexual promiscuity (including intermarriage between a Jew and a gentile)
Do no murder (including reputation, i.e., character assassination and slander)
Do not steal (includes misrepresentation, i.e. stealing someone's reputation and life)
Do not eat tâ•reiphꞋ meat
ùÑÀáÈøÄéí [Updated: 2012.09.23]
Shᵊvâr•imꞋ , pl. of ùÑÆáÆø (shëvꞋër; a break, fracture, shard); pl. staccato – broken – notes (traditionally three yelping notes) blown on the sho•
áÌÀøÅëÇú ùÑÄìÌÉçÇ [Updated: 2006.04.27]
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| Karen with hand in Bәreikh•atꞋ Shi•loꞋ akh (Pool of Shi•loꞋ akh) |
Bәreikh•atꞋ Shi•loꞋ akh; Pool of Shi•loꞋ akh; issuance—Hellenized (Arabaized) to Siloam / Silwan.
ùÑÄéø äÇùÌÑÄéøÄéí [Updated: 2011.05.13]
Shir ha-Shir•imꞋ (chant of the chants; popularly, but somewhat inaccurately, song of songs) is the first of the five Mәgil•otꞋ (de-Judaized to Song of Solomon and Canticles)
ùÑÄòåÌø [Updated: 2008.04.15]
shi•urꞋ , lesson (which may be a short lecture), class, homework.
ùÑÄáòÈä [Updated: 2006.04.27]
Shiv•âhꞋ ; seven (masc. n.); frequently referring to the first seven days of mourning following burial of a Jew, during which time "the mourner emerges from the stage of intense grief to a new state of mind in which he is prepared to talk about his loss and to accept comfort from friends and neighbors. The world now enlarges for the mourner. While he remains within the house, expressing grief through the observances of avelut—the wearing of the rent garment, the sitting on the low stool [pillow on the floor according to No•sakhꞋ Tei•mân•iꞋ ], the wearing of slippers, the refraining from shaving and grooming, the recital of [Qa•dishꞋ ]—his acquaintances come to his home to express sympathy in his distress." (Maurice Lamm, The Jewish Way in Death and Mourning, p. 78).
ùÑÀìÉîÉä [Updated: 2006.04.27]
Shәlom•ohꞋ , Hellenized to "Solomon."
ùÑåÉàÈä [Updated: 2006.04.27]
Sho•âhꞋ ; Holocaust, Calamity
ùÑåÉîÅø [Updated: 2006.05.01]
sho•meirꞋ ; keeping protective watch over, as in guard duty, present tense of ùÑÈîÇø (shâ•marꞋ ; he kept watch over). The noun is îÄùÑîÈø (mi•shәmarꞋ ; a watch or shift, as of guard duty). Compare and contrast this verb with its synonym: ðåÉöÀøÄéí (No•tzәr•imꞋ ).
Ultra-Orthodox often sanctimoniously describe themselves as "sho•meirꞋ Shab•âtꞋ ."
ùÑåÉîøåÉï [Updated: 2011.03.29]
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| Sho•mәronꞋ Hills, view of Keisariyah & Mediterranean. Click to enlarge |
Sho•mәronꞋ (Hellenized to Samaria); named after "Watchguard Mountain," refers to the region surrounding the city, originally Canaanite, named ùÑÆîÆø (Mәlâkh•imꞋ ÂlꞋ ëph 16:24).
When Israel conquered the land and absorbed the surviving Canaanites, ùÑÆîÆø was made the capital of the Kingdom of Israel. While this was the only name for the area from ancient times, in B.C.E. 30, Herod the Great renamed the city of ùÑÆîÆø to (Hellenist) Σεβαστη (Latin: Augustus) in honor of Gaius Octavius Caesar Augustus.
ùÑåÉîøåÉðÄé m.s. adj. and m.pl.adj. ùÑåÉîøåÉðÄéí
The archeological site is on a hill northwest of ShәkhëmꞋ . The Sho•mәronꞋ is Arab-occupied Israeli land that was inhabited by the 10 Northern Tribes of Israel prior to the invasion of Syria in BCE 722.
ùÑåÉôÈø (or ùÑÉôÈø) [Updated: 2006.04.27]
 500x330.jpg "Shophar (ayal-ram)") |
sho•phârꞋ ; ram's horn – the authentic-halakhic Tei•
ùÑåÉôÅè [Updated: 2006.04.27]
sho•pheitꞋ , pl. ùÑåÉôÀèÄéí (sho•phәt•imꞋ ); judge(s) of a Beit-Din. Sho•phәt•imꞋ (de-Judaized (Hellenized) to "Judges") is also the name of a book in Ta•na"khꞋ (following Yәho•shuꞋ a, Hellenized to "Joshua"). See also the cognate mi•shәpâtꞋ . See also zәqan•imꞋ .
Sho•pheitꞋ tracks, via LXX, to the Hellenist concept of κριτης (kriteis; judge). See also The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) note 5.25.1.
ùÑÉøÆùÑ, also ùÑåÉøÆùÑ [Updated: 2006.04.27]
shorꞋ ësh; root
ùÑåÉèÅø [Updated: 2006.05.01]
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| îÄùÑèÈøÈä |
Sho•teirꞋ ; Biblical, an enforcement officer of the Beit-Din. In modern terminology, a sho•teirꞋ is an officer of the court, i.e. a law enforcement officer or policeman. In Israel, the police are the îÄùÑèÈøÈä (mi•shәtâr•âhꞋ ).
ùÑåÌìçÈï [Updated: 2007.03.16]
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Shul•khânꞋ ; table. Also
äÇùÑËìÀçÈï ìÆçÆí ôÌÈðÄéí (ha-Shul•khânꞋ LëkhꞋ ëm Pân•imꞋ ; the Table of Bread of the Inner-Sanctum, or Bread of Display, lit. "Bread of the Face" or "Interior Bread"; Shәm•otꞋ 25.23-30),
From antiquity, in the Middle Eastern world one's (dining) table has been a metonym for Miz•beiꞋ akh. While this has been almost completely lost in the Christian world, Tor•âhꞋ Jews, particularly since the destruction of the Beit ha-Miq•dâshꞋ , still regard their— kâ•sheirꞋ (!)—dining table as the mnemonic symbol recalling ki•purꞋ of the Miz•beiꞋ akh. "After the destruction of the [Beit ha-Miq•dâshꞋ ], a [religious] Jew's [kâ•sheirꞋ ] ùÑåÌìçÈï is regarded as taking the place of the [Miz•beiꞋ akh] (cf. To•sëphꞋ tâ, Ma•sëkꞋ ët Sot•âhꞋ 15.11-13), and it was said 'Now that there is no [Miz•beiꞋ akh], [the religious Jew's] ùÑåÌìçÈï [provides ki•purꞋ ] for him' (Ber. 55a; Men. 97a). The halakhic authorities explain many table customs on this basis (Shibbolei ha-Leket, Buber's ed., 141; Sefer Hasidim, 102)." ("Altar," EJ 2.770-71).
It is in this context that the primary threat against Hellenist assimilation in the 1st century C.E., evident in The Netzarim Reconstruction of Hebrew Matityahu (NHM) (15.27) as well as in Christian NT accounts, confirm the prohibition against eating with goy•imꞋ —i.e., eating at the τραπεζα of demons and Sâ•tânꞋ , thereby transgressing the mitz•wâhꞋ by co-mingling their τραπεζα with, lә-hav•dilꞋ , the ùÑËìÀçÈï of é--ä (although the exclusive usage of Greek in the NT begs the question):
(Mr. 7.28)
(Lu. 16.21,30)
(Acts 16.34)
(Ro 11.9)
(I Co 10.18, 20-21)
See also the prophecy of all Hellenists conspiring at one ùÑËìÀçÈï in Dâniy•eilꞋ 11.27.
[Wisdom] òÈøÀëÈä ùÑËìÀçÈðÈä (Mi•shәl•eiꞋ ShәlomꞋ oh 9.2).
ùÑåÌìçÈï òÈøåÌê [Updated: 2006.05.01]
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Shul•khânꞋ •rukhꞋ ; the set table, i.e., the table that is set, ordered, arranged)—the name of what is heralded as the Jew's daily operating manual, written by Joseph Caro (Portugal & Turkey; Sәphâr•âd•iꞋ , 1488-1575 C.E.) and first printed in Venice in 1565 C.E., for daily Judaic practice, but was opposed into the 17th century and from which some Orthodox Jews still sometimes disagree and deliberately diverge. It was first rejected by Ash•kәnazꞋ im until adopted by Moses Isserles () to the assimilation of German and Poland culture. The Shul•khânꞋ •rukhꞋ is an adaptation, by Caro, of an earlier work—ArbꞋ a Tur•imꞋ (Four Rows) by Ya•a•qovꞋ Bën-Âsheir (Spain = Sәphâr•âd•iꞋ , 1270?-1340 C.E.):
àÉøÇç çÇéÌÄéí (OꞋ rakh khayꞋ im; path of life), dealing with bәrâkh•otꞋ , Tәphil•otꞋ , Shab•âtꞋ , Khaj•imꞋ and ta•an•i•yotꞋ (fasts)
éåÉøÆä ãÅòÈä (Yor•ëhꞋ Dә•âh; "knowledge shooter" or "knowledge gun"), dealing with ritual law (shәkhit•âhꞋ , tәreiph•otꞋ , usury, A•vod•âhꞋ Zâr•âhꞋ & mourning)
àÆáÆï äÈòÅæÆø (ËꞋ vën hâ-EiꞋ zër; the helping stone), dealing with feminine matters (marriage, divorce, extrication from levirate obligation and kәtub•âhꞋ )
çÉùÑÆï îÄùÑôÌÈè (KhoꞋ shën Mi•shәpâtꞋ ), dealing with civil law and personal relations.
ñÄãÈøä [Updated: 2007.02.22]
si•dәr•âhꞋ ; order [of recitation], liturgy, schedule, programme, schedule, arrangement; especially, the weekly portion of Tor•âhꞋ and Ha•phәtâr•âhꞋ read by Jews around the world.
ñÄãÌåÌø [Updated: 2007.02.18]
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| Tei• |
si•durꞋ , plural si•dur•imꞋ ; order [of a service], liturgy, schedule, programme, schedule, arrangement; also, the book containing the liturgy; de-Judaized to "prayer book." See also ñÅãÆø (SeiꞋ dër).
ñÄéîÈï [Updated: 2006.05.01]
si•mânꞋ , sign, mark, symbol, signal, paragraph).
Si•mânꞋ is used as "chapter" in citing a chapter of Ta•na"khꞋ , e.g. 'áñ (bә-s') is an abbreviation for "in chapter…"
Thus, using the standard abbreviations, wa-Yi•qәr•âꞋ 17:11 would be åÇéÌÄ÷ÀøÈà áñ' é"æ é"à, though 'áñ (bә-s') is generally understood and omitted.
Note that the numbers of the chapter and verse are given in Gi•ma•tri•yâhꞋ , their corresponding Hebrew letters (10 + 7 = 17 and 10 + 1 = 11).
There are two exceptions to this convention—15 and 16—due to the desire to avoid accidentally forming part of the Name. Thus, all 15's & 16's (including 115, 2516, etc.) are formed using 9 + 6 (è"å) and 9 + 7 (è"æ) rather than the expected 10 + 5 and 10 + 6. Resuming with 17 = é"æ, the convention continues as expected.
The lapse of two millenia from the 15th Pâ•qidꞋ ha-Nәtzâr•imꞋ to the 16th Pâ•qidꞋ ha-Nәtzâr•imꞋ thus mirrors the disconnect presaged in these two special numbers. See also Gi•ma•tri•yâhꞋ .
ùÑÄîçÈä [Updated: 2006.04.27]
si•mәkh•âhꞋ , connective si•mәkh•atꞋ -…; rejoicing. Often used as a synonym for a festive celebration.
ñÄéðÇé [Updated: 2006.05.01]
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 Map: Sin• |
Sin•aiꞋ ; its meaning is uncertain. The only modern translation would be "my Chinese."
It may surprise some readers to learn that scholars agree that the popular tourist spot, Mount St. Katherine's, near the southern tip of the Sin•aiꞋ peninsula, cannot be the Har Sin•aiꞋ of Ta•na"khꞋ . The only mountain that fits the requirements at all is Har Kar•komꞋ , adjacent to Mid•bârꞋ Pâ•rânꞋ in the Israeli NëꞋ gëv. (Cf. Archaeologist Emanuel Anati's discussion in "Mountain of g*o*d," The Jerusalem Post Magazine, 87.03.27, p. 14-15); also at www.harkarkom.com.
א [Updated: 2010.11.28]
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| Codex Sinaiticus (click to enlarge) |
Codex Sinaiticus (ca. 300-399 C.E.) The earliest extant complete ms. of the Christian NT, alleged to have originated in Israel. à is more likely derived from Israel and Israeli Hellenists than the other source texts, perhaps leaving it less Christianized by pagan (Hellenist Roman gentile) redactors and, therefore, less misojudaic.
à* Using the conventions of the apparatus of the Novum Testamentum Graeca, the asterisk refers to the original Hellenist Greek scribe of a document (in this example, of the Codex Sinaiticus). à1 refers to the first redactor's handwriting, à2 to the second redactor's handwriting, etc. as they redacted the Greek ms.
ùÒÄðàÇú çÄðÌÈí [Updated: 2006.04.27]
sin•atꞋ khi•namꞋ ; gratuitous eschewal, baseless shunning; Modern: hate or hate-mongering, from the
While "hate," connoting the bearing of malice, is the pop. English counterpart, the context of passages using this verb, ùÒÈðÅà, reflect ancient Biblical Hebrew-speakers who, when appropriate, eschewed fellow country folk and even family, but did not hate them.
Hate is encapsulated in a different verb, from the root àÈéÇá (â•yavꞋ; to be hostile to, to be at enmity with, an enemy of – to hate), in the vindictive and malice-bearing sense connoted in English – but prohibited by úÌåÉøÈä (cf. NHM note 5.43.4).
Consider, too, that hate is the antonym of love. Hate is contradictory to love. Could, then, the Ël•oh•im′ of love at the same time be an Ël•oh•im′ of hate toward the same individuals and people simultaneously? (Cf. Tᵊhil•im′ 5.6; Mi•shᵊl•ei′ Shᵊlom•oh′ 6.16ff; 13.24; Dᵊvâr•im′ 21.15; bᵊ-Reish•it′ 29.31; et al.)? One must remember to relate to the Hebrew; never rely on any translation.
Only when all references in Ta•na"kh′ to ùÒÈðÅà, are understood to mean eschew, not hate, are they perfectly compatible – and only when úÌåÉøÈä is understood to be internally perfectly compatible is it correctly understood.
ñÀëÈêÀ [Updated: 2008.07.28]
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sәkhâkh; a wicker-like semi-covering on a Suk•âhꞋ (Ha•lâkh•âhꞋ prohibits a true roof on a Suk•âhꞋ ).
ñÀçåÌâ [Updated: 2008.03.30]
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Skhug. Hot sauce to dab on meats, Ma•laꞋ wakh, etc. The color and heat are determined by the type of chili peppers used. Basic recipe (refine over time):
200 grams dry hot-red chili peppers, hot-green chili peppers, or a mixture (determines whether skhug is red, green, orange, yellow, etc.)
6 cloves of garlic
1 bunch fresh coriander leaves
3-4 pods cardamon, fresh ground
1/2 teaspoon cumin
10 black peppercorns, fresh ground
water
It's advisable to use rubber gloves when handling the peppers as they tend to burn the skin. (Do not rub your eyes!) Clean the peppers, remove the seeds and ends. Peppers should be hollow. Put in the blender. Add water, about a third to the total volume of peppers in blender (sounds complicated but it's really quite simple). Add rest of ingredients and blend to a fine paste.
Skhug is dabbed on various meats (as one might dab on horseradish) or added to tomato paste and eaten on Ma•laꞋ wakh – or just to spice up any food that you think could benefit from it. Lasts well in refrigerator.
ñåÉôÅø [Updated: 2007.08.05]
 338x452.jpg "Sopheir stam (stam-ink.blogspot.com)") |
| So•pheirꞋ St"m |
so•pheirꞋ ; a counter (popularly "scribe"), because the Tor•âhꞋ scribes counted the number of letters to ensure accuracy; pl. so•phәr•imꞋ ; pl. connective so•phәr•eiꞋ -).
A cognate, SeiꞋ phër, "book" or "scroll," is widely used of a SeiꞋ phër Tor•âhꞋ and Beit-SeiꞋ phër (house of books = school).
ñú"í (pronounced stahm), acronym for ñÄôÀøÅé-úÌåÉøÈä, úÌÀôÄìÌÄéï, îÀæåÌæåÉú (Si•phәr•eiꞋ -Tor•âhꞋ , tәphil•inꞋ , mәzuz•otꞋ ).
ñÀúÈîÄé [Updated: 2006.04.27]
stâm•iꞋ ; neutral (e.g., neither khâ•lâvꞋ nor bâ•sârꞋ ).
"Parve" is a Yiddish word—which represents German assimilation. In the Bible and Tal•mudꞋ the closest term is ôÌÅøåÈä (peirv•âhꞋ ), a completely unrelated term meaning "fur." While stâm•iꞋ is likely the only correct word for "neutral, neither meat nor dairy" (assimilation to the Yiddish term, used by "everyone," being ruled out), your use of stâm•iꞋ will probably be the first time anyone has ever heard of it.
Στεφανος [Updated: 2011.04.01]
StephꞋ an•os; Hellenist (Jew) and founder of the Ëb•i•ō•naῖꞋ oi. Anglicized to Stephan.
ñËëÌÈä or ñåÌëÌÈä [Updated: 2006.04.27]
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| Bën- |
Suk•âhꞋ ; hut, plural ñËëÌåÉú (Suk•otꞋ ; huts; Modern Hebrew: booths). This is widely rendered by the inaccurate and misleading term "tabernacles," leading to confusion of ñËëÌÈä with the completely unrelated îÄùÑëÌÈï; and çÇâ ñËëÌåÉú (Khag Suk•otꞋ ; "Pilgrimage of Huts") is similarly misleadingly rendered as "Festival of Tabernacles."
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| Friends & Family in our Suk• |
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 467x339.jpg "parah adumah - Red Heifer (American Brangus, 2012 Grand Champion, Houston)")
 403x383.jpg "Omer (barley or wheat) - Shavuot")
