Hebrew Glossary: U-Z

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•an′â(h), Israel at www.netzarim.co.il

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

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

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

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

אוּלפָּן [Updated: 2006.04.27]

ul•pân′; studio, instructional class.

אוּר [Updated: 2006.04.27]

ur; firelight, illumination; plural אוּרִים (ur•im′; lights, fiery-lights). See also or.

אוּרִים וְתֻמִים     (Ur•imꞋ  or Tum•imꞋ ) [Updated: 2012.05.13]

Obverse (אורים in ancient Hebrew). Hover cursor over gem to view reverse (תמים in ancient Hebrew). Carnelian has been used in the jewelery of many ancient cultures. Egyptians were using carnelian as early as BCE 4000. Carnelian was always popular for engraving intaglios, often used for signet rings and seals. The blood-, or fire-, red stone carried implications of mortality (blood) and judgment (fire).

אורים ותמים – one (possibly two, selecting one by lot) sho′ham (carnelian sardonyx) gemstone(s) used, like flipping a coin, to produce a Boolean (binary) outcome in decision making. There is no extant description of how this was done.

Thus, the gem(s) would have represented a Boolean solution: firelights (presumably "illuminations"; implying an enlightening contradiction of the initial postulate) or wholeness (implying wholeness of confirmation of the initial postulate). In the case of two gems, for instance, two disputants could be blindfolded and take a gem from a bag. According to their selection, one of the disputants would be declared wholly right (tom) and the other enlightened/contradicted (ur) with the need to make t^әshuv•âh′.

Also in the case of two gems, if a matter not involving disputants required a Boolean decision, the Ko•hein′ ha-Jâ•dol′ might have reached into his Ei•phod′, mixed up the gems that he couldn't see inside the Ei•phod′, and then pulled one gemstone from the Ei•phod′, again directing the decision.

Engraving of gemstones dates back to ancient Mesopotamia. Engraving sardonyx gemstones was particularly attractive since engraving into some gems could expose a different color. Careful engraving, then, produced an intaglio – an image of one color, usually lighter carnelian, on a deeper sard (carnelian) background.

Ancient Hebrew font on gems courtesy of Ancient Hebrew Research Center

β [Updated: 2006.04.27]

Codex Vaticanus

Codex Vaticanus (ca. 300-399 C.E.) One of the earliest extant complete ms. of the Christian NT, similar to א (Codex Sinaiticus) except from Alexandria, Egypt.

β* 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 Vaticanus). β¹ refers to the first redactor's handwriting, β² to the second redactor's handwriting, etc. as they redacted the Greek ms.

וַיִּקרָא [Updated: 2006.04.27]

wa-Yi•q^әrâ; then [lit. and] he called, recited, read; the first word of the third book of five books of the Tor•âh′, de-Judaized (Hellenized) to 'Leviticus.'

יַעֲקֹב [Updated: 2006.04.27]

Ya•a•qov′; he will follow after, de-Judaized (Hellenized) variously to 'Jacob' and 'James'.

סֻלָּם יַעֲקֹב Su•lam′ Ya•a•qov′) is the "Ladder (or scale) of Ya•a•qov′," Hellenized to "Jacob's Ladder."

1^st century C.E. — pâ•qid′ Ya•a•qov′ ha-Tza•diq′ Bën-Dâ•wid′ (Hellenized to "James the Just"): brother of Rib′iY^әho•shu′a and first N^әtzâr•im′pâ•qid′.

The amicability between the N^әtzâr•im′ and p^әrush•im′ subsequent to the Hellenist execution of Rib′i Y^әho•shu′a (by the Hellenist pseudo-Tz^әdoq•im′ and Romans) was demonstrated ca. 62 C.E. by the condemnation, prosecuted by the p^әrush•im′, before the Roman procurator, Albinus (and the subsequent removal by King Agrippa) of the Hellenist pseudo-Tz^әdoq•im′ Ko•hein′ ha-Jâ•dol′ (Ko•hein′ hâ-Rësh′a), Ananus, from the office of Ko•hein′ ha-Jâ•dol′ for his murder of pâ•qid′ Ya•a•qov′ ha-Tza•diq′ (Josephus Ant. xx.ix.1).

יָד [Updated: 2007.10.15]

Yâd; "The Mish•nâh′ Tor•âh′ of Ram′ba"m is most commonly referred to as the Yâd (hand), the first word of the phrase יָד חֲזָקָה (yâd kha•zâq•âh′; the strong hand—cf. D^әvâr•im′ 34.12). Ram′ba"m did not give this name to the work. It refers to the fact that it contains י"ד (y"d = 14) books, the Gi•ma•tri•yâh′ equivalent of y"d being 14" ("Yad," EJ, 16.692-3).

יָעֵל [Updated: 2006.04.27]

Yâ•eil′; ibex.

Israeli heroine, Hellenized and Anglicized to "Jael"; see Sho•ph^әt•im′ 4.17—5.24.

יַהֲדוּת [Updated: 2006.04.27]

Ya•had•ut′ (Jewishness or Judaism) is a comparatively recent term.

"The term Judaism is first found among the Greek-speaking Jews [i.e. Hellenists, particularly the pseudo-Tz^әdoq•im′] of the first century… Its Hebrew equivalent, Yahadut, found only occasionally in medieval literature…, but used frequently in modern times, has parallels neither in the Bible… nor in the rabbinic literature… The term generally used in the classical sources for the whole body of Jewish teaching is Torah…" ("Judaism," Ency. Jud., 10.383).

Tor•âh′(Sh^әm•ot′ 18.20) uses the term הַדֶּרֶךְ (ha-Dër′ëkh; the Way)—הַדֶּרֶךְ יֵלְכוּ בָהּ (ha-Dër′ëkh yei•l^әkh•u′ bah; the Way you [plural] are to go in). See also Ency. Jud. "Halakhah," 7.1156.)

Ha•lâkh•âh′, by contrast, didn't come to represent the whole corpus of "Judaism" until after the destruction of 70 C.E. ("Halakhah," loc. cit.). Prior to that, Ha•lâkh•âh′ represented only one (the p^әrush•im′) of the three interpretations of Tor•âh′ she-b^ә•al′ peh. The p^әrush•im′ interpretation of Tor•âh′ she-b^ә•al′ peh was rivaled by both Ma•as•ëh′, the Qum•rân′ Tz^әdoq•im′ interpretation of Tor•âh′ shë-b^ә•al′ pëh, and the 'Book of Decrees,' which codified the pseudo-Tz^әdoq•im′ interpretation of Tor•âh′ shë-b^ә•al′ pëh.

יָם הַמֶּלַח [Updated: 2006.04.27]

Yâm ha-Mël′akh

Yâm ha-Mël′akh; Salt Sea (Hellenized to the "Dead Sea").

יָם כִּנֶּרֶת [Updated: 2006.04.27]

Yâm Ki•nër′ët

Yâm Ki•nër′ët; Violin Sea/Lake, named after its shape (Hellenized to "Sea of Galilee")

יָם סוּף [Updated: 2010.10.20]

Yâm Suph

Yâm Suph; Sea of Reeds.

נְהַר הַיַרְדֵּן [Updated: 2006.04.27]

Nәhar ha-Yar•dein′

N^әhar ha-Yar•dein′; Jordan River.

עֵמֶק הַיַרְדֵּן —Ei′mëq ha-Yar•dein′; plain or plateau of Jordan; Jordan Plain (popularly "Jordan Valley", referring to the Jordan Rift).

יְדִיעוֹת אַחֲרוֹנוֹת [Updated: 2006.04.27]

Y^әdi•ot′ A•khar•on•ot′; Late or recent knowledge.

Written at a blue-collar level of Hebrew from a centrist perspective, Y^әdi•ot′ A•khar•on•ot′ (circulation 250,000) is Israel's largest and most popular independent Hebrew newspaper; almost doubling the circulation of its nearest rival and quadrupling the circulation of Israel's #3 Hebrew newspaper.

Y^әdi•ot′ A•khar•on•ot′ has an English on-line site where you can—and I implore you to—post your views, at: www.ynetnews.com

יְהוֹשֻעַ [Updated: 2008.06.25]

Y^әho•shu′a; י--ה [is] national-salvation or military-salvation; contracted to the cognomen יְשוּעַ (Y^әshu′a), from the unused root verb יַשַׁע (to deliver nationally or militarily, to save nationally or militarily). This term is never used of the Hellenist (idolatrous) concept of "personal salvation" in the Bible or in Judaism. The verb is used in the hiph•il′: הוֹשִׁיעַ (ho•shi′a; he saved nationally or militarily, delivered nationally or militarily or came to the rescue nationally or militarily). The verb is used in the same sense as its English counterpart was used in the old west: "The calvary will save us"—except for Jews ha-Sheim will save us (nationally and militarily from our enemies). There is no support for the idolatrous "personal salvation" doctrine of Christianity. At the personal level there is, instead, ki•pur′—restricted to those who do their utmost to keep Tor•âh′.

The book in Ta•na"kh′ is named after Y^әho•shu′a Bën-Nun (Hellenized to 'Joshua').

'Historical Y^әho•shu′a' generally refers, by contrast, to the 1^st-century human Jew, a p^әrush•i′ Rib′i, named Y^әho•shu′a Bën-Yo•seiph′ Bën-Dâ•wid′ of Nâ•tz^әr•at′. Notice that even the name explicitly identifies Y--H, not Y^әho•shu′a, as salvation! See Sh^әm•ot′ 15.2; Y^әsha•yâh′u 12.1-4; 25.9; Yon•âh′ 2.10; T^әhil•im′ 3.9; 13.6; 14.7; 18.51; 21.6; 28.8; 53.7; 62.1-2, 7; 67.1-3; 68.20-21; 70.5-6; 74.12). His Mâ•shi′akh is His agent, not the reverse; not the Provider of expiation. By means of the Mâ•shi′akh—His Mâ•shi′akh Bën-Yo•seiph′ Bën- Dâ•wid′ (T^әhil•im′ 89:20-53)—י--ה provides expiation. Mâ•shi′akh is merely His instrument, symbol or illustration; as were the animal sacrifices.

יְשׁוּעָה (Y^әshu•âh′; salvation) is a fem. noun.

See also T^әhil•im′ 116.13; 18.51; 20.6; 28.8; 89.27-28; 118.19-22.

The Judaic meaning of יְשׁוּעָה relates to two associated synonyms:

• פָּדָה (pâd•âh′; ransom paid for the release of a living being), cf. Sh^әm•ot′ 13.13; 34.20; wa-Yi•q^әr•â′ 27.27; Sh^әmu•eil′ Âl′ëph 14.45 with Sh^әm•ot′ 21.7-8; wa-Yi•q^әr•â′ 19.20; I•yov′ 6.23.
• גְאֻלָּה (g^ә•ul•âh′) "is dependent upon תְּשׁוּבָה (t^әshuv•âh′) and performance of positive מִצווֹת (Mitz•wot′) [Shab•ât′ 118b; Yom•â′ 86b; BB 10b; Sanh. 97b]" ("Redemption," EJ, 14.1-2). Thus, g^ә•ul•âh′ is also dependent upon performance of the Mitz•wâh′ of צְדָקָה (tz^әdâq•âh′). G^ә•ul•âh′ "is more restricted in usage and does not appear to have cognates in other Semitic languages. It is connected with family law and reflects the Israelite conception of the importance of preserving the solidarity of the clan. The גוֹאֵל (go•eil′) is the next of kin who acts to maintain the vitality of his extended family group by preventing any breaches from occurring in it. Thus, he acquires the alienated property of his kinsman (wa-Yi•q^әr•â′ 25.25) or purchases it when it is in danger of being lost to a stranger (cf. Yi•r^әm^әyâh′u 32.6ff)• In any event, he redeems a clansman who has been reduced to slavery by poverty (wa-Yi•q^әr•â′ 25.47ff), and [redeems / avenges] the blood when it has been shed (cf. e.g., b^ә-Mid•bar′ 35.17-19)•" The familial aspect of גְאֻלָּה is emphasized in Y^әsha•yâh′u 41.8-9; 43.10, 20; 44.1-2; 45.4; 54.10; 55.3. Cf. also T^әhil•im′ 107.1-2. גְאֻלָּה "is applied almost exclusively to national redemption" (EJ 14.1-2).

See also the Biblical concepts of כִּפּוּר (ki•pur′) and הָעוֹלָם הַבָּא (hâ-o•lâm′ ha-bâ′).

Syncretizing selected elements of the Judaic concept of a Mâ•shi′akh with their native pagan mythology, Roman gentiles de-Judaized (Hellenized) 'historical Y^әho•shu′a' to a mythical and counterfeit, antinomian, antithetical man-G-o-d idol: Ιησους ⇒ transliterated to Hebrew יֵשׁוּעַ ⇒ Anglicized to Jesus (cf. Who Are the N^әtzâr•im′? (WAN) and The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM)). These two are mutually exclusive, diametric opposites. You cannot serve two masters. To believe in one necessarily constitutes rejection of the other.

יְהוּדָה [Updated: 2010.07.13]

Y^әhud•âh′; de-Judaized (Hellenized) to 'Judah' (the tribe) and 'Judea' (the region), then shortened to 'Jew.'

Adjectives: יְהוּדִי (Y^әhud•i′; Jewish male), יְהוּדִית (Y^әhud•it′; Jewish female) and pl. יְהוּדִים (Y^әhud•im′).

Y^әhud•âh′ is the single Hebrew term that originally referred both to one of the 12 Tribes of Yi•s^әr•â•eil′ and, later, evolved to refer to all three Hellenized corruptions: Judah, Judea and Jew. The "Jew" cannot be extricated from "Judea" any more than Y^әhud•âh′ can be extricated from Y^әhud•âh′. They are inextricably defined together, and either without the other is incomplete and less than whole.

יְהוּדָה derives from the root יָדָה, usually expressed in the hiph•il′: הוֹדָה (cf. b^ә-Reish•it′ 29.35— אוֹדֶה). The pres. m.s. is מוֹדֶה. The interjection, תּוֹדָה, derives from this same root.

The connotation of confess(ion) is emphasized in the cognate hit•pa•eil′: verb הִתְוַדָּה and noun וִדּוּי.

The Y^әhud•i(t)′, then, is one who, by definition, confesses thanks—through reciting b^әrâkh•ot′!

כָּנְיָהוּ [Updated: 2007.09.05]

Kân•yâh′u; also יְכָנְיָה (Y^әkhân•yâh′; Yi•r^әm^әyâh′u 27.20).

Yi•r^әm^әyâh′u prophesies that Kân•yâh′u, an ancestor of RibꞋi Yᵊho•shuꞋa, would die childless and "none of his descendants will ever succeed in being a man who sits on the throne of Dâ•wid′, and ever to rule over Y^әhud•âh′" (22.28-30). This passage, not including the full story, gets a lot of play from Jewish "anti-missionaries." Thus, knowing the full story is vital.

Based on b^ә-Mid•bar′ 1.18, patrilineal descent determines tribal identity, including royal lineage. Thus, only Rib′i Y^әho•shu′a's patrilineal genealogy, which shows his descent (The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) 1) from Dâ•wid′ ha-Mël′ëkh through Sh^әlom•oh′ ha-Mël′ëkh (Sh^әmu•eil′ Beit 7.12-16), is relevant to this prophecy (Di•v^әr•ei′ ha-Yâm•im′ Âl′ëph 3.11-12, 15-17; 17.11-14; 22.9-10; 28.6-7; T^әhil•im′ 89.20-38). However, the prophecy that Kân•yâh′u would be childless (Yi•r^әm^әyâh′u 22.30) implies that he would have no (Jewish) son—which, according to Ha•lâkh•âh′ applies matrilineally. However, Rib′i Y^әho•shu′a's matrilineal lineage (The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) 1) isn't through Kân•yâh′u!

Further, Jewish hate-mongers (many of whom call themselves "anti-missionaries") pervert Scripture and Tal•mud′ by telling only the half of the story they want you to hear.

"Fearing, however, that since the Mël′ëkh was childless, Beit-Dâ•wid′ would thus cease, the Beit-Din ha-Jâ•dol′ succeeded in obtaining permission for his wife to live with him. Kân•yâh′u kept the laws of marital purity during this time, and as a reward was forgiven his sins (Yi•r^әm^әyâh′u 3.22; wa-Yi•q^әr•â′ Rab•âh′ 19:6—compare to Yon•âh′'s prophecy to Ninevah that was forgiven). Even the decree the none of his seed would ascend the throne (Yi•r^әm^әyâh′u 22.30) was repealed when Z^әru-Bâ•vël′ Bën-Sh^ә•al•tiy•eil′ was appointed leader of the returned exiles (cf. Ma•sëk′ët Sanhedrin 37b-38a). The exile of Tzi•d^әq•i•yâh′u while Kân•yâh′u was still alive as a merciful act, since Kân•yâh′u could thus teach Tor•âh′ to Tzi•d^әq•i•yâh′u (Ma•sëk′ët Git•in′ 88a; "Jehoiachin," EJ 9.1318-19).

"R. Yo•khâ•nân′ said: Exile allows ki•pur′ for everything, for it is written, Thus saith ha-Sheim, write this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper sitting upon the throne of Dâ•wid′ and ruling any more in Y^әhud•âh′. (Yi•r^әm^әyâh′u 22.30). Whereas after he [the Mël′ëkh] was exiled, it is written, And the sons of יְכָנְיָה: ‭ ‬ אַסִּר, שְׁאַלְתִּיאֵל his son, etc. (Di•v^әr•ei′ ha-Yâm•im′ Âl′ëph 3.17). [He was called] אַסִּר because his mother conceived him in prison. שְׁאַלְתִּיאֵל, because Eil did not plant him in the way that others are planted. We know by tradition that a woman cannot conceive in a standing position. [yet she did conceive standing. Another interpretation: שְׁאַלְתִּיאֵל, because Eil obtained [of the Heavenly Beit-Din] absolution from His oath. זְרֻבָּבֶל [was so called] because he was sown in Bâvël′. But [his real name was] N^әkhëm•yâh′ Bën-Kha•khal•yâh′." (Ma•sëk′ët Sunedrion 37b-38a, Soncino Tal•mud′).

"… they made the calf-mask and deserved to be exterminated, and I would have thought that He would curse and destroy them, yet, no sooner had they made t^әshuv•âh′, than the danger was averted, And ha-Sheim relented of the bad [sworn sentence, lacking t^әshuv•âh′ being understood] (Sh^әm•ot′ 32.14). And so in many places. For example, He said about יְכָנְיָה: For no man of his seed shall prosper (Yi•r^әm^әyâh′u 32.30) and it says, I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations… In that day, says ha-Sheim Tz^әvâ•ot, will I take thee, O זְרֻבָּבֶל, My servant, the son of שְׁאַלְתִּיאֵל, saith ha-Sheim, and will make thee as a חוֹתָם (Khaj•ai′ 2.22 f.). Thus was annulled that which He had said to his forefather, viz. As I live, says ha-Sheim, though כָּנְיָהוּ Bën-Y^ә•ho•yâq•im′, Mël′ëkh Y^әhud•âh′, were the חוֹתָם upon My right hand, yet I would pluck thee thence (Yi•r^әm^әyâh′u 22.24)." b^ә-Mid•bar′ Rab•âh′ 20:20, Soncino Mi•d^әrâsh′ Rab•âh′)..

"R. Y^әho•shu′a Bën-Lei•wi′, however, argued as follows: t^әshuv•âh′ sets aside the entire decree, and prayer half the decree. You find that it was so with יְכָנְיָה, Mël′ëkh Y^әhud•âh′. For ha-Qâ•dosh′, Bâ•rukh′ Hu, swore in His anger, As I live, saith ha-Sheim, though כָּנְיָהוּ Bën-Y^ә•ho•yâq•im′, Mël′ëkh Y^әhud•âh′, were the חוֹתָם on a hand, yet by My right—note, as R. Mei•ir′ said, that is was by His right hand that Ël•oh•im′ swore—I would pluck thee hence (Yi•r^әm^әyâh′u 22:24). And what was decreed against יְכָנְיָה? That he die childless. As is said Write ye this man childless (Yi•r^әm^әyâh′u 22:40). But as soon as he avowed t^әshuv•âh′, ha-Qâ•dosh′, Bâ•rukh′ Hu, set aside the decree, as is shown by Scripture's reference to the sons of יְכָנְיָה—the same is אַסִּר—שְׁאַלְתִּיאֵל his son, etc. (Di•v^әr•ei′ ha-Yâm•im′ Âl′ëph 3:17). And Scripture says further: In that day … will I take thee, O זְרֻבָּבֶל… the son of שְׁאַלְתִּיאֵל… and will make thee as a חוֹתָם (Khaj•ai′ 2:23). Behold, then, how t^әshuv•âh′ can set aside the entire decree!" (p^әsiq•tâ′ Rab•ât•i′, Pi•s^әqâ′ 47, translated by William G. Braude, Yale University Press, pg. 797-798).

"… though כָּנְיָהוּ Bën-Y^ә•ho•yâq•im′, Mël′ëkh Y^әhud•âh′, were the חוֹתָם on My right hand, yet I would pluck you off" (Yi•r^әm^әyâh′u 22:24).

"… O זְרֻבָּבֶל, my servant, and will make thee as a חוֹתָם: for I have chosen thee, says ha-Sheim Tz^әvâ•ot." (Haggai 2:23).

"Moreover, since this is the only surviving scientifically and archaeologically credible documentation of the Yo•khas•in′ of Beit-Dâ•wid′, if this sole documentation were rejected there could be no Mâ•shi′akh at all—ever" (Y^әkhanyâh, The N^әtzâr•im′ Newsletter, 1996.05. pp. 16-17).

Additionally, if the curse remained in force, there could be no Mâ•shi′akh at all—ever.

יְחֶזְקֵאל [Updated: 2006.04.27]

Y^әkhëz•qeil′; may/shall Eil strengthen; third of three "major" N^әviy•im′ in Ta•na"kh′ (de-Judaized—"ethnically cleansed"—to Ezekiel).

'יְרֵא ה [Updated: 2010.11.07]

Y^әr•ei′ ha-Sheim; those in awe of י--ה; reverers of י--ה (pl.).

יִרְאַת י--ה (yi•r^Ə•at י--ה; the awe of י--ה, reverence for י--ה).

יְרִיחוֹ [Updated: 2006.04.27]

Yәrikh•o′

Y^әrikh•o′, Hellenized to 'Jericho.'

יְרוּשָׁלַיִם [Updated: 2006.04.27]

Yәru•shâ•lay′im

Y^әru•shâ•lay′im, Hellenized and Hellenized to "Jerusalem."

Excerpted from "Jerusalem," Ency. Jud. (9.1379)—The first mention of the city of Y^әru•shâ•lay′im is in the Egyptian Execration Texts of the 19^th-18^th centuries B.C.E… probably pronounced 'rushalimum.' In the Tell el-Amarna letters of the 14^th century B.C.E., it is written Urusalim, and in Assyrian Ursalimmu (Sennacherib inscription). In the Bible it is occasionally spelled יְרוּשְׁלֶם (Y^әru•sh^әlëm′)…

The city of Salem (b^ә-Reish•it′ 14.18; T^әhil•im′ 76.3) is evidently Y^әru•shâ•lay′im. The Greek Ιερουσαλημ (Ierousaleim) reflects the ιερος (ieros; 'consecrated,' and 'sacred' quality) of the city. (Contrary to Ency. Jud., the Greek word for holy is αγιος, agios, not ιερος, Ieros.)

It seems that the original name of the city Irusalem, and the meaning of the two words composing it is יָרָה (yâr•âh′; to cast, throw, found) and the name of the West Semitic god, Shulmanu, or "Shalim." The god may have been considered the patron of the city, which had contained a sanctuary in its honor. The popular later Midrashic explanation of the name of Y^әru•shâ•lay′im as 'foundation of peace' (שָׁלוֹם; Shâ•lom′; peace) is associated with the poetic appellations given to the city.

The name יְבוּס (Y^әvus), by which the city was known by the יְבוּסִים (Y^әvus•im′; Hellenized to "Jebusites") at the time of the conquest of K^әna•an, continued until the conquest of the city by Dâ•wid′ ha-Mël′ëkh.

The name צִיּוֹן (Tzi•yon′) is probably a metonym meaning "noteworthy." (The phrase "stronghold of Tzi•yon′," rather than implying that Tzi•yon′ was a stronghold within the city implies the opposite, that the city, Tzi•yon′, was the stronghold.)

The Romans destroyed Y^әru•shâ•lay′im in 70 C.E. Numismatic evidence proves that by 130 C.E. (two years before the outbreak of the Bar-Kokh′vâ Revolt), the Romans had built their pagan-occupied city of Aelia Capitolina overtop and amongst the ruins of Y^әru•shâ•lay′im. Upon crushing the revolt in 135 C.E., they renamed Y^әhud•âh′ ('Judea') to 'Palestine' for the first time. Before 130 CE, 'Palestine' is only found twice: referring in one instance to a Mycenaean (Pilos) Greek-colonized part of Syria-Lebanon and the other to a Mycenaean (Pilos) Greek-colonized area now known as the Gaza Strip.) Until as recently as the 20^th century, the Arabs still called it "Aelia," not any kind of holy city. They now refer to this Arab-occupied city as 'Al Quds.'.

Y^әru•shâ•lay′im shel Malah (Y^әru•shâ•lay′im of Above), i.e., in the heavens, the Realm of the heavens. Existing in the ethereal realm of satellites and radio waves and pinpointed directly above earthly Y^әru•shâ•lay′im, the phrase is apt. The "Third Temple" described by Y^әkhëz•qeil′ wouldn't fit in the entire country of Israel, much less in the confines of the physical and earthly city of Y^әru•shâ•lay′im. It's therefore obvious that Y^әkhëz•qeil′ located his "Third Temple" in Y^әru•shâ•lay′im shel Malah.

יְשַעְיָהוּ [Updated: 2007.10.04]

Y^әsha•yâh′u; "salvation [is] of י--ה" or "May י--ה save"first of the three "major" N^әviy•im′ in Ta•na"kh′ (de-Judaized to "Isaiah").

1QIs^a designates the Qumran "Isaiah Scroll," which has been carbon-14 dated several times indicating a range between ca. B.C.E. 335-324 to B.C.E. 202-107.

Scholarly consensus holds that the book of Y^әsha•yâh′u was written by two different Jews: Y^әsha•yâh′u-1 (ca. B.C.E. 720, chapters 1-39) and Y^әsha•yâh′u-2 (popularly "Deutero-Isaiah," ca. BCE 540, chapters 40-66).

יְשִׁיבָה [Updated: 2006.04.27]

Yәshiv•âh′ partnered debate of Tal•mudꞋ

Y^әshiv•âh′; a sitting or session, is a high school for Talmudic studies and presumes an Orthodox Tor•âh′ education through junior high school or equivalent. These refer principally to two different levels of religious study in Judaism:

1. Judaic religious high school (technically, but rarely stated, 'minor' yeshivah); and
   
   
2. Judaic religious post-high school roughly equivalent to a Judaic vocational school; sometimes, but not necessarily, supplemented with some college-level secular studies.
   
   

יש"ו [Updated: 2008.09.07]

Yësh′"u; acronym for יִמַּח שְׁמוֹ וְזִכְרוֹ (yi•makh′ sh^әm•o′ w^ә-zi•kh^әr•o′; may his name be erased, obliterated and his memory—the ו is pronounced as "u" at the end) in compliance with Sh^әm•ot′ 23.13; D^әvâr•im′ 12.3 and Y^әho•shu′a 23.7.

The English name "Jesus" does not derive from the Hebrew; see "Iæsous" in our History Museum.

יְשׁוּעָה [Updated: 2007.06.26]

y^әshu•âh′; national deliverance or salvation from an impending, usually military, disaster, is never used in the sense of a spiritual or personal "salvation" in Ta•na"kh′.

The hiph•il′ verb form הוֹשִׁיעַ (ho•shi′a; he saved or delivered [collectively, e.g. the nation of Israel]!) conveys the same connotation: "Save Israel, the nation, from a disaster!" This form is appended by the plea נאָ (nâ; prithee) to form the Suk•ot′ theme הוֹשַׁענָא (ho•shan•nâ′; Save [Israel], prithee!).

The Hebrew term from which the Christian concept of "salvation" derives, by contrast, is y^әshu•âh′ (the masc. form of which is y^ә•shu′a). Though the doctrine of 'personal salvation' (as contrasted with personal ki•pur′) didn't exist in Judaism, it is documented in paganism from Babylonian times (see Atonement In the Biblical 'New Covenant' (ABNC), tracing through Marduk to Bel to Baal to Zeus to Iæsous = Jesus.

While y^әshu•âh′ is used of victorious Israel, militarily—including as represented by her king and by her Mâ•shi′akh, this term is never used of the Christian concept of 'personal salvation' nor for gentiles external to Israel (Jews & geir•im′), which constitutes Displacement Theology EXACTLY opposite the concept of y^әshu•âh′!

Like Jesus and Christianity, the doctrine of a deity of "personal salvation"—particularly a man-god offspring of a god mating with a human woman—all traces back to worship of Zeus and earlier paganism. There was no precedent for it in Judaism. This parallels the anomalous derivation of the name of Jesus, probably morphing Iosou with Zeus and Isis to form Iæsous, and the "Face of Christ" being documented as that of the Great Idol of Zeus (see Who Are the N^әtzâr•im′?), the pagan doctrine of a god of personal salvation is mutually corroborating with the chart graphic in our Museum section "2^nd-4^th Centuries C.E.: Two Simultaneous [i.e., mutually exclusive] Communities").

Ki•pur′, enabling life in hâ-o•lâm′ ha-bâ′ (the world to come) is a different concept altogether.

יֵצֶר הָרַע [Updated: 2010.07.15]

יֵצֶר הָרַע; i.e., the natural tendency toward wrong(doing) intrinsic in man's nature – a contraction of the Biblical phrases יֵצֶר is the לֵב הָאָדָם and מַחְשְׁבוֹת לֵב (only to) רַע (bᵊ-Reish•itꞋ 6.5; 8.21; see also Tᵊhil•imꞋ 103.14). Synonymous with Sâ•tânꞋ.

יְצִיאָה [Updated: 2007.07.01]

Y^әtzi•yâh′; exiting, departing, leaving, logging out, setting out, going forth, issuing forth; de-Judaized (Hellenized) to the 'Exodus.' from Egypt.

The Y^әtzi•yâh′ took place on Firstmonth 15^th, ca. B.C.E. 1467 (Chronology of the Tan"kh from the 'Big Bang').

יִחוּד [Updated: 2006.04.27]

Yi•khud′; union, unity, singularity, solitude; i.e. privacy, a metonym for marital relations.

יִרְמִיָּהוּ [Updated: 2006.04.27]

Yi•r^әm^әyâh′u; may/shall י--ה elevate, exalt; second of three "major" N^әviy•im′ in Ta•na"kh′ (de-Judaized to Jeremiah).

יִשְׁמָעֵאל [Updated: 2006.04.27]

Yi•sh^әm•â•eil′; Eil hearkened, de-Judaized (Hellenized) to 'Ishmael.'

יִשְׂרָאֵל [Updated: 2011.11.13]

Yi•s^ә•râ•EilꞋ ; "he will שָׂרָה ‭ ‬ (הַמִּשְׂרָה of…) Eil"; Hellenized and Anglicized to 'Israel.'

יִצְחָק [Updated: 2006.04.27]

Yi•tz^әkhâq′; he shall laugh, de-Judaized (Hellenized) to 'Isaac.'

יִזְרְעֶאל [Updated: 2013.06.14]

Yi•zᵊrᵊëlꞋ; "Eil shall seed or sow."

עֵמֶק יִזְרְעֶאל is popularly corrupted to "Jezreel Valley" (see map); also Hellenized to the Plain of Esdraelon."

Controlled by Har MᵊgidꞋo (corrupted to "Armageddon"), this wide plain is a bottleneck between mountain ranges – the only viable ground infantry and tank invasion access into the interior of Yi•sᵊrâ•eilꞋ from the northeast (Damascus, Syria).

י [Updated: 2006.04.27]

yod; 10^th, and smallest, Hebrew letter; often used as an abbreviation for י--ה.

יוֹאֵל [Updated: 2006.04.27]

Yo•eil′; י--ה [is] Eil; second of twelve minor N^әviy•im′ (Prophets) in Ta•na"kh′ (de-Judaized to Joel).

יוֹחָנָן [Updated: 2006.04.27]

Yo•khâ•nân′; he will be gracious, de-Judaized (Hellenized) to 'Johanan' and paganized to "John."

יוֹם [Updated: 2010.08.09]

Yom; day [of…], pl. Yâm•im′.

1. הַיּוֹם ha-yom, today (lit. "the day").

2. יוֹם רִאשׁוֹן Yom Rish•on′: Firstday (Day1) of the week—instead of Sun-godday.

3. יוֹם שֵׁנִי Yom Shein•i′: Secondday (Day2) of the week—instead of Moon-godday.

4. יוֹם שְׁלִישִׁי Yom Sh^әlish•i′: Thirdday (Day3) of the week—instead of Tiw'sday (the Old English equivalent of god & planet Mars).

5. יוֹם רְבִיעִי Yom R^әviy•i′: Fourthday (Day4) of the week—instead of Woden'sday (the Old English equivalent of the god & planet Mercury).

6. יוֹם חֲמִישִׁי Yom Kha•mish•i′: Fifthday (Day5) of the week—instead of Thor'sday (the Old English equivalent of the goddess & planet Jupiter).

7. יוֹם שִׁשִׁי Yom Shish•i′: Sixthday (Day6) of the week—instead of Friggday (the Old English equivalent of the goddess & planet Venus).

8. שַׁבָּת (Shab•ât′ ; settled-down, desistance, cessation)—instead of Saturnday.

9. יוֹם טוׂב Yom Tov: festival-day, feast-day, holiday.

10. יוֹם הַדִּין Yom ha-Din; Day of Adjudication of Mish•pât′ (popularly, "Judgment").

יוֹם הַכִּפּוׂרִים [Updated: 2011.08.31]

Yom ha-Ki•pur′im; The Day of Expiations.

יָמִים נוֹרָאִים [Updated: 2011.08.31]

Yam•im′ No•râ•im′; Awe-inspiring Days (popularly "High Holidays"): Yom T^әru•âh′ and Yom ha-Ki•pur′im.

יוֹם תְּרוּעָה [Updated: 2006.04.27]

Yom T^әru•âh′; blast day (day of blasting on the sho•phar′); Hellenized to Rosh ha-Shân•âh′.

יוֹנָה [Updated: 2006.04.27]

Yon•âh′; dove, pigeon; fifth of twelve minor N^әviy•im′ (Prophets) in Ta•na"kh′ (de-Judaized to Jonah).

יוֹנָתָן [Updated: 2006.04.27]

Yo•nâ•tân′; he will give/allow, de-Judaized (Hellenized) to 'Jonathan.'

יוֹסֵף [Updated: 2006.04.27]

Yo•seiph′; he will add/supplement, de-Judaized (Hellenized) to 'Joseph.'

Assumed to be of the tribe of Yo•seiph′, and probably influenced by—or redirected to—the experience of Bar-Kokh′vâ, Tal•mud′ describes a Mâ•shi′akh Bën-Yo•seiph′ who, according to tradition, was to suffer death at the hands of the Goy•im′.

Until perverted in the 17^th century C.E. by the false Mâ•shi′akh, Sha•b^әt•ai′, the Mâ•shi′akh Bën-Yo•seiph′ was understood to be the suffering servant of Y^әsha•yâh′u 53 (see Messianic Issues).

The record from the Yo•khas•in′ in NHM 16.1, corroborated by Mi•l^әkhâm•ot′ ha-Sheim, Sei′phër Ni•tzakh•on′ Yâ•shân′ #154, and the Ë′vën Bo•khan′ documents that Rib′i Y^әho•shu′a was the son of Yo•seiph′ Bën-Dâ•wid′, i.e. (Rib′i Y^әho•shu′a Bën-Yo•seiph′ Bën-Dâ•wid′ (cf. NHM note 1.16.1 & table preceding note 1.13.2.

יוֹבֵל [Updated: 2006.04.27]

Yo•veil′ (bellwether)

Yo•veil′; bellwether, clarion (name of the 50^th year; de-Judaized (Hellenized) to 'Jubilee,' from which no clear connection is apparent to the Latin jubilare = "jubilate"). Thus, all references to "Jubilee" are misleading and should reference "Bellwether" (or "Clarion") instead.

יוֹחֲסִין [Updated: 2013.05.08]

Yo•khas•in′ (Aramaic, m.p.); "relations," official ancient Israeli, Jewish, public genealogical registries dating back, archeologically and scientifically, to the Beit-Din ha-Jâ•dol′, to Mosh′ëh and A•har•on′ and to the Patriarchs. Post-Biblical Hebrew: יִחוּס (yi•khusꞋ), pl. יִחוּסִים (yi•khus•imꞋ).

When one entered the B^әrit Tor•âh′, he or she was entered in this genealogical Scroll—or tree—the "Tree of Life"!!! Conversely, if one was excised from the B^әrit Tor•âh′, he or she was expunged from this genealogical scroll or tree—the "Tree of Life"!!!

Since no later than the giving of the Tor•âh′ to Mosh′ëh on Har Sin•ai′, when names are recorded by the Beit-Din in the Orthodox Jewish community they are archived in the heavenly archive. Rib′i Y^әho•shu′a confirmed this in The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 18.19f (for documentation and details see the corresponding notes): "I tell you, whatever you shall make â•sur′ in [the Beit-Din of the N^әtzâr•im′] on hâ-Âr′ëtz shall be made â•sur′ in the Beit-Din Above…"

The Yo•khas•in′ recognized and included 10 categories of persons, in 3 groups of permitted intermarriage (within certain constraints), that were differentiated from the goy•imꞋ as part of Am Yi•sᵊrâ•eilꞋ (MiꞋshᵊnâh, Ma•sëkꞋët Qi•dush•inꞋ 69a-b, explanation detailed in Atonement In the Biblical 'New Covenant' (ABNC):

1. כֹּהֲנִים לְוִיִּים יִשְׂרְאֵלִים

2. לְוִיִּים יִשְׂרְאֵלִים חֲלָלִים גֵּרִים חֲרוּרִים

3. גֵּרִים חֲרוּרִים מַמְזְרִים נְתִינִים שְׁתוּקִים אֲסוּפִים

Though the earthly scrolls were destroyed by the Romans and other oppressors—with the notable exception of both the patriarchal and matriarchal genealogies of Rib′i Y^әho•shu′a—the names remain recorded in the Yo•khas•in′ in the heavenly archive Yo•khas•in′ – the Scroll, (family) Tree, of Life.

On the other hand, the destruction of the (physical) Yo•khas•in′ terminated all legitimacy of physical Ko•han•imꞋ and Beit-Dâ•widꞋ (including any future Mâ•shiꞋakh)! "A family once mixed up remains so" (Qidush•in′ 70b, quoted in EJ 7.383).

• Beit-Dâ•wid′
  

  "Herod, who also had to face a challenge to the legitimacy of his rule, forged for himself a pedigree going back to Dâ•wid′, after first destroying the genealogical records maintained in the Temple (according to third-century Christian historian Africanus)" ("Genealogy," EJ 7.381).

  "It was not without reason that, as Hegesippus informs us, the Roman emperors Vespasian, Domitian and Trajan ordered the hunting out and execution of all who claimed Davidic descent" (Salo Wittmayer Baron, A Social and Religious History of the Jews, New York: Columbia Univ. Press, 1937, 1952,, vol. II, p. 121).

  "According to Hegesippus, Vespasian, Domitian and Trajan hunted down all Jews of Davidic descent and executed them in order to extirpate the royal line on which Jews had set their hopes" (Eusebius EH iii.12 (Vespasian; ibid., iii.19-20 (Domitian; ibid., iii.32, 3-4 (Trajan); all derived from Hegesippus)." (Emil Schürer, The history of the Jewish people in the age of Jesus Christ (B.C.E. 175—135 C.E.), vol. I, edit. Geza Vermes, Fergus Millar, Matthew Black & Pamela Vermes, Edinburgh: 1973, T. & T. Clark, p. 528)

  See also Eusebius EH III.xii.19-20, 32; xxxii.1-6.

  With the exception of the paternal and maternal genealogies listed for Rib′i Y^әho•shu′a in NHM (ch. 1—dating back to the Beit-Din ha-Jâ•dol′), the genealogies of Beit-Dâ•wid′ were destroyed by Herod and the Romans.

• Ko•han•im′
  

  A [Ko•hein′] must himself be of proven pedigree to serve in the [Beit ha-Mi•q^әdâsh′] (Mid•ot′ 5.4; Qi•dush•in′ 4.5). Those currently designated "[Ko•han•im′]" are "presumed [Ko•han•im′]," inasmuch as there is no legally sufficient proof testifying to their descent from ancient [Ko•han•im′] families (see Maimonides Yad. A•sur•ei′ Bi•âh′ 20.1-2; Mâ•gein′ Av•râ•hâm′ to OH 457.2)" ("Priests and Priesthood," EJ 13.1088).

  This glosses over N^әkhëm•yâh′ 7.63-65, which declares Ko•han•im′ lacking official Yo•khas•in′ to be Kha•lâl•im′ (profaned Ko•han•im′), whom Tal•mud′ places on the same level as geir•im′ (Mish•nâh′ Qi•dush•in′ 69a-b)!!!

  The genealogies of the Ko•han•im′ seem to have been destroyed by the Ko•han•ei′ hâ-Rësh′a, to eliminate their rivals, during the Hellenization of the priesthood, long before Herod and the Romans destroyed the genealogies of Beit-Dâ•wid′.

זַעתָּר [Updated: 2007.10.15]

Za′târ, wild Syrian oregano (Origanum syriacum), the אֵזוֹב (ei•zov′; hyssop) of the Bible. Because this is a protected plant in Israel, commercial Za′târ consists of herb mixtures called Za′târ—often without containing any Za′târ. Use like oregano. Basic recipe (refine to taste over time):

• 1/2 cup dried Syrian oregano (Za′târ) or other oregano
• 1/4 cup imported edible (NOT poisonous) ground sumac
• 2 tablespoons roasted sesame seeds
• 1/8 tspn lemon salt
• 1/8 tspn parsley
• 1/8 tspn salt

זָקֵן [Updated: 2013.03.16]

zâ•qein′, plural זְקֵנִים (z^әqein•im′); old – seniors, elders who adjudicated in a Beit-Din, synonym of Sho•ph^әt•im′ (though זְקֵנִים may also sometimes refer to tribal leaders). What was "Old"?

"The expectation of life at birth is the most efficient index of the general level of mortality of a population. In ancient Greece and Rome the average life expectancy was about 28 years." (britannica.com)

The expectation of life at birth during the time of Av•râ•hâmꞋ (Late Copper and Bronze Age) was slightly less than 29 years. (London School of Economics and Political Science.

Thus, זָקֵן would refer, not to someone over 65 years old or a centenarian, as we think of today, but someone in their last few years – roughly 25-29 years old! Then two things mesh with science and logic: that זָקֵן is such a close cognate of זָקָן, which apparently indicated a זָקֵן, and that Av•râ•hâmꞋ and SârꞋâh could have procreated Yi•tzᵊkhâqꞋ "in their 'old' age" (late twenties!!!) This suggests that most families had children in their early to mid-teens.

Yet, this seems an inescapably glaring contradiction of the Biblical account, which gives the age of Av•râ•hâmꞋ and SârꞋâh at the birth of Yi•tzᵊkhâqꞋ as 100 and 90, respectively; and they died at the respective ages of 175 and 127.

How Can the Biblical Account Be Reconciled with Real World History?

The Encyclopedia Judaica notes: "Babylonian tradition attributes exaggerated longevity—tens of thousands of years—to its heroes… If the biblical story be compared with the prevailing Babylonian tradition, the many years of Methuselah seem a modest, even a short life-span. The Bible diminished the exaggerated ages attributed to people in the Ancient Near East, but still preserved the tradition of assigning extraordinary longevity to great men." (Methuselah, 11.1447-8).

The principle of Tᵊhil•imꞋ 90.4, One Divine Day is as 1,000 earthly years, likely was shared by other surrounding cultures of the Ancient Near East. It is abundantly clear from Egyptian history that the Par•ohꞋs sought to become ël•oh•imꞋ, and that other cultures of the Ancient Near East revered their great nobles as ël•oh•imꞋ. It shouldn't be surprising, therefore, that the "days" of these wannabe ël•oh•imꞋ were touted to be equal to the "day" of Ël•oh•imꞋ. Their thinking was "a god must have a lifespan of god-days, not ordinary mortal days."

While the Abrahamic tradition differed significantly, still, the Orthodox rabbis who edited the Artscroll "Bereshis" observed: "N'tziv notes that sometimes the Torah lists the larger number of years first and then the smaller number [as in the case of Adam: nine hundred years and thirty years] while sometimes the procedure is reversed as in 5:8. He explains that when the closing years of a person's life are relatively as productive and righteous as the bulk of his lifetime, the larger figure is given first, the implication being that all of his years were as productive as the major period of his life." (Artscroll Bereishis I.169).

Thus, as we should expect, a clear evolution from the prevailing tradition of the Ancient Near East is evident with the similar correlation in Tor•âhꞋ tradition ascribing extra years to the lifetime of kings and nobles who were revered for their צְדָקָה.

From this perspective, the description in bᵊ-Reish•itꞋ 15.6 seems to suggest that the Abrahamic tradition didn't merely "diminish the exaggerated ages attributed to people in the Ancient Near East," but, rather, refined this honorific ascription in an elegant way:

‫bᵊ-Reish•itꞋ 15.6 – וְהֶאֱמִן בַּי--ה; וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה:

(And he trusted in י--ה; and he considered it [to be] a צְדָקָה for him.)

Either way, this passage echoes a remnant of the Ancient Near East environment in which a צְדָקָה is considered redemptive, remitting transgressions – paralleling שְׁמִטָּה – remission… = 7 years.

This doesn't yet solve all of the problem. When we examine the ages of the "righteous nobles" in this chapter divided by שְׁמִטָּה‎=7, the ages fall remarkably within the rough parameters determined by scientists! Peering behind the honorific years, Av•râ•hâmꞋ would be nearly 14½ years old, having been regarded a fully-adult man for a year and a half, and SârꞋâh, considered a fully-adult, marriageable woman at 12, would have given birth to Yi•tzᵊkhâqꞋ when she was just under 13.

But SârꞋâh certainly isn't describing a 13 year old woman (in ancient times; today, a teen) when she is described as "the way of women having ceased" for her and having withered skin. Even in ancient times when time wore more heavily on human beings, this passage describes a woman who must have been at least nearing 35; having experienced menopause and some wrinkling – very old by ancient standards. Clearly, not all of their years were שְׁמִטָּה years.

In the case of SârꞋâh, we can only estimate that, beginning at age 31 (already a very old age in the Ancient Near East), she began accumulating שְׁמִטָּה years until she died at an estimated age of 43. This would mean that she accumulated 43 (natural) years + the last 12 years of her life being honorific, adding (7*12)=84 for a total of 127. We might similarly estimate that Av•râ•hâmꞋ lived 49 natural years, of which the last 18 were honorific, adding (*7 = 126); 49 + 126 = 175. Corroborating this theory, these figures suggest that both began accumulating honorific שְׁמִטָּה years at age 31 (43-12 and 49-18, respectively). (The same process works, yielding slightly different numbers, if one considers the שְׁמִטָּה years only adding an additional 6 years for a total of 7.) The other cases are likely similar – lacking supernatural magic.

The Z^әqein•im′

The z^әqein•im′ were the patriarchal governing body (tribal chiefs) complementing the Sho•ph^әt•im′. Only peripherally involved in litigation in the Bât•ei′-Din, the primary function of the z^әqein•im′ was in the area of family and patriarchal interests at a particular level or capacity (municipal, district, Ko•han•im′, and tribal). The z^әqein•im′ were primarily involved with five laws: (1) blood redemption, (2) expiation of murder by an unknown perpetrator, (3) a rebellious son, (4) defamation of a virgin, and (5) a levirate. ("Elder," EJ, 6:578).

Zâ•qein′ corresponds, via LXX, to the Hellenist concept of πρεσβυτερος (presbuteros; elders). See also The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) 15.2.3.

זָר [Updated: 2008.05.14]

zâr, strange man, stranger (masc. n.), strange (masc. adj.); זָרָה—zâr•âh′; strange woman, stranger (fem. n.), strange (fem. adj.).

Compare with גוֹיִם (goy•im′), contrast with נָכרִי (nâ•kh^әr•i′; foreigner) and see a•vod•âh′ zâr•âh′ (idolatry).

זַבְדִיאֵל [Updated: 2006.09.10]

Za•v^әd•i•eil′ or Zi•v^әd•i•eil′; my endowment of Eil, from זֶבֶד (zë′vëd; endowment, bestowal).

זְכַרְיָה [Updated: 2006.04.27]

Z^әkhar•yâh′; י--ה has remembered; eleventh book of the twelve minor N^әviy•im′ in Ta•na"kh′ (de-Judaized to "Zechariah").

זְמִירָה [Updated: 2007.03.16]

Z^әmir•âh′; a chant or song, particularly a popular chant or song of the Tei•mân•im′ on Shab•ât′. Plural זְמִירוֹת (Z^әmir•ot′) do not include Yiddish songs; Yiddish being a product of German-European assimilation.

זֶבַח [Updated: 2007.03.16]

zëvꞋakh, n. a sacrifice; pl. זְבָחִים (zᵊvâkh•imꞋ; sacrifices); from זָבַח (zâ•vakhꞋ; he sacrificed).

זֹהַר [Updated: 2013.03.27]

1. zo•har′; m.n. a brilliant twinkle or glitter – the ordered combination of נֹגַהּ, ‭ ‬ אוֹר and זִיו

   אבן-שושן, אברהם, המלון החדש (ירושלים: קרית-ספר, 1988, 1.336-7‫).

   While זֹהַר is popularly translated as "shine," the English term, "shine," is more accurately conveyed by the Hebrew noun נֹגַהּ – name of the "morning star" (cf. Pâ•râsh•atꞋ bᵊ-Reish•itꞋ).

2. ZoꞋhar; proper m.n. name of the Medieval European (namely, Spain) book of "Jewish mysticism" authored by Spanish (Sᵊphârâd•iꞋ) mystic rabbi Moses de Leon (ca. 1250-1305 C.E., aka "Shem-Tov") – not by 1^st century C.E. Tan•âꞋ RibꞋi Shim•onꞋ Bar Yo•khaiꞋ ("Rashbi"), as claimed by Shem-Tov and subsequent Jewish mystics.

The Zo•har′ is the core basis and authority for Qabâl•âh′. According to the foremost, widely-recognized, modern Jewish historian and scholar on Qabâl•âh′, Gershom Scholem, the Zo•har′ is a work of the superstitious, medieval world of the Dark Ages, written in the last quarter of the 13^th century in Castile, Spain (The Messianic Idea in Judaism, New York: Schocken, 1971, p. 39).

"Sefer ha-Zohar, a collection of Kabbalistic writing from the late 13th and early 14th became, especially since the 16th century, the central text of Kabbalah, and one of the most authoritative and venerated text of Judaism, alongside the Old Testament and the Talmud." (Dr. Boaz Huss, Senior Lecturer, Bën-Gurion Univ. of the Negev, Interpretation and Power: The Emergence of Zohar Hermeneutics in the 16th century; ).

"Since the early 14th century, the Zohar was attributed to [Rabbi Shim•on′ Bar-Yo•khai′]. Yet, through the ages, and especially since the age of enlightenment, doubts were cast on the antiquity (as well as the literary integrity) of the Zohar, a stance accepted by Modern Kabbalah scholarship.

"Although the exact authorship of the Zoharic literature is unknown, it is evident that most of this literature was created in Castile in the late 13th and early 14th century." (Huss).

"Date of Composition Calculations of the time of redemption, which are to be found in several sections of the Zo•har′, confirm the conclusions concerning the time of its composition. These calculations give an assurance, in various forms, and be means of different interpretations and conjectures, that the redemeption will commence in the year 1300… According to the Zo•har′, 1,200 years had passed since the destruction of the Temple—a century for each of the tribes of Israel… The basic date is always 1268" (Zohar, Ency. Jud., 16.1208).

"The Author. … the book was published by part, not all at once, by the Spanish kabbalist Moses b. Shem Tov de Leon, who died in 1305… it is impossible to uncover any section that was written before 1270…" (EJ, 1209).

The Zo•har′ and Qabâl•âh′ were rejected by the original Ba•lad•i′ Tei•mân•im′ as well as Ram′ba"m and other rationalist Sages, who regarded it as a work by and for the superstitious who preferred medieval mysticism to dealing with the real (rational) world. In other words, such superstition is for those who bury their intellectual faculties in a world of their own imagination, like an Ostrich, rather than those who live Tor•âh′ of the real Creator in His real world. The Zo•har′ differs from children's fairy tales only in complexity – and it is that very complexity that deludes and deceives the gullible, the ignorant and the superstitious.

While the Zo•har′ is quoted in the al-Nakawa (d. 1391, Spain) version of M^әnor•at′ ha-Mâ•or′ (who called the Zo•har′ "Mi•d^әrâsh′ Të•hi′ Or"), the Zo•har′ is not cited at all in the Tei•mân•i′ M^әnor•at′ ha-Mâ•or′ by Yi•tz^әkhâq′ A•bu•hâv′.

By its very nature as mysticism, Qabâl•âh′ depends upon a messianic figure – he (and/or his "true followers") being the "only" ones who "properly and correctly" understand and can, therefore, explain the mystical world. Historically, this has led to false messiahs, the most famous being Jesus and Shab^әt•ai′ Tz^әvi (pop. "Zevi").