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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•anꞋâ(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 CE—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.
רַע
[Updated: 2017.10.19]
ra, רָעָה (râ•âhꞋ, fem.); רעָוֹת (râ•ōtꞋ, f. pl.). Râ, the sun-idol supreme deity; i.e., correspondingly straying, apostate, idolatrous.
רַעֲנַנָּה
[Updated: 2006.04.27]
 | Downtown Ra•a•nanꞋâ(h) |
(adjectival n.) Ra•a•nanꞋâh
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| Gin•âhꞋ in Ra•a•nanꞋâh | Park Ra•a•nanꞋâh |
 Gan Uri Gordon Raanana 800x600.jpg "Gan Uri Gordon in Ra'anana") |  |
| Gan Uri in Ra•a•nanꞋâh | Kan•yonꞋ (Mall) Rᵊnan•imꞋ in Ra•a•nanꞋâh |
רַבָּן [Updated: 2007.03.12]
Rab•ânꞋ; 
רַבָּנָן (Rab•ân•ânꞋ) is Aramic for "our Ravs."
רַב [Updated: 2017.11.05]
rav – great(ness), much; m.n. & adj.
רבי; (RabꞋi? Or RibꞋi)? —
No rabbinic title existed prior to the secession of the Pᵊrush•imꞋ faction of the Biblical Kha•sid•imꞋ from the Hellenized Tzᵊdoq•imꞋ faction of the Biblical Kha•sid•imꞋ in BCE 135. "The more ancient generations, … which were far superior, had no such titles… The title 'Rabbi,' too, came into vogue among those who received the laying on of hands [sᵊmikh•âhꞋ] at this period."
From the inception of the Pᵊrush•imꞋ in BCE 135 to c 20 CE, the Hellenist Tzᵊdoq•imꞋ dominated the Great (Judean) Συνέδριον (as you can tell by the Greek, rather than Hebrew, name – including the tractate name in Ta•lᵊmudꞋ), dismissing Pᵊrush•imꞋ titles as illegitimate and meaningless. It was only around 20 CE that the Pᵊrush•imꞋ finally achieved dominance in the Great (Judean) Συνέδριον and Pᵊrush•imꞋ titles obtained significance.
According to the Jewish Encyclopedia's English, Shᵊrir•âꞋ Gâ•ōnꞋ (906-1006 CE) declared that "The title 'Rab' is Babylonian, and that of 'Rabbi' is [conferred only by the Academies in YᵊhudꞋâh]." Meanwhile, in seeming direct contradiction, R. Dr. Ernest Klein defines the PBH m.n. רַב as "'Rabbi' — title of the Babylonian Âmor•âꞋyim." As if to ensure chaos prevails, רַב is today generally translated into English as "rabbi."
Ta•lᵊmudꞋ remained unvoweled until quite recently: 1964 — CE — when I was in U.S. Air Force Intelligence in Germany, playing keyboard with the Forerunners, and the Beatles were climbing to the top of the charts. The confusion among these terms stems from disputes among various modern Judaic traditions concerning the proper pronunciation of רבי in Ta•lᵊmudꞋ. In Hebrew, pronunciation differentiates the words, with their corresponding definitions. This confusion was amped-up when רַב began to be translated as "rabbi" in English.
The confusion traces back not to how 1st century C.E. Jews pronounced רבי, but to how Hellenist Roman gentiles — not necessarily reliably — transliterated and pronounced the rabbinic title of Yᵊho•shuꞋa in the original — post-135 C.E. — Greek mss. of the Christian Καινής Διαθήκης — as "ῥαββί." Thus, modern European-assimilated (Ash•kᵊnazꞋim and Sᵊphâ•râd•imꞋ) rabbis have unknowingly relied on the Christian Καινής Διαθήκης tradition for their 1964 vowelization of רבי (rbi) as ῥαββί in Ta•lᵊmudꞋ.
Ta•lᵊmudꞋ describes רבי A•qiꞋvâ, inter alia of the YᵊhudꞋâh Academy (as contrasted against the Babylonian-assimilated Academies), as רבי, while those of the Babylonian Academies are, indeed, called רב. This is what both the Jewish Encyclopedia, Klein's Concordance, and many others are trying to explain while getting all gnarled up in conflicted English translations.
Accordingly, we must examine the many errors in a wide range of opinions regarding the proper vowelization of the Talmudic title: רבי. The confusion blurring the sᵊmikh•âhꞋ of modern rabbis with the sᵊmikh•âhꞋ of the ancient רבי is a boon to the same rabbis who self-servingly, "eclectically" vowelized רבי to רַבִּי — glossing over countless breaks in the chain of their claimed uninterrupted and unbroken line of sᵊmikh•âhꞋ from Mōsh•ëhꞋ to today's European-origin (Ash•kᵊnazꞋim and Sᵊphâ•râd•imꞋ) rabbis. It's then understandable why they assume an authoritative stance in "eclectically" insisting on vowelizing רבי in Ta•lᵊmudꞋ as "rabbi", seemingly merging the two.
Yet, Judaic scholars acknowledge that the most pristine Judaic tradition is that of the Tei•mân•imꞋ (followed by other Mi•zᵊrakhꞋim, in contrast to European {then the Hellenized Roman Empire, in 70 and 135 C.E.}) Judaic traditions). Finally, this history lesson leads us to a logically consistent answer: while the European-assimilated rabbinic tradition pronounce the רבי of the Academies of YᵊhudꞋâh as "רַבִּירַבִּי A•qiꞋvâ," the Tei•mân•imꞋ pronounce "רִבִּי A•qiꞋvâ"; clearly distinguished from both רַב and the modern רַבִּי!
This, finally, enables clear and proper distinctions and definitions between
רִבִּי – sᵊmikh•âhꞋ conferred exclusively in YᵊhudꞋâh by the Nâ•siꞋ of the Great (Judean) Συνέδριον — 
which could not have happened until the Pᵊrush•imꞋ attained predominance over the Hellenist Tzᵊdoq•imꞋ in the Συνέδριον c 20 CE, nor after 135 CE (probably not after 70 CE).
רַב – sᵊmikh•âhꞋ conferred by Exiled Babylonian-assimilated Academies of the Diaspora, and
רַבִּי – Hellenized Greek title transliterated into Greek by the Hellenist Tzᵊdoq•imꞋ; later propagated by the Hellenist gentile Roman Church, where it was eventually internalized – assimilated – by European (i.e. Ash•kᵊnazꞋim and Sᵊphâ•râd•imꞋ) rabbis.
Contrary to popular misconceptions, these terms have no linguistic relationship to "teacher" or "instructor" (which is the יָרָה family of cognates that includes תּוֹרָה and MōrꞋi).
Other titles, like "Rebbe," are far more recent – 19th-20th century CE – and European-assimilated (reflecting, as proven by recent genetic studies, Hellenist Tzᵊdoq•imꞋ Exiles of 70 CE and 135 CE taking refuge in the Hellenist European Roman Empire); not authentic to ancient Middle Eastern origins — Pᵊrush•imꞋ exiles of 70 CE and 135 CE who fled the Hellenists, including the Romans, into Arab countries; namely, Tei•mân•imꞋ and Eid•ōtꞋ ha-Mi•zᵊrakhꞋ.
רַבָּנוּת [Updated: 2011.10.16]
Ra•bân•ūtꞋ;
Far from being an ancient historical (much less Biblical) institution, the Ra•bân•utꞋ dates back only to 17th century appointments by the Turkish (Ottoman) Empire! Today's Ra•bân•utꞋ is the product, not of Tōr•âhꞋ, but of Dark Ages European (Ultra-Orthodox) medievalists empowered by secular politicians of the modern state of Israel (in return for "king-maker" Ultra-Orthodox voting blocks).
In the beginning of the 17th century, the title of the first Rishon lᵊTzi•yonꞋ 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 lᵊTzi•yonꞋ which at that time already represented the Old Yishuv before the Sultan, were combined into one position [and only one Chief Rabbi!] called Rishon lᵊTzi•yonꞋ.
רַחֲמִים [Updated: 2019.09.24]
(pl.) ra•kham•imꞋ;
(ShaꞋar ha-Ra•kham•imꞋ is the "Gate of Compassion," the East Gate of Har ha-BayꞋit. Based on a mistranslation, non-Jews know this gate by an erroneous name: the 'Golden Gate.")
רַחוּם ra•khūmꞋ; compassionate (adj.)
רָחֵל [Updated: 2006.04.27]
Râ•kheilꞋ;
רָמַת הַגּוֹלָן [Updated: 2006.04.27]
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| Râm•atꞋ ha-Go•lânꞋ |
Râm•atꞋ ha-Gō•lânꞋ;
רמב"ם [Updated: 2006.07.31]
 |
| RamꞋba"m |
RamꞋba"m
Tei•mân•imꞋ Jews consulted, and sided, with RamꞋba"m. To avoid persecution by the Muslims of Spain—who offered Jews and Christians the choice of conversion to Islam or death—RamꞋba"m fled with his family, first to Morocco, later to Israel, and finally to Egypt.
רמב"ן [Updated: 2010.08.17]
Ram•ba"nꞋ
רש"י [Updated: 2014.03.07]
Rash"i,
Whether RashꞋ"i himself had an illogical and flawed understanding, or whether these logical flaws reflect an illogical and flawed understanding by his students or by modern commentators, his legacy displays a fondness for combining parables and symbolism with fanciful flights into logically flawed (i.e., irrational) allegory.
Much of the internal religious controversy within Judaism can be expressed as RashꞋ"i and Qa•bâl•âhꞋ vs Ram•ba"mꞋ. In such cases, the Nᵊtzâr•imꞋ always follow discrete logic – which typically translates into supporting Ram•ba"mꞋ.
RashꞋi's commentary is mainly distinguished by a rather imaginative philological treatment of Mi•dᵊrâshꞋic interpretations riddled with logical inconsistencies. When the text didn't fit into his view he reworded (suggested "better" wording) the Mi•dᵊrâshꞋ, the Tar•jumꞋs, cantillations, etc. to conform to his allegories. RashꞋi's second great shortcoming was his medieval frame of reference: his failure to deal with reconciling philosophy and Biblical concepts with logic, science and the universe.
רַצְיוֹנָלִים [Updated: 2010.08.17]
ra•tzᵊyon•âlꞋim; rationalists
The antonym is אי-רַצְיוֹנָלִים (iy-ra•tzᵊyon•âlꞋim; 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 Tōr•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 Tōr•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 Tōr•âhꞋ Sage—including Ram•ba"mꞋ—, ever championed Hellenism. The controversy was over adherence to מַדָּע—i.e., רַצְיוֹנָלִים to properly interpret and understand Tōr•âhꞋ versus ignorant, superstitious, fable-izing irrationalists; in Hebrew, אי-רַצְיוֹנָלִים. Described in these more accurate terms, relating to the spiritual domain of Tōr•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.
רָצוֹן [Updated: 2007.01.21]
râtz•ōnꞋ;
רָצוֹן is often suffixed by the pronominal ך (khâ meaning "your") to form רְצוֹנְךָ (rᵊtzon•khâꞋ; your [masc.]) pleasure or will. The connective form without the suffix, רְצוֹן, is pronounced rᵊtzon…, e.g. רְצוֹן י--ה (rᵊtzon ha-Sheim, the will or pleasure of ha-Sheim). רָצוֹן can also be prefixed by a preposition, for instance, ב (bᵊ-…; in…) to form בְּרָצוֹן (bᵊ-râ•tzonꞋ; with [lit. "in"] pleasure). These can also take a pronominal suffix to form, for example, בְּרָצוֹנְךָ (bᵊ-rᵊtzon•khâꞋ; with or by your pleasure).
רָצוֹן derives from the verb רָצָה (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 אִם יִרצֶה הַשֵּׁם (im yi•rᵊtz•ëhꞋ ha-Sheim), abbreviated אי"ה (IY"H), which means "if [it] will please ha-Sheim.
רָעָה [Updated: 2020.07.10]
רָעָה 1. he ranched; i.e. tended, pastured, grazed—(shep)herded—a herd or flock of kâ•sheirꞋ domestic livestock; (sheep, goats andor cattle). BH: 2. he (or masc. it) was a fellow-member of a herd or flock of kâ•sheirꞋ domestic livestock.
רֵעֶה BH: male fellow-member of a herd or flock; a flock-fellow, herd-fellow or yoke-fellow (in the yoke of Ta•na"khꞋ, Ta•na"khꞋ-centric), pl. rei•imꞋ. (MH: רֵעַ).
רֵעָה BH: female fellow-member of a herd or flock; a flock-fellow, herd-fellow or yoke-fellow (in the yoke of Ta•na"khꞋ, Ta•na"khꞋ-centric).
רוֹעֶה; n. a rancher, herder of livestock, i.e. shepherd or cowboy; also the pres. tense v., ranching, herding, pasturing, grazing, shepherdingm.s. (in the specific case of sheep). Plural רֹעִים; ranchers, herders, also the pres. tense v. ranching, herding m.pl. and the compound sing. …רֹעִי and pl. …רֹעֵי forms; e.g., הָרֹעִים.
Over millennia of exposures to Babylonian, Egyptian, Hellenist-Assyrian, Hellenist-Roman and European-Christian acculturation, syncretism, assimilation and "Orthodox" ecumenic reforms, the original implications of this family of cognates has been diluted to today's ecumenic, Christian-compatible MH: "associate with, keep company with" (which has devolved to "neighbor" and "friend" inclusive of Christians, Muslims, and all other gentiles); sanitized of its original inherent Ta•na"khꞋ-centric membership particularization. The Biblical meaning casts a different light on the words of RabꞋi Hi•leilꞋ ha-Za•qeinꞋ and RibꞋi Yᵊhō•shūꞋa for Ta•na"khꞋ-centric Bᵊn•eiꞋ-Yi•sᵊrâ•eilꞋ: וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ —to love your fellow flock/herd-members—not foreigners alien to the flock/herd! See also Shᵊkhin•âhꞋ (neighbor).
The pivotal instance of the phrase, רֹעִי הָאֱלִיל is found in Zᵊkhar•yâhꞋ 11.(16 &) 17; clarified in Yᵊsha•yâhꞋu 19.1, where the term is used in the connective pl., אֱלִילֵי, meaning the "feckless-idol gods of" Egypt. A priori, the phrase רֹעִי הָאֱלִיל properly describes one who is represented to be a shepherd (i.e., a peer of Yi•sᵊr•â•eilꞋ and Tōr•âhꞋ), but who, instead, misleads the sheep astray after "the feckless god-idol" – which has consistently been the Hellenist god throughout the ages. See also Yi•rᵊmᵊyâhꞋu 10.21; 23.1-8; 3.15 and Yᵊkhë•zᵊq•eilꞋ chap. 34.
רְחוֹב, usually abbreviated 'רח [Updated: 2008.03.10]
Rᵊkhōv;
רְפָאִים [Updated: 2016.10.05]
(pl.) Rᵊphâ•imꞋ;
 |
 Kᵊna•anꞋ, ca. BCE 2000-1550 (Middle Bronze) |
 250x176.jpg "ccc") |
 600x422.jpg "Click to enlarge"){kind=small} A רְפָאיָה? But, perplexingly, it was the European Neanderthals who were "stockier." It was the Homo sapiens human beings, out of Africa (see •dâmꞋ), who were taller. (Wilma design & photo National Geographic, 1996) |
"In the Bible two uses of the term are discernible" (ibid.)
""The first is as a gentilic (e.g., bᵊ-Reish•itꞋ 14.5; 15.20; Dᵊvâr•imꞋ 2.11) referring to a people distinguished by their enormous stature. Especially singled out are Ōg, king of Bâ•shânꞋ… For this reason, the רְפָאִים are associated with the Nᵊphil•imꞋ" (ibid.). These are the people(s) who inhabited the Bâ•shânꞋ region, east of Nᵊhar Ya•rᵊd•einꞋ and northeast of Yâm Ki•nërꞋët).
"In its second use רְפָאִים designates "shades" or "spirits" and serves as a poetic synonym for [מֵתִים] (Yᵊsha•yâhꞋu 26.14; Tᵊhil•imꞋ 88.11). It thus refers to the inhabitants o the netherworld (Mi•shᵊl•eiꞋ ShᵊlomꞋoh 9.18). This second meaning is also found in Phoenician sources…" (ibid.)
"These [Ugaritic] rpum like their Phoenician counterparts, are divine in nature, … literally "divine ones?" (cf. Heb. ël•oh•imꞋ… Shᵊmu•eilꞋ ÂlꞋëph 28.13; Yᵊsha•yâhꞋu 8.19, 21)… Moreover, they seem to have a military function. One of their number is referred to as a mhr, the Ugaritic term for soldier, and the rpum are described as riding in chariots… the biblical tradition of Rephaim as mighty warriors can be understood. Their huge stature would contribute to their military prowess." (ibid.)
Replacement Theology [Updated: 2012.08.31]
רָשַׁע [Updated: 2006.05.17]
râsh•aꞋ;
רֶשַׁע (rëshꞋa, wickedness).
רָשָׁע (râ•shâꞋ, a wicked person).
רְאוּבֵן [Updated: 2015.10.28]
Rᵊu•veinꞋ,
רְבִיעִי [Updated: 2014.11.28]
Rᵊviy•iꞋ;
רִבְקָה [Updated: 2006.04.27]
Ri•vᵊqâh
רֹגֶז [Updated: 2006.09.10]
RōꞋgëz;
רֹאשׁ [Updated: 2017.10.09]
Rōsh;
Rōsh also denotes the top (as a ladder), the chief (among people), prime (among ministers, e.g., רֹאשׁ הַמֶּמשָׁלָה, or the beginning (as a month).
Contrast this verb family with the completely unrelated verb family (תחל) that more accurately expresses the idea "to begin": הַתְחָלָה.
Cognates include:
רִאשׁוֹן (rish•ōnꞋ; head, first). (Frequently used to denote the 1st day of the week.) The plural is רִאשׁוֹנִים. The רִאשׁוֹנִים refer specifically to the "First" Medieval Sages—dating from the 11th-15th century CE and include RashꞋ"i, Ram•ba"mꞋ and Ram•ba"nꞋ. The רִאשׁוֹנִים contrast with the A•kha•ron•imꞋ.
fem. noun רֵאשִׁית (Reish•itꞋ; head, first). Prefix this with the preposition בְּ (bᵊ-; in) and you have the name of the first book in Tōr•âhꞋ: בְּרֵאשִׁית (bᵊ-Reish•itꞋ; at first, lit. "in first").
רֹאשׁ חֹדֶשׁ (head of the khōꞋdësh).
רֹאשׁ הַשָּׁנָה
This is only one of a number of assimilations through the millennia that need to be restored.
רוּחַ [Updated: 2017.11.01]
, also RūꞋakh;
Developed from the Egyptian concept of ka, your רוח is the life-force, dependent upon food, water and physical environment, which physically animates your avatar (physical body). Your רוח contrasts with your nëphꞋësh, a refinement of the earlier Egyptian concept of ba.
Though unable to distinguish נֶפֶשׁ from נְשָׁמָה, in LXX the Hellenists distinguished these two terms from רוח, which they rendered πνευμα (pneuma; wind, spirit).
Whether for good or evil, your רוח strongly influences your נֶפֶשׁ and נְשָׁמָה. The רוח is the interface between your נֶפֶשׁ and נְשָׁמָה 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 נֶפֶשׁ and נְשָׁמָה in the non-dimensional realm. Those who haven't prepared for the non-dimensional realm, developing healthy and complementary נֶפֶשׁ and נְשָׁמָה 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.
רוּחַ הַקֹּדֶשׁ (RuꞋakh ha-QoꞋdësh) is the Spirit of QoꞋdësh, where QoꞋdësh is defined by Tōr•âhꞋ. רוּחַ הַקֹּדֶשׁ, conveying a spirit independent of localized closeness, was adapted by goy•imꞋ for whom י--ה was never their aboriginal שָׁכֵן, and, therefore, to Whose spiritual שְׁכִינָה, they could never relate. With rare exception, Jews use the term שְׁכִינָה exclusively.
רוּת [Updated: 2006.04.27]
Rūt;
Rut is the second of the five Mᵊgil•otꞋ
שָׂעִיר [Updated: 2019.06.12]
sâ•irꞋ;
שְׂעִירָה (sᵊir•âhꞋ); nanny-goat (female, doe, doeling or dam goat).
Banks, checks and paper currency didn’t exist in antiquity. For tax purposes, a man’s wealth was valuated by his livestock and crop land. Fines—not “blood sacrifices”—were stripped of anthropomorphism (restored to Avrahamic purity?) by Mōsh•ëhꞋ, assessed according to a man’s wealth and position, type of misstep, and according to this valuation system. In today’s currency (2019), approx. ₪720 or U.S. $200
!סְלִיחָה [Updated: 2012.01.29]
sᵊlikh•âhꞋ;
See also מָחַל (mâ•khalꞋ) and חָנַן (khâ•nanꞋ).
סָלָט טוּרְקִי [Updated: 2009.03.10]
 100x133.jpg "Salat Turki (matbukha)") |
| Sâ•lâtꞋ TūrꞋki (ma•tᵊbūkhꞋâh) |
and similar מַטְבּוּחָה
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.
סַם [Updated: 2020.02.11]
sam (pl. סַמִּים); spice.
Translations as “drug” are MH. תַּבְלִין is PBH. MH distinguishes herbs from the aforementioned as עִשְׂבֵי תִּבּוּל.
Συνέδριον [Updated: 2020.05.06]
Sunedrion Hellenist Roman Provincial Senate Assembly.
One of numerous Greek terms (inter alia synagogue, ka•rᵊpasꞋ, aphꞋi•kōmꞋon) assimilated by the Tzᵊdoq•imꞋ and early Pᵊrush•imꞋ rabbis, this Hellenist Greek term, via transliteration to סַנְהֶדְרִין, persists even today as the name of the ancient Beit Din hâ-Gâ•dōlꞋ. It was later Anglicized to "Sanhedrin".
Parallels Hellenist Greek Roman Christian "synod" — σύνοδος (a caravanning, converging or meeting together, conjunction of planets) from συν (sūn, Anglicized to "syn"; "together") + ὁδός (oddꞋoss, a caravanning, traveling or journeying; a way of doing, speaking, etc.). This is only one of a number of assimilations through the millennia that need to be restored.
שַׂר [Updated: 2020.10.24]
Sar,
שָׂרָה (Sâr•âhꞋ), f.n. noblewoman, princess; from the v. to contend, struggle, strive (הַמִּשְׂרָה of…). Also, the name of the wife of Av•râ•hâmꞋ, SârꞋâh, and the first element of Yi•sᵊrâ•EilꞋ.
שָׁרָי (Sâr•âiꞋ = sar + âi; my nobles or princes), apparently also a fem. plural contraction of שָׁרַתַ + י (i.e., my princesses).
שָׂשׂוֹן [Updated: 2020.09.25]
sâ•sōnꞋ;
שָׂטָן [Updated: 2006.04.27]
Sâ•tânꞋ;
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 – רָע, yet "not intrinsically [רָע] 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 – |
סְדוֹם [Updated: 2019.10.01]
 |
 Yâm ha-MëlꞋakh, Sᵊdōm, TzōꞋar, Khë•vᵊr•onꞋ |
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 Sᵊdōm (Bab edh-Dhra) destroyed ca BCE 2350 (Todd Bolen-BiblePlaces.com) |
Sᵊdōm;The destruction of Sᵊdōm, c. BCE 2200, during the time of Avᵊrâ•hâmꞋ (c. BCE 2039), resulted from ballista-launched balls of burning sulfur and pitch, by the 3 kings from the east (kings of Goy•imꞋ, Shi•nᵊârꞋ and Ë•lâ•sârꞋ; the three men who visited with Av•râmꞋ in bᵊ-Reish•itꞋ 18) under the command of Chief king of Eiyl•âm, Kᵊdâ•rᵊlâ•ō•mër (bᵊ-Reish•itꞋ 14-18, reviewed in greater detail in bᵊ-Reish•itꞋ 19).
For decades, archeologists and historians argued that the ballista and trebuchet, needed to deliver stone balls, balls of burning pitch or balls of burning sulfur, was invented by the Greeks, centuries after the time of Avᵊrâ•hâmꞋ. However, new research of cuneiform numbers table on ancient Babylonian clay tablet by Univ. of New South Wales shows that Babylonians were far more advanced than thought, knowing trigonometry (e.g., for calculating trajectories) a millennium before the Greeks, who were previously thought to have invented it. “Mechanically delivered projectile weapons”, even though referring to the bow and arrow, date back to the age of the Human-Neanderthal encounter. “A team of Japanese and Italian researchers, including from Tohoku University, have evidenced mechanically delivered projectile weapons in Europe dating to 45,000-40,000 years - more than 20,000 years than previously thought.” See also A•mōr•âhꞋ.
שֶׂה [Updated: 2010.05.20]
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sëh
סֵדֶר [Updated: 2007.02.18]
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| Ben-David Family, 2004 |
SeiꞋdër,
סֵדֶר מוֹעֵד [Updated: 2006.06.27]
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SeiꞋdër Mō•eidꞋ ;
סֵדֶר נָשִׁים [Updated: 2006.06.27]
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SeiꞋdër Nâsh•imꞋ;
סֵדֶר נְזִיקִין [Updated: 2006.06.27]
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| Tort Law |
SeiꞋdër Nᵊziq•inꞋ;
סֵדֶר קָדָשִׁין [Updated: 2006.06.27]
 |
| Qᵊdosh•imꞋ |
SeiꞋdër Qâ•dâsh•inꞋ;
סֵדֶר טָהֳרוֹת [Updated: 2006.06.27]
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| Decontamination |
SeiꞋdër Tâ•hâr•ōtꞋ;
סֵדֶר זְרָעִים [Updated: 2006.06.27]
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| Seeds |
SeiꞋdër Zᵊrâ•imꞋ;
סֵפֶר [Updated: 2006.04.27]
 350x340.gif "seipher (megilah / scroll)") |
| SeiꞋphër |
SeiꞋphër,
סֵפֶר יוֹסֵף הַמְּקַנֵּא [Updated: 2006.04.27]
SeiꞋphër Yō•seiphꞋ ha-Mᵊqan•eiꞋ;
סְמִיכָה [Updated: 2019.04.17]
sᵊmikh•âhꞋ;
סמיכה was obligatory whenever sacrifices were offered by individuals. This was effected by the owner resting both of his hands between the horns of the animal immediately before shᵊkhit•âhꞋ according to kâ•shᵊr•ūtꞋ.
dating at least as early as Mōsh•ëhꞋs סמיכה of Yᵊho•shuꞋa Bin-Nun (וַיִּסְמֹךְ אֶת-יָדָיו עָלָיו, c BCE 1624, and his subsequent סמיכה of the 70 Zᵊqein•imꞋ.
Whereas a single missing-link disconnect invalidates an entire chain of supposed succession, today's rabbis gloss over countless missing links disconnecting the succession of סמיכה since the time of Mōsh•ëhꞋ.
In contradiction of both Scripture and legitimate historical and archeological hard evidence, RabꞋis in the modern era fabricated a reform: a seemingly seamless succession of speculated and assumed (undocumented before the modern era) fill-in "links". The resulting "chain" – more missing links than chain – appears to document the speculated conferral of סמיכה from some individual(s) in one era to some individual(s) in the next (often disconnected) era – not unlike the Church fabricating the first 15 or so popes.
Nevertheless, even Orthodox rabbis are now beginning to yield to the reality that (in addition to the earth being older than 6,000 years, inter alia), through the intervening millennia, there are far more gaps than documented chain.
Additionally, the rabbis decided to abandon the "laying on of hands," ordaining instead by the reform of merely conferring the title "rabbi" either orally or in writing.
There is no direct line, nor supernatural power, coursing from the original סמיכה of Mōsh•ëhꞋ to today's Orthodox (or Ultra-Orthodox/Kha•reid•iꞋ) rabbinic סמיכה.
When today's rabbis cite Dᵊvâr•imꞋ 17.11 as the Basis of their claimed meta-Tor•âhꞋ authority to override not only Ha•lâkh•âhꞋ dᵊ-Ōr•ai•tâꞋ – but even Tōr•âhꞋ shë-bi•khᵊtâvꞋ – besides burying the lack of succession, they bury the key limiting phrase: עַל-פִּי הַתּוֹרָה — "According to the Tor•âhꞋ that they shall instruct you…"
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 Sen-en- |
 250x307.jpg "Sen-en-Mut ostrica - Mosheh (found in his chapel Egypt Museum)") |
 425x522.jpg "Click to enlarge"){kind=small} |
Exactly contrary to some superficial, amateur commentators, the translation, "Mother's brother," perfectly corroborates the relationship of the Pharaonic Princess, Khât-shepꞋset, as the deific mother-Isis figure to Sen-en-Mut HōrꞋus-Moses, the deific HōrꞋus-son figure. The weight of evidence increasingly supports my assertion that this Pharaonic Princess adopted into her Pharaonic house, as her brother, the baby she found floating in the reeds of the Nile and named Sen-en-Mut HōrꞋus-Moses – HōrꞋus-incarnate.
In fact, Sen-en-Mut can only be identical with Moses: (adopted) brother of Princess (later Queen-Par•ohꞋ) Khât-shepꞋset, who was, at the same time, deific mother-IꞋsis to her deific son HōrꞋus -Moses!
The historical record of Sen-en-Mut's parents demonstrate that Sen-en-Mut could only have been his own "mother's brother" if his father had married his aunt – which is exactly the case of Moses!!! As the son of Amᵊram's aunt Yo•khëvꞋëd (Shᵊm•otꞋ 6.20), Moses was simultaneously both his father's son and matriarchal brother. As Moses was the matriarchal brother of her husband, Moses was his mother's brother (in-law) too! But there's a lot more!
שְׂאוֹר [Updated: 2019.10.02]
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sᵊōrꞋ a subset of חָמֵץ, sᵊorꞋ was sourdough starter batter, also called "sponge" dough, cultured from wild yeast that is ubiquitous in the environment, on the skin of grains, plants and even in the soil.
Today, a package of yeast, not available in ancient Israel, is often substituted. שְׂאוֹר was the ancient "leaven" before yeast was identified (17th century CE), isolated (even later) and sold in packets on the shelves of local supermarkets.
שְׂאוֹר – might be secured from a neighbor. Otherwise, to develop שְׂאוֹר from scratch (as required after every Khag ha-Matz•otꞋ – if you wanted to enjoy leavened bread), requires more than a week of "feeding" starter batter and allowing it to cure or rest, permitting the wild yeast time to be cultured and ferment into שְׂאוֹר. Each family, using their own family recipe, cultured their unique "family שְׂאוֹר".
The following (exhuastive) Scriptures instantiating שְׂאוֹר prohibit the universal Orthodox – and Ultra-Orthodox – practice of placing offending products in a cupboard or closet that is then taped closed for the period of Khag ha-Matz•otꞋ. The offending contents are still located within one's borders. The subsequent, absurdly sham, "sale," at a ridiculously symbolic price, to a gentile cannot override the Scriptural prohibition. (The contents are then "bought back" after Khag ha-Matz•otꞋ.) Needless to say, the Nᵊtzâr•imꞋ do not approve the sham.
Shᵊm•otꞋ 12.15 – on the first day you shall have halted שְׂאוֹר from your houses
Shᵊm•otꞋ 12.19 – seven days שְׂאוֹר shall not be found in your houses
Shᵊm•otꞋ 13.7 – שְׂאוֹר shall not be seen of yours within any of גְּבֻלֶךָ
wa-Yi•qᵊr•âꞋ 2.11 – (not specific to Khag ha-Matz•otꞋ) … neither any שְׂאוֹר nor any דְּבַשׁ [can be offered], לֹא תַקְטִירוּ
Dᵊvâr•imꞋ 16.4 – שְׂאוֹר shall not be seen of yours within any of גְּבֻלֶךָ
סְפָרָדִי [Updated: 2006.05.01]
Sᵊphâr•âd•iꞋ:
According to a 2013.10 paper by Prof. Martin Richards, of the Archaeogenetics Research Group at the University of Huddersfield (England), after sequencing the full 16,568 bases of the whole mitochondrial genomes, "in the vast majority of cases, Ashkenazi lineages are most closely related to southern and western European lineages – and that these lineages have been present in Europe for many thousands of years."
"This means that, even though Jewish men may indeed have migrated into Europe from [Judea] around 2000 years ago, they brought few or no wives with them. They seem to have married with European women, firstly along the Mediterranean, especially in Italy, and later (but probably to a lesser extent) in western and central Europe. This suggests that, in the early years of the Diaspora, Judaism took in many converts from amongst the European population, but they were mainly recruited from amongst women. Thus, on the female line of descent, the Ashkenazim primarily trace their ancestry neither to [Judea] nor to Khazaria, but to southern and western Europe."
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| Seqen-en- | Tao |
[Updated: 2018.03.22]
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| Par•ohꞋ Seqen-en- |
Par•ohꞋ Seqen-en-Râ Tao; c BCE , when he was violently killed; almost certainly in the Nile Delta battling Levantine immigrant colonists – the KhëqᵊqâwꞋ KhâsꞋᵊt (Hyksos), an eiꞋrëv rav of Kᵊna•an•imꞋ and neighboring immigrants from the Levant (which included, inter alia, Yi•sᵊr•â•eilꞋ). The fertile, well-irrigated Delta of the Nile was universally renowned as the breadbasket of the ancient world — the dream refuge for the starving. After years, perhaps decades, of frequent and catastrophic droughts in the Levant (as a consequence of the Santorini Eruption?), Levantine immigrants were overrunning, and colonizing, the Nile Delta of Lower (i.e. northern) Egypt.
Par•ohꞋ Seqen-en-Râ Tao is credited by historians as having initiated the first wars against the Levantine immigrants, wars that predominated and defined his reign — perhaps describing the Par•ohꞋ of Shᵊm•ōtꞋ 1.8-2.23.
Evidencing intense and frenzied hatred for this Par•ohꞋ, his mummy shows that he died of multiple head wounds. He was apparently first struck perhaps by an arrow in the temple or a bronze-tipped javelin elsewhere to the head that stunned him. His enemies then set upon him and finished him with a club smashing his face, a couple of coup de grâce axe strikes to the forehead and a stab wound below the ear (the latter not visible in the photograph).
Son?: Ka-moses
2 other sons
7 daughters
שָׂרָף [Updated: 2019.10.03]
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שְׂרֵפַת חָמֵץ — the burning, committing to the blaze or flames, of khâ•meitzꞋ on the morning preceding PësꞋakh (concluding element of Bei•ūrꞋ Khâ•meitzꞋ. (Contrast Sâ•râphꞋ (blazing flame) with Bei•ūrꞋ (BH: burning-up, consuming by fire).
 |
| SᵊraphꞋ Ein Gᵊdi" (the Sâ•râphꞋ of Ein Gedi) Atractaspis engaddensis |
Also, by allusion to its "raging fiery venom," the Atractaspis engaddensis is called the "SᵊraphꞋ Ein Gᵊdi" (aka "burrowing viper," "mole viper" or "stiletto snake"). "Highly venomous, a Cytotoxic poison, no anti-venom - but don't worry, you won't die…" (scienceblogs.com). 
סְעֻדָּה שְׁלִישִׁית [Updated: 2007.03.16]
Sᵊūd•âhꞋ Shᵊlish•itꞋ;
This brunch-like afternoon meal, completed before sundown, generally begins and concludes, among Tei•mân•imꞋ and Nᵊtzâr•imꞋ with various fruits and nuts. In between, the main course consists of pita & khumꞋus, often with smoked (kâ•sheirꞋ) fish, garnished with skhug, khilꞋbâh or fiery chile peppers, washed down with beer or other beverage and all liberally sprinkled with zᵊmir•otꞋ chanted with great gusto.
Sᵊud•âhꞋ Shᵊlish•itꞋ overrides and replaces the Sᵊud•âhꞋ Maph•sëqꞋët.
סְעֻדָּה מַפסֶקֶת [Updated: 2008.07.27]
Sᵊūd•âhꞋ Maph•sëqꞋët
When a tzom commences on Mo•tzâ•eiꞋ Shab•âtꞋ, Sᵊud•âhꞋ Shᵊlish•itꞋ overrides and replaces Sᵊud•âhꞋ Maph•sëqꞋët (in which case Sᵊud•âhꞋ Shᵊlish•itꞋ should be eaten is its customary fashion).
שַׁעַר [Updated: 2006.04.27]
 |
| Sha•arꞋ hâ-Ra•kham•imꞋ |
shaꞋar,
MeiꞋâh Shᵊar•imꞋ, the Ultra-Orthodox enclave in Yᵊru•shâ•layꞋim, means "100 Gates."
שַׁעַטנֵז [Updated: 2006.04.27]
(acronym?) sha•at•neizꞋ;
שַׁעַטנֵ"ז גֵ"ץ [Updated: 2006.04.27]
sha•at•nei"zꞋ gei"tz;
שַׁבָּת [Updated: 2020.07.02]
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| Shab•âtꞋ Collage |
Shab•âtꞋ;
The weekly Shab•âtꞋ (3rd most important Principle of Ta•na"khꞋ) begins about 18 minutes before sunset of 6th-day with the women of the household, on behalf of the assembled family, officiating Ha•dᵊlâq•atꞋ Neir•ōtꞋ.—
שַׁדַּי [Updated: 2016.11.03]
Shad•aiꞋ. goddess-idols like Ishtar that featured a "breast pose" (see tᵊrâph•im′) or, often, a chestful of multiple breasts.
שׁוח [Updated: 2014.12.14]
Primary root: שׁוח – dictionary entry: שָׁח; he bowed or bent down.
Hit•pōl•eilꞋ: הִשְׁתּוֹחַח (see secondary root (1))
Secondary metathesized root (1): שׁחח – dictionary entry: שַׁח; he bowed deeply.
Hit•pōl•eilꞋ: הִשְׁתּוֹחַח; he was bowing deeply, was bowed deeply in a kneeling position; also in despair (same as primary root)
Secondary metathesized root (2) & dictionary entry: שָׁחָה; he bowed or bent down.
Hit•pa•eilꞋ: הִשְׁתַּחֲוָה; he prostrated himself.
שַׁחֲרִית [Updated: 2006.04.27]
Sha•khar•itꞋ;
שָׁלִיחַ [Updated: 2019.10.09]
shâ•liꞋakh, pl. שְׁלִיחִים (shᵊlikh•imꞋ);
שׁ"ץ (Sha"tz, acronym for שְׁלִיחַ צִבּוּר; viz., congregational leader of the tᵊphil•otꞋ.
(This term is unrelated to Ta•shᵊlikhꞋ.)
שָׁלֵם [Updated: 2020.06.01]
Most translators properly derive שָׁלוֹם (giving rise to English mistranslation "peace-offering") and שֶֶׁ͏ֽלֶם from the shōrꞋësh שָׁלֵם (though there may be a further connection to שָׁלָה as noted by Klein).
שֶֶׁ͏ֽלֶם (pl. שְׁלָמִים) — completion; e.g., celebratory-sacrifice upon completion of: a khaj, full payment or compensation (in settlement or satisfaction of a vow, an adjudicated dispute or court-imposed [Beit Din-imposed] fine), payments of a transaction (especially demonstrating satisfaction of a vow of restitution/tᵊshuv•âhꞋ). These were “not offerings of atonement.”
שָׁלוֹם — used as "hello" and "good-bye" in Hebrew.
שַׁמַּאי [Updated: 2017.10.19]
Sham•aiꞋ
The worst affliction of Jews globally today is the ever-constricting imposed cult-uniformities of Beit Sha•maiꞋ. Always requiring adherence to all opinions of the Sages implies requiring adherence to the strictest opinion. As the world progresses, additional rulings generate additional opinions, the strictest of which must be imposed – an endlessly constricting boa; often ignorantly magnifying long-held a•vōd•âhꞋ zâr•âhꞋ of Assyrian, Babylonian and Hellenist assimilations. This process inescapably grows arrogance, intolerance, increasing exclusivity, extremist "We're holier than thou!" cult-fanaticism. This endlessly results in their abuse of Jews, even Orthodox Jews, who reject their cult perceived superior-holiness. The cult then loathes, derides and abuses – both verbally and with physical violence like spitting and stoning – everyone outside their cult, even Israeli-Jews Police and Orthodox Jews, calling them "goyim" idolaters and "Nazis". Such a world view inescapably fragments the Jewish community with internal schisms – which, in modern Israel, routinely produce all of the six things hated by י‑‑ה and defined by Him as to•eiv•otꞋ (Mi•shᵊl•eiꞋ ShᵊlōmꞋōh 6.16-19).
This is why the Sha•maiꞋ mindset not only unavoidably failed in the 1st century CE, but, along with their self-implosion, destroyed YᵊhudꞋâh in its entirety!
It is why those who place tunnel-visioned faith in the precision and strictness of their own exercise of rituals can never find spiritual satisfaction by their own hands; nor can they ever comprehend any other "fix" beyond requiring even stricter precision in their exercise of the rituals in which they place their faith – idolatry/a•vōd•âhꞋ zâr•âhꞋ!
It is also why (in addition to other economic and social factors) there is no possibility that Ultra-Orthodox/Kha•reid•imꞋ, especially in our modern scientific age, can avoid inexorable disillusionment and implosion. The precursor temblors of this implosion are already occurring on an almost daily basis.
The answer is not in the rituals and ceremonies per se at all, no matter how strictly precise one makes the incantations or the proportions of mingled handwavium. These are superstitious, zombie-cult strayings into prohibited Dark Ages magic. It isn't that you're not doing the rituals right. There's no magic in the rituals so you can never get the rituals to work no matter how precise and strict you become! Ultimately, Dark Ages superstition and magic fail.
The answer is in recalling, reliving and celebrating with family and friends the shared events of our history that the rituals – even when the rituals themselves may be imprecise or flawed – commemorate, events in which י‑‑ה has rescued us and brought us to where we are, instilling confidence and rejoicing that י‑‑ה remains with us and continues accompanying us into the future. And that's RibꞋi Hi•leilꞋ. It has never been the endless quest for ever-stricter, ever more minutely-precise quantium of always-constricting vain rituals in the futile hope of getting the prohibited-magic of Sha•maiꞋ bare-rituals to work.
Ironically, even an ignorant "non-Jew" who is doing his best to keep Tor•âhꞋ and goes camping with his family in a geodesic pop-up tent specifically to celebrate Suk•otꞋ can reap the joy and spiritual satisfaction that Ultra-Orthodox, whose faith is in the strictness of their own precision of executing rituals, will never experience.
הַשָׁמַיִם [Updated: 2010.04.11]
ha-shâ•maꞋyim;
שַׁאמִי [Updated: 2007.03.06]
ShaꞋmi;
The Shami Bât•eiꞋ-ha-KᵊnësꞋët introduced additions to the si•durꞋ made by the Qa•bâl•âhꞋ-ists in Tzᵊphat in the 16th century. (ShaꞋmi, The many Yemenite synagogues of RᵊkhovꞋot, hâ-ÂꞋrëtz, 2004.06.18)
שָׁרָב [Updated: 2017.06.16]
shâ•râvꞋ;
In the northern Hemisphere high-pressure systems rotate CW, low-pressure systems CCW. Thus, when a shâ•râvꞋ approaches (from east to west), the winds, circling CW around the peak high pressure isobar, blow out of the NW; a sea-breeze from the Mediterranean inland. When the peak high pressure isobar passes, however, then the wind trailing the peak high pressure isobar blows in the reverse direction, from the SE interior of Egypt out to sea. The more severe the shâ•râvꞋ contrasts relative to the surrounding weather systems, the stronger the winds circling the peak high pressure isobar – in each, opposite, direction as the system passes.
שׁ"ס [Updated: 2011.08.18]
Sha"s
 100x50.jpg "Hieroglyph Shasu M8 water-plants sha M23 sedge-weed sw G43u-ew (pl)") |
| pedestrian migrant nomads of the northern Sinai coast and the A•râv•âhꞋ. |
[Updated: 2018.03.07]
שַׁסוּ (ShaꞋsu) – Amun-hotep 3rd (14C c BCE 1400-1378) through Ra-moses Jr. "the Great" (14C c BCE 1292-52) – two centuries after the Yᵊtzi•âhꞋ! The Amarna cuneiform tablets describe the ShaꞋsu as Semitic, transhumant, Bovidae (Biblical tzōn) livestockmen, settled along the northern coast of Sinai and the A•râv•âhꞋ. (Thus, the ShaꞋsu included, in addition to Yi•sᵊr•â•eilꞋ, both Sinai Bedouin and Ë•dōm•imꞋ.) the Notably, they are never located in mid- nor southern Sinai.
The Amarah inscription in the Soleb temple in Sudan (ancient Nubia, south of Egypt), dating from the same period, substantiates the association of "[YâhꞋu] (in) the land of the ShaꞋsu."
This is, of course, reminiscent of י‑‑ה, ël•oh•imꞋ of Yi•sᵊr•â•eilꞋ. "[T]hus early Israel may have been one of the ShaꞋsu clans."
This shouldn't be surprising as the descendants of the twin-brother of Ya•a•qōvꞋ/Yi•sᵊr•â•eilꞋ was Ei•sauꞋ, aka Ë•dōmꞋ, who settled in the region of Har Sei•irꞋ, neighboring Har Sin•aiꞋ and Qâ•deishꞋ Bar•neiꞋa.
The connection between י‑‑ה and Sei•irꞋ can be learned from a number of early biblical verses, e.g., Dᵊvâr•imꞋ 33.2, the Song of DᵊvōrꞋâh, Shō•phᵊt•imꞋ 5.4, and Kha•va•quqꞋ 3.3.
The khâ•khᵊm•âhꞋ of Ë•dōmꞋ was esteemed by the Nᵊviy•imꞋ. Yi•rᵊmᵊyâhꞋu asked in amazement: "Is there no longer khâ•khᵊm•âhꞋ in Tei•mânꞋ? Have its citizens lost sound-advice? Has their khâ•khᵊm•âhꞋ begun to stink?" (49.7); O•vad•yâhꞋ 8 repeats the same idea: "Shall I not, in that day, cause the Kha•khâm•imꞋ of Ë•dōmꞋ to be lost, along with the understanding of Har Ei•sauꞋ?"
Ergo, it shouldn't be any surprise to learn from an Egyptian during the time of Ra-moses Jr. "the Great" (14C c BCE 1292-52) that the descendants of the twin brother of Ya•a•qōvꞋ/Yi•sᵊr•â•eilꞋ, namely Ei•sauꞋ (aka Ë•dōmꞋ/A•mâ•leiqꞋ/Sei•irꞋ) revered יָּהוּ – very similar to both Yah and, lᵊ‑ha•vᵊdilꞋ, י‑‑ה of Yi•sᵊr•â•eilꞋ.
See also Kha•birꞋu and KhëqᵊqâwꞋ KhâsꞋᵊt (Hyksos).
שָׁבוּעַ [Updated: 2019.10.10]
(m.s./f.p.) Shâ•vūꞋa — a שֶׁבַע-day week; pl. שְׁבוּעוֹת and dual שְׁבוּעַיִם
The concluding greeting of Ha•vᵊdâl•âhꞋ initiates the start of a new week: Shâ•vuꞋa tōv! (Good week!). This greeting is also common on Day1 of each week upon meeting people for the first time that week.
 |
| SeiphꞋër Tor•âhꞋ Tei•mân•iꞋ |
Pilgrimage of Weeks — the Week of Weeks = 49 days; i.e. the Counting of the ŌꞋmër—following the first special Sha•bâtꞋ of Khag ha-Matz•otꞋ (i.e. PësꞋakh).
יוֹם הַבִּכּוּרִים — Day of Firstfruits of The Seven Species (Of Grains & Fruits Native To Biblical Yi•sᵊr•â•eilꞋ).
חַג מַתַּן תּוֹרָה — Pilgrimage of the Gift of Tōr•âhꞋ — has no instantiation in Ta•na"khꞋ. Although there is no specification of the time of year that Mōsh•ëhꞋ descended from Har Sin•aiꞋ with the 2 stone lūkh•ōtꞋ of A•sërꞋët ha-Dᵊvâr•imꞋ, חַג הַשָּׁבוּעוֹת symbolism in Ta•na"khꞋ strongly suggests the theme of מַתַּן תּוֹרָה.
שְׁבוּעָה, Shᵊvū•âhꞋ — an oath (solemnly recited 7 times), plural shâ•vū•ōtꞋ. For the connection between shâ•vūꞋa and why the 7-day week constitutes the swearing of a bᵊrit (bᵊ-Reish•itꞋ 31.16-17), see cognate shëva.
שֵׁנִי [Updated: 2007.03.07]
Shein•iꞋ;
שֵׁשׁ [Updated: 2020.02.01]
sheish; (See also synonyms būtz and bad.)
שְׁכֶם [Updated: 2006.04.27]
 Har Grizim (lft) 750x563.jpg "Shekhem Har Grizim (lft) Har Eival (rt)") |
| הַר גְּרִזִּים, Shᵊkhëm and הַר עֵיבָל |
Shᵊkhëm ("shoulder");
Commanded by Mosh•ëhꞋ (Dᵊvâr•imꞋ 27-28) to be the site of reading the bᵊrâkh•otꞋ from atop הַר גְּרִזִּים and the curses from atop הַר עֵיבָל. Later, Shᵊkhëm became the capital of the Ten Northern Tribes of Israel rivaling Yᵊru•shâ•layꞋim (capital of Judea).
Hellenized after 135 CE, Arabs couldn't pronounce the "p" when the Romans renamed the city "Neapolis." Hence, the Roman-Hellenized, later Arab-occupied city became known as 'Nablus.'
שֶׁהֶחֱיָנוּ [Updated: 2020.05.24]
(& interj.) שֶׁהֶחֱיָנוּ
This bᵊrâkh•âhꞋ is recited, appended to Qi•dushꞋ when applicable, for the first instance during the Judaic year of special events.
שָׁכַן [Updated: 2020.07.12]
ShōrꞋësh: he neighbored, was a neighbor, dwelled in the neighborhood; was neighboring or dwelling in the neighborhood
שָׁכֵן
שְׁכִינָה — Note that, when referring to the Creator-Singularity, neighboring (i.e. dwelling near), as a dimension of His Omnipresence, doesn't violate the proscription against anthropomorphism.
שְׁכוּנָה; connective form -שְׁכוּנת; שְׁכוּנת הַנְצָרִים is the Nᵊtzâr•imꞋ neighborhood, or quarter (in the sky/cloud; i.e. website).
מִשְׁכָּן — For י‑‑ה to dwell in a physical building (or in any way utilize physical sacrifices) unavoidably does violate the proscription against anthropomorphism and animism! A priori, the מִשְׁכָּן and Beit ha-Mi•qᵊdâshꞋ could be no more than a mō•tzeitzꞋ between the abandonment of idolatrous temples and weaning from earthly (physical) manifestations, including temples, of gods; i.e. idols.
While Yᵊsha•yahꞋu ha-Nâ•viꞋ prophesied (56.7) a future Beit Tᵊphil•âhꞋ – for all hâ-am•imꞋ, avoiding reversion back into anthropomorphism or animism, it further implies that those intent upon building yet another Beit ha-Mi•qᵊdâshꞋ — instead of the prophesied Beit Tᵊphil•âhꞋ — are tō•imꞋ, aimed at reverting back into the anthropomorphic and animistic idolatry from which י‑‑ה delivered Yi•sᵊr•â•eilꞋ in BCE 591.06.06 — a realization that should change our fasting and mourning days into celebration days!
שְׁחִיטָה [Updated: 2019.09.29]
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| Shᵊkhit•âhꞋ |
Shᵊkhit•âhꞋ
שְׁלִישִׁי [Updated: 2010.04.11]
shᵊlish•iꞋ
שְׁמַע [Updated: 2006.05.01]
Shᵊma!;
The diminutive of שְׁמַע is שִׁמְעוֹן, the 2nd son of Ya•a•qovꞋ (mother: LeiꞋâh).
Non-Jews who have any familiarity with Judaism—and too many Jews—have the misconception that the שְׁמַע is (only) Dᵊvâr•imꞋ 6.4.
In fact, not even the three passages from written תּוֹרָה fully cover the recitation of the 'Shᵊma'.
The recitation of שְׁמַע begins with the tᵊphil•âhꞋ that introduces the שְׁמַע in the si•durꞋ, אַהֲבַת עוֹלָם, and continues through אֱמֶת וְיַצִּיב
Particularly salient to the self-orientation and Displacement Theology of today's western culture are two concepts inherent in the שְׁמַע
שֶׁמֶן [Updated: 2015.10.04]
shëꞋmën;
While oil symbolized fertility and prosperity to the neighboring ancient Hittites, Canaanites and other Mesopotamian idolaters, in both cases where it is found in the Bible (I•yovꞋ 29.6 and Dᵊvâr•imꞋ 32.13), it follows the context of the previous verse, specifying the accompaniment of the Shᵊkhin•âhꞋ / RuꞋakh י‑‑ה. This reveals the earliest core symbolism of שֶׁמֶן זַיִת within Yi•sᵊr•â•eilꞋ: representing the Imprimatur of the Shᵊkhin•âhꞋ / RuꞋakh ha-QoꞋdësh.
, Ai, Psagot (Jebel et-Tawil) 350x268.jpg "map Beit Eil (al-Bireh), Ai, Psagot (Jebel et-Tawil)") |
, Ai, Psagot (Jebel et-Tawil) 802x613.jpg "Click to enlarge"){kind=small} map Beit Eil (modern Arab-occupied al-Bireh), סֻלַּם יַעֲקֹב / Psagot (Jebel et-Tawil) and potential locations of Ai |
Serving as fuel for oil lamps, including the Mᵊnor•âhꞋ in the Mi•shᵊkânꞋ (Shᵊm•otꞋ 25.6; 27.20; wa-Yi•qᵊr•âꞋ 24.2) and later the Beit ha-Mi•qᵊdâshꞋ, שֶׁמֶן זַיִת symbolized the ruꞋakh of the fire / light, especially of the Mᵊnor•âhꞋ.
Both in Ugarit (V AB, B 31ff; Pritchard, Texts, 136) and in the Bible (wa-Yi•qᵊr•âꞋ 8.10–11), anointing with שֶׁמֶן זַיִת is associated with the dedication of pouring out of a sacred spirit(s) on sites deemed sacred, as well as of people. Thus, by anointing his campsite with shëꞋmën zaꞋyit (bᵊ-Reish•itꞋ 28.18), Ya•a•qovꞋ dedicated it—calling it Beit Eil (modern Arab-occupied al-Bireh, a suburb of Ramallah, not the city modern archeologists assumed from 4th century CE Church Fathers, Hellenized to "Bethel" on today's maps; see also "Oils," Ency. Jud., Jewish Virtual Library)
שְׁמִינִי עֲצֶרֶת [Updated: 2006.04.27]
 600x400.jpg "Sh'mini Atzeret & (in Israel) Simkhat Torah (goldenlightimages.com)") |
| Shᵊmin•iꞋ A•tzërꞋët |
Shᵊmin•iꞋ A•tzërꞋët;
שְׁמִינִי is the masc. adj. form of שְׁמוֹנָה. עֲצֶרֶת is the fem. noun form of the verb עָצַר.
Shᵊmin•iꞋ A•tzërꞋët marks the beginning of the rainy season following the harvest in Israel. Tᵊphil•atꞋ גֶּשֶׁם is the only ritual unique to Shᵊmin•iꞋ A•tzërꞋët.
Since the completion of the annual cycle of Tōr•âhꞋ readings occurred around the time of Shᵊmin•iꞋ A•tzërꞋët, 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 Tōr•âhꞋ readings on Shᵊmin•iꞋ A•tzërꞋët. This celebration came to be known as Sim•khatꞋ-Tōr•âhꞋ.
In Israel, this single day is referred to as "Shᵊmin•iꞋ A•tzërꞋët – Sim•khatꞋ-Tor•âhꞋ" (see in our Pâ•râsh•atꞋ Shâ•vuꞋa pages of our virtual Beit ha-kᵊnësꞋët via our Click 'n Go directory panel at left).
In the Diaspora, Sim•khatꞋ-Tōr•âhꞋ is celebrated on the second day of Shᵊmin•iꞋ A•tzërꞋët. It is common for Jews in the Diaspora to refer to the first day as Shᵊmin•iꞋ A•tzërꞋët and to the second day as Sim•khatꞋ-Tōr•âhꞋ.
שְׁמִטָּה [Updated: 2006.04.27]
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| Shᵊmit•âhꞋ year, fallow field |
Shᵊmit•âhꞋ;
שְׁמוֹנֶה עֶשְׂרֵה [Updated: 2006.04.27]
Shᵊmōn•ëhꞋ Ësᵊr•eihꞋ;
שְׁמוֹת
[Updated: 2006.04.27]
(m.s./f.pl.) Shᵊm•ōtꞋ;
שְׁמוּאֵל [Updated: 2018.06.27]
Shᵊmū•eilꞋ; "is not tenable. … Ch. iii. supports the theory that the name implies 'heard by [Eil]' or 'hearer of [Eil].' The fact that "alef" and "'ayin" are confounded in this interpretation does not constitute an objection; for assonance and not etymology is the decisive factor in the Biblical name-legends, and of this class are both the first and the second chapter." Thus, the shōrꞋësh שָׁמַע is established.
Since the simple passive ("be heard by") is the niph•alꞋ, the resulting name heretofore proposed would begin with "n" – "Nishᵊmueil". Therefore, it is, rather, the simple active pa•alꞋ (hearken, hear) that seems implied. Thus, the name seems more likely to be a contraction of the portmanteau: שָׁמְ[ע]וּ אֵל— "Eil hearkened, heard"!
'א שְׁמוּאֵל and 'ב שְׁמוּאֵל are two books of Ta•na"khꞋ (de-Judaized/Hellenized to I & II Sam.).
שְׁאוֹל [Updated: 2017.11.01]
Shᵊōl;
שאול is the unknown – the gazillion $ question, death, the grave and beyond, an afterlife?
שֶׁקֶל [Updated: 2008.03.30]
 600x300.gif "Israeli New Sheqel") |
| ₪ / ShëqꞋël |
₪ / shëqꞋël, plural shᵊqâl•imꞋ;
The modern 'New Israeli Sheqel' (abbreviated NIS) sign is ₪, a merger of overlapped letters: ש (for שֶׁקֶל) and ח, for חָדָשׁ (khâ•dâshꞋ; new). ₪ thus abbreviates שֶׁקֶל חָדָשׁ (shëqꞋël khâ•dâshꞋ; new shëqꞋël).
Up to the moment ₪/$ exchange rate (rightmost column).
שֶׁבַע [Updated: 2019.04.07]
shëvꞋa;
שֶׁבַע מִצווֹת בְּנֵי-נֹחַ [Updated: 2006.06.14]
ShëvꞋa Mitz•wōtꞋ Bᵊn•eiꞋ-NōꞋakh;
According to the Encyclopedia Judaica ("Noachide Laws," 12:1190ff), the earliest extant reference to (a prototype consisting of four of) the ShëvꞋa (seven) Mitz•wotꞋ Bᵊn•eiꞋ-NōꞋakh was formulated by the Beit Din ha-Nᵊtzâr•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 geir ha-gâr) and ëz•râkhꞋ [indigenous, native]".
The ShëvꞋa Mitz•wotꞋ Bᵊn•eiꞋ-NoꞋakh 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
שְׁבָרִים [Updated: 2012.09.23]
(pl.) Shᵊvâr•imꞋ,
שֵׁבֶט [Updated: 2019.03.03]
 sekhem (r) 0350x297.jpg "Egyptian heqa (l) & sekhem (r) scepters") |
 sekhem (r) 1716x1456.jpg "Click to enlarge"){kind=small} Egyptian heqa (l) & שְׂכֶם (r) scepters. Rulers would hold one in each hand when adjudicating a matter; the שְׂכֶם in the right hand and the heqa in the left hand. |
sheivꞋët;
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| Rᵊu•veinꞋ – Biblical: water symbol | Rᵊu•veinꞋ – Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: mandrake |
Rᵊu•veinꞋ – Biblical symbol: water.
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: mandrake on red background.
Mother: LeiꞋâh.
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| Shi•mᵊōnꞋ – Biblical: weapons | Shi•mᵊōnꞋ – Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: ShᵊkhëmꞋ |
Shi•mᵊōnꞋ – Biblical symbol: weapons
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: city of ShᵊkhëmꞋ on green background
Mother: LeiꞋâh.
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| Lei•wiꞋ – Ur•imꞋ wᵊ-Tum•imꞋ |
Lei•wiꞋ – Biblical symbol: weapons
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: Ur•imꞋ wᵊ-Tum•imꞋ on white, black & red background.
Mother: LeiꞋâh.
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| YᵊhudꞋâh – lion cub |
YᵊhudꞋâh – Biblical symbol: lion cub (not lion-king)
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: lion cub on sky blue background
Mother: LeiꞋâh.
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| Zᵊvul•unꞋ – ship (symbolizing coastal residents and port) |
Zᵊvul•unꞋ – Biblical symbol: seacoast, shipping, port
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: ship (symbolizing a port) on moon-color background
Mother: LeiꞋâh.
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| Yi•sâ•khârꞋ – Biblical: "load-mover" donkey lying down between sheep-cotes | Yi•sâ•khârꞋ – Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: sun & moon |
Yi•sâ•khârꞋ – Biblical symbol: "load-mover" donkey lying down between sheep-cotes
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: sun & moon on navy-blue background
Mother: LeiꞋâh.
-blu 180x180.jpg "Dan - Negev horned pit viper on sapir (lapis lazuli) blue") |
 Dân – NëgꞋëv שְׁפִיפֹן on sa•pirꞋ blue |
Dân – Biblical symbol: NëgꞋëv desert shᵊphiy•phōnꞋ.
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: NëgꞋëv desert shᵊphiy•phōnꞋ (not a cobra) on sa•pirꞋ blue.
Mother: RiꞋvᵊq•âh
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God – Biblical symbol:
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: warriors, b&w
Mother: Zi•lᵊp•âhꞋ
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•sheirꞋ – Biblical symbol: ancient bread & olive tree
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: like a gem of woman's jewelry with an olive tree.
Mother: Zi•lᵊp•âhꞋ
 on burgundy 180x180.jpg "Naphtali ayalah (doe)") |
| Na•phᵊtalꞋi – doe |
Na•phᵊtalꞋi – Biblical symbol: doe (not a stag or buck)
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: doe on wine-color (burgundy)
Mother: Bi•lᵊh•âhꞋ
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| Ë•phᵊr•aꞋyim – Egypt & ox on black background |
Ë•phᵊr•aꞋyim – Biblical symbol: Egypt & ox
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: Egypt & ox on black background
Father: Yo•seiphꞋ (son of Râ•kheilꞋ); Mother: Egyptian idolatress •sᵊn•atꞋ Bat-PōtꞋi-PhërꞋa, idolatrous Egyptian ko•heinꞋ of Ōn City, Egypt).
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| Mᵊnash•ëhꞋ – Egypt & oryx on black background |
Mᵊnash•ëhꞋ – Biblical symbol: Egypt & oryx
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: Egypt & oryx on black background
Father: Yo•seiphꞋ (son of Râ•kheilꞋ); Mother: Egyptian idolatress •sᵊn•atꞋ Bat-PōtꞋi-PhërꞋa (idolatrous Egyptian ko•heinꞋ of Ōn City, Egypt).
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| Bin•yâ•minꞋ – wolf on all 12 colors |
Bin•yâ•minꞋ – Biblical symbol: wolf
Mi•dᵊrâshꞋ Rab•âhꞋ dëgꞋël: wolf on background of all 12 colors
Mother: Râ•kheilꞋ
שִׁדּוּכִין [Updated: 2018.10.15]
shi•dūkh•inꞋ; popularly, "match-making". See ni•sū•inꞋ (marriage).
שִׁלֹּחַ [Updated: 2014.09.01]
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 1886 photo: Kᵊphar Shi•loꞋakh, Yemenite-Jewish Village. |
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| Karen with hand in Bᵊreikh•atꞋ Shi•lōꞋakh (Pool of Shi•lōꞋakh) |
Shi•lōꞋakh;
Bᵊreikh•atꞋ Shi•loꞋakh; Pool of Shi•loꞋakh.
Kᵊphâr Shi•loꞋakh; Issuancetown, Issuanceville — the original name (cf. Yᵊsha•yâhꞋu 8.6 & Nᵊkhëm•yâhꞋ 3.15) of Ir Dâ•widꞋ (The Ophel).
Tei•mân•imꞋ (Yemenite) Jews returned to restore and rebuild their ancient Biblical village in 1873, reestablishing it in 1884. Arabs expelled the Tei•mân•imꞋ Jews in the 20th century (!) from the Bibical City of David in the Arab uprising of 1936-39. (See also Teimani History, 1873-1938.)
שִׁילֹה [Updated: 2020.03.05]
ShilꞋōh for Yᵊhō•shūꞋa Bin-Nūn (≈50 km due east of Tël •vivꞋ-YâphꞋō).
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Understanding the term שִׁילֹה is critical because of the Scriptural passage in which it is found: bᵊ-Reish•itꞋ 49.10—which the rabbis acknowledge is the primary Tor•âhꞋ Scripture upon which belief in the Mâ•shiꞋakh is founded.
שִׁילֹה derives from the shōrꞋësh שׁלה. While the primary meaning of שׁלה is to be quiet, at ease, tranquil or serene; there is also a secondary meaning: to be drawn out from water – as out of a mi•qᵊwëhꞋ, the womb (i.e., a birth) or, perhaps, across a sea.
Accordingly, these produce their respective resultant nouns: "tranquility" (the traditional interpretation) or "one drawn up from a mi•qᵊwëhꞋ, the womb (i.e., a birth), or from across a sea."
All of the rabbinic requirements for a period of tranquility to precede the coming of the Mâ•shiꞋakh dangle from this interpretation of this single term in its primary, rather than secondary, meaning! Yet, even the rabbis cannot reconcile the messianic period of tranquility preceding the coming of the Mâ•shiꞋakh! Serious researchers, therefore, must focus on never-before-considered implications introduced by the secondary meaning.
שִׁקּוּץ [Updated: 2010.07.06]
shi•qūtzꞋ;
שִׁקּוּץ שֹׁמֵם (Dâniy•eilꞋ 12.11); also שִׁקּוּצִים מְשֹׁמֵם (Dâniy•eilꞋ 9.27) and הַשִׁקּוּץ מְשׁוֹמֵם – the detestable, repugnant, repulsive abhorrence-idol appalls horrifyingly (Dâniy•eilꞋ 11.31). See full details and explanation in The 1993 Covenant (Click on "70th Week, Dâniy•eilꞋ 9.27").
שֶׁקֶץ – especially a gentile man who marries a Jewess.
שִׁקצָה (popularly corrupted to "shikꞋsa") – especially a gentile woman who marries a Jew.
שֶׁרֶץ [Updated: 2020.04.05]
ShërꞋëtz arᵊb•ëhꞋ, which are swarmers and teemers, are kâ•sheirꞋ. Yet, subsuming some swarmers and teemers in the definition implies the inclusion of bats and, perhaps, tâm•eiꞋ flocking birds. A priori, this suggests that shërꞋëtz refers to the combined families of swarming/teeming reptiles, rodents, bats and, perhaps, tâm•eiꞋ flocking birds (i.e. excluding lone predatory birds—specifically listed as tâm•eiꞋ elsewhere, which cannot be classified as swarmers nor teemers).
It is not reasonable to infer that ants, caterpillars and smaller insects (including animals too small to be seen with the naked eye) were included simply because they swarm, teem, creep or crawl.
שִׁיר הַשִּׁירִים [Updated: 2011.05.13]
Shir ha-Shir•imꞋ
שִׁשִּׁי [Updated: 2014.11.28]
Shish•iꞋ;
עֲצֵי שִׁטִּים [Updated: 2014.01.22]
(f.s./m.p.) Shit•imꞋ (sheet•imꞋ);
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שִׁעוּר [Updated: 2008.04.15]
shi•ūrꞋ,
שִׁבעָה [Updated: 2006.04.27]
Shiv•âhꞋ;
שְׁלֹמֹה [Updated: 2006.04.27]
Shᵊlōm•ōhꞋ,
שׁוֹאָה [Updated: 2006.04.27]
Shō•âhꞋ;
שׁוֹמֵר [Updated: 2006.05.01]
shō•meirꞋ;
Ultra-Orthodox often sanctimoniously describe themselves as "sho•meirꞋ Shab•âtꞋ."
שׁוֹמרוֹן [Updated: 2011.03.29]
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| Shō•mᵊrōnꞋ Hills, view of Keisariyah & Mediterranean. Click to enlarge |
Shō•mᵊrōnꞋ
When Israel conquered the land and absorbed the surviving Canaanites, שֶׁמֶר was made the capital of the Kingdom of Israel. While this was the only name for the area from ancient times, in BCE 30, Herod the Great renamed the city of שֶׁמֶר to (Hellenist) Σεβαστη (Latin: Augustus) in honor of Gaius Octavius Caesar Augustus.
שׁוֹמרוֹנִי m.s. adj. and m.pl.adj. שׁוֹמרוֹנִים
The archeological site is on a hill northwest of ShᵊkhëmꞋ. The Sho•mᵊronꞋ is Arab-occupied Israeli land that was inhabited by the 10 Northern Tribes of Israel prior to the invasion of Syria in BCE 722.
שׁוֹפָר (or שֹׁפָר) [Updated: 2018.05.13]
 500x330.jpg "Shophar (ayal-ram)") |
Shō•phârꞋ;
Beyond signaling the beginning of Sha•bâtꞋ, Khag or Mō•eidꞋ, the shō•phârꞋ was the ancient equivalent of the American Old West Calvary bugler, communicating battle and tactical orders to the troops.
Millennium before the invention of electricity, phones or radio communications, battle communications depended upon fire or, daylight only: smoke signals, arm (scepter) signals and the shō•phârꞋ. Thus, the "sound of the shō•phârꞋ" was as attention-arresting as modern sirens warning of a missile attack.
Commanders monitored battles from some vantage point, then communicated their tactical orders via complex hand signals (most of which have been lost, but remnants still accompany Tei•mân•iꞋ cantillation of Tōr•âhꞋ today). These arm movements, augmented by a large scepter in order to be clearly seen from afar, identified the appropriate battle unit and communicated the direction they should focus ("on your right flank" or "about face", etc.) and what maneuver they should perform ("attack", "withdraw", "form a front line", etc.).
שׁוֹפֵט [Updated: 2018.05.03]
shō•pheitꞋ,
In modern usage, שׁוֹפֵט no longer refers to judges in a ("religious") Beit Din, who have, instead, been redefined as da•yân•imꞋ. As a result, שׁוֹפֵט today refers to a trial or judge only in a "secular" state court or any arbiter, arbitrator or referee. Thus, today, a שׁוֹפֵט, even though (s)he may personally be "religious," judges based on "secular" state law, not Ultra-Orthodox interpretations – so-called "din Tor•âhꞋ."
On the other hand, the verdict, whether of a שׁוֹפֵט or a da•yânꞋ, is a pᵊsaqꞋ din and the sentence (announcement of punishment) is a gᵊzar din.
Derived from the verb שָׁפַט. See also the cognate mi• shᵊpâtꞋ and synonym, zᵊqan•imꞋ.
The Hebrew term, שׁוֹפֵט, evolved, via LXX, to the Hellenist concept of κριτής. See also The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) note 5.25.1.
שֹׁרֶשׁ, also שׁוֹרֶשׁ [Updated: 2006.04.27]
shōrꞋësh;
שׁוֹטֵר [Updated: 2006.05.01]
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| מִשׁטָרָה |
Shō•teirꞋ;
שׁוּלחָן [Updated: 2019.11.15]
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Shūl•khânꞋ;
הַשֻׁלְחָן לֶחֶם פָּנִים (the Table of Bread of the Inner-Sanctum, or Bread of Display, lit. "Bread of the Face" or "Interior Bread"; Shᵊm•otꞋ 25.23-30)
See also the prophecy of all Hellenists conspiring at one שֻׁלְחָן in Dâniy•eilꞋ 11.27 and [Wisdom] עָרְכָה שֻׁלְחָנָה (Mi•shᵊl•eiꞋ ShᵊlomꞋoh 9.2).
From antiquity, in the Middle Eastern world one's (dining) table has been a metonym for Miz•beiꞋakh. While this has been almost completely lost in the Christian world, Tōr•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•beiꞋakh.
שׁוּלחָן עָרוּך [Updated: 2006.05.01]
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Shūl•khânꞋ •rūkhꞋ;
אֹרַח חַיִּים (OꞋrakh khayꞋim; path of life), dealing with bᵊrâkh•otꞋ, Tᵊphil•otꞋ, Shab•âtꞋ, Khaj•imꞋ and ta•an•i•yotꞋ (fasts)
יוֹרֶה דֵעָה (Yor•ëhꞋ Dᵊâh; "knowledge shooter" or "knowledge gun"), dealing with ritual law (shᵊkhit•âhꞋ, tᵊreiph•otꞋ, usury, A•vod•âhꞋ Zâr•âhꞋ & mourning)
אֶבֶן הָעֵזֶר (ËꞋvën hâ-EiꞋzër; the helping stone), dealing with feminine matters (marriage, divorce, extrication from levirate obligation and kᵊtub•âhꞋ)
חֹשֶׁן מִשׁפָּט (KhoꞋshën Mi•shᵊpâtꞋ), dealing with civil law and personal relations.
שׁוּק [Updated: 2018.08.19]
shūq;
סִדְרָה [Updated: 2007.02.22]
si•dᵊr•âhꞋ;
סִדּוּר [Updated: 2007.02.18]
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| Tei•mân•iꞋ תִּכּלַאל, No•sakh′ Ba•lad•iꞋ |
si•dūrꞋ,
סִימָן [Updated: 2006.05.01]
si•mânꞋ,
Si•mânꞋ is used as "chapter" in citing a chapter of Ta•na"khꞋ, e.g. 'בס (bᵊ-s') is an abbreviation for "in chapter…"
Thus, using the standard abbreviations, wa-Yi•qᵊr•âꞋ 17:11 would be וַיִּקְרָא בס' י"ז י"א, though 'בס (bᵊ-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. The standard rabbinic explanation for this is ludicrously self-contradicting! Rabbis who cannot spell in Hebrew allege that this departure from the standard convention stems from the desire to avoid accidentally (i.e. profanely) writing a combination of thse two numbers that inadvertently form the Holy Name, י‑‑ה.
Notice, however, that, using the standard convention for these two numbers, even a child should be able to soon figure out that no combination of the two numbers, י''ה and י''ו, can possibly form the Holy Name, י‑‑ה. Jews, gullibly accepting the rabbis' explanation unquestioningly, just don't check it for themselves.
The rabbis, yet again, lead suckers astray into subterfuge.
Thus, all 15's & 16's (including 115, 2516, etc.) are formed using 9 + 6 (ט"ו) and 9 + 7 (ט"ז) rather than the expected 10 + 5 and 10 + 6. The standard convention then resumes with 17 = י"ז, the convention continues after that as expected.
The lapse of two millennia from the 15th Pâ•qidꞋ ha-Nᵊtzâr•imꞋ to the 16th Pâ•qidꞋ ha-Nᵊtzâr•imꞋ is the only historically-validated connection of sufficient merit to mirror the mystical status of these unique, cryptic, two sequential numbers. See also Gi•ma•tri•yâhꞋ.
שִׁמחָה [Updated: 2019.06.06]
si•mᵊkh•âhꞋ, connective si•mᵊkh•atꞋ-…;
סִינַי [Updated: 2017.11.30]
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 Map: Sin•aiꞋ, Yᵊtzi•âhꞋ, Ël Arish, Har Kar•komꞋ, Har Sin•aiꞋ, Mi•dᵊbarꞋ Pa•ranꞋ |
Sin•aiꞋ;
See also Har Sin•aiꞋ
א [Updated: 2010.11.28]
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| Codex Sinaiticus (click to enlarge) |
Codex Sinaiticus (ca. 300-399 CE) The earliest extant complete ms. of the Christian NT, alleged to have originated in Israel. א 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.
א* 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). א1 refers to the first redactor's handwriting, א2 to the second redactor's handwriting, etc. as they redacted the Greek ms.
שִׂנאַת חִנָּם[Updated: 2006.04.27]
sin•atꞋ khi•nâmꞋ; hating or hate-mongering, from the shōrꞋësh שָׂנֵא (sâ•neiꞋ; he eschewed; MH: hate).
While "hate," connoting the bearing of malice, is the pop. English counterpart, the context of passages using this verb, שָׂנֵא, 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 אָיַב (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 תּוֹרָה (cf. The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) 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 שָׂנֵא, are understood to mean eschew, not hate, are they perfectly compatible – and only when תּוֹרָה is understood to be internally perfectly compatible is it correctly understood.
סְכָךְ [Updated: 2008.07.28]
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sᵊkhâkh;
סְחוּג [Updated: 2020.05.22]
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Sᵊkhūg
sauce to dab on meats, bread, Ma•laꞋwakh, etc.
The color and heat are determined by the type of chili peppers used.
Notes:
It's advisable to use rubber gloves when handling hot peppers as they tend to burn the skin. Do not rub your eyes when handling hot peppers! Clean the peppers, remove the seeds and ends. Peppers should be hollow.
Sᵊkhug will last in refrigerator longer if fresh coriander leaves aren't added until shortly before serving.
200 grams fresh or dry hot-red chili peppers, hot-green chili peppers, or a mixture (determines whether you prefer skhug is red , green, orange, yellow, etc.)
1 medium head, or 6 cloves, of garlic
3-4 pods cardamom, fresh ground
1 teaspoon cumin
1 tsp black peppercorns, fresh ground
¼ tsp ground cloves
If skhug will be stored between uses in refrigerator, blend in 30 grams of ground coriander seeds. Otherwise, for superior taste, defer adding coriander until shortly before serving (see below) and use 100 gram bunch of fresh coriander leaves.
Add water as needed to blend to a thick, coarse spread.
1 bunch (100 grams) fresh coriander leaves
סוֹפֵר [Updated: 2007.08.05]
 338x452.jpg "Sopheir stam (stam-ink.blogspot.com)") |
| So•pheirꞋ St"m |
sō•pheirꞋ;
A cognate, SeiꞋphër, "book" or "scroll," is widely used of a SeiꞋphër Tōr•âhꞋ and Beit-SeiꞋphër (house of books = school).
סת"ם (pronounced stahm), acronym for סִפְרֵי-תּוֹרָה, תְּפִלִּין, מְזוּזוֹת (Si•phᵊr•eiꞋ-Tōr•âhꞋ, tᵊphil•inꞋ, mᵊzuz•otꞋ).
סְתָמִי [Updated: 2006.04.27]
stâm•iꞋ;
"Parve" is a Yiddish word—which represents German assimilation. In the Bible and Tal•mūdꞋ the closest term is פֵּרוָה (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—affording you a teaching moment opportunity.
There is, however, another side. From the earliest times, Hebrew had the occasional loan word from other languages. Today, primarily Arabic, Russian, English and German. While speaking the Yiddish language must be rejected, avoiding the occasional loan word would be an impossibility. Still, that the doctrine of "parve" has no preceding Hebrew origin demonstrates that the doctrine of "parve" utensils was introduced as a reform (!) after the European assimilation of Yiddish (9th century CE).
Στέφανος [Updated: 2011.04.01]
StëphꞋan•os;
נְטִיָּה [Updated: 2018.09.20]
nᵊtiy•âhꞋ he stretched-apart, pulled-apart, stretched-forth), from the verb נָטָה.
The "Big Bang" is the modern physicists' conception of the ancient Biblical נְטִיָּה הַגְּדוֹלָה — the נְטִיָּה הַשָׁמָיִם – Scriptural "Big Stretch-Apart" of the heavens.
Physicists have described Einstein's Theory of Relativity as imagining one were riding a photon through the universe, and how that would affect local time and space. Einstein's simple formula, E=mc2, can be solved to reveal to you exactly what time is in our (and Einstein's) internally-constrained view of the universe. C, the speed of light, is a factor of time (namely, distance per second). Solving for the time factor in his equation, yields time t = distance per energy per mass!
From time = distance ÷ energy ÷ mass, it's plain that if distance covered by energymass drops to zero, then time, similarly, drops to 0, i.e. no longer exists. Thus, time is merely a man-defined metric that measures distances covered by energymass interactions – like miles (mph) or kilometers (kph), temperature, rate of acceleration or deceleration, or computer processing speed – not an intrinsic, physical component of the universe. Time – like miles, kilometers, and degrees – is merely a useful measuring unit, created by man, for clarifying our understanding of physical movement.
Mathematicians and logicians have an advantage of simplifying logic via manipulating definitions (reduced to mathematical or logical symbols) with excellent logic, but their downfall is when they so often are found to have failed to correctly understand how their result translates back into the real world. For this reason, having never followed the logical realities from start to conclusion (only manipulating their symbols according to mathematical-logical rules to skirt real-world phenomena too difficult for them to follow and elucidate), no mathematician has ever, nor will ever, "see" (nor grasp) infinity. That can only be realized, if at all, by following the real phenomena (not merely the symbols, whose definitions don't always fully and accurately reflect reality).
The equation I mathematically deduced above, may be expressed in terms of real phenomena without need of math: If all movement in the universe is stopped, that includes photons (light) and any given POV (relative to anything physical) becomes static with visibility of zero distance. In other words, the POV being zero means that infinity has shrunk to 0; i.e. everything is "frozen" in time(lessness) because time – as the measuring tool – has ceased to exist when everything in the universe ceases movement.
Conversely, if energy or mass drops to zero, then there is division by zero (time = distance ÷ 0), which is (man-defined) to be undefined (meaningless). In terms of real phenomena (rather than manipulating symbols). What does this mean? Whenever either energy and-or mass drops to 0, physicality (i.e. any particle) has ceased to exist. Distance, also being nothing more than a man-created measuring tool, divided by nothing – i.e. the (never defined) distance traveled by nothing – is meaningless.
Recent catching-up in physics – re: tokamaks – are enabling my postulate to be as testable as any physicist's theory. In some ways, pulling-apart physical particles ("lumps" of massenergy) by external force(s) within a "magnetic super-bottle" tokamak would seem, in some ways, to partially simulate the application by י‑‑ה of pre-universe (i.e. external) forces "pulling apart" the original, pre-universe, nothing – thereby perhaps mimicking, on a minute scale, the Nëtiy•âhꞋ. Thus, in essence, these experiments may be "creating" nano-scale, nano-moment universes modeling, in nano-respects (magnetism being only one aspect of the basic forces that combined to create our universe), the Nëtiy•âhꞋ – thereby confirming my long-published Nëtiy•âhꞋ Postulation. It's certainly more logical, grounded in reality and makes more sense than the endless baseless and speculative "may have" possibles 
touted by many physicists, who often peddle their speculations with no basis, contradicting known physics (every action causes, and therefore is also caused by, a reaction – including the ultimate origin of our universe). They most-unscientifically obfuscate, never answering where is the Prime Cause ex nihilo? Thus, many physicists wildly speculate our universe somehow "growing" out of previous universes, multiverses, etc.; obscenely exceeding the math they point to, taking advantage that it goes over most people's heads, to kick the can down the road based on sheer speculation for flash-in-the-pan fame and profits from papers and books.
| A short animation that shows the expansion of the universe in the standard 'Lambda Cold Dark Matter' cosmology, which includes dark energy (top left panel red), the new Avera model, that considers the structure of the universe and eliminates the need for dark energy (top middle panel, blue), and the Einstein-de Sitter cosmology, the original model without dark energy (top right, green). The panel at the bottom shows the increase of the 'scale factor' (an indication of the size) as a function of time. The growth of structure can also be seen in the top panels. One dot roughly represents an entire galaxy cluster. Units of scale are in Megaparsecs (Mpc), where 1 Mpc is around 3 million million million [i.e., 3 quintillion] km. (Video: István Csabai et al.) |
Further discussion, including Scriptural citations:
For discussion specific to the implications on reality, the nëphꞋësh and eternity, see commentary on bᵊ-Reish•itꞋ
סֻכָּה or סוּכָּה [Updated: 2019.10.09]
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| Bën-Dâ•widꞋ Family Suk•âhꞋ |
Sūk•âhꞋ; The modern phrase "Festival of Tabernacles" is no less inaccurate and misleading.
Ta•na"khꞋ also calls this Khag hâ-•siphꞋ
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| Friends & Family in our Suk•âhꞋ (2009) |
Συναγωγή [Updated: 2020.05.06]
Greek sū•na•gōgꞋæ; Anglicized to "synagogue".
The need for, and therefore presence of, local civic structures dedicated to study and public prayer gatherings date back at least to the time of the first national Shō•pheitꞋ (namely עָתְנִיאֵל בֶּן קְנַז), some indefinite time after Yᵊho•shuꞋa Bin-Nun.
However, scholars have been sloppy by ignoring that which is conspicuous in their protection of their "Orthodox" rabbinic pro-synagogue agenda. Prior to the Hellenist coup d'état in B.C.E. 176, distinctively Judaic religio-civic structures were either a בֵּית מִדְרָשׁ for study, or a בֵּית תְּפִלָּה, or חֶדֶר תְּפִלָּה ("prayer room") for a mi•nᵊyânꞋ of public prayers. Perhaps some reformers once even called these by Babylonian names (paralleling assimilations of "Nisan" and other calendar names as well as switching the New Year from Biblical Firstmonth, in spring, to the Babylonian autumn birthday of Ma•rᵊdukhꞋ in Sevenmonth).
Aside from Hellenists (who were assimilated, never mainstream), however, these were not a Συναγωγή, much less a προσευψή!
This is only one of a number of assimilations through the millennia that need to be restored.
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 467x339.jpg "parah adumah - Red Heifer (American Brangus, 2012 Grand Champion, Houston)")
 403x383.jpg "Omer (barley or wheat) - Shavuot")
 250x168.jpg "acacia in Negev (Roger Gelfand)")
 668x449.jpg "Click to enlarge"){kind=small}
