Hebrew Glossary: A-D

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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."

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a-3 [Updated: 2006.04.27]

Latin ms. a-3 (ca. 300-399 C.E.) translated from earlier Greek mss. of the Christian NT.

אדם [Updated: 2006.04.27]

Âdâm / âdâm; man, mankind. (Capitalizations in English (e.g. "Man" or "Adam"), are nonexistent in Hebrew and, therefore, artificially superimposed by interpretation).

אדמה (adâmâh; soil, dirt, earth) is a cognate of אדם.

DNA-Adam (and photo) by forensic sculptor Frank Bender. © 1996-2005 NationalGeographic.com.

Use of the specifier prefix, -ה (ha-; the…), generally differentiates אדם (adam; "a man") from (האדם; "the man").

Cognates include the masc. adjective אדום (adom; red, lit. "clay-red" or chestnut) and its feminine counterpart, אדומה (adumah; ; red, lit. "clay-red" or chestnut), as in "Red Heiffer".

It seems clear from this that the original color of the first man was a dark red, rather than white as most caucasion dominated Europeans have always presumed. The time needed for various regions cited in b^ә-Reishit to achieve their respective populations would seem to corroborate a 2003 DNA study (geneticist Spencer Wells; American Journal of Human Genetics, 2003.09) that dates the DNA mutation that produced the first homo sapien to ca. B.C.E. 60,000, originating in what is now Ethiopia-Sudan. This region not only corroborates the general skin color of the first man, the much older dating suggests that b^ә-Reishit, rather than being a record of every generation from Âdâm, is an oral proto-history that recorded only milestone men, skipping lesser important generations, from ca. B.C.E. 60,000 when man's language suddenly exploded and he began to recount his history up into the time of Avraham and his posterity – over a period of about 55,000 years.

אדון [Updated: 2006.04.27]

Âdon; Lord / lord.

In the possessive plural, אדני (Adonâi; my Lords), abbreviated יי, is reserved exclusively to refer, only in t^әphilot, to the Prime Singularity Creator, the Almighty. (In ordinary — profane — discourse, one pronounces ha-Sheim, abbreviated י--ה, instead.)

Note, however, that there are no upper and lower case and, thus, no distinctions based on capitalization, in Hebrew. Accordingly, the possessive singular, by constrast, אדני (adoni; my lord or m'lord) refers to ordinary men, in modern English as "sir." Because, without vowels, the possessive plural is spelled identically to the possessive singular, אדני, early Hellenist Christians translating into Greek found it particularly easy to pervert the singular, referring to a man, into the plural, implying divinity.

When spelled without vowels, the helpful ו is often added (אדוני).

Âdon was Hellenized, via LXX, to the Greek κυριος (kurios; sir, lord). See also mori, rabb′ i and NHM note 6.24.1.

עגונה [Updated: 2007.03.07]

agunâh; pl. agunot; shut in; specifically, a wife whose husband has been deserted her with no geit, rendering her unmarriable according to Halâkhâh.

From אמן (aman; he trained / coached to competence, reliability, trustworthiness). See also the cognate אמונה.

אהרון [Updated: 2006.04.27]

Aharon

Hellenized / de-Judaized (Hellenized) to "Aaron."

אהבת עולם [Updated: 2006.04.27]

Ahavat Olâm; 'Love of the Age,'

This is the prayer — which likely dates back to Har Sinai (in contrast with some parts of the Sidur which date from the Middle Ages) — introducing the recitation of the Shema.

אגדה [Updated: 2007.07.09]

Ajâdâh: "f.n. PBH 1 legend, tale, story, myth. 2 'Aggadah' — homiletic section in Rabbinic literature. [A secondary form of הגדה" (Klein's Etymological Dictionary, p. 5), referring to that portion of rabbinic teachings which is not Halâkhâh; consisting of didactic illustrative extrapolations – legends, tales and myths arising out of 'hermeneutic licence' – "comparable to metaphors of poems…" The Ajâdâh is a set of "moral and ethical teachings dealing with the problems of faith and the art of living." ["Aggadah," Ency. Jud. 2.355] "The rabbis themselves stated that certain statements in the Mishnâh and Bârâiytâ giving descriptive details of the Beit ha-Miqdâsh, were mere 'hyperbole.' " (EJ 354). The Ajâdâh is first and foremost the creation of Israeli Jewry, from the time of the Beit ha-Miqdâsh to the end of the Talmudic period.

Ajin [Updated: 2007.02.26]

(Borrowed from Arabic.) Bread dough from which several types of Teimâni breads are made. Basic recipe (refine over time):

• 4 cups flour
• 2 Tablespoons oil
• 2 Tablespoons vinegar
• 1 teaspoon salt
• 1 teaspoon sugar
• 2 cups water, or enough to make a soft dough
• 1/4 pound butter, at room temperature

1. Mix everything except the margarine together, knead a bit for smoothness. Then rest the dough, covered, for three hours.
2. Divide the dough into 8 pieces. Flatten out one piece to about six inches in diameter. Incorporate about two teaspoons of margarine into the dough circle, pushing and kneading it in but maintaining the circle.
3. Cut a line open from the center of the circle to the outside edge. Take one end and roll it around counterclockwise into a small ball. Thes are ajins. (See Jakhnun for a photo of a finished recipe using ajins.) Prepare all pieces of dough in the same way. Bake as directed in individual recipe.

עלינו [Updated: 2006.04.27]

Âleinu; [it is] upon us [to…].

This is the penultimate prayer in morning liturgy of the Yemenite prayer book (differing only in a few words from other traditions):

"עלינו ([it is] upon/for us) to praise Adon of everything, to give greatness to the Creator [Who], b^ә-Reishit (at first, distorted to "in the beginning"), didn't make us [to be] like the goyim of the lands nor placed us where the families of the adamah are; Who hasn't placed our portion [to be] like their portion, nor our destiny [to be] like all of the teeming-masses who bow to vain and empty [g*o*ds] and pray to an eil that won't save;

But we bow before the King, [Who is] King of kings, blessed be He, Who spread the heavens and founded the land, the settlement of His dearness is in the heavens above, and the Sh^әkhinâh of His strength is in the pinnacles of the heights.

He is our Elohim and there is no other. It is true, He is our King. There is none beside Him.

As it is written in His Torâh,

"And you shall know today, and restore it to your heart, that ha-Sheim is Who is the Elohim of the heavens above and the land below. There is no other like Him."

Therefore, we shall hope for You, ha-Sheim our Elohim, to see quickly by the opulence of Your strength, to transfer camel-droppings (i.e. idols) from the land and the charlatans shall be absolutely excised; to repair Olâm in the Realm of the Almighty, and all of the children of flesh shall call in Your Name to turn toward You all of the wicked of the land. May all of the settlers of the world recognize and know that to You every knee shall crouch, every tongue shall swear. Before You, ha-Sheim our Elohim, they shall crouch and fall, and to the kavod of Your Great Name they shall give dearness and they shall all accept the yoke of Your Realm and You shall reign over them to Olâm and beyond. For Your Realm is to the Olâms until [infinity], You shall reign in kavod.

As is is written in Your Torâh, "ha-Sheim shall reign to the Olâm and until [infinity]."

And it is written, "And ha-Sheim shall be for a King over all the land. In that day, ha-Sheim shall be, One, and His Name One."

עם [Updated: 2006.04.27]

am; kinfolk, kindred; pl. עמים (amim).

This contrasts with גוים (goyim), peoples.

However, the phrase עם-הארץ (am hâ-âretz; lit. "kindred of the land") hearkens back to the period when the population of הארץ still included the גוים. Thus, עם-הארץ, contrasted against עם-ישראל (am-Yisrâ·eil; kindred of Yisrâ·eil), is a pejorative phrase that includes both גוים and unlearned and apostate Jews like them and assimilating into them.

עמלק [Updated: 2006.04.27]

Amâleiq; nation in today's Israeli Negev Yam ha-Melakh.

אמר [Updated: 2006.04.27]

âmar; he said, said (he, so-and-so), he told. The plural participle is אומרים (omrim; saying or telling)

One of the most frequently used verbs in the Scriptures is ויאומר (wa-yomer; and he said or told, and [so-and-so] said or told).

See also Dâvâr

אמן [Updated: 2008.05.09]

âmein; adverb meaning be coached [in it] faithfully, competently, reliably, trustworthily!

From אמן (aman; he / it trained / coached to competence, reliability, trustworthiness). See also the cognate אמונה.

עמידה [Updated: 2006.04.27]

Amidâh; "standing," especially the section of prayers which are recited while standing, derives from עמד (amad; he was standing).

עמון [Updated: 2006.04.27]

Amon; nation east of the northern half of Yam ha-Melakh.

אמורא, pl. אמוראים [Updated: 2006.04.27]

Âmorâ, pl. Âmorâyim ("spokesman"); designation of post-Tannaitic teachers in Babyon who were active from the period of the completion of the Mishnah (ca. 220 C.E.) until the completion of both the Bavli and Y^әrushalayim versions of Talmud (ca. 470 C.E. — Ency. Jud., 2.865).

עמוס [Updated: 2006.04.27]

Âmos; load, burden; third of twelve minor N^әviyim in Tana"kh (de-Judaized to "Amos").

αντινομος [Updated: 2006.05.10]

antinomos, antinomian, lit. "anti-law"; Hellenist term meaning anti-Torâh.

Αποκρυφα [Updated: 2006.05.26]

Apokrufa, "hidden things," anglicized to Apocrypha, the set of Hellenist Greek books (preserved only in Greek) of similar age to, and exhibiting a Hellenist interpretation of, the books in Tana"kh but which the Jewish Sages never considered reliable or sacred and have never been part of Tana"kh. Millennia later – "not before the late fourth century [C.E.] and long after Constantine the Great established Christianity as the official religion of the Roman Empire" (James H. Charlesworth, editor, The Old Testament Pseudepigrapha, Garden City: Doubleday 1983, Vol. I, p. xxiii) – the Christian Church canonized the Apocrypha (declared it part of their Christian Bible). However, a few centuries later, the Protestant Reformation rejected their canonicity. The book of Revelation wasn't canonized in the Greek Church until the 10^th century C.E. and the Syrians today regard their P^әshit^әtâ as the canon. See also Pseudepigrapha.

עקידה [Updated: 2006.04.27]

Aqeidâh; binding. (usually refers to Yitzkhâq Âvinu)

ערבה [Updated: 2006.07.19]

Arâvâh; a plain; pl. ערבות (Arâvot).

ערבי [Updated: 2006.04.27]

Arâvi; Arab. pl. ערבים (Aravim; Arabs).

ארבע כנפות [Updated: 2006.04.27]

Arba k^әnâphot; four corners. An undershawl, worn under the shirt, to which tzitzit are attached.

ארץ [Updated: 2007.07.25]

Ërëtz; land, soil, dirt, earth.

When not otherwise specified, הארץ (hâ-Ârëtz; the land) and בארץ (ba-Ârëtz; in the land) by convention refers to Yisrâ·eil except when otherwise specified.

חוץ לארץ (khutz lâ-ârëtz; outside of the land) means abroad (relative to Yisrâ·eil; i.e., outside of Yisrâ·eil).

Liberal-left and elitist with a circulation of only about 65,000, hâ-Ârëtz is the smallest of Israel's "major three" independent Hebrew newspapers.

ha-Ârëtz has an English on-line site where you can – and I implore you to – post your views at www.haaretz.com

עריכת השולחן [Updated: 2007.03.16]

Arikhat ha-Shukhân; "setting of the table"; refers to the Khasidim fellowship meal table of the Tzadiq – their rebbe or, in the N^әtzârim case, Pâqid; especially of the Ërëv Shabât and Ërëv Khag meal tables.

The model for the N^әtzârim virtual counterpart is the Khasidim custom of attendance by all talmidim N^әtzârim at the meal table, led by the Tzadiq (Pâqid or, among more modern, European Khasidim, their rebbe), who distributes food and drink to those sharing the meal. In the virtual counterpart, Torâh is the food and the Ruakh ha-Qodësh of fellowship is the מים חיים (maiyim khaiyim; running – literally "living" – water). The meal is liberally supplemented, as the Ruakh ha-Qodësh leads, by the singing of Teimânim z^әmirot spirituals (but not Yiddish songs, Yiddish being a product of German-European assimilation). The Tzadiq (the Pâqid or rebbe) personally blesses each attendee who partakes of the food and beverage he shares with them.

Like the Teimânim, when gatherings are larger than a couple of families, women sit at a nearby separate table, with no separating wall or curtain, where they are able to communicate with the men when they wish. Like the Teimânim at Hoshanâ Rabâ, and unlike some other traditions, N^әtzârim encourage women to sing along.

During the Arikhat ha-Shukhân, the Tzadiq may teach D^әvar Torâh, spiritual passages from the Midrâsh or M^әnorat ha-Mâor by Yitzkhâq Abuhav or relate parables or history, or share religious commentary on current events or politics.

ערלה [Updated: 2007.09.02]

âr^әlâh; first 3 years foliage of a fruit tree, including its fruit, required to be pruned and discarded and, by symbolic extension, the foreskin of the penis. Masc. pl. ערלים (areilim), fem. pl. ערלות (âr^әlot).

ארון [Updated: 2006.04.27]

Âron; chest (popularly 'ark').

ערבית [Updated: 2006.04.27]

Arvit; evening (related to ërëv) and, by extension, evening t^әphilot, paralleling the liturgy in the Beit ha-Miqdâsh.

עשה [Updated: 2006.12.21]

Âsâh; to make or do (lit. "he made" or "he did"). Present tense (same Hebrew spelling, vowellized differently): osëh

עשרת הדברות [Updated: 2006.04.27]

Asërët ha-Dibrot, also עשרת הדברים (Asërët ha-D^әvârim); The Ten Speakings / Things, popularly misrendered the "Ten Commandments." Dibrot is the fem. form of D^әvarim.

אשם [Updated: 2006.04.27]

Âshâm; guilt.

אשכנזים [Updated: 2006.04.27]

Ashk^әnazim; Jews of German & non-Spanish European Cultures.

אשרי [Updated: 2006.04.27]

Ashrei; happy be… (you, he, etc.).

אסור [Updated: 2006.04.27]

Âsur; bound, prohibited, forbidden

עצר [Updated: 2006.04.27]

Âtzar; constrained, restrained, detained, apprehended, stopped

עצרת (atzërët; constrainment, restrainment, detention, apprehension, stoppage)

עצר (otzër; oppression in the form of constrainment, restrainment, detention, apprehension or stoppage; also, in modern Hebew, curfew).

Augustine [Updated: 2006.04.27]

(354 – 430 C.E.) Aurelius Augustinus. North African, born in what is now Algeria, Augustine was a Manichean (viewing the universe as polarized between G*o*d and Satan and their respective followers) who converted to the Hellenist Catholic Christian Church, became bishop in Hippo (in modern Algeria) and whose Manichean influence, despite the Catholic Church declaring it an apostasy, pervades the Catholic Church.

אבדון [Updated: 2006.04.27]

Avadon; state of being lost, in utter ruin (cf. T^әhilim 88.12; Mishlei Shlomoh (Hellenized to "Prov.") 15.11; 27.20; Iyov (Hellenized to "Job") 26.5; 28.22; and Aramaic אבדה (avado; ruin, loss). This state is known to Christians from The Unveiling (Christian "Revelation" or Apocalypse) 9.11 (from The Unveiling, chap. 9, note y).

עברה [Updated: 2006.04.27]

Aveirâh; a stepping across, an overstep, transgression or trespass; "of Torâh" is understood unless the context indicates otherwise. (Plural is aveirot.)

עול [Updated: 2006.05.17]

Âwël; wrong, wrong-doing; from iweil; to do wrong, act wrongfully.

און [Updated: 2006.05.17]

Âwën; evil, iniquity.

עבודה [Updated: 2006.05.16]

Avodâh; slavish or servile work.

עבד (ëvëd; slave, servant, worker).

עבדי (av^әdi; my slave, servant or worker)

עבודה זרה [Updated: 2008.05.14]

A·vod·âh′  zâr·âh′ —strange avodâh. Every form of religion or worship outside of the b^әrit – Torâh – is Avodâh Zârâh. Placing Avodâh Zârâh before the accepted form of service to ha-Sheim – Torâh – violates the first of the Asërët ha-Dibrot. Thus, Avodâh Zârâh is idolatry.

עון [Updated: 2006.04.27]

Âwon; conscious (deliberate) transgression, a misdemeanor, against Torâh. See also kheit (misstep, a petty offense, against Torâh) and pesha (rebellious transgression, a felony, against Torâh)

אברהם [Updated: 2006.04.27]

Avrâhâm; Hellenized to 'Abraham.'. The patriarch is often designated as Âvinu (our father, patriarch).

עזאזל [Updated: 2006.04.27]

Azâzeil; for a goat of our fathers of blessed memory. Scholars are uncertain as to the meaning of the term. Klein promulgates the most popular guess: עז אזל (eiz azal, for the goat went away). This seems linguistically unreasonably awkward and primitive.

I suggest another view: עז אז"ל (eiz az"l; for the goat of az"l"). az"l is an acronym for אבותינו זכרונם לברכה (avotennu zikhronam li-v^әrakhah; our fathers of blessed memory). Thus, עזאזל would mean "the goat of / for our fathers, of blessed memory," perhaps referring to the aqeidah.

בעל [Updated: 2006.04.27]

Ba·al; master (lord), husband. Also applied to a pagan deity. Plural b^ә·alim

Ba·al ha-Bayit is master of the house), the husband and father. Ba·al t^әruah (master blaster) is the one who blows the shophar. ba·al t^әshuvah (master responder), probably the most respected of all, is one who makes t^әshuvah.

בלדי, also spelled בלאדי [Updated: 2006.04.27]

Baladi; a transliteration of Arabic meaning native or local (i.e. Teimân). Baladi is the most pristine Teimâni Jewish tradition — dating back to Har Sinai. Baladi contrasts with the more recent Shami ("Syrian") Qabalah-ist Reform. The Baladi ("[native]" in Arabic) liturgy gets its name because it is the original prayer book of Teimâni Jews. (The many Yemenite synagogues of Rehovot," Assaf Patrick, ha-Ârëtz, 2004.06.18).

Prior to the introduction of the Zohar and Qabalah in the 1600s, the Baladi were the original and pristine – "native" sect of the Teimâni.

נוסח בלאדי (nosakh Baladi; native version, lit. native taste).

בלה or Aramaic בלא [Updated: 2006.05.06]

Bâlâh; exhaust, deplete, wear out; cf. Dâniyeil 7.25.

"And he shall make words לצד (l^ә-tzad; [as though] beside) the Most High…" I.e., the beast would allege that his own words issued from his place "beside the Most High." "And the holy ones of the Most High יבלא (y^әvalei; he shall exhaust – from בלא); and he shall suppose to change the times ודת (w^ә-dat; and religion); and they shall be given into his hand for a season and seasons and half a season."

The "Times of the Gentiles" (cf. also NT Lu. 21.24 & Rev. 11.2) began in this time window defined by the destruction of Y^әrushâlayim and the בלא of the N^әtzârim in 135 C.E.

The conclusion of this window, marked by the re-emergence of Israel as a nation, the recovery of Y^әrushâlayim and the re-emergence of the N^әtzârim, permits the calculation of the 3½ units used by Dâniyeil. This equals 1948 (or 1967 or 1985, depending on one's interpretation) minus 135 (C.E.), yielding a difference of 1813, 1832, or 1850 years, respectively.

Dividing each of these by 3½ produces 518, 523, or 529 years, each, respectively, equalling 1 "Dâniyeil's year."

From this, one can easily calculate Dâniyeil months, weeks, and days. Plugging these values back into the prophecies of Dâniyeil yields interesting results.

Christians who are false prophets by the criteria of D^әvarim 13:2-6, most of whom can't even read Hebrew much less follow the Aramic of Dâniyeil, point to Dâniyeil2:34-35 & 44 and Rev. 16:19. However, Dâniyeil7.25 and the NT book of Rev. 11:2, which describe (or comments on, in the case of Rev.) the same prophecy, are far more illuminating – "and think to change the times and דת" (dat; religion).

Dâniyeilencoded, and so it was fulfilled, that this period would be closed by 1993 (cf. The 1993 Covenant for a discussion of the N^әviyim concerning our times,

בר [Updated: 2006.04.27]

Bar; Aramaic equivalent of ben (son [of… or, used figuratively, "member of…"]; can also mean grain, open field, exterior, outside or chaste).

בריתא [Updated: 2006.04.27]

Bâraitâ (Aramaic); "external," a teaching of the Tanaim, which is outside of the Mishnah.

בס"ד [Updated: 2006.04.27]

Basa"d; acronym for בסיעתא דשמיא (b^ә-siyata di-sh^әmaya; in the help of the heavens — Aramaic)

בשר [Updated: 2008.03.26]

bâ·sâr′ , masc. n.; flesh, meat, excluding fish – esp. of livestock and, more especially, beef. Whether bâsâr includes oph depends upon the context. Contrasted with a rock, a plant, fish or khâlâv, bâsâr – flesh / meat includes oph (of all kâsheir kinds). If one is ordering dinner, however, and differentiating between beef, lamb, chicken and duck, then additional explanation is needed: בשר בקר, בשר טלה, עוף or ברוז.

בת [Updated: 2006.04.27]

Bat-; "daughter of…,"; fem. of Plural בנות (banot; daughters [of…]).

בת קל

Bat Qol; "daughter of a voice," a Hebrew idiom meaning "a voice out of the heavens."

בבל [Updated: 2006.04.27]

Bâvël; Babylon. Adjective: בבלי (Bavli; Babylonian)

בית [Updated: 2006.04.27]

Bayit; box, house; sing. connective -בית (beit-; house of…), pl. בתים (bâtim; boxes, houses), pl. conn. -בתי (bâtei-; houses of…).

B.C.E. [Updated: 2006.04.27]

Before the Common Era. The designation B.C. ("before christ") begs the question that "christ" has come in the Christian image, which is patently offensive to Jews. The Hebrew translation is לפני הספירה (liphnei ha-s^әphirâh; before the count).

בדיקה [Updated: 2007.03.07]

B^әdiqâh; inspection, by a bodeiq (inspector).

'בעזרת ה [Updated: 2007.03.08]

b^ә-ëzrat ha-Sheim; with the help of ha-Sheim. This is the most popular phrase to replace responses and statements like "I'll be there," "I'll do it," "I'm going [somewhere or to do something]," etc.

בכור [Updated: 2008.05.14]

b^ә·khor′ ; firstborn (masc., i.e. male) or firstfruit, choicest (masc., e.g. of a crop)

Feminine בכורה (b^ә·khor·âh′ ; first-born's double-portion birthright).

Plural בכורים (bi·kur·im′ ; firstfruits).

בליעל [Updated: 2006.04.27]

B^әliy·al; the embodiment of Satan, is a contraction of (b^әli; without) and יעל (ya·al; utility, usefulness, purpose – from which the name יעל (Yâeil; ibex) likely derives) meaning "useless." "Sons" (and "daughters") is used widely to denote membership in a group or category; not limited exclusively to physical descent.

במדבר [Updated: 2006.04.27]

b^ә-Midbar; "in the arid-wilderness", Hellenized / de-Judaized (Hellenized) to "Numbers."

-בן [Updated: 2007.01.12]

Ben-; son of… (conn. form); by extension, "member [of…], pl. -בני (b^әnei-; sons of…). The masc. pl. noun is בנים (bânim; sons). The fem. sing. (noun and conn. form) is -בת (bat-; daughter of…) and the fem. pl. conn. is -בנות (b^әnot; daughters of…). The fem. pl. noun is בנות (bânot; daughters). The Aramaic form is בר (Bar).

• בן-אדם
  

  bën-âdâm; person. While this phrase literally means "a son of adam," it is a Hebrew idiom very similar to בן-נח (Bën-Noakh; a son of "Noah," colloquially a gentile), and means "a mortal person" — the exact antithesis of the preposterous divine connotations which Christians would ascribe to it.

  
  
  
• בן-דוד
  
  1. Bën-Dâwid; son of Dawid (Hellenized to "David")
  2. Bën dod; cousin, lit. "son of an uncle," referring to our uncle ישמעאל (Yishmaeil, Hellenized to "Ishmael") or our uncle עשו (Eisaw; Hellenized to "Esau"). The plural is בני-דודים (b^әnei-dodim; sons of uncles) — Aravim).
  
  
  
• בן-נח
  

  Bën-Noakh, see B^әnei-Noakh

  
  
  
• בני-ישראל
  

  B^әnei-Yisrâeil; sons (by extension, children) of Israel.

  
  
  

ברכה [Updated: 2008.03.17]

B^әrâkhâh; blessing, pl. b^әrakhot, connective sing. Birkat… (b^әrâkhâh of…). B^әrakhot are always recited aloud, and should be from memory.

!ברכות ואיחולים (B^әrâkhot w^ә-ikhulim; blessings and [felicitous] wishes, i.e. congratulations).

The after-dinner b^әrâkhâh is the principle b^әrâkhâh of the meal.

There is also a prioritized set of b^әrakhot recited before eating various foods. (The b^әrâkhâh recited over bread covers all foods. The b^әrâkhâh recited over wine covers all foods except bread. The b^әrâkhâh recited over grain-foods other than bread covers all foods except wine and bread. The b^әrâkhâh over fruit of the trees covers not only fruit of the trees (recited over apples, peaches, pears, pecans, pistachios, apricots, plums, citrus and other tree fruits) but fruit of the ground as well. Lastly, the b^әrâkhâh over the fruit of the ground (recited over such things as carrots, potatoes, peanuts, melons, tomatoes, and other vegetables; see ou examples). Particularly on S^ә·udâh Sh^әlishit, it's a tradition to eat these foods in "bottom up" (i.e., 1 to 6) order, thereby affording the opportunity to recite all of the b^әrakhot:

1. שהחינו (shë-hë·khë·yâ′ nu; Who/that enlivens) – In addition to the b^әrâkhot below, the first time during a growing season that one eats "an obviously fresh" (not processed) fruit or vegetable that is ripe and ready to eat, one recites the shë-hë·khë·yâ′ nu before the appropriate b^әrâkhâh below.
2. שהכל נהיה בדברו (shë-ha-kol′  ni′ h^ә·yâh bi-d^ә·vâr·o′ ; that everything was created in/by His Speaking), for all foods and beverages (including water) not requiring any of the b^әrakhot below. The b^әrâkhâh following this food or beverage will be Birkat bo·rei′  n^ә·phâsh·ot′ .
3. בורא פרי האדמה — borei p^әri ha-adamah (Creator of the fruit of the ground). The b^әrâkhâh following this food or beverage will be Birkat bo·rei′  n^ә·phâsh·ot′ .
4. בורא פרי העץ — borei p^әri ha-eitz (Creator of the fruit of the tree)
5. בורא מיני המזונות — borei minei ha-m^әzonot (Creator of the kinds of grain-foods)
6. בורא פרי הגפן — borei p^әri ha-japhen (Creator of the fruit of the vine)
7. המוציא לחם מן הארץ — ha-motzi lekhem min ha-aretz (the Bringer-forth of bread from the Land [of Israel])

The mealtime b^әrâkhot are only two of many opportunites for Y^әhudim (and geirim) to offer b^әrâkhot.

• B^әrakhot upon smelling the aroma of spices/fragrances:
  • בורא עצי בסמים (bo·rei′  atz·ei′  v^ә-sâm·im′ ; Who Created spice/drug trees); recited when smelling the fragrance of a tree
  • בורא עשבי בסמים (bo·rei′  is^әb·ei′  v^ә-sâm·im′ ; Who Created spice/drug grasses); recited when smelling the fragrance of grasses or herbs
  • בורא מיני בסמים (bor·ei′  min·ei′  v^ә-sâm·′ im; Who Created kinds of spices); recited when smelling a fragrant product of the animal kingdom or mixed scents or when one is in doubt as to which b^әrâkhâh applies
  • הנותן ריח טוב בפירות (ha-no·tein′  rei′ akh tov ba-peir·ot′ ; Who gives a good fragrance to fruit); recited when smelling the fragrance of a fruit (like an orange or an ëtrog)
  • בורא שמן ערב (bor·ei′  shëm′ ën â·reiv′ ; Who Creates delectable oil); recited over balsam oil.
• B^әrakhot of praiseworthy proof/evidence and confessed-thanks:
  • 600,000 of Yisrâ·eil in Ërëtz Yisrâ·eil, seeing – חכם הרזים (kha·kham′  hâ-râz·im′ ; the wise [who understand] the secret).
  • Avodâh Zârâh, seeing non-Torâh (including non-Orthodox "Jewish" & "messianic") religious congregation. – שנתן ארך אפים לעוברי רצונו (shë-nâ·tan′  ër′ ëkh ap·ay′ im l^ә-uv·rei r^әtzon·o′ ; that/Who gave/allowed restraint to transgressors of His Will).
  • Avodâh Zârâh, seeing that a non-Torâh (including non-Orthodox "Jewish" & "messianic") religious congregation has been uprooted – שעקר עבודה זרה (shë-â·qar′  a·vod·âh′  zâr·âh′ ; that/Who uproots avodâh zârâh).
    

    If the place is in Ërëtz Yisrâ·eil, then the b^әrâkhâh continues "מאצנו" (mei-artz·ei′ nu; from our land), otherwise it continues "מן המקום הזה" (min ha-mâ·qom′  ha-zëh′ ; from this place).

    Finally, this b^әrâkhâh concludes: כשם שעקרת מן המקום הזה, כך תעקור מכל ארצות ותשיב לב עובדיהן לעבדך (k^ә-Sheim shë-â·qar′ tâ min ha-mâ·qom′  ha-zëh′ , kâkh ta·^ә·qor′  mi-kol hâ-a·râtz·ot′  w^ә- tâ·shiv′  leiv ov·deiy′ hën l^ә-â·v^әd·âkh′ ; like that You uproot [them] from this place, so you shall uproot [them] from every land and turn their heart and work to Your work).

  • Bat·ei′ -Yisrâ·eil (people or land), seeing destruction – דין האמת (da·yân′  hâ-ëm·ët′ ; Adjudicator of truth).
  • Bat·ei′ -Yisrâ·eil, seeing settled in Yisrâ·eil – מציב גבול אלמנה (ma·tziv′  j^ә·vul′  al·mân·âh′ ; who fixes the widow's border – Mishlei Shlomoh 15.25).
  • City, after entering safely – מודה אני לפניך י--ה אלהי שתכניסני לכרך זה לשלום ([not preceded by standard formula] Thankful am I to you, ha-Sheim Ëlohai, that/Who entered me into this city for peace.; ).
  • City, after leaving safely – מודה אני לפניך י--ה אלהי שהוצאתני מכרך זה לשלום. וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמיכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך (mod·dëh′  t·ni′  l^әphân·ë′ khâ, ha-Sheim ël·oh·ai′ , shë-ho·tzeit·a′ ni mi-k^әrâkh′  zëh l^әshâ·lom′ , u-kh^әsheim′  shë-ho·tzeit·a′ ni l^әshâ·lom′  kâkh to·likh·ei′ ni l^әshâ·lom′  w^ә-tas·mikh·ei′ ni l^әshâ·lom′  w^әta·tzid·ei′ ni l^әshâ·lom′  w^ә-ta·tzil·ei′ ni mi-kaph′  kol oy·eiv′  w^ә-oy·eiv′  ba-dër′ ëkh; [not preceded by standard formula] Thankful am I to You, , ha-Sheim Ëlohai, that/Who took me out from this city to peace, and like You took me out to peace, so cause me to go/walk to peace, and to continue to peace, and cause me to march/step to peace and rescue me from the hand of every enemy in the way/enroute).
  • City, before entering – יהי רצון מלפניך י--ה אלהי שתכניסני לכרך זה לשלום ([not preceded by standard formula] y^әhiy râ·tzon′  mil·phân·ëy′ khâ ha-Sheim ël·oh·ai′  shë-takh·niy·sei′ niy l^ә-k^әrâkh zëh l^ә-shâ·lom′ ; May it be pleasing before You, ha-Sheim Ëlohai, that You may enter me into this city for peace).
  • City, before leaving – יהי רצון מלפניך י--ה אלהי שתוציאני מכרך זה לשלום ([not preceded by standard formula] y^әhiy râ·tzon′  mil·phân·ë′ khâ ha-Sheim ël·oh·ai′  shë-totziy·ei′ ni mi-k^әrâkh′  zëh l^ә-shâ·lom′ ; May it be pleasing before You, ha-Sheim Ëlohai, that/Who may take me out of this city for peace).
  • Creatures, seeing in natural forest habitat – הככה לו בעולמו (shë-kâkh′ âh lo b^ә-o·lâm·o′ ; that it is such for him in his world).
  • Diversity (from birth – upon seeing a different race, animal or plant for the first time after not having see it for a long while) – משנה הבריות (n^ә·shan·ëh′  ha-b^ә·riy·ot′ ; Change-Maker of creatures).
  • Diversity (not from birth; i.e., upon seeing a handicapped person, animal or permanently damaged but surviving plant for the first time) – דין האמת (da·yân′  hâ-ëm·ët′ ; Adjudicator of Truth).
  • Goyim, seeing destruction of – :אל נקמות. אל הופיע (Eil n^ә·qâm·ot′  ha-Sheim, Eil n^ә·qâm·ot′  ho·phiy′ a; Eil of the vengeance of ha-Sheim; Eil of the vengeance of the Appearance).
  • Goyim, seeing village – בית גאים יסח | י--ה (beit jei·im′  yi·sakh′  | ha-Sheim; [He Who] will tear-away the house of arrogants – is ha-Sheim – Mishlei Shlomoh 15.25).
  • Grave of goyim, seeing – בושה אמכם מאד, חפרה יולדתכם. הנה אחרית גוים. מדבר ציה וערבה (bosh·âh′  im·khëm′  m^ә·od′ , khâph·râh′  yo·lad·^әt·khëm′ , hin·eih′  a·khar·it′  joy·im′  mid·bar′  tzi·yâh′  wa-a·rav·âh′ ; Your mother, the trench that gave birth to you, is very shamed; behold, the end of the goyim: a midbâr, an arid-wilderness and a plain – Yirm^әyâhu 50.12).
  • Grave of Yisrâ·eil, seeing – אשר יצר אתכם בדין וזן אתכם בדין וכלכל אתכם בדין והמית אתכם בדין ועביד להקימכם לחיי העולם בא בדין. ברוך אתה י--ה מחיה המתים (a·shër′  yâ·tzar′  ët·khëm′  ba-din′  w^ә-zân′  ët·khëm′  ba-din′  w^ә-khil·kal′  ët·khëm′  ba-din′  w^ә-hei·mit′  ët·khëm′  ba-din′  wa-a·tid′  la-ha·qiym·khëm′  l^ә-khay·ei′  hâ-o·lâm′  ha-bâ′  ba-din′ , Bâ·rukh′  at·âh′  ha-Sheim m^ә·khay·ëh′  ha-meit·im′ .; which/Who produced you by adjudication/law, and sustained you by adjudication/law, and provides-for by adjudication/law, and causes your death by adjudication/law, and perpetually raises you to life of hâ-olâm ha-bâ by adjudication/law. Blessed be You ha-Sheim, Enlivener of the dead).
  • Khâveir, hearing bad report – דין האמת (da·yân′  hâ-ëm·ët′ ; Adjudicator of truth).
  • Khâveir (or kashrut of wine), hearing good report – הטוב והמטיב (ha-tov w^ә-ha-mei·tiv′ ; the Good Who makes good), recited upon hearing a positive report of your khâveir(Âh), or another, in good health and happy (also over a positive report resolving a question concerning the kashrut of wine).
  • Khâveir, seeing healthy and happy after 12 mos. – מחיה המתים (m^ә·yëh′  ha-meit·im; Who enlivens the dead).
  • Medical treatment (before undergoing) – יהי רצון מלפניך י--ה אלהי שיהא עסק זה לי לרפואה כי רופא של-חנם אתה ([not preceded by standard formula] y^ә·hiy′  râ·tzon′  mi-l^ә·phân·ëy′ khâ ha-Sheim Ël·oh·ai′  shë-y^ә′ hë a·saq′  zëh li li-r^әphu·âh′  ki ro·phei′  shël-khi·nâm′  ât·âh′ ; May it be pleasing before You, ha-Sheim Ëlohai, that this matter may be for me for healing because the Free Physician is You).
    

    After the treatment, recite: ברוך רופא חיים (Bâ·rukh′  ro·phei′  khai′ yim; Blessed is the Physician of life).

  • Nature's forces: wind, storm, lightning, thunder, earthquake, meteor – עושה בראשית (o·sëh′  b^ә-Reish·it′ ; that/Who makes/does b^ә-Reishit) or שכחו מלא עולם (shë-ko·akh·o′  mâ·lei′  o·lâm′ ; that His Power fills olâm).
  • Nature's scenery: majestic mountains, lakes or rivers, wilderness, the sun in its time (sunrise or sunset) and the moon in its purity – עושה בראשית (o·sëh′  b^ә-Reish·it′ ; that/Who makes/does b^ә-Reishit).
  • Nature's scenery: rainbow – זוכר הברית. נאמן בבריתו וקים במאמרו (zo·kheir′  ha-b^әrit, w^ә-qa·yâm′  b^ә-ma·a·mâr·u′ ; faithful in His b^әrit and fulfilling His Saying).
  • Nature's scenery: sea – שעשה את הים הגדול (shë-âs·âh′  ët ha-yâm′  ha-jâ·dol′ ; that/Who made/did the great sea).
  • Neis, seeing site of historical neis for Yisrâ·eil – שעשה נסים לאבותינו במקום הזה (shë-â·sâh′  nis·im′  la-av·ot·ei′ nu ba-mâ·qom′  ha-zëh′ ; that/Who made neisim for our fathers in this place).
  • Neis, seeing site of personal neis – שעשה לי נס במקום הזה (shë-â·sâh′  li neis ba-mâ·qom′  ha-zëh′ ; that/Who made for me a neis in this place).
  • Neis, for tzadiqim, visiting sites like the Ayalon Valley (sun stood still) and the Valley of Elah (David slew Golyat) – שעשה נס לצדיקים במקום הזה (shë-â·sâh′  neis la-tzadiqim ba-mâ·qom′  ha-zëh′ ; that/Who made a neis for tzadiqim in this place).
  • New (building or buying one's new home or new utensils, including tools, wearing new apparel for the first time, eating new fruit for the first time in a growing season, seeing or hearing a positive report of, your khâveir(Âh) in good health and happy after not having seen him (or her) for 30 days) – שהחינו (shë-hë·khë·yâ′ nu; Who/that enlivens).
  • Trees blooming in Firstmonth (garden, grove or orchard in Nisan) – שלא חסר בעולמו כלום וברא בו בריות טובות כדי להתנאות בהם בני אדם (shë-lo′  khi·sar′  b^ә-o·lâm·o′  k^әlum′  u-vâ·râ′  vo bir·yot′  tov·ot′  k^ә·deiy′  l^ә-hit·nâ·ot′  bâ·hëm′  b^әn·ei′  ·dâm′ ; that the world doesn't lack anything and He created good creatures in it in order that it would be fitting for B^әnei-Âdâm).
  • Wisest of nations of world, seeing – שנתן מחכמתו לבשר ודם (shë-nâ·tan′  mei-khâ·kh^әm·ât·o′  l^ә-vâ·sâ′  wâ-dâm′ ; that/Who gave His Wisest to flesh/meat and blood).
  • Wisest of Yisrâ·eil, seeing – שנתן מחכמתו ליראיו (shë-nâ·tan′  mei-khâkh·mât·o′  li-y·rei·âyw; that/Who gives/allows His wisest to His reverers)
• The Birkat ha-Kohanim is the "Blessing of the Kohanim."
• The Birkat ha-L^әvânâh is the "Blessing of the Whiteness" (viz., the moon).
• The M^әvarkhin ha-Khodesh is "Blessing [the Aramaic verb] the New (Lunar Month, Moon).
• ברכת המינים (Birkat ha-Minim).
  

  The passive present verb is barukh (he is blessed, he is being blessed), from the verb ברך (beirakh; he blessed), which is, in turn, from the root ברך (barakh; he kneeled). Thus, Barukh ha-Sheim means "Blessed be 'the Name'."

• ברוך ה' למרות זה (Bârukh ha-Sheim lam^әrot zëh; Blessed be the Name anyway, lit. "despite this").

בראשית [Updated: 2006.04.27]

b^ә-Reishit; "at the start, at first," (lit. "in the first"); the first of the five books of Torâh she-bikhtav, Hellenized / de-Judaized (Hellenized) to "Genesis."

Cognate ראשון (rishon); first, from Rosh.

ברוכים הבאים [Updated: 2006.04.27]

B^әrukhim ha-Bâim; welcome!

ברית [Updated: 2006.04.27]

B^әrit; pl. בריתות (b^әritot), a formal, contractual pact, treaty or alliance setting forth conditions and obligations of both parties; Hellenized / de-Judaized (Hellenized) to "covenant."

ברכון [Updated: 2008.03.17]

Birkon; b^әrakhot-after-meals (pocket-guide or table booklet), Teimâni Baladi. (The German-assimilated – Yiddish – term used by the Ashk^әnazim, "benshn," derives from the latin "benediction" via Old French. See also the after-meal b^әrakhot.)
The Birkon includes:

• ברכת המזון (Birkat ha-Mâ·zon′ ; blessing of the sustenance, the sustenance blessing) is recited [1] when bread was part of the meal, [2] at the table and [3] with bread remaining on the table. The Birkat ha-Mâ·zon′  consists of 4 b^әrâkhot:
  1. ברכת הזן (Birkat ha-Zân; blessing of the Sustainer)
  2. ברכת הארץ (Birkat hâ-Ârëtz)
  3. בונה ירושלים (Bon·eih′ ;