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Updated: Update: 2020.07.18


The shōrësh, עָרַב, serves as a prime example demonstrating how multiple rabbinic and Christian interpreters through the ages, especially the European Dark Ages, have "dumbed down" MH from its original (pre-Hellenism/​LXX) BH clarity, sharp resolution and high-definition communicativity within the Biblical context. The Biblical context is specifically: 1. the ancient Hebrew-speaking community and sub-culture, 2. within ancient Middle-East peoples and cultures, and 3. primitive descriptions by ancient, science-ignorant scribes and copywriters. (Accurate insight into the ancient and Middle-East mindset is essential to figuring out their ancient descriptions within their Middle-East cultural perspectives, what it was they witnessed, within the constraints of the Creator's Laws; i.e. within the laws of science.)

The high-clarity resolution of the original BH was degraded and blurred over the millennia through the cumulative, smudgy and non-aligned, tunnel-visioned lenses of an eons-long series of (Babylonian and) European "pōsᵊq•im "; interpreters who were long removed and far distanced from the ancient and geographic Levant, its cultures, history and archaeology. Especially the Dark Ages European interpreters misperceived Scripture through the fog of long acculturation amidst miso-Judaic lands and peoples, and most of these interpreters also demonstrated spectacular illiteracy in the discipline of discrete logic. Unsurprisingly, their interpretations suffered from the concomitant, acculturated contextual misconceptions of the ancient archaeological and historical middle-east—i.e. Scriptural Truth. Their confusion has proliferated modern root definitions whose significant, anciently-shared, native cognateness—i.e. their core shared thematic meaning—often remains universally unrestored and Ta•na"kh, correspondingly, diversely corrupted.

In this case, the high-definition core meaning is "a buffer-zone of confluence and co-mingling", which ties together all of the modern translations of this shōrësh—including עָרַב (mixture), עֲרָב (Arab), עֲרָבָה (A•râv•âh), עָרֹב (swarm), עָרַב (making "the deal"), מַעֲרִיב (evening) and עֵרוּב (see below).

masc . n. עֵרוּב, verbal n. of עֵֽרֶב — a boundary delineating and enclosing a communal area of confluence or convegence that rabbis, by means of symbolic, fictional, mutual ownership, oxymoronically defined as a private-communal domain wherein they authorized carrying on Sha•bât, claiming to absolve those within from the prohibition against carrying in public.

Eiruv - which wire? (Phoenix)עֵרוּב תַּבְשִׁילִין – rabbinic fiction-reform, contradicting the Ta•na"kh prohibition against cooking (a type of mᵊlâkh•âh) on Sha•bât. The rabbis baselessly asserted that, by starting cooking of a meal before a Khag-Sha•bât that falls on 6th-day, a rabbinically-defined (not Ta•na"kh) "confluence of cookings" is created allowing one to "finish" (i.e. cook the rest of) the meal on the Khag-Sha•bât for the next-day weekly Sha•bât. Proscription of mᵊlâkh•âh on Sha•bât is by Ta•na"kh authority. Assertion that food for Sha•bât must only be cooked the immediately-previous day is rabbinic accretion/​creep. This rabbinic reform is simply a desecration of Special Sha•bât•ōt in direct contravention of Ta•na"kh.

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