Home (Netzarim Logo)

Hebrew Glossary: T

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•anâ(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.

Rainbow Rule

Pronunciation Table [Updated: 2011.07.26]

Taamei ha-Miqra ha-Teimanim (''Tastes of the Yemenite Bible reading''; Yemenite cantillation)
Click to enlargeTei•mân•i Accent & Cantillation Marks

masc . n. taam; , , taamei ha-miqra taste, flavor. The comb. pl. is … (ta•am•ei…; tastes of…).

(ta•am•ei ha-mi•qrâ) – cantillation, liturgical chant (lit. tastes, or flavors, of the miqrâ). These marks determine the accents and punctuation according to the Oral Tradition of the community, which dictates the traditional meaning, governing the proper interpretation, of the passage.

Each element of the Jewish community has its own tradition for the liturgical chants. The most pristine is (ta•am•ei ha-miqrâ ha-Tei•mân•im).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. tâ•hōr; , , taharah, tahor Free of contamination, pure. The cognate (tâ•hâr•âh) means "decontaminating" or purifying. These are derived from the verb, usually expressed in the pi•eil, (ti•heir; he decontaminated—popularly "purified"). All of these are the antonyms of tâ•mei and tum•âh.


Return to Previous Page
Rainbow Rule

'Pronunciation Table [Updated: 2006.04.27]

Taj

Taj; Taj crown (from Arabic), refers to the oldest Tei•mân•im mss. of the Seiphër Tōr•âh, which date to the 9th century C.E.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2010.07.20]

masc . n. Ta•khan•un; , takhanun, takhnun pl. (ta•khan•un•im) – a supplication imploring (graciousness).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2010.05.20]

taleh - lamb
Tâl•ëh

masc . n.Tâl•ëh; , taleh a lamb. Compare & contrast with këvës, a•yâl, sëh and tzon.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2007.12.13]

Click to enlargeTa•lit with Tzitz•it with pëtil tëkheilët, tied No•sakh Tei•mân•i

fem. n. Tal•it; , talit, tallit prayer mantle or shawl, incorporating tzitz•it. The 4-cornered poncho-like shawl worn by Jews in Biblical times has evolved into today's tal•it.

It is exceedingly rare today to find a tal•it having tzitz•it with a pᵊtil tᵊkheilët, as required for Nᵊtzâr•im. For Nᵊtzâr•im, the tzitz•it must also be tied according to the No•sakh Tei•mân•i.

For a visiting non-Jew to wear a tal•it invites an undesirable misidentification on two counts.

  1. The tal•it is the principal sign by which members of the Beit ha-Kᵊnësët distinguish whether a visitor is a Jew or a non-Jew. This is a necessary device since it is customary to call a visiting Jew up to Tōr•âh, but not visitors who are non-Jews.

  2. The tal•it is the principal sign by which unmarried Jewesses of the Beit ha-Kᵊnësët distinguish whether a visitor is a Jew or a non-Jew. This is a necessary device to discourage socializing with non-Jews that might lead to intermarriage.

Tei•mân•im boys begin wearing a child-sized tal•it at the same time as a kip•âh – from the time they're aware enough, and capable, to keep it on. Thus, the earliest practice does not view the tal•it as a device for young maidens to distinguish eligible Jewish bachelors from Jewish married men, as practiced today among Sᵊphârâd•im (and also, I think, Ash•kᵊnazim).


Return to Previous Page
Rainbow Rule

Pronunciation Table   Hear it! [Updated: 2017.10.19]

masc . n. tal•mid, , talmid, Talmud pl. (tal•mid•im), connective pl. - (tal•mid•ei-…); (an indentured apprentice-student in Biblical usage, therefore a student studying under discipline—hence "disciple" rather than merely "student," as in modern Hebrew). The indentured apprentice connotation is corroborated in the LXX Greek translation to μαθητης (matheiteis; one under discipline).

(masc . n. Ta•lᵊmūd, , popularly "Talmud"; [the] disciplined-study or learning; apprenticeship, discipleship) sets forth discussions surrounding mi•shᵊpât•im and khuq•im, issuing from the various Bât•ei-Din over the millennia, as they interpreted Tōr•âh in daily applications.

There are two Ta•lᵊmūd•im:

  1. (Yᵊru•sha•lᵊm•i): The earliest extant Mi•dᵊrâsh is embedded in the Ta•lᵊmūd Yᵊru•sha•lᵊm•i (as this was during the Gâl•ut from Yᵊru•shâ•layim it is, more accurately, the Israeli – geographically Galilean – Ta•lᵊmūd), redacted c 400 C.E.

  2. (Ba•vᵊl•i) Because the Babylonian-assimilated returnees from Babylon carried with them the imprimatur of the Babylonian King, Koresh Jr. "the Great", their Babylonian-assimilated traditions, which they had codified during their Exile in their Babylonian Ta•lᵊmūd, dominated over the more pristine Biblical Israeli ("Jerusalem") Ta•lᵊmūd (even that, like the Babylonian counterpart, reflected Assyrian, and later Hellenist, assimilation). When the returned Babylonian-assimilated Jews declared, by authority of the Babylonian King Koresh, Jr., who ruled over Yᵊhudâh at that time, that their Babylonian-assimilated traditions, which they codified in their Babylonian Ta•lᵊmūd, was the law, it was – literally – the (assimilated) law – Babylonian-​assimilated, not Tōr•âh-correct!

    Thus, by convention, Ta•lᵊmūd Ba•vᵊl•i is assumed unless otherwise stated. Ta•lᵊmūd Ba•vᵊl•i was codified at the end of the 5th century C.E., setting forth the Ha•lâkh•âh handed down by early Jewish Sho•phᵊt•im of the Beit-Din ha-Jâ•dol and other Bât•ei-Din dating back into the 1st century B.C.E.. These record discussion and real-life, practical, day-to-day interpretation and implementation of Tōr•âh through the court decisions of the various Bât•ei-Din.

In contrast to the later rabbinic redactions, the initial traditions, c B.C.E. 538, of both the Galilean-Israeli and Babylonian-assimilated Gâl•ut must be recognized as preceding the first rabbis (B.C.E. 166) by almost four centuries; nearly half a millennium. However, even the pre-rabbinic Mi•dᵊrâsh from the B.C.E. sixth century, when the Babylonian Gâl•ut began, is extant exclusively in the rabbinic Ta•lᵊmūd – i.e., through the later lens of rabbinic perspective and, in the case of, the Babylonian Ta•lᵊmūd, through the additional lens of Babylonian assimilation.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2013.05.28]

masc . n. tâm; , , , tamim, tammim pl. (tam•im): whole(some), i.e., unblemished – pa•al of (tâm•am; wholesome, made whole, affirmatively resolved).

, adj. & m.n. (tōm; whole, wholeness, made whole, affirmatively resolved, innocent, innocence, artless, guileless, integrity).

(tum•im, wholesomenesses or affirmative resolutions) combined with the (ur•im; firelights), pl. of (ur; firelight), a derivative of (ōr; light).

In modern Hebrew, these terms have developed the connotation of naive and unsophisticated.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.06.14]

tâ•mei; , , tamei, tumah contaminate or contaminated (verb or adj.)—which may thereby be transformed into a contaminant (according to Tōr•âh criteria), de-Judaized (Hellenized) to "unclean."

fem. n. , also (tum•âh) is the noun, contamination or a contaminant. This was understood among Hellenist Jews, via LXX, as αλισγημα (alisgeima; polluted).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2007.03.07]

masc . n. Tâ•mid; , tamid perpetual, continual.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.05.01]

masc . n. Tan•â, , Tana, Tanna pl. Tan•â•im; a sage from the time of Hi•leil until the compilation of the Mish•nâh, i.e. ca. B.C.E. 10—200 C.E.


Return to Previous Page
Rainbow Rule

"Pronunciation Table   Hear it! [Updated: 2006.05.01]

Ta•na"kh; '', Tanakh, Tan"kh an acronym for (Tor•âh; Instruction, not "law"), (Nᵊviy•im) and , (Kᵊtuv•im; "writings")—the Bible.

Old Testament" is offensive because the " has not been superseded as Christians insinuate by their use of the phrase. If anything, OT stands for "Original Testament." (See also NT.)

In all Nᵊtzâr•im works, references to Ta•na"kh refer to the original Hebrew and specifically exclude Christian versions, all of which Who Are the Netzarim? (WAN) and The Nᵊtzâr•im Reconstruction of Hebrew Ma•tit•yâhu (NHM) document are highly Hellenized (i.e. misojudaicized / Christianized through Christian redaction) and are, therefore, inaccurate, and misleading.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2017.12.10]

masc . n. tō•ëh (participial adj. & n.); , toeh, toah [one who is] straying, an apostate, apostasy, a strayer or a straying, committing apostasy, backsliding; pl. . MH making a mistake, erring.

fem. n. pl.

Contrast against (kᵊphir•âh ; a heretic, atheist) and mᵊshu•mâd (forcibly converted out of Judaism)


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.05.01]

tâ•reiph (adj.); , tareiph, tareif, taref, treif torn, originally, meat of an animal torn by wild beasts (antonym of kâ•sheir). By halakhic extension, tâ•reiph includes meat from animals, which are halakhically unfit—organically or otherwise. Meat that isn't inspected and slaughtered according to Ha•lâkh•âh is also tâ•reiph, (= "not kâ•sheir").


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. Tar•gum; , Targum translation, implying the Aramaic translations of the (Hebrew) Ta•na"kh or the Aramaic portions of Ta•na"kh. The Tar•jum par excellence is that of Onkelos, and is considered so authoritative that the Tei•mân•im require its reading in parallel with the Hebrew reading of Tōr•âh. Tōr•âh is read first in Hebrew and then a boy responds by reading the Tar•jum. The Tar•jum is, therefore, the primary resource for interpreting enigmatic phrases in the Hebrew Ta•na"kh.

Tar•gum Onkelos (Aquila), Aramaic translation of the – The provenance of Tar•gum Onkelos dates to the late 1st – early 2nd century C.E. However, the tradition of the "convert" author of Tar•gum Onkelos seems to be [a] based on a misreading of "Aquila" and [b] erroneously ascribed to an anonymous Aramaic translation – perhaps even that of Ëzᵊr•â (BCE 409-359).

Tar•gum Yo•nâ•tân, Aramaic translation of the Nᵊviy•im – The provenance of Tar•gum Yo•nâ•tân is unclear. Passages of Tar•gum Yo•nâ•tân are quoted in the Ta•lᵊmūd Ba•vᵊl•i. The consensus of historians seem to regard Yo•nâ•tân as a misreading of an abbreviation for Yᵊru•shâ•layim, and a Tar•gum likely developed over a period of time, perhaps originating with Ëzᵊr•â (BCE 409-359).

Both Tar•gum•im were edited, early in the 4th century, by Ba•vᵊl•i Âmor•â and head of a yᵊshiv•âh in Pumbadita, Bâ•vël, Rav Yo•seiph Bar Khiya (d. 333 C.E.).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2013.05.07]

fem. n. ta•vᵊn•it; , tavnit the design of a construction or its structure (as contrasted with the physical construction or structure itself); physical pattern or paradigm – verbal n. of (bân•âh; he built).

The Beit ha-Mi•qᵊdâsh designed by Yᵊkhëz•qeil (43, et al.) was not only never built, but (as Artscroll "Yechezkel" demonstrates is physically and geographically impossible to fit within Israel) was the for how the Second Beit ha-Mi•qᵊdâsh was supposed to be, but wasn't, understood—a Beit ha-Mi•qᵊdâsh in the spiritual realm.

According to Yᵊkhëz•qeil's , the Beit ha-Mi•qᵊdâsh was never intended to come down to physical and geographical Israel. Rather, physical Israel—the kindred living in the land of geographical Israel—was intended to ascend regularly to the spiritual Beit ha-Mi•qᵊdâsh, interceding on behalf of all mankind as the buffer between the ‑‑ of Israel and the rest of mankind; the prophesied realm of Ko•han•im (Shᵊm•ot 19.5-6).

Additionally, this interpretation, alone, overcomes the endless contradictions deriving from interpretations stuck in a physical domain—the Moslem cemetary immediately in front of the East Gate, prophecies of eternal, invulnerable and inviolable nature, and the like.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.05.01]

irreg. n.. n. Tᵊhil•âh, pl. (Tᵊhil•im); , , , tehilah, t'hilah, tehilim, t'hilim fames, renowns, laudations, glories. Tᵊhil•im (plural) derives from (hi•leil; Hellenized to "Hallel"). In the plural, this is the name of the book attributed mostly to Dâ•wid ha-Mëlëkh (de-Judaized (Hellenized) to "Psalms").


Return to Previous Page
Rainbow Rule

Pronunciation Table   Hear it! [Updated: 2006.04.27]

Tei•mân•i, fem. (Tei•mân•it), pl. (Tei•mân•im); , Teimanim, Temenim Yemenite Jew.

No•sakh Tei•mân•i is regarded by most scholars as the least contaminated by external factors in the world. (See, for example, A.Z. Idelsohn, Jewish Music (New York: Schocken, 1967), pp. 22-23, 67.)

Hence, No•sakh Tei•mân•i is the most pristine representation on the planet (followed by other Jews of Middle Eastern origin: Iraqi, the closest; then Iranian and other Sᵊpha•rad•im; loc. cit.) of the pristine Judaism of Har Sin•ai that Moshëh knew.

The Nᵊtzâr•im were dormant from 135 C.E. until the 1970s. Until they were ousted by gentile Roman "bishops" that year, the only evidence of dispute between the Nᵊtzâr•im and Pᵊrush•im, other than condemning sanctimony, appears to have been with the Roman-collaborating, Boethusian-Herodian "Pᵊrush•im" loathed by the mainstream Pᵊrush•im.

The Nᵊtzâr•im, lacking our own halakhic tradition since 135 C.E., fill in the lucanae with the most pristine halakhic tradition, least compromised by extra-Judaic influences since Har Sin•ai, on the planet—No•sakh Tei•mân•i. This stands in stark contrast to the Christian tradition of filling in lucanae with post-135 C.E. gentile, Hellenist-Roman mythology and idolatry.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. teil, , teil, tel compound form (tël-; ruins-mound of…); man-made hill or mound covering the remains of an ancient settlement.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. teiv•âh; , , teivah box (also, by extension, chest, house, barge, houseboat; Hellenized to "ark").


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2008.04.17]

fem. n. teiveil; , teiveil, tevel inhabited or civilized world, planet earth.

Note: distinguish from masc . n. (tëvël) 1. unnatural contamination or foreign infusion into the natural order. 2. a spice or seasoning – the Aramaic pl., , is conventionally preferred instead.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.05.01]

Tzitzit with Petil Tekhelet, tied Nosakh Teimani
Click to enlargeTa•lit with Tzitz•it with pëtil tëkheilët, tied No•sakh Tei•mân•i
Khilazon - Murex trunculus (encyclopedie-universelle.com)
Click to enlargeKhilazon – Murex trunculus (encyclopedie-universelle.com)

fem. n. Tᵊkheilët; , tekheilet, t'kheilet, techeilet, t'cheilet, teheilet, t'heilet, tekhelet, t'khelet, techelet, t'chelet, tehelet, t'helet a shade of indigo similar to denim or turquoise. While rabbis argue that Ta•ᵊmud / Ha•lâkh•âh stipulates that Tᵊkheilët can only be made from the Murex trunculus snail, this is inaccurate.

What Ta•lᵊmūd condemned was the fraudulent selling of the far cheaper indigo dye made from the indigo plant, which could not be distinguished from the far more expensive dye made from the Murex trunculus, as the latter and at the latter's price. There is not a word in Ta•lᵊmūd against non-wealthy Jews substituting indigo dye – nor, therefore, any justification for the rabbinic subtraction of the requirement of the tᵊkheilët cord from Tōr•âh. Indeed, the only 1st century tzitz•it that archeologists have found – of a soldier of Bar-Kokh under the rabbinic supervision of Rabi A•qi – was dyed with dye made from the indigo plant, not from the Murex trunculus snail!

(pᵊtil tᵊkheilet) is the thread of indigo-color, which Tōr•âh commands must be included in the tzitzit.


Return to Previous Page
Rainbow Rule

[Updated: 2007.02.26]

Tekhina (sesame seed paste)
Tᵊkhina

fem. n. Tᵊkhinâh , tekhinah, techinah, tehinah, t'khinah, t'chinah, t'hinah – a thick sesame seed-based dip. Basic recipe (refine over time):

  • 1 cup pure tᵊkhina (sesame paste)
  • 2 garlic cloves, crushed
  • 1/2 cup water
  • dash of hot red pepper
  • 1 tsp. salt
  • juice from 2 lemons
  • 3 tbs. Israeli extra-virgin olive oil
  • A few coriander or oregano leaves for garnish

Mix tᵊkhina, garlic, water, pepper, salt and lemon juice until you get smooth paste. Add water if tᵊkhina is too thick.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2016.01.03]

fem. n. tᵊphil•âh, pl. (Tᵊphil•ōt); , , , , tephilah, tephilot, t'philah, t'philot, tefillah, tefillot, t'fillah, t'fillot prayer, from .

The verb is always found in the hit•pa•eil: (hit•pa•leil; he prayed).

Klein (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 511) gives two meanings for : ‭ ‬ 1. "to judge, arbitrate" or "invoke as a judge" and 2. "to pray." Klein suggests a possible association of the second, to pray, with the verb . However, the first and second meanings can easily be seen as one interrelated theme:

  1. the first (judging or arbitrating) being to determine a verdict and

  2. the second (praying) being to "invoke as a judge" in struggling to reach a determination or verdict; i.e., struggling to understand and ascertain direction from ‑‑, from His Tōr•âh – i.e., the revealed ‑‑ – as contrasted against asking for something from our own will (our own eyes and our own heart).

This may expose the deeper meaning of hit•pa•eilꞋ  – and the deeper meaning of serving ‑‑.

To pray is the secondary meaning of . The primary meaning is to make a determination, to render a verdict, implying consequent to careful deliberation. Accordingly, for to be successful, one must pray compatibly with, after having given careful deliberation to, Tōr•âh and Ha•lâkh•âh (vide Mish•lei Shlomoh 28.9).

However, , at this point, is still unfinished and unproductive. Like a warrior preparing himself or herself before going into battle, is the spiritual warriors' pre-combat, self-preparation ritual. A soldier going through the rituals of pre-battle self-preparation has not yet done any fighting at all. Such a soldier is "all parade and no fight" – a useless pretense of a soldier. As cowboys used to say about their imitators, "all hat and no cattle." The same is true of . The isn't finished until the one making is struggling his or her utmost to make it happen. The old adage is potently true: don't bother to pray for deliverance from the storm (again, Mish•lei Shlomoh 28.9) unless you're rowing for shore. If it's not worth your utmost efforts to make it happen, then you have no right to pray for it. If you're not actively making your utmost efforts to make it happen, then boasting that you are praying, or will pray, for it would be hypocritical.

One who claims to keep Tōr•âh yet makes without doing one's utmost to carry it (which complies with Tōr•âh) out and make it happen contravenes Mish•lei Shlomoh 28.9 – a vain prayer!

Don't be like the Ultra-Orthodox / Kha•reid•i hypocrites – all ceremonial costume-ritual having strayed from Tōr•âh. See The Nᵊtzâr•im Reconstruction of Hebrew Ma•ti•tᵊyâhu (NHM, in English) note 21.21.1.


Return to Previous Page
Rainbow Rule

(modern ) Pronunciation Table [Updated: 2017.10.03]

"…and they shall be between your eyes"
Egypt seshed and uraeus Tut-Ankh-Amun
Egyptian seshed headband-crown featuring uraeus, used to hold the khat scarf headdress in place; similar to that found on the mask of Tut-ankh-Amun. See clarifying fabric model.

fem. n. Tō•tâph•ōt (pl.), sing. , , , , tephilin, t'philin, tefillin, t'fillin – ancient Middle-Eastern tiara-like headband, modeled after its predecessor Egyptian royal seshed gold diadem-crown headband, used to hold the mi•tzᵊnëphët in place. This royal gold Middle-Eastern crown served as the most obvious marquee to display the national icon(s). Displacing the idolatrous Egyptian uraeus, lᵊ‑ha•vᵊdil, the gold of the Ko•hein ha-Jâ•dol featured the Tzitz.

Arabs used a simple cord made of black goat hair to keep their scarf headdress in place while Israel developed a leather version, fons et origo of today's , to keep the mi•tzᵊnëphët in place. These were worn by Israelis and Jews up through the BCE 9th-7th centuries as an integral part of everyday attire.

Unlike Middle Ages European crowns, ancient Middle Eastern royalty wore gold tiara-like seshed-crowns, believed to be empowered by icons featured on the forehead between the eyes. The purpose of the seshed-crown, aside from holding the scarf headdress in place, was to the spotlight the uraeus miniature god-idol of Wadjet ("Eye of Hōrus in hieroglyph) on the Par•oh's forehead, auguring its protection and "divine authority" (later claimed by European royalty as well). For the Hebrews leaving Egypt, however, such idolatry was an anathema. Hence, at Har Sin•ai, the Israeli of leather contained and spotlighted Tōr•âh passages acknowledging the Protection, Divine Authority and Tōr•âh ("instruction", guidance, Life's Instruction Manual) of ‑‑.


irreg. n.. n. – 1st-2nd Centuries CE – Bar-Kōkh
tephilin Qumran actual size
Bar-KokhTᵊphil•in
Actual Size
Head: left; Arm: right

Archaeologist (Yi•jâ•al Yâd•in) discovered that the head tᵊphil•in used by Bar-Kokh's men, of the 1st—2nd centuries C.E., included, in one of its scrolls, the (A•sërët ha-Di•bᵊr•ōt; cf. , Yi•jâ•al Yâd•in, Tᵊphil•in shël Rōsh mi-Qum•rân, Hebrew University, Yᵊru•shâ•layim). As a backlash to create greater difference from Christian practice, the rabbis instituted a reform, eliminating this passage of Scripture from the scroll.

ccc
Click to enlargeMy Tei•mân•im

(Enlarge fully for actual size)

So, by the time of Bar-Kōkh, had evolved to the small black boxes of halakhically-selected Hebrew Scriptures. This makes it reasonably clear that Israelis and Jews were prohibited from wearing the totaphot, and perhaps a mitznephet as well, during the Gâl•ut in Bâ•vël. Upon returning to Israel c BCE 538 and thereafter, their rule, under the imprimatur of the King of Bâ•vël, influenced their subject Jews to follow suit, leading to the adoption of the kip•âh and tᵊphil•in in place of the original xtotephet and mi•tzᵊnëphët.

Having evolved to tiny boxes some time before Bar-Kōkh, Jews today only wear these larger boxes, strapped to the crown of the fore­head and the weak arm, during regular weekday Tᵊhil•ōt Sha•khar•it.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. Tᵊphutz•âh; , tephutzah, tephutsah, tefutzah, tefutsah, t'phutzah, t'phutsah, t'futzah, t'futsah the Διασπορα (Diaspora; the dispersion, the dispersed), Jewish communities outside of Ërëtz Yi•sᵊr•â•eil. See also Gâl•ut.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2008.10.07]

T?raph: I*shtar-E*aster g*oddess, ca. BCE 1,000'
Tâ•râph: Ishtar / Easter, goddess of all nourishment, healing, prosperity and fertility in her characteristic breast-offering ''Ishtar Pose,'' ca. BCE 1,000

masc . n. (pl.) Tᵊrâph•im; , , teraphim, terafim, t'raphim, t'rafim plural of (tâ•râph); household or pagan temple idol-gods used to feel watched or protected, for good luck—as well as for healing and divination and, thus, considered priceless (Sho•phᵊt•im 17.5; 18.17).

Tᵊrâph•im were usually small, portable, figurine idols similar to the figurines of Yësh"u, "angels" and "cherubs" treasured by Christians today (see bᵊ-Reish•it 31.34; but sometimes life-size, see Shᵊmu•eil Âlëph 19.13).

See also Shᵊmu•eil Âlëph 15.23; Mᵊlâkh•im Beit 23.24; Yᵊkhëz•qeil 21.26 and Zᵊkhar•yâh 10.2.

According to Klein, the term Tᵊrâph•im is of uncertain origin—like its probable stem, , meaning (PBH, deriving from earlier related origins)

  • vagina and breasts; the essence (symbolized by milk ) of feminine and fertility; and, by extension, profit, success and prosperity, and
  • the essentials of life's decisions, especially regarding the making of contracts (cutting of bᵊrit•ot)—determined by using tᵊrâph•im for divination in much the same way as modern Christians use "speaking in (or interpreting) tongues," astrology, divining rods, ouija boards, tarot cards, crystal balls, etc.

By extension, refers to the essence and essentials of a contract (i.e., bᵊrit) in contrast to its template—"that part of a document which makes it binding." (Relative to a contract, the is the details.)

It appears likely that is a cognate of , which Klein defines as a poetic variant of , which we know derives from —for the pagans a function believed to be performed by their tᵊrâph•im.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. Tᵊqiyâh; , teqiyah, t'qiyah, tekiyah, t'kiyah a single monotonic fermata yelp, "Attention!" alarm note, of about 3 seconds duration, begun and concluded by a quick, staccato glissando warble. Originally, this alarm was sounded either by voice or blown on the sho•phar; parallels voice calls still used in the wilderness today and bugle calls of the Cavalry in the Old West. 

– an elongated tᵊqiyâh (as long as trumpeter can make it, at least 3x the usual length) "Attack!" call (and final blast in the liturgy).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. Tᵊruâh; , teruah, t'ruah a 3-glissando warble, tremolo, fermata battle cry of about 2 seconds duration; either by voice (war cry) or blown on the sho•phar, parallels the native American war cries, Confederate rebel yells and bugle calls of the Cavalry in the Old West. 

Among Jews of 4th century C.E. Europe, the authentic ancient sound of tᵊruâh became shrouded in controversy. European Jews thought that tᵊruâh was a glissando warble-initiated, series of 9 monotonic staccato notes sounded urgently (quickly, typically totaling about 4 seconds). Yet, confusion arose because some, correctly, held that tᵊruâh was the original 3-glissando warble tremolo blast. Thus, tᵊruâh evolved, and was subsequently redefined in Europe, to 9 monotonic staccato notes in quick succession – while the original tᵊruâh is today called shᵊvâr•im. As a result of this well-documented controversy, both versions were adopted, to be sounded in unbroken succession (the mislabeled, correct sound, first), whereas in ancient Biblical Israel, only what is today called shᵊvâr•im was heard–and was known as tᵊruâh.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. tᵊrūm•âh, pl. (tᵊrūm•ot); , terumah, t'rumah presentation-offering (something lifted up), pop. "heave offering."


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2010.06.30]

Return

fem. n. tᵊshuv•âh; , teshuvah, t'shuvah answer, reply, response—pop. but inaccurately "repentance." Derived, along with its cognate (shuv•âh; a return, a coming back), from (shuv; to return, he returned). To make tᵊshuv•âh is to respond with a return to Tōr•âh. This was understood, via LXX, among Hellenist Jews as επιστρεφουσιν (epistrefousin; turning).

Contrary to popular notions among goy•im, -- does not confer ki•pur unconditionally; He requires a demonstrated change in one's life practice—(re)turning to Tōr•âh—as a prerequisite. As stipulated in the Shᵊm•a, one is required to keep all of the mi•tzᵊw•ot Tōr•âh to one's utmost—viz., "with all one's heart, nëphësh and might [lit. "very"]"—"for the purpose of extending your days and the days of your children… like the days of the heavens above the earth" (i.e., eternal life).

Scripture stipulates two "substages" of tᵊshuv•âh (Ency. Jud., 14.73):

  1. Negative: ceasing a•veir•ot of Tōr•âh (Yᵊsha•yâhu 33.15; Tᵊhil•im 15; 24.4)
  2. Positive: proactively practicing the positive mi•tzᵊw•ot (Yᵊsha•yâhu 1.17; 58.5ff; Yi•rᵊmᵊyâhu 7.3; 26.13; •mos 5.14-15; Tᵊhil•im 34.15-16; 37.27).

Tᵊshuv•âh is a matter of free choice. Not everyone chooses tᵊshuv•âh (and -- never overrides one's free will that He bestowed). Thus, only a "remnant" will make tᵊshuv•âh. "In the teaching of both [Ho•sheia] and [Yi•rᵊmᵊyâhu], on the other hand, the call to turn back is never abandoned. When [Yi•rᵊmᵊyâhu] despairs of man's capability of self-renewal, he postulates that [Ël•oh•im] will provide "a new heart" that will overcome [a•veir•âh] and merit eternal [ki•pur] (31.32-33; 32.39-40; cf. [Dᵊvâr•im] 30.6; [Yᵊkhëz•qeil] 36.26.27)" (Ency. Jud., 14.74).

The traditional phrase (khâ•zar bi-tᵊshuv•âh) means "return (to Tōr•âh-observance) in response."

In recent decades, in which 90+% of Jews have become estranged from rabbinic views and serious and sincere questions have gone unanswered by the rabbis, the retort from modern questioning Jews has become (khâ•zar bi-shᵊ•eil•âh; return in question).

One who returns to Tōr•âh-observance is called a baal tᵊshuv•âh.

Tᵊshuv•âh, the "return" to Tōr•âh-observance, is only possible for one who previously kept Tōr•âh; i.e. a Jew (or geir), who is from a Tōr•âh-observant environment and, so, is "returning." (Non-Jews must make ni•lᵊwëh; cf. The Nᵊtzâr•im Reconstruction of Hebrew Ma•tit•yâhu (NHM) 4.17.1 note.)

It's as non-sensical for Goy•im to speak of a "return" to the Tōr•âh they've never known as it is for a gentile to speak of being "born again"—implying, in Judaic literature, "as a Jew." As in the 1st century, Goy•im can interface in the Jewish community only by

  1. conversion recognized by legitimate rabbis and the State of Israel (being born a spiritual Jew a first time), or

  2. recognition by a Beit-Din as a non-Jewish geir ("Yᵊrei-ha-Sheim)—grafted on, not "born again" like one already born a Jew)


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

miqweh, Har Noph, Yerushalayim
Click to enlarge

fem. n. tᵊvil•âh;, tevilah, t'vilah immersion according to halakhic criteria in a miq•wëh.

In the first century C.E., one who practiced and advocated (tᵊvil•âh), including one who supervised, witnessed and attested to the validity of tᵊvil•âh, was called "ha-Mat•bil" (the [Mat•bil]). (The immersant cannot be touching anything, even clothes or jewelry. The Judaic practice has always been grossly different from the Christian misunderstanding and subsequent perversion of it.)

Today, Jewish men aren't required to have a supervising witness and the woman who supervises tᵊvil•âh for Jewish women has an entirely unrelated title. Thus, the term Mat•bil has no accurate and correct parallel today.

Archeology has confirmed the halakhic requirements of the miq•wëh.

For tᵊvil•âh to be valid, the Mat•bil checked (and today's women's attendant checks), inter alia, that nothing—not even a ring, hairpin, dirt under fingernails, or the like—is touching the body (much less another person) during immersion, as well as to ensure that the entire body, including all hair, is completely enveloped in water. This means that tᵊvil•âh can only be performed entirely nude. Modesty, of course, must also be maintained.

To ensure all halakhic requirements are satisfied so that a tᵊvil•âh is valid, the (and today's women's attendant), who only instructs, inspects and witnesses, must be thoroughly familiar with halakhic requirements.

For numerous reasons, no "baptism" performed by Christians, depicted in their movies, etc.—and a public event in front of an audience—qualifies as tᵊvil•âh.


Return to Previous Page
Rainbow Rule

TR [Updated: 2006.04.27]

Textus Receptus; "Received Text" (1624 C.E.). The Greek text rendered from the earlier English—'King James Version'—of 1611 C.E. by the Anglican Church of England.

TR occasionally diverges from all early source mss. TR is also known as the Elzevir text.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2008.03.31]

Tiklal

Ti•klal; , Tiklal "everything in it." The name of the si•dur Tei•mân•i.


Return to Previous Page
Rainbow Rule

? Pronunciation Table [Updated: 2008.10.26]

Ti•?on O•lâm , Tikon Olam, Tikkon Olam, Tikun Olam, Tikkun Olam, Tikon Teivel, Tikon Tevel, Tiqon Olam, Tiqun Olam, Tiqon Teivel (? of [the] o•lâm).

Scriptural, Echoed in the Tei•mân•i Si•dur:

(Ti•kon Teiveil; may the civilized-world be measured out, meted out, apportioned, calculated, weighed out)—relative to Hav•dâl•âh; i.e., to adjudicate-mi•shᵊpât differentiating sheep from sheep, rams and billygoats" (NHM 25.32). The meaning of regulate, arrange or fix is Modern Hebrew according to Klein.

This phrase, echoed in the Tei•mân•i si•dur (Yom Tov Mu•sâph), derives from the ordained order (first all of hâ-Ârëtz, "then" the Goy•im) set forth in Tᵊhil•im 93.1; 96.10 & Di•vᵊr•ei ha-Yâm•im Âlëph 16.30:

"Tremble before Him all hâ-Ârëtz,
".
-

  • The modern meaning of this verbal noun of the pi•eil is planning and designing.
  • The Biblical meaning of the pi•eil was "he apportioned." (See I•yov 28.25; Tᵊhil•im 75.4 & Yᵊsha•yâhu 40.12 & 13.) Thus, the phrase employing the verbal noun meant, "apportioning the world." The implication is that we prepare the world for the messianic era by marshalling not only our abilities but by apportioning "the world"—our property and material resources—to Him, i.e., to His service. ‑‑ apportioned the world to mankind. Now each person is expected, in this way, portion by portion, to reciprocate; apportioning the world back to Him (i.e., His service), returning the world to its Creator.

Tei•mân•i Si•dur (•leinu):

(lᵊ-ta•kën O•lâm; to measure out, mete out, apportion, calculate, weigh out [or "for measuring out, meting out, apportioning, calculating, weighing out"] an o•lâm),

"…to quickly see the Opulence of Your Strength, causing idols to pass away from hâ-Ârëtz and the faux-g*ods to be absolutely excised— in the Kingdom of Shad•ai…"

Doh!Here, Ash•kᵊnazim sidurim read: (lᵊ-ta•qein o•lâm; to repair an o•lâm), popularly understood as "repairing [or reforming] the world!!!

Ash•kᵊnazi, Sᵊphâr•âd•i, Qabâl•âh and non-Orthodox:

(ti•qun O•lâm; repairing the world), popularly understood as human (Jewish Kabbalist or Humanist-Reform) efforts to "reform" the world—which contradicts Tᵊhil•im 3.9; et al. & 118.8-9!!!

The closest Scriptural mention is Qo•hëlët 7.13: "Who can (lᵊ-ta•qein; repair) what He has twisted?"

Pivotal to One's Orientation vis-à-vis the Messianic Era!!!

Are humans reforming the world or are Tōr•âh-keepers, with their nᵊphâsh•ot, establishing the stones of a spiritual Beit ha-Mi•qᵊdâsh ha-Shelishit in the heavens? Do we look in this world or in hâ-o•lâm ha-bâ? Surprisingly, many look to peace and all of the fulfillments in this physical world when all of the prophecies describe the spiritual hâ-o•lâm ha-bâ in which ha-Sheim dwells.

European ? Or Biblical (Tei•mân•i and Nᵊtzâr•im) ?

The Biblically-compatible phrase is (ti•kun o•lâm; apportioning the world—i.e., separating the sheep from the goats).


Return to Previous Page
Rainbow Rule

"Times of the Gentiles" [Updated: 2006.04.27]

A Gentile & NT concept; (Lk. 21.20-28 & Rev. 11.1-2). Though not recognized by Nᵊtzâr•im and other Orthodox Jews as authoritative, these passages derive from Dâ•ni•eil 7.25-27.

The "Times of the Gentiles" began with the banishment of Jews—and usurpation of the Nᵊtzâr•im Pâ•qid—from Yᵊru•shâ•layim in 135 C.E. and ended with the re-establishment of the State of Israel in 1948 (and of the Nᵊtzâr•im Pâ•qid in 1985). The celestial sign "in the stars" of Lk. 21.25 was fulfilled in 1994 by the collision of the bride-like comet, Shoemaker-Levy 9 , with the Mâ•shiakh-"star" (Tzëdëq). For further information, reference Atonement In the Biblical 'New Covenant' (ABNC).


Return to Previous Page
Rainbow Rule

  Pronunciation Table [Updated: 2009.10.11]

Ti•nu•khâm•u min ha-Shâ•mâyim; , , tinukhamu min ha-shamayim May you be comforted from the Heavens (viz., ‑‑); condolence.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2012.12.22]

fem. n. Tiqᵊwâh , tiqwah, tiqweh, tiqveh, tiqvah, tikwah, tikweh, tikveh, tikvah (Biblical pronunciation, Israelis pronounce this Tiqᵊvâh), from – to twist, stretch or strain; by extension, to await tensely or expectantly, to hope under stress or strain; i.e., to hope under stress or strain. Such hope always implies having done all that the individual can. Thus, this is hope based on, and deriving from, action; yet, which surpasses one's own ability or control.more info


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2008.04.17]

masc . n. Ti•yul; , tiyul, tiul a tour or hike.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2016.01.03]

tōd•âh; , todah thanks (lit. "confess-thanks"; see Yᵊhudâh and bᵊrâkh•âh).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. tō•eiv•âh, , , toeivah, toeivot pl. (to•eiv•ōt); an abomination and abhorrence unspeakably disgusting and revolting. more info


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2012.11.01]

fem. n. (pl.) tō•lᵊd•ōt; , , toldot, toledot, tol'dot "1 history, chronology. 2 generations. 3 annals, chronicles. 4 consequences, outcome." (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English; p. 694). In Biblical times, this was synonymous with yo•khas•in (the public genealogical registers – the genealogical "Tree of Life") – cf. also Atonement In the Biblical 'New Covenant' Live-Link (ABNC Live-Link)).


Return to Previous Page
Rainbow Rule

Pronunciation Table    Hear it! [Updated: 2019.12.10]

Seipher Torah Teimani
Tei•mân•i Seiphër Tōr•âh

fem. n. Tōr•âh; , , Torah she-bikhtav, Torah she-bikh'tav, Torah she-bichtav, Torah she-bich'tav, Torah she-beal peh, Torah she-b'al peh, Torah she-baal peh, moreh, mori, Instructing or Indoctrinating, "the Bible," hiph•il verbal noun of (hor•âh; he instructed), deriving from (yâr•âh) and related to (mori; my instructor)—NOT "law," and not a cognate of Ha•phᵊtâr•âh.

Tōr•âh does not mean "Law"—for which there is (din). The Christian de-Judaization to "Old Testament"—implying Displacement Theology—is extremely offensive.

Another cognate deriving from is (mor•ëh; instructor, teacher).

Tōr•âh is a metonym for the Biblical phrase Dërëkh ha-Sheim comprising Tōr•âh shë-bi•khᵊtâv which specifically stipulates inherent khuq•im and mi•shᵊpât•im (Biblical terms for Tōr•âh shë-bᵊ•al pëh = Oral Torah).

Consequently, Tōr•âh is understood by all Orthodox Jews to be the five books of Moshëh (bᵊ-Reish•it, Shᵊm•ot, wa-Yi•qᵊr•â, bᵊ-Mid•bar and Dᵊvâr•im) codified by Moshëh on Har Sin•ai (also called ; ca. B.C.E. 1466) and interpreted authoritatively (i.e. the Oral Law, later Ha•lâkh•âh) thereafter exclusively by Bât•ei-Din established by Moshëh (Shᵊm•ot 18.24-26) or Nᵊviy•im. Thus, Tōr•âh, as used by Orthodox Jews, includes Tōr•âh shë-bi•khᵊtâv and Tōr•âh shë-bᵊ•al pëh. This is the standard convention in Jewish parlance.

Contrary to gentile perceptions, Dead Sea Scroll 4Q MMT has demonstrated conclusively that for Jews—including Ribi Yᵊho•shua Bën- Dâ•widTōr•âh has ALWAYS consisted of two elements:

  1. (Tōr•âh shë-bi•khᵊtâv), written Tōr•âh; the first five books of Ta•na"kh, and
  2. - (Tōr•âh shë-bᵊ•al pëh), namely Ha•lâkh•âh, comprising mi•shᵊpât (oral case law judgments rendered from Tōr•âh shë-bikh•tâv) and khuq•im (legislation), each as determined by the Beit-Din and Nᵊviy•im (no longer extant apart from the books in Ta•na"kh) understood in harmony with the Kᵊtuv•im. Hence, Tōr•âh includes both the entire Ta•na"kh and Ha•lâkh•âh.

Return to Previous Page
Rainbow Rule

-Pronunciation Table [Updated: 2006.05.23]

fem. n. Tōr•âh shë-bᵊ•al pëh "Tōr•âh which is oral"; -, Torah she-beal peh, Torah she-b'al peh, Torah she-baal peh, Torah she-beal peih, Torah she-b'al peih, Torah she-baal peih i.e., the interpretations that permitted the implementation of Tōr•âh shë-bi•khᵊtâv and the resolution of disputes; i.e. 'Oral Law.'

In the 1st century C.E., there were three traditions of Oral Law:

1. Original Kha•sid•im Tzᵊdoq•im
In the Beit ha-Mi•qᵊdâsh
Scattered (Many to Qum•rân) & Marginalized after B.C.E. 175More info/details

The Qum•rân Kha•sid•im Tzᵊdoq•im called their version of Tōr•âh shë-bᵊ•al pëh (Ma•as•ëh; the practice, the doing). What we know of today is almost totally limited to 4Q MMT.

Consequent to the Hellenization & Ouster, in B.C.E. 175,More info/details
of the Kha•sid•im Tzᵊdoq•im from the Beit ha-Mi•qᵊdâsh
2. Hellenist Pseudo-Tzᵊdoq•im
In the Beit ha-Mi•qᵊdâsh

Since these "Ko•han•ei hâ-Rësha" were Greek-speaking Hellenists, they codified their Tzᵊdoq•im version of Oral Law in Greek—in their Χειρογραφον τοις Δογμασιν.More info/details

3. Pᵊrush•im

The Pᵊrush•im, forbears of today's Orthodox rabbinic Judaism, called their Oral Law (Ha•lâkh•âh; the Walk).

All Ribis and rabbis, including Ribi Yᵊho•shuaand their followers—were (and are) Pᵊrush•im.

"Observance of the Tōr•âh's laws and the milieu of the halakha were the central factor in Jewish life during this period. The assertion that 'there was no factor, force or event which made so significant an impression on the history of the Jewish people, molded its life and forged its character, as the Ha•lâkh•âh', is particularly appropriate with regard to the Second Temple period [attested not only by the literary evidence but also by archaeological finds], not only with respect to the Pharisees, but also with regard to their opponents, who scrupulously observed the law according to Sadducean tradition [emphasis added; ybd]. Not only observance of the Torah's commandments, but also preoccupation with the proper interpretation of the law in its most minute details, stood in the center of their spiritual world. The halakhic minutiae, concepts, and terms of the talmudic sages that we find in the Mish•nâh of the later Tanâim and which occasionally appear to be the result of late, abstract rabbinic speculation, actually have their roots in this period; they now come alive in front of our eyes as a concrete historical reality, in contemporary documents stemming from Khash•mo•nâ•im times. The people toiled over Ha•lâkh•âh and meditated upon it; they clashed over it and divided because of it." (Ya'akov Sussmann in Qimron, p. 197).

Qim•ron, Ëlishâ (Prof. of Linguistics, Bën-Guryon Univ. of the gëv, Bᵊ•eir Shëva) and John Strugnell (Prof. of Christian Origins, Harvard Divinity School) in consultation with Ya•a•qov Sussman and A. Yardeini, "Discoveries in the Judaean Desert X, Qum•rân Cave 4 V, Miqtzat Ma•as•ëh ha-Tōr•âh (Oxford: Clarendon Press, 1994)

See also "Oral Law" entry in EJ 12:1441.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. Tōr•âh shë-bi•khᵊtâv; , Torah she-bikhtav, Torah she-bikh'tav Torah she-bichtav, Torah she-bich'tav Tōr•âh that is codified, written, i.e. the first five books of Ta•na"kh: bᵊ-Reish•it, Shᵊm•ot, wa-Yi•qᵊr•â, bᵊ-Mid•bar, and Dᵊvâr•im.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

fem. n. Tō•sëph; , , tosephta, tosefta supplement, addition, refers to a collection of Bâ•ra•yᵊtâ by the Ta•nâ•im.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2007.03.08]

masc . n. Tō•shâv; , toshav settler, resident, inhabitant.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. Tza•diq, pl. (Tza•diq•im); , Tzadiq, Tsadiq, tzaddik, tsaddik a person who is just, as defined by Tōr•âh (de-Judaized—Hellenized— to "saints").

When used as a title, ( ha-Tza•diq; "the just") identifies a person as the leader of a branch of Kha•sid•im.

The honorific title of Ya•a•qov "ha-Tza•diq" (Hellenized to "James the Just") Bën-Dâ•wid, first Nᵊtzâr•im Pâ•qid and brother of Ribi Yᵊho•shua Bën-Dâ•wid, is well documented.

See also cognates tzᵊdâq•âh, Tzᵊdoq•im and Tzëdëq.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2014.12.21]

tzâ•nua; , tzanua, tsanua meek, mild; i.e., moderate, prudent, judicious, circumspect.

Originally the antonym of a haughty man, this term has been distorted by Ultra-Orthodox rabbis, to deflect away from their own arrogant and abusive treatment of "lesser Jews" (even including Orthodox, whom Medievalist-Europeanist Ultra-Orthodox periodically, and often publicly, dismiss as goy•im) and other humans. The Ultra-Orthodox rabbis redirected the term to mean "modest" dress for women – as they apply it narrowly, rigorously and boastfully (opposite of ), thereby deflecting the term to no longer indict them for their haughtiness.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2013.04.04]

fem. n. tzâ•ra•at , tzaraat, tzara'at, tsaraat, tsara'at – "For hundreds of years, the popular translation of has been 'leprosy.' " This is understated. was rendered as λεπρα in LXX, perhaps three centuries before the destruction of the Beit-ha-Mi•qᵊdâsh ha-Shein•i.

"R' Hirsch demonstrates at length and conclusively that '[equating to leprosy is] completely erroneous. Very briefly, he shows that the symptoms of , as outlined in [this week's portion ], are far different than those of leprosy" ("Vayikra [sic]," Artscroll, ibid.).

This is corroborated in the Encarta '95 Encyclopedia. "In both the Old [sic] and New [sic] Testaments the name leprosy is given to a number of physical conditions unrelated to leprosy. This Hebrew term was later translated as lepros, from which came the word leprosy.

"The earliest symptom is often anesthesia (loss of sensation) in a patch of skin. Because of damage to the nerves, muscles may become paralyzed. The loss of sensation that accompanies the destruction of nerves may result in unnoticed injuries. These may result in secondary infections, the replacement of healthy tissue with scar tissue, and the destruction or absorption of bone.

"The classic disfigurements of leprosy, such as loss of extremities from bone damage or the so-called leonine facies, a lionlike appearance with thick nodulous skin, are signs of advanced disease, now preventable with early treatment" (Microsoft (R) Encarta Copyright (c) 1994 Microsoft Corporation. Copyright ( c ) 1994 Funk & Wagnall's Corporation).

QuackerySome have fancied—dangling castles from a string contrary to all evidence—that is a contraction of . However, this clearly wasn't the original connotation because the was well-recognized as having a physical—and natural, not miraculous—malady called . But if wasn't leprosy, we must investigate what it was. Then we will have defined the , the person who had .

By modern scientific standards, the descriptions of indicate more than one type of affliction. Another of the descriptions, strangely afflicting both skin and walls alike, appears to describe a seasonal fungal, flaky-skin rash that peaks primarily during early spring and late autumn, corresponding with the waxing and waning of dark-gray fungus outbreaks on the inner surface of exterior walls of buildings and other damp spots; thriving during the cooler, wet winters and drying up during the dry heat of the summer months. The same diagnosis and treatment, for both infected walls and skin, demonstrate that the ancients assumed the same infection for both; apparently associating its exchange from walls to skin with the apparent disappearance of the dark-gray fungus from the walls corresponding with the appearance of the skin rash, and vice-versa.

campfire

derives from the verb , which, in turn, parallels the Arabic "sara'a, (= he threw to the ground, threw down), sar` (= epilepsy), [and Old South Arabic] (= to throw down, humiliate)" (Klein's, p.557). This malady periodically threw the victim to the ground, was often triggered by flickering light – as from a fire – and, if not rescued quickly from the fire, resulted in burn injuries that can resemble the symptoms of leprosy, yet from an entirely unrelated cause. Photos are too gruesome to include here, but readers who wish can Google photos of leprosy and burn victims.

What malady throws its victim to the ground, can be triggered by the flickering of a fire and, consequently, often resulted in the victim falling into a fire and receiving burn injuries that can be confused with leprosy? Moreover, notice that "the laws of this are identical to those of burns in wa-Yi•qᵊr•â 13.24-28" (Artscroll 'Vayikra', ibid.).

Yam Kinneret

What malady is triggered by the reflection of the sun on ripples of water, and throws the victim into the water? What malady can, by throwing the victim to the ground, inflict broken limbs, resulting in lameness, and paralysis? Virtually all of the symptoms of leprosy can be imitated by epilepsy. From this, very clearly seems to include epilepsy. Probably, leprosy and epilepsy were considered different stages, or variations of, the same illness.

Translators and commentators unfamiliar with the Middle East and similar climates could not grasp how to interpret as in wa-Yi•qᵊrâ 13.15. "Living flesh" or "healthy flesh" is neither contaminated nor a contaminant.

However, there is a parallel phrase in Hebrew, , and we know that this means "moving water" in contrast to still water. Thus, all other meanings having been debunked, it seems, a priori, that refers to "the moving flesh." Maturing larvae deposited by a biting fly can cause movement under the skin. We find "moving flesh"—that is contaminated—when a biting fly deposits an egg under the flesh and it begins to mature and move under the flesh, causing "moving flesh."


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2009.11.15]

Tzahal soldiers praying
IDF soldiers praying

masc . n. Tzâ•vâ; , tzava, tsava, tzevaot, ts'vaot, armed force, army. Klein also includes in its definition the terms war and warfare. The connective form (same Hebrew spelling) is pronounced tzᵊvâ-… (army of…). The plural is (tzᵊvâ•ot). The plural connective (same Hebrew spelling as the plural) is pronounced tzi•vᵊ•ōt-… (armies of…).

Contrast this with, and distinguish it from , a cognate of .

These terms are all popularly distorted in Christian Bibles as "host" (pl. "hosts") when, PC aside, they mean, and should be understood, not as supernatural "angels," but as an armed force of warriors, i.e. an army.

" (Tzahal) is the acronym for the (Tzᵊva Haganah Lᵊ-Yi•sᵊr•â•eil; Army of Defense for Israel), i.e. the Israel Defense Forces—the IDF.

Ha•gan•âh derives from the same root verb as mâ•gein in Mâ•gein Dâ•wid—shield and, by extension, defense (popularly mistranslated as "star") of Dâ•wid.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2013.03.17]

fem. n. tzᵊdâq•âh; , tzedaqah, tsedaqah, tz'daqah, ts'daqah, tzedakah, tsedakah, tz'dakah, ts'dakah justness as defined by Tōr•âh. (This cannot be rendered "righteousness" because Christians assume righteousness to be equivalent to right-ness in the sense of "what is right in their own eyes" rather than as defined by Tōr•âh.)

According to Tōr•âh, charity is required, and the poor are due such assistance. Therefore, it is not accurately charity, but mere justice. Thus, the meaning of has eroded from its Biblical meaning, in a case of selective 'tunnel vision,' to charity.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. Tzëdëq; , tzedeq, tsedeq, tzeddeq, tseddeq, tzedek, tsedek, tzeddek, tseddek justice. Christianized to "righteousness."

Tzëdëq has been known from antiquity as a metonym for the Mâ•shiakh. The "star" (as it was then thought to be) that has represented the Mâ•shiakh since ancient astronomy has always, for this reason, been called Tzëdëq, the Mâ•shiakh-"star," in Hebrew (which is J*u*p*i*t*e*r in English). Tzëdëq was also the planet impacted by the "heavenly-angelic-bride" (symbolic of the Bride of ha-Sheim—the Jews) string of comets in 1994 that was the greatest phenomenon in the recorded history of the solar system, even beyond that signaling the birth of Ribi Yᵊho•shua (cf. The Nᵊtzâr•im Reconstruction of Hebrew Ma•tit•yâhu (NHM) chap. 2 commentary). How could this not herald the dawn of the Messianic Era (cf. our note "Shoemaker-Levy" in our newsletter archives)? See also Malki-Tzëdëq.


Return to Previous Page
Rainbow Rule

Pronunciation Table   Hear it! [Updated: 2013.10.18]

masc . n. (pl.) Tzᵊdoq•im, , Sadduces, Tzedoqim, Tsedoqim Tz'doqim, Ts'doqim, Tzedokim, Tsedokim, Tz'dokim, Ts'dokim, Tzedokkim, Tsedokkim, Tz'dokkim, Ts'dokkim, Tzadoq, Zadoq, Tzadok, Zadok, Zaddok pl. of . The plural is also the name of one of the three major 1st century Judean sects; usually Hellenized to Σαδδουκαιος. English translations further sanitize some instances of the already-Hellenized term of its original, hated, Judaic ethnicity, gentilizing it, instead, to "saints" (righteous ones) in order to make certain passages sound like they were written to gentile Christians instead of Jews.

"According to most scholars" originally Bᵊn-Tzâ•doq—sons of Tzâ•doq (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, Carta and Univ. of Haifa, p. 541). Cf. also Yᵊkhëz•qeil 44.15. These were primarily the Hellenist Ko•han•im and the wealthy aristocratic class of Hellenist Jews – both of whom collaborated with the Hellenist Roman occupiers. more info


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2013.10.18]

masc . n. Tzëmakh, , Tzemakh, Tsemakh, Tzemach, Tsemach pl. (tzᵊmâkh•im); a sprout; a seedling first sprouting from the ground. In Modern Hebrew, tzëmakh has evolved to "plant" generally – and is a widely-recognized metonym for the Mâ•shiakh.

There are twelve instances of in Ta•na"kh:

Yam ha-Melakh, S'dom, Tzoar, Khevron
Click to enlargeYâm ha-MëlꞋ akh, Sᵊdom, Tzōar, Khë•vᵊr•on
Sedom-Amorah (Bab edh-Dhra) destroyed ca BCE2350 Todd Bolen-BiblePlaces.com
Click to enlargeSᵊdom-Amorâh (Bab edh-Dhra) destroyed ca BCE 2350 (Todd Bolen-BiblePlaces.com)
Har Sedom looking NW to Nakhal Tzohar
Click to enlargeHar Sᵊdom looking NW to Nakhal Tzo•har
  1. bᵊ-Reish•it 19.25 – [‑‑] overturned these cities [SƏdom and Amorâh], with all of and with all of the residents of the cities, .

    These cities were located on the southern shore of Yâm ha-MëlꞋ akh. Despite a number of severe earthquakes, oft-heralded "climatic changes" date from eons before relatively recent (geologically and climatically) Biblical times. Probably only sparse and isolated wild herbs grew there. Even with some primitive irrigation, collecting waters from nearby mountain run-offs, of the seven species, perhaps, the residents may have cultivated small plots of barley and wheat. Accordingly, in this verse likely means wild herbs and grasses (i.e., barley and wheat).

  2. Yᵊsha•yâhꞋ u 4.2 – On that day there shall be a ‑‑

  3. Yᵊsha•yâhꞋ u 61.11 – For like the âꞋ rëtz puts forth , and like a garden her seeds, so A•don•âiꞋ  ha-Sheim tzᵊdâq•âh and praise all of ha-goy•im.

  4. Yi•rᵊmᵊyâhꞋ u 23.5 – Behold, the days are coming, declares ‑‑, when I will set up for Dâ•wid a Tza•diq; then a king shall reign, act judiciously and make mi•shƏpât and tzᵊdâq•âh in the âꞋ rëtz.

  5. Yi•rᵊmᵊyâhꞋ u 33.15 – In those days and in that hour, for Dâ•wid a tzᵊdâq•âh; then he shall make mi•shƏpât and tzᵊdâq•âh in the âꞋ rëtz.

  6. Yᵊkhëz•qeil 16.7 – To increase of the field…

    This clearly refers to wild herbs and grasses (grains).

  7. Yᵊkhëz•qeil 17.9 – (referring, metaphorically, to Tzid•qi•yâꞋ hu, mëlꞋ ëkh Yᵊhud•âh, as ; pâ•suq 7) Will ‑‑ not cut off … all of the freshly-plucked leaves of she shall wither-up…

  8. Yᵊkhëz•qeil 17.10 – (referring, metaphorically, to Tzid•qi•yâꞋ hu, mëlꞋ ëkh Yᵊhud•âh, as ; pâ•suq 7) upon the garden-beds of she shall wither-up…

  9. Ho•sheiꞋ a 8.7 – that doesn't make flour

  10. Zᵊkhar•yâh 3.8 – Shᵊm•a prithee, Yᵊho•shuꞋ a ha-Ko•heinꞋ  Gâ•dol – [both] you and your companions who are sitting before you – because they are men of , for behold, I am bringing My servant, the .

  11. Zᵊkhar•yâh 6.12 – Say to [Yᵊho•shuꞋ a Bën-YƏhotzâdâqꞋ  ha-Ko•heinꞋ  Gâ•dolꞋ  (pâ•suq 11)], Thus said ‑‑ of armies saying, Behold the man: is his name, and under him ; and he shall construct the Hei•khâl ‑‑.

  12. Tᵊhil•im 65.11 – … You bless

Tzëmakh is widely accepted as a symbol of the Mâ•shiakh (cf. Yᵊsha•yâhu 4.2; Yirmᵊyâhu 23.5; 33.15; Zᵊkhar•yâh 3.8 & 6.12).

, in Yᵊsha•yâhu 5.7, refers back to his use of as the Mâ•shiakh in 4.2.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2014.12.21]

fem. n. Tzᵊniy•ut; , tzeniyut, tseniyut, tz'niyut, ts'niyut, tzeniut, tseniut, tzniut, tsniut Biblical meaning in Ta•na"kh: prudent; level-headed, cool-headed, moderate – applying primarily to men, not women's dress as corrupted (and misdirected, evading responsibility) by many contemporary Ultra-Orthodox rabbis; see also Sons of Light vs Sons of the Dark Age (2013.01.20)


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

Tzᵊphan•yâh; , Zephaniah, Tzephanyah, Tsephanyah, Tz'phanyah, Ts'phanyah, Tzefanyah, Tsefanyah, Tz'fanyah, Ts'fanyah, Tzephaniah, Tsephaniah, Tz'phaniah, Ts'phaniah, Tzefaniah, Tsefaniah, Tz'faniah, Ts'faniah -- has cached, squirreled-away, encrypted; de-Judaized (Hellenized) to 'Zephaniah.'

Tzᵊphan•yâh is the ninth book of the twelve minor Nᵊviy•im of Ta•na"kh.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2017.10.02]

Tzitz
Click to enlargeTō•tëphët with Tzitz of Ko•hein ha-Jâ•dol in which was mounted the gold plaque engraved – in Proto-Sinaitic, not modern, Hebrew:

"Proto-Sinaitic Hebrew ‑‑Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew "

( ‑‑).

masc . n. Tzitz; , Tzitz "blossom" – the blossom in which was mounted the gold plaque engraved in Proto-Sinaitic, not modern, Hebrew (much less English):

"Proto-Sinaitic Hebrew ‑‑Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew Proto-Sinaitic Hebrew "

( ‑‑)

Displacing the idolatrous neshed & uraeus of Egypt, this was the centerpiece of the Tō•tëph­ët of the Ko•hein ha-Jâ•dol, which held his mi•tzᵊnëphët in place (Shᵊm•ōt 28.36-38; 39.30-31).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2017.10.19]

cBCE841 Yeihu (Jehu) Shalmaneser III Black Obelisk
Click to enlargeObelisk relief c BCE 841Yeihu Bën-Yᵊhō•shâ•phât, Mëlëkh Yi•sᵊr•â•­eil, offers trib­ute to Assyrian King Shalmaneser III. Earliest extant witness of ancient Israeli attire (with fringes), grooming (hair and beard length/​style) – and royal mi•tzᵊnëphët or mi•gᵊba•at.

fem. n. Tzitz•it; , , tzitzit, tsitsit, zizit tassel, blossom, bloom and, by extension, nipple (by extension, teat or breast); Hellenized to "fringe" (plural tzitz•i•ōt).

A wall relief in the palace of Assyrian King Shalmaneser III, c BCE 841, is the earliest depiction of pre-Exilic, i.e. mostly pre-assimilated and the most pristine depiction known, Yᵊhud•im. This wall relief shows two Yᵊhud•im, on the right, behind Yeihu Bën-Yᵊhō•shâ•phât, Mëlëkh Yi•sᵊr•â•­eil (kneeling before King Shalmaneser III, offering a gift with his request for a treaty of alliance with Ma•rᵊdukh-ian Syria). So far as known today, his two fellow delegates wear proper Sciptural fringed garments and headdress (see kip•âh) with tᵊphil•in wound around their upper left forearms (box at the elbow).

Tzitzit with Petil Tekhelet, tied Nosakh Teimani
Click to enlargeTa•lit with Tzitz•it with pëtil tëkheilët, tied Nō•sakh Tei•mân•i

Today, tzitz•it is also used to denote, more generally, the Arbâ Kᵊnâph•ōt – either the usual four-cornered garment Arbâ Kᵊnâph•ot proper, which is worn all during the day, or to the tal•it. The Arbâ Kᵊnâph•ot is generally worn under a shirt, although the more zealous wear a woolen outer version (especially in colder weather). According to bᵊ-Mid•bar 15:37-38, one doesn't fulfill the Mitz•wâh unless the tzitz•i•ot includes a (pᵊtil tᵊkheilët).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

Har Tziyon (Hellenized to Mt. Zion)
Har Tzi•yon (Hellenized to Mt. Zion)
Old City
Ir Dâ•wid

masc . n. Tzi•yon; , Tziyon, Tzion, Zion notable, noteworthy, remarkable, demarcated by a Mitz•wâh; de-Judaized (Hellenized and Anglicized) to 'Zion.' Har Tzi•yon ("Mt. Zion") is located south of the "Old City" (bottom of the map, slightly west of center).


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2007.12.19]

fast

masc . n. Tzōm; , , tzom, tsom fasting, a fast.

Not-so-observant Jews often wish "Tzōm kal" (an easy fast). However, this is incompatible with Yᵊsha•yâhu 58.1-12. The Tōr•âh-compatible greeting is, rather, " !" See also Yi•rᵊmᵊyâhu 31.13 and Zᵊkhar•yâh 8.19.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2010.05.20]

= a kâ•sheir Bovidae
eiz - goat Nubian buck kidAyil - ramparah adumah - Red Heifer (American Brangus, 2012 Grand Champion, Houston)

masc . n. Tzōn; , tzon, tson a flock or herd of sëh (kâ•sheir Bovidae livestock; viz., sheep, goats or cattle). Compare & contrast with aꞋ yil, tal•ëh, këvꞋ ës, eiz and pâr•âh.


Return to Previous Page
Rainbow Rule

Pronunciation Table [Updated: 2006.04.27]

masc . n. ha-Tzoph•ëh; , , Tzopheh, Tsopheh, Tzofeh, Tsofeh the observer, spectator. This is the newspaper of " (Maph•da"l) an acronym for (mi•phᵊlâg•âh dât•it lᵊ•um•it; party of religious national; i.e., the National Religious Party or NRP). The NRP doesn't publish their circulation.

Return to Previous Page
Rainbow Rule
© 1996-present by Paqid Yirmeyahu Ben-David,
Google+ registered author-publisher
Go Top Home (Netzarim Logo) Go Back

Nᵊtzâr•im… Authentic