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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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Latin ms. a-3 (ca. 300-399 C.E.) translated from earlier Greek mss. of the Christian NT.
[Updated: 2010.10.27]•dâmꞋ / â•dâmꞋ ; man, mankind. (Capitalizations in English (e.g. "Man" or "Adam"), are nonexistent in Hebrew and, therefore, artificially superimposed by interpretation).
àÂãÈîÈä (a•dâm•âhꞋ ; soil, dirt, earth) is a cognate of àÈãÈí.
 124x150.jpg "First DNA homo sapiens NationalGeographic.com, Frank Bender (sculptor and photographer)") First DNA homo sapiens (and photo) by forensic sculptor Frank Bender. © 1996-2005 NationalGeographic.com. |
Use of the specifier prefix, -ä (hâ-; the…), generally differentiates àÈãÈí (â•dâmꞋ ; "a man") from äÈàÈãÈí (hâ-â•dâmꞋ ; "the man").
Cognates include the masc. adjective àÈãÉí (â•domꞋ ; red, lit. "clay-red" or chestnut) and its feminine counterpart, àÂãËîÌÈä (a•dum•âhꞋ ; red, lit. "clay-red" or chestnut), as in "Red Heiffer".
The time needed for various regions cited in bә-Reish•itꞋ 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 sapiens 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 homo sapiens as â•dâmꞋ , the cognate of clay-red soil color, but corroborates as well the genetic mutation of a new microcephalin allele, which mutated ca. B.C.E. 35,000, and, more recently (only about 5800 years ago), the ASPM allele.
It seems clear from this that the original color of the first homo sapiens was a dark red, rather than pallid, as most caucasion-dominated people from more northerly climates (e.g., Europeans) have always presumed.
The first DNA homo sapiens, dating from B.C.E. 60,000, is far older than the Biblical •dâmꞋ estimated to have lived only about 6,000 years ago (i.e., ca. B.C.E. 4131). This suggests that bә-Reish•itꞋ , rather than being a record of every generation from •dâmꞋ , is an oral proto-history that recorded only milestone paragons, skipping lesser important generations, from ca. B.C.E. 60,000, when man's language suddenly exploded and he began to recount his pre-writing history, up into the time of Av•râ•hâmꞋ and his posterity—a period of about 55,000 years.
See also Khaw•âhꞋ and Scientific updates.
[Updated: 2006.04.27]•donꞋ ; Lord / lord.
In the possessive plural, àÂãåÉðÈé (A•don•âiꞋ ; my Lords), abbreviated éé,
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, àÂãåÉðÄé (a•don•iꞋ ; 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, àãðé or àãåðé, 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 å is often added (àãåðé).
•donꞋ was Hellenized, via LXX, to the Greek κυριος (kurios; sir, lord). See also morꞋ i, rabbꞋ i and NHM note 6.24.1.
[Updated: 2007.03.07]a•gun•âhꞋ ; pl. a•gun•otꞋ ; shut in; specifically, a wife whose husband has been deserted her with no geit, rendering her unmarriable according to Ha•lâkh•âhꞋ .
[Updated: 2006.04.27]A•har•onꞋ
Hellenized / de-Judaized (Hellenized) to "Aaron."
[Updated: 2006.04.27]A•hav•atꞋ O•lâmꞋ ; 'Love of the Age,'
This is the prayer—which likely dates back to Har Sin•aiꞋ (in contrast with some parts of the Si•durꞋ which date from the Middle Ages)—introducing the recitation of the Shәma.
[Updated: 2007.07.09]A•jâd•âhꞋ : "f.n. PBH 1 legend, tale, story, myth. 2 'Aggadah'—homiletic section in Rabbinic literature. [A secondary form of äÇâÌÈãÈä" (Klein's Etymological Dictionary, p. 5), referring to that portion of rabbinic teachings which is not Ha•lâkh•âhꞋ ; consisting of didactic illustrative extrapolations—legends, tales and myths arising out of 'hermeneutic licence'—"comparable to metaphors of poems…" The A•jâd•âhꞋ 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 Mish•nâhꞋ and Bâ•ra•yәtâꞋ giving descriptive details of the Beit ha-Mi•qәdâshꞋ , were mere 'hyperbole.' " (EJ 354). The A•jâd•âhꞋ is first and foremost the creation of Israeli Jewry, from the time of the Beit ha-Mi•qәdâshꞋ to the end of the Tal•mudꞋ ic period.
[Updated: 2007.02.26]A•jinꞋ (Borrowed from Arabic.) Bread dough from which several types of Tei•mân•iꞋ breads are made. Basic recipe (refine over time)—çÈìÈá (khâ•lâvꞋ ):
4 cups flour
2 Tablespoons vegetable oil
2 Tablespoons vinegar
1 teaspoon salt
1 teaspoon sugar
2 cups water, or enough to make a soft dough
¼ pound butter, at room temperature
Mix everything except the butter together, knead a bit for smoothness. Then cover and rest the dough for three hours.
Divide the dough into 8 pieces. Flatten out one piece to about six inches in diameter. Incorporate about two teaspoons of butter into the dough circle, pushing and kneading it in but maintaining the circle.
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 cone. These 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.
[Updated: 2010.08.09]A•khar•on•imꞋ
Revered rabbis from the 16th century C.E. to the present; in contrast to the Ri•shon•imꞋ .
[Updated: 2006.04.27]Âl•eiꞋ nu; [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):
"òÈìÅéðåÌ ([it is] upon/for us) to praise •donꞋ of everything, to give greatness to the Creator [Who], bә-Reish•itꞋ (at first, distorted to "in the beginning"), didn't make us [to be] like the goy•imꞋ of the lands nor placed us where the families of the a•dâm•âhꞋ 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 Shәkhin•âhꞋ of His strength is in the pinnacles of the heights.
He is our Ël•oh•imꞋ and there is no other. It is true, He is our King. There is none beside Him.
As it is written in His Tor•âhꞋ ,
"And you shall know today, and restore it to your heart, that ha-SheimꞋ is Who is the Ël•oh•imꞋ of the heavens above and the land below. There is no other like Him."
Therefore, we shall hope for You, ha-SheimꞋ our Ël•oh•imꞋ , 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 O•lâmꞋ 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-SheimꞋ our Ël•oh•imꞋ , they shall crouch and fall, and to the kâ•vodꞋ 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 O•lâmꞋ and beyond. For Your Realm is to the O•lâmꞋ s until [infinity], You shall reign in kâ•vodꞋ .
As is is written in Your Tor•âhꞋ , "ha-SheimꞋ shall reign to the O•lâmꞋ and until [infinity]."
And it is written, "And ha-SheimꞋ shall be for a King over all the land. In that day, ha-SheimꞋ shall be, One, and His Name One."
[Updated: 2010.10.28]a•lƏmâhꞋ , maiden.
Contrast this term against áÌÀúåÌìÈä (bƏtul•âhꞋ ; virgin).
A maiden was expected, and assumed, to be virgin until she had relations with her husband. Thus, the argument of some that òÇìÀîÈä implies "not virgin" is, to put it kindly, non sequitur.
[Updated: 2006.04.27]am; kinfolk, kindred; pl. òÇîÌÄéí (am•imꞋ ).
This contrasts with âÌåÉéÄí [modern spelling âåÉéÄéí] (goy•imꞋ ), peoples.
However, the phrase òÇí-äÈàÈøÆõ (am hâ-âꞋ rëtz; lit. "kindred of the land") referred (and still refers) to âåÉéÄéí occupiers in äÈàÈøÆõ (and "Jews" assimilating, becoming or behaving like them). Thus, òÇí-äÈàÈøÆõ, contrasted against òÇí-éÄùÒÀøÈàÅì (am-Yi•sәr•â•eilꞋ ; kindred of Yi•sәr•â•eilꞋ ), is a pejorative phrase that includes both âåÉéÄéí and unlearned and apostate Jews like them and assimilating into them.
[Updated: 2006.04.27]A•mâ•leiqꞋ ; ancient nation that was located in today's Israeli Negev Yâm ha-MëlꞋ akh.
[Updated: 2006.04.27]â•marꞋ ; he said, said (he, so-and-so), he told. The plural participle is àÉîÀøÄéí (o•mәr•imꞋ ; saying or telling)
One of the most frequently used verbs in the Scriptures is åÇéÉàîÆø (yoꞋ mër; and he said or told, and [so-and-so] said or told). This is the fu. tense with a conversive å, transforming it into past perf..
See also Dâ•vârꞋ
[Updated: 2008.05.09]â•meinꞋ ; adverb meaning be coached [in it] faithfully, competently, reliably, trustworthily!
From àÈîÇï (â•manꞋ ; he / it trained / coached to competence, reliability, trustworthiness). See also the cognate àÁîåÌðÈä.
[Updated: 2006.04.27]A•mid•âhꞋ ; "standing," especially the section of prayers which are recited while standing, derives from òÈîÇã (â•madꞋ ; he was standing).
[Updated: 2006.04.27]A•monꞋ ; nation east of the northern half of Yâm ha-MëlꞋ akh.
[Updated: 2006.04.27]•mor•âꞋ , pl. •mor•âyꞋ im ("spokesman"); designation of post-Tannaitic teachers in Babyon who were active from the period of the completion of the Mish•nâhꞋ (ca. 220 C.E.) until the completion of both the Ba•vәl•iꞋ and Yәru•shâ•layꞋ im versions of Tal•mudꞋ (ca. 470 C.E.—Ency. Jud., 2.865).
[Updated: 2006.04.27]•mosꞋ ; load, burden; third of twelve minor Nәviy•imꞋ in Ta•na"khꞋ (de-Judaized to "Amos").
[Updated: 2010.02.21]ân•âhꞋ .
There are, according to Ernest Klein (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 476-7), four distinct themes in Hebrew whereas, according to Marcus Jastrow (Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi and Midrashic Literature, p. 1093), there are two principle themes in Aramaic. In order of their primary meanings, these are:
| Hebrew (Klein) | Aramaic (Jastrow) |
|---|---|
|
Each of these are further modified by the bin•yânꞋ instantiated. Scholars are often divided concerning a number of passages in which the bin•yânꞋ is ambiguous. This is particularly true of the verb describing how one is to "answer-afflict" oneself on Yom Ki•purꞋ —and, therefore, the same verb in Yәsha•yâhꞋ u 53.
While the fourth Hebrew connotation is the TC ([modern] traditionally correct) meaning of the pi•eilꞋ , these all complement one shared and overriding theme: the focus on—and "how to" of—responding or answering to someone or for something.
Most instances mean, straightforwardly, "reply." However, in the following instances, the traditional method of responding or making oneself answerable—tradition (e.g., by fasting)—has evolved to eclipse the earliest straightforward meaning:
wa-Yi•qәr•âꞋ 16.31, 23.27, 32; bә-Mi•dәbarꞋ 29.7 – bin•yânꞋ pi•eilꞋ prêt. 2nd pers. masc. pl., prefixed by å that can be either connective or conversive (past⇒fu. perf.), concerning Yom ha-Ki•purꞋ : åÀòÄðÌÄéúÆí àÆú-ðÇôÀùÑÉúÅéëÆí (wә-i•ni•tëmꞋ ët-na•phәsh•ot•eiꞋ khëm; and you m.pl. {made, shall make} your m.pl. nәphâsh•otꞋ answer for, you m.pl. {afflicted, shall afflict} your m.pl. nәphâsh•otꞋ ).
Yәsha•yâhꞋ u 53.4, – bin•yânꞋ pu•alꞋ pres. part. m.s.: åÌîÀòËðÌÆä (u-mәun•ëhꞋ ; and {I m.s. am, you m.s. are, he m.s. is, it m.s. is} being made answerable [to someone or for something], is being caused to respond), by extension of tradition, {I m.s. am, you m.s. are, he m.s. is, it m.s. is} fasting or being afflicted.
Yәsha•yâhꞋ u 53.7– bin•yânꞋ pa•alꞋ part. 1st pers. pl.: ðÇòÂðÆä (na•an•ëhꞋ ; we will answer, reply or respond—according to Abraham S. Halkin, 201 Hebrew Verbs, p. 260). However, the preceding pronoun, äåÌà (hu; he), makes it clear that it is to be understood as the niph•alꞋ past 3rd pers. m.s. ðÇòÂðÈä (na•an•âhꞋ ; {he, it m.s.} answered or {he, it m.s.} was answered—Halkin, loc. cit.), by extension, {he, it m.s.} fasted or was afflicted.
Thus, peering through the subsequent tradition, the principle shared theme underlying all of the verb's cognates is to answer for something or to someone, to respond or to reply—particularly by demonstrating sincerity and commitment through asceticism, especially fasting.
WIth the exception of Beit-Dâ•widꞋ (who became persecuted, hunted and killed by Romans and their Hellenist informers beginning in 62 C.E.), going by one's Greek name demonstrated one's Hellenist assimilation and collaboration with the Roman occupiers. His original name was çÂðÇðÀéÈä (Khan•an•yâhꞋ ; Gracious is Y-h), shortened to çÈðÈï (Khân•ânꞋ )
antinomian, lit. "anti-law"; Hellenist term meaning anti-Tor•âhꞋ .
"those [things] having been hidden away," 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 Ta•na"khꞋ but which the Jewish Sages never considered reliable or sacred and have never been part of Ta•na"khꞋ . 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 10th century C.E. and the Syrians today regard their PәshitәtâꞋ as the canon. See also Pseudepigrapha.
[Updated: 2006.04.27]A•qeid•âhꞋ ; binding. (usually refers to òÂ÷ÅéãÇú éÄöÀçÇ÷ àÈáÄéðåÌ (A•qeid•atꞋ Yi•tzәkhâqꞋ Âv•iꞋ nu)
[Updated: 2006.07.19]A•râv•âhꞋ ; a plain, a willow; pl. òÂøÈáåÉú (A•râv•otꞋ ).
[Updated: 2006.04.27]A•râv•iꞋ ; Arab. pl. òÂøÈáÄéí (A•râv•imꞋ ; Arabs).
[Updated: 2006.04.27]ArꞋ ba kәnâph•otꞋ ; four corners. An undershawl, worn under the shirt, to which tzitz•itꞋ are attached.
[Updated: 2007.07.25]ËꞋ rëtz; land, soil, dirt, earth.
When not otherwise specified, äÈàÈøÆõ (hâ-ÂꞋ rëtz; the land) and áÈàÈøÆõ (bâ-ÂꞋ rëtz; in the land) by convention refers to Yi•sәr•â•eilꞋ except when otherwise specified.
çåÌõ ìÈàÈøÆõ (khutz lâ-âꞋ rëtz; outside of the land) means abroad (relative to Yi•sәr•â•eilꞋ ; i.e., outside of Yi•sәr•â•eilꞋ ).
Liberal-left and elitist with a circulation of only about 65,000, hâ-ÂꞋ rëtz is the smallest of Israel's "major three" independent Hebrew newspapers.
hâ-ÂꞋ rëtz has an English on-line site where you can—and I implore you to—post your views at www.haaretz.com
[Updated: 2007.03.16]A•rikh•atꞋ ha-Shul•khânꞋ ; "setting of the table"; refers to the Kha•sid•imꞋ fellowship meal table of the Tza•diqꞋ —their rebbe or, in the Nәtzâr•imꞋ case, Pâ•qidꞋ ; especially of the ËrꞋ ëv Shab•âtꞋ and ËrꞋ ëv Khag meal tables.
The model for the Nәtzâr•imꞋ virtual counterpart is the Kha•sid•imꞋ custom of attendance by all tal•mid•imꞋ Nәtzâr•imꞋ at the meal table, led by the Tza•diqꞋ (Pâ•qidꞋ or, among more modern, European Kha•sid•imꞋ , their rëbbe), who distributes food and drink to those sharing the meal. This is similar in many respects to the holy meal shared by the Essenes. In the virtual counterpart, Tor•âhꞋ is the food and the RuꞋ akh ha-QoꞋ dësh of fellowship is the îÇéÄí çÇéÌÄéí (maiyꞋ im khaiyꞋ im; running—literally "living"—water). The meal is liberally supplemented, as the RuꞋ akh ha-QoꞋ dësh leads, by the a capella singing of Tei•mân•imꞋ zәmir•otꞋ spirituals (but not Yiddish songs, Yiddish being a product of German-European assimilation). The Tza•diqꞋ (the Pâ•qidꞋ or rebbe) personally blesses each attendee who partakes of the food and beverage he shares with them.
Like the Tei•mân•imꞋ , when gatherings are larger than a couple of families, women sit at a nearby separate table (no separating wall or curtain is necessary), where, with a bit of extra effort, they are able to communicate with the men when they wish. Like the Tei•mân•imꞋ at Ho•sha•nâꞋ Rab•âꞋ , and unlike some other traditions, Nәtzâr•imꞋ encourage women to sing along.
During the ËrꞋ ëv Shab•âtꞋ meal, the Tza•diqꞋ may teach Dәvar Tor•âhꞋ , spiritual passages from the Mid•râshꞋ , a point of Ha•lâkh•âhꞋ or Mәnor•atꞋ ha-Mâ•orꞋ (by Yi•tzәkhâqꞋ A•bu•hâvꞋ ), relate parables or history, or share Judaic perspective on current events or politics.
[Updated: 2007.09.02]ârәl•âhꞋ ; first 3 years foliage of a fruit tree, including its fruit, required to be pruned and discarded; foreskin of the penis (fem. n.), pl. òÂøÈìåÉú (â•rәl•otꞋ ).
Adj. (masc.) òÈøÅì (â•reilꞋ ), pl. òÂøÅìÄéí (a•reil•imꞋ ), uncircumcised.
[Updated: 2006.04.27]•ronꞋ ; chest (popularly 'ark').
[Updated: 2006.04.27]Arv•itꞋ ; evening (related to ërꞋ ëv) and, by extension, evening Tәphil•otꞋ , paralleling the liturgy in the Beit ha-Mi•qәdâshꞋ .
[Updated: 2006.12.21]Âs•âhꞋ ; to make or do (lit. "he made" or "he did"). Present tense (same Hebrew spelling, vowellized differently): osëh
[Updated: 2006.04.27]A•sërꞋ ët ha-Di•bәr•otꞋ , also òÂùÒÆøÆú äÇãÌÀáÈøÄéí (A•sërꞋ ët ha-Dәvâr•imꞋ ); The Ten Speakings / Things (note: speaking implies Oral Laws that were being codified), popularly misrendered the "Ten Commandments." Di•bәr•otꞋ is the fem. form of Dәvâr•imꞋ .
[Updated: 2006.04.27]•shâmꞋ ; guilt.
[Updated: 2006.04.27]Ash•kә•nazꞋ i; Jew of German & (non-Spanish) European Cultures; pl. àÇùÑÀëÌÀðÇæÌÄéí (Ash•kә•nazꞋ im).
[Updated: 2006.04.27]Ash•reiꞋ ; happy be… (you, he, etc.).
[Updated: 2006.04.27]•surꞋ ; bound, prohibited, forbidden
[Updated: 2010.09.01]Ä•tudꞋ ; billy-goat (i.e., male), pl. òÇúÌåÌãÄéí, (â•tud•imꞋ ), billy-goats
[Updated: 2006.04.27]•tzarꞋ ; constrained, restrained, detained, apprehended, stopped
òÂöÆøÆú (a•tzërꞋ ët; constrainment, restrainment, detention, apprehension, stoppage)
òÉöÆø (o•tzërꞋ ; oppression in the form of constrainment, restrainment, detention, apprehension or stoppage; also, in modern Hebew, curfew).
(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 Sâ•tânꞋ 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.
[Updated: 2006.04.27]A•vad•onꞋ ; state of being lost, in utter ruin (cf. Tәhil•imꞋ 88.12; Mi•shәl•eiꞋ Shәlom•ohꞋ (Hellenized to "Prov.") 15.11; 27.20; I•yovꞋ (Hellenized to "Job") 26.5; 28.22. This state is known to Christians from The Unveiling (Christian "Revelation" or Apocalypse) 9.11 (from The Unveiling, chap. 9).
[Updated: 2010.07.13]A•veir•âhꞋ ; a stepping across some physical point or legal threshold, an overstep of a boundary, a transgression of a boundary or a trespass of a boundary; viz., Tor•âhꞋ unless otherwise indicated by the context.
Plural is òÂáÅøåÉú (a•veir•otꞋ ).
òÂáÇøÀéÈï (a•var•yânꞋ ) is an overstepper, transgressor or trespasser of a boundary; viz., Tor•âhꞋ unless otherwise indicated by the context. Pl. is òÂáÇøÀéÈðÄéí (a•var•yân•imꞋ ). Compare and contrast with the adjective ôÌÀìÄéìÄé (pƏlil•iyꞋ ; criminal).
[Updated: 2006.05.16]A•vod•âhꞋ ; slavish or servile work.
òÆáÆã (ëvꞋ ëd; slave, servant, worker); pl. òÂáÈãÄéí (a•vâd•imꞋ ; slaves, servants, workers).
òÇáÀãÌÄé (a•vәd•iꞋ ; my slave, servant or worker)
[Updated: 2008.05.14]A•vod•âhꞋ zâr•âhꞋ —strange a•vod•âhꞋ . Every form of religion or worship outside of the bәrit—Tor•âhꞋ —is A•vod•âhꞋ Zâr•âhꞋ . Placing A•vod•âhꞋ Zâr•âhꞋ before the accepted form of service to ha-SheimꞋ —Tor•âhꞋ —violates the first of the A•sërꞋ ët ha-Di•bәr•otꞋ . Thus, A•vod•âhꞋ Zâr•âhꞋ is idolatry.
[Updated: 2006.05.17]ÂꞋ wël; wrong, wrong-doing; from i•weilꞋ ; to do wrong, act wrongfully.
[Updated: 2006.05.17]ÂꞋ wën; evil, iniquity.
[Updated: 2006.04.27]•wonꞋ ; conscious (deliberate) transgression, a misdemeanor, against Tor•âhꞋ . See also kheit (misstep, a petty offense, against Tor•âhꞋ ) and pëshꞋ a (rebellious transgression, a felony, against Tor•âhꞋ )
[Updated: 2006.04.27]Av•râ•hâmꞋ ; Hellenized to 'Abraham.'. The patriarch is often designated as Âv•iꞋ nu (our father, patriarch).
[Updated: 2010.05.20]a•yâlꞋ ; ram, adult male sheep. Compare & contrast with këvꞋ ës, tal•ëhꞋ , sëh and tzon.
[Updated: 2006.04.27]Az•â•zeilꞋ ; 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: òÅæ àÈæÇì (eiz â•zalꞋ , for the goat was used-up, went away). This seems linguistically unreasonably awkward and primitive.
I suggest another view: òÅæ àæ"ì (eiz az"l; the goat of az"l"). az"l is an acronym for àÂáåÉúÅéðåÌ æÄëÀøåÉðÈí ìÄáÀøÈëÈä (av•ot•einꞋ nu zi•khәr•on•âmꞋ li-vәrâkh•âhꞋ ; our fathers of blessed memory). Thus, òÂæÈàæÅì would mean "the goat of our fathers, [the fathers] of blessed memory," aluding to the delegation as a qor•bânꞋ and subsequent release of the a•qeid•âhꞋ .
[Updated: 2010.08.05]BaꞋ al; master (lord), husband. Also applied to a pagan deity. Plural bәal•imꞋ
BaꞋ al ha-BayꞋ it (master of the house) is the husband and father. BaꞋ al tәru•âhꞋ (master blaster) is the one who blows the sho•pharꞋ . BaꞋ al tәshuv•âhꞋ (master responder), probably the most respected of all, is one who makes tәshuv•âhꞋ .
[Updated: 2006.04.27]Ba•lad•iꞋ ; a transliteration of Arabic meaning native or local (i.e. Tei•mânꞋ ). Ba•lad•iꞋ is the most pristine Tei•mân•iꞋ Jewish tradition—dating back to Har Sin•aiꞋ . Ba•lad•iꞋ contrasts with the more recent ShamꞋ i ("Syrian") Qa•bâl•âhꞋ -ist Reform. The Ba•lad•iꞋ liturgy gets its name because it is the original—native—prayer book of Tei•mân•iꞋ Jews. (The many Yemenite synagogues of Rehovot," Assaf Patrick, hâ-ÂꞋ rëtz, 2004.06.18).
The original and pristine faithful, rejecting a surge of Reform ShamꞋ i espousing Zo•harꞋ and Qa•bâl•âhꞋ in the 1600s, took the name Ba•lad•iꞋ —the "native" Tor•âhꞋ tradition of the Tei•mân•iꞋ .
ðÉñÇç áÂìÇàãÄé (No•sakhꞋ Ba•lad•iꞋ ; native version, lit. native taste).
[Updated: 2009.09.17]bâ•lâg•ânꞋ ; mess, disorder, chaos.
[Updated: 2008.08.09]Bâl•âhꞋ (Aramaic bәlâ); exhaust, deplete, wear out; cf. Dâ•ni•eilꞋ 7.25.
"And he shall make words ìÀöÇã (lә-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 éÀáÇìÌÅà (yәvalei; he shall exhaust—from áÌÈìÈä); and he shall suppose to change æÄîÀðÄéí åÀãÈú; and they shall be given into his hand for a season and seasons and half a season" (see The 1993 Covenant).
The "Times of the Gentiles" (cf. The 1993 Covenant) began in this time window defined by the destruction of Yәru•shâ•layꞋ im and the áÌÀìÈà of the Nәtzâr•imꞋ in 135 C.E.
The conclusion of this window, marked by the re-emergence of Israel as a nation, the recovery of Yәru•shâ•layꞋ im and the re-emergence of the Nәtzâr•imꞋ , permits the calculation of the 3½ units used by Dâ•ni•eilꞋ . 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 "Dâ•ni•eilꞋ 's year."
From this, one can easily calculate Dâ•ni•eilꞋ months, weeks, and days. Plugging these values back into the prophecies of Dâ•ni•eilꞋ yields interesting results.
Christians who are false prophets by the criteria of Dәvâr•imꞋ 13:2-6, most of whom can't even read Hebrew much less follow the Aramic of Dâ•ni•eilꞋ , point to Dâ•ni•eilꞋ 2:34-35 & 44 and Rev. 16:19. However, Dâ•ni•eilꞋ 7.25 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 æÄîÀðÄéí åÀãÈú."
Dâ•ni•eilꞋ encoded, and so it was fulfilled, that this period would be closed by 1993 (cf. The 1993 Covenant for a discussion of the Nәviy•imꞋ concerning our times,
[Updated: 2006.04.27]Bar; Aramaic equivalent of bën- (son of… or, used figuratively, "member of…"; can also mean grain, open field, exterior, outside or chaste).
[Updated: 2006.04.27]Bâ•ra•yәtâꞋ (Aramaic); "external," a teaching of the Ta•nâ•imꞋ , which is outside of the Mish•nâhꞋ .
Seems to have been an Ëb•i•ō•naῖꞋ oi disciple of StephꞋ an•os (as deduced from the "Epistle of Barnabas" in the Codex Sinaiticus): Bar•nabꞋ as held that "Judaism, in its outward and fleshly form, had never been commended by the Almighty to man, had never been the expression of God's covenant…" (Smith & Wace, A Dictionary of Christian Biography, I.264).
Bar•nabꞋ as was born Yo•seiphꞋ Bar-Nâ•viꞋ ha-Leiw•iꞋ in the Hellenist, Greek-speaking Diaspora of Cyprus, of Greek-speaking, Hellenist parents. Yet, the text soon reveals that Paul was too extreme-Hellenist even for Bar•nabꞋ as and the Ëb•i•ō•naῖꞋ oi.
[Updated: 2006.04.27]Ba•sa"dꞋ ; acronym for áÀñÄéÇòúÌÈà ãÄùÑîÇéÌÈà (bә-si•ya•tâꞋ di-shәma•yâꞋ ; by (lit. "in") the help of the heavens—Aramaic)
[Updated: 2008.03.26]bâ•sârꞋ , masc. n.; flesh, meat, excluding fish—esp. of livestock and, more especially, beef. Whether bâ•sârꞋ includes oph depends upon the context. Contrasted with a rock, a plant, fish or khâ•lâvꞋ , bâ•sârꞋ —flesh / meat includes oph (of all kâ•sheirꞋ kinds). If one is ordering dinner, however, and differentiating between beef, lamb, chicken and duck, then additional explanation is needed: áÌÈùÒÈø áÌÈ÷Èø, áÌÈùÒÈø èÈìÆä, òåÉó or áÌÇøÀåÈæ.
[Updated: 2006.04.27]Bat-; "daughter of…,"; fem. of Plural áÌÈðåÉú (bân•otꞋ ; daughters [of…]).
áÌÇú ÷åÉì
Bat Qol; "daughter of a voice," a Hebrew idiom meaning "a voice out of the heavens."
[Updated: 2006.04.27]Bâ•vëlꞋ ; Babylon. Adjective: áÌÇáìÄé (Ba•v•l•iꞋ ; Babylonian)
[Updated: 2006.04.27]BayꞋ it; box, house; sing. connective -áÌÅéú (beit-; house of…), pl. áÌÈúÌÄéí (bât•imꞋ ; boxes, houses), pl. conn. -áÌÈúÌÅé (bât•eiꞋ -; houses of…).
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 ìÄôÀðÅé äÇñÀôÄéøÈä (li-phәn•eiꞋ ha-sәphir•âhꞋ ; before the count).
[Updated: 2007.03.07]Bәdiq•âhꞋ ; inspection, by a bo•deiqꞋ (inspector).
[Updated: 2007.03.08]bә-ëz•ratꞋ ha-SheimꞋ yit•bâ•rakhꞋ ; "with the help of ha-SheimꞋ , may He be blessed." This is the most popular phrase to replace responses and statements like "I'll be there," "I'll do [this or that]," "I'm going [somewhere or to do something]," etc.
[Updated: 2012.02.05]Bim•âhꞋ ; stage, dais, podium, platform
[Updated: 2010.02.21]bin•yânꞋ ; construct (verb), building; plural áÌÄðÀéÈðÄéí (bin•yân•imꞋ ).
With few exceptions, verbs are all found in one of seven bin•yân•imꞋ :
| Transitive | Intransitive | ||
|---|---|---|---|
| Active | Passive | Reflexive | |
| Simple | pa•alꞋ | niph•alꞋ | |
| Causative | hiph•ilꞋ | huph•alꞋ | |
| Intensive | pi•eilꞋ | pu•alꞋ | hit•pâ•eilꞋ |
[Updated: 2011.05.08]bi•kurꞋ ; first fruit; pl. áÌÄëÌåÌøÄéí (bi•kur•imꞋ )
áÌÄëÌåÌøÈä (bi•kur•âhꞋ ; early fruit (esp. fig)
áÌÀëåÉø (bә•khorꞋ ) male firstborn (human or animal); pl. áÌÀëåÉøÄéí (bә•khor•imꞋ )
áÌÀëåÉøÈä (bә•khor•âhꞋ ; double-portion birthright of the firstborn male or firstborn daughter).
[Updated: 2010.06.04]Bәli•yaꞋ al; the embodiment of Sâ•tânꞋ , is a compound of áÌÀìÄé (bәli; without) and éÇòÇì (yaꞋ al; utility, usefulness, effectiveness, purpose—a cognate of the name éÈòÅì (Yâ•eilꞋ ; ibex epitomizing graceful utility). Thus, áÌÀìÄéÌÇòÇì is the antonym of graceful utility, i.e., useless, worthless, ineffective, without purpose, loser.
[Updated: 2006.04.27]bә-Mid•barꞋ ; "in the arid-wilderness", Hellenized / de-Judaized (Hellenized) to "Numbers."
[Updated: 2010.05.16]Bën-; son of… (conn. form of the noun áÅï, bein, a son); by extension, "member [of…], pl. -áÌÀðÅé (bәn•eiꞋ -; sons of…). The masc. pl. noun is áÌÈðÄéí (bân•imꞋ ; sons). The fem. sing. (noun and conn. form) is -áÌÇú (bat-; daughter of…) and the fem. pl. conn. is áÌÀðåÉú- (bәn•otꞋ -; daughters of…). The fem. pl. noun is áÌÈðåÉú (bân•otꞋ ; daughters). The Aramaic form is áÌÇø (Bar).
áÌÆï-àÈãÈí
bën-â•dâmꞋ ; person. While this phrase literally means "a son of â•dâmꞋ ," it is a Hebrew idiom very similar to áÌÆï-ðÉçÇ (Bën-NoꞋ akh; 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.
áÌÆï-ãÈåÄã
Bën-Dâ•widꞋ ; son of Dâ•widꞋ (Hellenized to "David")
Bën dod; cousin, lit. "son of an uncle," referring to our uncle éÄùÑÀîÈòÅàì (Yish•mâ•eilꞋ , Hellenized to "Ishmael") or our uncle òÅùÒÈå (Ei•sauꞋ ; corrupted to "Esau"). The plural is áÌÀðÅé-ãåÉã (bәn•eiꞋ -dod•imꞋ ; sons of [the] uncle)—A•râv•imꞋ ).
áÌÆï-ðÉçÇ
Bën-NoꞋ akh, see Bәn•eiꞋ -NoꞋ akh
áÌÀðÅé-éÄùÒÀøÈàÅì
Bәn•eiꞋ -Yi•sәr•â•eilꞋ ; sons (by extension, children) of Israel.
áÌÀðÅé-éÄöÀäÈø
Bәn•eiꞋ -Yi•tzәhârꞋ ; sons (by extension, members) of pure [referring to olive-oil]; i.e., men anointed with pure olive-oil.
[Updated: 2011.10.21]Bәrâkh•âhꞋ ; blessing, pl. bәrâkh•otꞋ , connective sing. Bi•rәk•atꞋ … (Bәrâkh•âhꞋ of…). Bәrâkh•otꞋ are always recited aloud, and should be from memory.
!áÌÀøÈëåÉú åÀàÄçåÌìÄéí (Bәrâkh•otꞋ wә-i•khul•imꞋ ; blessings (pl.) and [felicitous] wishes, i.e. congratulations).
The after-dinner Bәrâkh•âhꞋ is the principle Bәrâkh•âhꞋ of the meal.
There is also a prioritized set of bәrâkh•otꞋ recited before eating various foods. (The Bәrâkh•âhꞋ recited over bread covers all foods. The Bәrâkh•âhꞋ recited over wine covers all foods except bread. The Bәrâkh•âhꞋ recited over grain-foods other than bread covers all foods except wine and bread. The Bәrâkh•âhꞋ 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 Bәrâkh•âhꞋ over the fruit of the ground (recited over such things as carrots, potatoes, peanuts, melons, tomatoes, and other vegetables; see ou examples). Particularly on Sә•ud•âhꞋ Shәlish•itꞋ , 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 bәrâkh•otꞋ :
ùÑÆäÆçÁéÈðåÌ (shë-hë•khë•yâꞋ nu; Who/that enlivens us)—In addition to the bәrâkh•otꞋ 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•yâꞋ nu before the appropriate Bәrâkh•âhꞋ below.
ùÑÆäÇëÌÉì ðÄäÀéÈä áÌÄãÀáÈøåÉ (shë-ha-kolꞋ niꞋ hә•yâh bi-dә•vâr•oꞋ ; that everything was created in/by His Speaking), for all foods and beverages (including water) not requiring any of the bәrâkh•otꞋ below (e.g., beer, whiskey, fish, meat & cheese). The Bәrâkh•âhꞋ following this food or beverage will be Bi•rәk•atꞋ bo•reiꞋ nә•phâsh•otꞋ .
áÌåÉøÅà ôÌÀøÄé äÈàÂãÈîÈä—bo•reiꞋ pәri hâ-a•dâm•âhꞋ (Creator of the fruit of the ground). The Bәrâkh•âhꞋ following this food or beverage will be Bi•rәk•atꞋ bo•reiꞋ nә•phâsh•otꞋ .
áÌåÉøÅà ôÌÀøÄé äÈòÅõ—bo•reiꞋ pә•ri hâ-eitz (Creator of the fruit of the tree)
áÌåÉøÅà îÄéðÅé îÀæåÉðåÉú—bo•reiꞋ min•eiꞋ mәzon•otꞋ (Creator of the kinds of grain-foods)
áÌåÉøÅà ôÌÀøÄé äÇâÌÈôÆï—bo•reiꞋ pә•ri ha-jâphꞋ ën (Creator of the fruit of the vine)
äÇîÌåÉöÄéà ìÆçÆí îÄï äÈàÈøÆõ—ha-mo•tziꞋ lëkhꞋ ëm min hâ-ÂꞋ rëtz (the Bringer-forth of bread from the Land [of Israel])
The mealtime bәrâkh•otꞋ are only two of many opportunites for Yәhud•imꞋ (and geir•imꞋ ) to offer bәrâkh•otꞋ .
Bәrâkh•otꞋ upon smelling the aroma of spices/fragrances:
áÌåÉøÅà òÂöÅé áÌÀùÒÈîÄéí (bo•reiꞋ atz•eiꞋ vә-sâm•imꞋ ; Who Created spice/drug trees); recited when smelling the fragrance of a tree
áÌåÉøÅà òÄùÒÀáÌÅé áÌÀùÒÈîÄéí (bo•reiꞋ isәb•eiꞋ vә-sâm•imꞋ ; Who Created spice/drug grasses); recited when smelling the fragrance of grasses or herbs
áÌåÉøÅà îÄéðÅé áÌÀùÒÈîÄéí (bor•eiꞋ min•eiꞋ vә-sâm•Ꞌ 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 Bәrâkh•âhꞋ applies
äÇðÌåÉúÅï øÅéçÇ èåÉá áÌÇôÌÅéøåÉú (ha-no•teinꞋ reiꞋ akh tov ba-peir•otꞋ ; Who gives a good fragrance to fruit); recited when smelling the fragrance of a fruit (like an orange or an ët•rogꞋ )
áÌåÉøÅà ùÑÆîÆï òÈøÅá (bor•eiꞋ shëmꞋ ën â•reivꞋ ; Who Creates delectable oil); recited over balsam oil.
Bәrâkh•otꞋ of praiseworthy proof/evidence and confessed-thanks:
600,000 of Yi•sәr•â•eilꞋ in ËrꞋ ëtz Yi•sәr•â•eilꞋ , seeing—çÂëÇí äÈøÈæÄéí (kha•khamꞋ hâ-râz•imꞋ ; the wise of [i.e., who understand] the secrets).
A•vod•âhꞋ Zâr•âhꞋ , seeing non-Tor•âhꞋ (including non-Orthodox "Jewish" & "messianic") religious congregation.—ùÑÆðÌÈúÇï àÆøÆêÀ àÇôÌÇéÄí ìÀòåÉáÀøÅé øÀöåÉðåÉ (shë-nâ•tanꞋ ërꞋ ëkh ap•ayꞋ im lә-u•vәr•eiꞋ rәtzon•oꞋ ; that/Who gave/allowed restraint to transgressors of His Will).
A•vod•âhꞋ Zâr•âhꞋ , seeing that a non-Tor•âhꞋ (including non-Orthodox "Jewish" & "messianic") religious congregation has been uprooted—ùÑÆòÈ÷Çø òÂáåÉãÈä æÈøÈä (shë-â•qarꞋ a•vod•âhꞋ zâr•âhꞋ ; that/Who uproots A•vod•âhꞋ Zâr•âhꞋ ).
If the place is in ËrꞋ ëtz Yi•sәr•â•eilꞋ , then the Bәrâkh•âhꞋ continues "îÅàÇøÀöÅðåÌ" (mei-artz•eiꞋ nu; from our land), otherwise it continues "îÄï äÇîÌÈ÷åÉí äÇæÌÆä" (min ha-mâ•qomꞋ ha-zëhꞋ ; from this place).
Finally, this Bәrâkh•âhꞋ concludes: ëÌÀùÑÅí ùÑÆòÈ÷ÇøÀúÌÈ îÄï äÇîÌÈ÷åÉí äÇæÌÆä, ëÌÈêÀ úÌÇòÀ÷åÉø îÄëÌÈì äÈàÂøÈöåÉú åÀúÈùÑÄéá ìÅá òåÉáÀãÅéäÆï ìÀòÈáÀãÈêÀ (kә-Sheim shë-â•qarꞋ tâ min ha-mâ•qomꞋ ha-zëhꞋ , kâkh ta•ә•qorꞋ mi-kol hâ-a•râtz•otꞋ wә- tâ•shivꞋ leiv ov•deiyꞋ hën lә-â•vәd•âkhꞋ ; 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•eiꞋ -Yi•sәr•â•eilꞋ (people or land), seeing destruction—ãÌÇéÌÈï äÈàÁîÆú (da•yânꞋ hâ-ëm•ëtꞋ ; Adjudicator of truth).
Bat•eiꞋ -Yi•sәr•â•eilꞋ , seeing settled in Yi•sәr•â•eilꞋ —îÇöÌÄéá âÌÀáåÌì àÇìÀîÈðÈä (ma•tzivꞋ jә•vulꞋ al•mân•âhꞋ ; who fixes the widow's border—Mi•shәl•eiꞋ Shәlom•ohꞋ 15.25).
City, after entering safely—îåÉãÆä àÂðÄé ìÀôÈðÆéêÈ é--ä àÁìÉäÅé ùÑÆúÌÇëÀðÄéñÅðÄé ìÄëÌÀøÈêÀ æÆä ìÀùÑÈìåÉí ([not preceded by standard formula] Thankful am I to you, ha-SheimꞋ Ël•oh•aiꞋ , that/Who entered me into this city for peace.; ).
City, after leaving safely—îåÉãÆä àÂðÄé ìÀôÈðÆéêÈ é--ä àÁìÉäÅé ùÑÆäåÉöÅàúÇðÄé îÄëÌÀøÈêÀ æÆä ìÀùÑÈìåÉí. åÌëÀùÅí ùÑÆäåÉöÅàúÇðÄé ìÀùÑÈìåÉí ëÌÈêÀ úÌåÉìÄéëÅðÄé ìÀùÑÈìåÉí åÀúÇñÀîÄéëÅðÄé ìÀùÑÈìåÉí åÀúÇöÀòÄéãÅðÄé ìÀùÑÈìåÉí åÀúÇöÌÄéìÅðÄé îÄëÌÇó ëÌÈì àåÉéÅá åÀàåÉøÅá áÌÇãÌÆøÆêÀ (mod•dëhꞋ t•niꞋ lәphân•ëꞋ khâ, ha-Sheim ël•oh•aiꞋ , shë-ho•tzeit•aꞋ ni mi-kәrâkhꞋ zëh lәshâ•lomꞋ , u-khәsheimꞋ shë-ho•tzeit•aꞋ ni lәshâ•lomꞋ kâkh to•likh•eiꞋ ni lәshâ•lomꞋ wә-tas•mikh•eiꞋ ni lәshâ•lomꞋ wәta•tzid•eiꞋ ni lәshâ•lomꞋ wә-ta•tzil•eiꞋ ni mi-kaphꞋ kol oy•eivꞋ wә-oy•eivꞋ ba-dërꞋ ëkh; [not preceded by standard formula] Thankful am I to You, , ha-SheimꞋ Ël•oh•aiꞋ , 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—éÀäÄé øÈöåÉï îÄìÌÀôÈðÆéêÈ é--ä àÁìÉäÇé ùÑÆúÌÇëÀðÄéñÅðÄé ìÄëÌÀøÈêÀ æÆä ìÀùÑÈìåÉí ([not preceded by standard formula] yәhiy râ•tzonꞋ mil•phân•ëyꞋ khâ ha-Sheim ël•oh•aiꞋ shë-takh•niy•seiꞋ niy lә-kәrâkh zëh lә-shâ•lomꞋ ; May it be pleasing before You, ha-SheimꞋ Ël•oh•aiꞋ , that You may enter me into this city for peace).
City, before leaving—éÀäÄé øÈöåÉï îÄìÌÀôÈðÆéêÈ é--ä àÁìÉäÇé ùÑÆúÌåÉöÄéàÅðÄé îÄëÌÀøÈêÀ æÆä ìÀùÑÈìåÉí ([not preceded by standard formula] yәhiy râ•tzonꞋ mil•phân•ëꞋ khâ ha-Sheim ël•oh•aiꞋ shë-totziy•eiꞋ ni mi-kәrâkhꞋ zëh lә-shâ•lomꞋ ; May it be pleasing before You, ha-SheimꞋ Ël•oh•aiꞋ , that/Who may take me out of this city for peace).
Creatures, seeing in natural forest habitat—ùÑÆëÌÈëÈä ìÌåÉ áÌÀòåÉìÈîåÉ (shë-kâkhꞋ âh lo bә-o•lâm•oꞋ ; 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)—îÀùÑÇðÌÆä äÇáÌÀøÄéÌåÉú (nә•shan•ëhꞋ ha-bә•riy•otꞋ ; 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)—ãÌÇéÌÈï äÈàÁîÆú (da•yânꞋ hâ-ëm•ëtꞋ ; Adjudicator of Truth).
Goy•imꞋ , seeing destruction of—:àÅì ðÀ÷ÈîåÉú. àÅì äåÉôÄéòÇ (Eil nә•qâm•otꞋ , Eil ho•phiyꞋ a; Eil of the vengeance [of ha-SheimꞋ ]; Eil of the vengeance of the Appearance).
Goy•imꞋ , seeing village—áÌÅéú âÌÅàÄéí éÄñÌÇç | é--ä (beit jei•imꞋ yi•sakhꞋ | ha-SheimꞋ ; [He Who] will tear-away the house of arrogants is [lә-hav•dilꞋ ] ha-SheimꞋ —Mi•shәl•eiꞋ Shәlom•ohꞋ 15.25).
Grave of Goy•imꞋ , seeing—áÌåÉùÑÈä àÄîÌÀëÆí îÀàÉã, çÈôÀøÈä éåÉìÇãÀúÌÀëÆí. äÄðÌÅä àÇçÂøÄéú âÌåÉéÄí. îÄãÀáÌÈø öÄéÌÈä åÇòÂøÈáÈä (bosh•âhꞋ im•khëmꞋ mә•odꞋ , khâph•râhꞋ yo•lad•әt•khëmꞋ , hin•eihꞋ a•khar•itꞋ joy•imꞋ mid•barꞋ tzi•yâhꞋ wa-a•rav•âhꞋ ; Your mother, the trench that gave birth to you, is very shamed; behold, the end of the Goy•imꞋ : a mid•bârꞋ , an arid-wilderness and a plain—Yi•rәmәyâhꞋ u 50.12).
Grave of Yi•sәr•â•eilꞋ , seeing—àÂùÑÆø éÈöÇø àÆúÀëÆí áÌÇãÌÄéï åÀæÈï àÆúÀëÆí áÌÈãÌÄéï åÀëÄìÀëÌÇì àÆúÀëÆí áÌÇãÌÄéï åÀäÅîÄéú àÆúÀëÆí áÌÇãÌÄéï åÇòÂúÄéã ìÇäÂ÷ÄéîÀëÆí ìÀçÇéÌÅé äÈòåÉìÈí äÇáÌÈà áÌÇãÌÄéï. áÌÈøåÌêÀ àÇúÌÈä é--ä îÀçÇéÌÆä äÇîÌÅúÄéí (a•shërꞋ yâ•tzarꞋ ët•khëmꞋ ba-dinꞋ wә-zânꞋ ët•khëmꞋ ba-dinꞋ wә-khil•kalꞋ ët•khëmꞋ ba-dinꞋ wә-hei•mitꞋ ët•khëmꞋ ba-dinꞋ wa-a•tidꞋ la-ha•qiym•khëmꞋ lә-khay•eiꞋ hâ-o•lâmꞋ ha-bâꞋ ba-dinꞋ , Bâ•rukhꞋ at•âhꞋ ha-SheimꞋ mә•khay•ëhꞋ ha-meit•imꞋ .; 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-O•lâmꞋ ha-bâ by adjudication/law. Blessed be You ha-SheimꞋ , Enlivener of the dead).
Khâ•veirꞋ , hearing bad report—ãÌÇéÌÈï äÈàÁîÆú (da•yânꞋ hâ-ëm•ëtꞋ ; Adjudicator of truth).
Khâ•veirꞋ (or ka•shәr•utꞋ of wine), hearing good report—äÇèÌåÉá åÀäÇîÌÅèÄéá (ha-tov wә-ha-mei•tivꞋ ; 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 ka•shәr•utꞋ of wine).
Khâ•veirꞋ , seeing healthy and happy after 12 mos.—îÀçÇéÌÆä äÇîÌÅúÄéí (mә•yëhꞋ ha-meit•imꞋ ; Who enlivens the dead).
Medical treatment (before undergoing)—éÀäÄé øÈöåÉï îÄìÌÀôÈðÆéêÈ é--ä àÁìÉäÇé ùÑÆéÌÀäÆà òÂñÈ÷ æÆä ìÄé ìÄøÀôåÌàÈä ëÌÄé øåÉôÅà ùÑÆìÌÀ-çÄðÌÈí àÈúÌÈä ([not preceded by standard formula] yә•hiyꞋ râ•tzonꞋ mi-lә•phân•ëyꞋ khâ ha-Sheim Ël•oh•aiꞋ shë-yәꞋ hë a•saqꞋ zëh li li-rәphu•âhꞋ ki ro•pheiꞋ shël-khi•nâmꞋ ât•âhꞋ ; May it be pleasing before You, ha-SheimꞋ Ël•oh•aiꞋ , that this matter may be for me for healing because the Free Physician is You).
After the treatment, recite: áÌÈøåÌêÀ øåÉôÅà çÇéÌÄéí (Bâ•rukhꞋ ro•pheiꞋ khaiyꞋ im; Blessed is the Physician of life).
Nature's forces: wind, storm, lightning, thunder, earthquake, meteor—òåÉùÒÆä áÌÀøÅàùÑÄéú (o•sëhꞋ bә-Reish•itꞋ ; that/Who makes/does bә-Reish•itꞋ ) or ùÑÆëÌÉçåÉ îÈìÅà òåÉìÈí (shë-ko•akh•oꞋ mâ•leiꞋ o•lâmꞋ ; that His Power fills O•lâmꞋ ).
Nature's scenery: majestic mountains, lakes or rivers, wilderness, the sun in its time (sunrise or sunset) and the moon in its purity—òåÉùÒÆä áÌÀøÅàùÑÄéú (o•sëhꞋ bә-Reish•itꞋ ; that/Who makes/does bә-Reish•itꞋ ).
Nature's scenery: rainbow—æåÉëÅø äÇáÌÀøÄéú. ðÆàÁîÈï áÌÄáÀøÄéúåÉ åÀ÷ÇéÌÈí áÌÀîÇàÂîÈøåÉ (zo•kheirꞋ ha-bәrit, në•ë•mânꞋ bi-vәrit•oꞋ wә-qa•yâmꞋ bә-ma•a•mâr•uꞋ ; Who remembers His bәrit, is faithful in His bәrit and fulfills His Saying).
Nature's scenery: sea—ùÑÆòÈùÒÈä àÆú äÇéÌÈí äÇâÌÈãåÉì (shë-âs•âhꞋ ët ha-yâmꞋ ha-jâ•dolꞋ ; that/Who made/did the great sea).
Neis, seeing site of historical neis for Yi•sәr•â•eilꞋ —ùÑÆòÈùÒÈä ðÄñÌÄéí ìÇàÂáåÉúÅéðåÌ áÌÇîÌÈ÷åÉí äÇæÌÆä (shë-â•sâhꞋ nis•imꞋ la-av•ot•eiꞋ nu ba-mâ•qomꞋ ha-zëhꞋ ; that/Who made neis•imꞋ for our fathers in this place).
Neis, seeing site of personal neis—ùÑÆòÈùÒÈä ìÄé ðÅñ áÌÇîÌÈ÷åÉí äÇæÌÆä (shë-â•sâhꞋ li neis ba-mâ•qomꞋ ha-zëhꞋ ; that/Who made for me a neis in this place).
Neis, for tza•diq•imꞋ , visiting sites like the Ayalon Valley (sun stood still) and the Valley of Elah (David slew Golyat)—ùÑÆòÈùÒÈä ðÅñ ìÇöÌÇãÌÄé÷Äéí áÌÇîÌÈ÷åÉí äÇæÌÆä (shë-â•sâhꞋ neis la-tza•diq•imꞋ ba-mâ•qomꞋ ha-zëhꞋ ; that/Who made a neis for tza•diq•imꞋ 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)—ùÑÆäÆçÁéÈðåÌ (shë-hë•khë•yâꞋ nu; Who/that enlivens us).
Trees blooming in Firstmonth (garden, grove or orchard in Nisan)—ùÑÆìÌÉà çÄñÌÇø áÌÀòåÉìÈîåÉ ëÌÀìåÌí åÌáÈøÈà áåÉ áÌÄøÀéåÉú èåÉáåÉú ëÌÀãÅé ìÀäÄúÀðÈàåÉú áÌÈäÆí áÌÀðÅé àÈãÈí (shë-loꞋ khi•sarꞋ bә-o•lâm•oꞋ kәlumꞋ u-vâ•râꞋ vo bir•yotꞋ tov•otꞋ kә•deiyꞋ lә-hit•nâ•otꞋ bâ•hëmꞋ bәn•eiꞋ •dâmꞋ ; that the world doesn't lack anything and He created good creatures in it in order that it would be fitting for Bәn•eiꞋ -•dâmꞋ ).
Wisest of nations of world, seeing—ùÑÆðÌÈúÇï îÅçÈëÀîÈúåÉ ìÀáÈùÒÈø åÈãÈí (shë-nâ•tanꞋ mei-khâ•khәm•ât•oꞋ lә-vâ•sâꞋ wâ-dâmꞋ ; that/Who gave His Wisest to flesh/meat and blood).
Wisest of Yi•sәr•â•eilꞋ , seeing—ùÑÆðÌÈúÇï îÅçÈëÀîÈúåÉ ìÄéøÅàÈéå (shë-nâ•tanꞋ mei-khâkh•mât•oꞋ li-y•rei•âyw; that/Who gives/allows His wisest to His reverers)
The Bi•rәk•atꞋ ha-Ko•han•imꞋ is the "Blessing of the Ko•han•imꞋ ."
The Bi•rәk•atꞋ ha-Lәvân•âhꞋ is the "Blessing of the Whiteness" (viz., the moon).
The Mәva•rәkh•inꞋ ha-KhoꞋ dësh is "Blessing [the Aramaic verb] the New (Lunar Month, Moon).
áÌÄøëÌÇú äÇîÌÄéðÄéí (Bi•rәk•atꞋ ha-Min•imꞋ ).
The passive present verb is bâ•rukhꞋ (he is blessed, he is being blessed), from the verb áÌÅøÇê (bei•rakhꞋ ; he blessed), which is, in turn, from the root áÌÈøÇê (bâ•rakhꞋ ; he kneeled). Thus, Bâ•rukhꞋ ha-SheimꞋ means "Blessed be 'the Name'."
áÌÈøåÌê ä' áÌÀëÈì àÉôÆï (Bâ•rukhꞋ ha-SheimꞋ bә-khol o•phënꞋ ; Blessed be the Name anyway; lit. "in all modes").
[Updated: 2006.04.27]bә-Reish•itꞋ ; "at the start, at first," (lit. "in the first"); the first of the five books of Tor•âhꞋ shë-bikh•tâvꞋ , Hellenized / de-Judaized (Hellenized) to "Genesis."
Cognate øÄàùÑåÉï (rish•onꞋ ); first, from Rosh.
[Updated: 2006.04.27]Bâ•rukhꞋ ha-BâꞋ ; welcome! Pl. áÌÀøåÌëÄéí äÇáÌÈàÄéí (Bәrukh•imꞋ ha-Bâ•imꞋ )
[Updated: 2008.10.17]Bәrit; pl. áÌÀøÄéúåÉú (bәrit•otꞋ ), a formal pact, treaty or alliance—a form of çåÉæÆä (khoz•ëhꞋ ; contract) in contrast to the more informal äÆñÀëÌÅí (hës•keimꞋ ; agreement).
A áÌÀøÄéú, then, is a çåÉæÆä, which entails
specific terms
between two or more persons or entities
in which there is a promise to do something in return for a valuable benefit known as consideration.
The áÌÀøÄéú of Har Sin•aiꞋ was an ancient Near East treaty between nations or multi-nation powers. Negotiating a áÌÀøÄéú between Yi•sәr•â•eilꞋ and the Almighty was a monumental departure from all other religions and "a point of departure for understanding [Tor•âhꞋ of Yi•sәr•â•eilꞋ ]. It now becomes clear that [Ël•oh•imꞋ ] as [mëꞋ lëkh—more accurately, Suzerain] of [Yi•sәr•â•eilꞋ ] is not an idea born during the period of the monarchy, as scholars used to think, but, on the contary, is one of the most genuine and most ancient doctrines of [Yi•sәr•â•eilꞋ ]" (Ency. Jud., loc. cit.).
"The idea of a [áÌÀøÄéú] between a deity and a people is unknown from other religious and cultures. It seems that the [áÌÀøÄéú] idea was a special feature of the religion of Israel, the only one to demand exclusive loyalty and preclude the possibility of dual or multiple loyalties; so the stipulation in political treaties demanding exclusive fealty to one king corresponds strikingly with the religious belief in one single, exclusive deity."
"As the relationship between the suzerain and the vassal has to be based on a written document, i.e., a treaty, so the relationship between [Ël•oh•imꞋ ] and [Yi•sәr•â•eilꞋ ] had to be expressed in written form. It is not surprising, therefore, that the tablets of the [áÌÀøÄéú] played so important a role in the religion of [Yi•sәr•â•eilꞋ ]. As already noted, the tablets had to be deposited in the sanctuary at the feet of the deity, a procedure known from the Hittite treaties. Moreover, it appears that, as in the judicial sphere, the written document expresses the validity of the given relationship. When the [áÌÀøÄéú] is no longer in force the document must be destroyed. Thus the worship of the golden calf[mask], which signifies the breaking of the [áÌÀøÄéú], is followed by the breaking of the tablets by [Mosh•ëhꞋ ], the mediator of the [áÌÀøÄéú] (Shәm•otꞋ 32). Indeed, the term for canceling a contract in Babylonian legal literature is ''to break the tablet'' (tuppam hepu). Following the judicial pattern, the renewal of the relationship must be effected by writing new tablets, which explains why new ones had to be written after the sin of the golden calf[mask], and why the ritual decologue was repeated in Shәm•otꞋ 34.17-26 (cf. Shәm•otꞋ 23.10-29). Renewal of the [áÌÀøÄéú] with a vassal—after a break in the relationship—by means of writing new tablets is an attested fact in Hittite political life" (Ency. Jud., 1019-20).
"The prophets, especially [Ho•sheiꞋ a, Yi•rәmәyâhꞋ u and Yәkhëz•qeilꞋ ], expressed this idea of exclusive loyalty by speaking of the relationship between G*od and Israel as one of husband and wife, which in itself is also considered [a áÌÀøÄéú] (cf. above and especially [Yәkhëz•qeilꞋ ] 16.8)… Furthermore, the formula expressing the [áÌÀøÄéú] relationship between G*od and Israel, 'you will be My people and I will be your [Ël•oh•imꞋ ]' (wa-Yi•qәr•âꞋ ] 26.12; [Dәvâr•imꞋ ] 29.12, etc.), is a legal formula taken from the sphere of marriage, as attested in various legal documents from the Ancient Near East (cf. [Ho•sheiꞋ a] 2.4). The relationship of the vassal to his suzerain or of the wife to her husband leaves no place for double loyalty, and they are therefore perfect metaphors for loyalty in a monotheistic religion" ("Covenant," Ency. Jud., 5.1021).
Countless words have been written about the áÌÀøÄéú. Yet, without recognition that a áÌÀøÄéú is a pact—a contract, one cannot understand how to become a legitimate party to the áÌÀøÄéú.
Without a basic understanding of the concept of a legal contract, none truly grasp its import. Lacking the fundamental understanding of the áÌÀøÄéú, one cannot recognize the terms, obligations, conditions, performances or consideratons of the contractual relationship with é--ä defined and imposed by the áÌÀøÄéú. Yet, the áÌÀøÄéú between Yi•sәr•â•eilꞋ with the Singularity is the core contribution of Tor•âhꞋ to the world and the core definition of any possible relationship between man and Singularity. Nothing is more important to understand than the áÌÀøÄéú.
As a kind of contract, a áÌÀøÄéú is only valid and in force when certain factual elements are present and satisfied:
Competence: There can be no contract without competency, which includes reasonably informed consent (loosely based on e-law.bc.ca).
Relative to the áÌÀøÄéú Tor•âhꞋ , if you are born a Jew then you in an "opt out" status while gentiles are in an "opt in" mode. What this means is that those born into the áÌÀøÄéú Tor•âhꞋ remain in the áÌÀøÄéú Tor•âhꞋ unless they breach it, by violating its terms—transgressing áÌÀøÄéú Tor•âhꞋ .
Gentiles, by contrast, are born a non-party to this áÌÀøÄéú and, therefore, must develop a working knowledge of the terms of this contract before they can make an informed—competent—consent. To become party to this áÌÀøÄéú, gentiles must agree to its terms, by performance, in order to "opt in" to the áÌÀøÄéú. Those who presume themselves in the áÌÀøÄéú Tor•âhꞋ are in immediate breach by not satisfying the terms of this áÌÀøÄéú that require obtaining recognition from the Biblically-ordained Beit-Din system.
Agreement: is essential to any contract.
Before there can be a contract, there must be a consensus ad idem: that is, there must be a meeting of the minds… [T]here must be an offer by one side and an acceptance of the offer by the person to whom the offer was made. Without both an offer and an acceptance, there can be no consensus ad idem or a meeting of the minds which is essential to form a contract… Acceptance is simply some indication by the person receiving the offer that the offer is accepted. The acceptance must be clear and absolute and without conditions attached… No conditions can be attached to the acceptance and the terms of the offer can not be changed. If conditions are attached or terms are changed, the parties are merely negotiating… there is no contract. You have made a counter offer…
There is no such thing as acceptance of part of the terms of a contract. In such case, there is simply no agreement and no contract (loosely based on e-law.bc.ca).
The terms of the áÌÀøÄéú is Tor•âhꞋ shë-bi•khәtâvꞋ complemented by Tor•âhꞋ shë-be•alꞋ pëh; in a nutshell: "the person must demonstrate his or her exclusive fealty to é--ä by doing his or her utmost to live according to the mi•tzәw•otꞋ Tor•âhꞋ in exchange for é--ä providing ki•purꞋ for shortcomings and a portion in hâ-o•lâmꞋ ha-bâꞋ ."
When an exchange of a promise for a promise or act has been made this is consideration, which makes the contract binding.
Consideration is some benefit or advantage to the person making the offer and a corresponding cost or prejudice to the person accepting the offer… It is left to the parties to determine whether or not the consideration is adequate; only the parties can judge whether or not it is a good bargain. The law only requires that there be sufficient consideration; something of value must be given. The consideration can not be something given or promised in the past. To be valid, the consideration must be a new promise or some fresh benefit exchanged for the offer.
The Divine side of consideration is provision of ki•purꞋ and hâ-o•lâmꞋ ha-bâꞋ .
The human side of the consideration is our performance—doing our utmost to live according to Tor•âhꞋ (loosely based on e-law.bc.ca).
See also Dәvâr•imꞋ 11.26ff; 28.1-69; but especially Dәvâr•imꞋ 30.16 elucidated by Yәkhëz•qeilꞋ 13.19; 18.9,13,17,19,21-23,28; 33.11-13,15-16,19; 37.5-6,14; Khav•a•quqꞋ 2.4 (the tza•diqꞋ shall live by his ë•mun•âhꞋ ); Mi•shәl•eiꞋ Shәlom•ohꞋ 4.4; 7.2.
The bәrit Tor•âhꞋ / bәrit Har Sin•aiꞋ (Shәm•otꞋ 24.1-11) is a unilateral contract: one in which there is a promise to pay or give other consideration in return for actual performance, tâ•midꞋ validated by ha-Tâ•midꞋ —a Holy (qâ•doshꞋ ) Banquet, which entailed the prerequisite Holy (qâ•doshꞋ ) sacrifice for its main course. (Since the destruction of the Beit ha-Mi•qәdâshꞋ , this tâ•midꞋ validation was transferred, without sacrifice, to the individual table of the Yәhud•iꞋ and geir; especially the Shul•khânꞋ ËrꞋ ëv Shab•âtꞋ and A•rikh•atꞋ ha-ShukhânꞋ .)
The Promise of consideration: a portion in hâ-o•lâmꞋ ha-bâꞋ for actual performance: you to do your utmost to live according to My mi•tzәw•otꞋ Tor•âhꞋ Duration of contract until your physical expiration date.
The Performance: doing your utmost to live according to My mi•tzәw•otꞋ Tor•âhꞋ Duration of contract until your physical expiration date.
Like any contract, to be valid a áÌÀøÄéú, must set forth—and all parties must agree to and perform all terms, conditions, obligations, considerations and performances (referred to metonymically in the Bible as "æÆáÇç åÌîÄðÀçÈä") of all parties to the contract. Rejection, or failure to perform, any term of the contract breaks the contract. "Selective observance" is a non-starter.
"The high points of the sacrificial service were the two daily offerings constituting the úÌÈîÄéã, one at daybreak [æÆáÇç] and the other in the afternoon [îÄðÀçÈä], which began and concluded each day's sacrifices. All other individual and public sacrifices were brought in between them… The offering of individual sacrifices was completed by half past the eighth hour of daylight, and the sacrifice of the concluding afternoon úÌÈîÄéã then took place. It was slaughtered and offered up an hour later (Ma•sëkꞋ ët Pәsâkh•imꞋ 5.1)." (Sacrifice, Ency. Jud., 14.608-10).
Thus, æÆáÇç åÌîÄðÀçÈä is a metonym specifying the entirety—the "A-Z"—of the symbolic performance of a bәrit.
The term was later Hellenized / de-Judaized to "covenant" in order to dilute and divert attention from the Biblical terms and conditions of performance.
[Updated: 2011.10.21]Birk•onꞋ ; bәrâkh•otꞋ -after-meals (pocket-guide or table booklet), Tei•mân•iꞋ Ba•lad•iꞋ . (The German-assimilated—Yiddish—term used by the Ash•kәnazꞋ im, "benshn," derives from the latin "benediction" via Old French. See also the after-meal bәrâkh•otꞋ .)
The Birk•onꞋ includes:
áÌÄøëÌÇú äÇîÌÈæåÉï (Bi•rәk•atꞋ ha-Mâ•zonꞋ ; 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 Bi•rәk•atꞋ ha-Mâ•zonꞋ consists of 4 bәrâkh•otꞋ :
áÌÄøëÌÇú äÇæÌÈï (Bi•rәk•atꞋ ha-Zân; blessing of the Sustainer)
áÌÄøëÌÇú äÈàÈøÆõ (Bi•rәk•atꞋ hâ-ÂꞋ rëtz)
áÌåÉðÅä áÀøÇçÂîÈéå àÆú éÀøåÌùÑÈìÇéÄí (Bon•eihꞋ ; Yәru•shâ•layꞋ im; Builder of Yәru•shâ•layꞋ im)
äÇèÌåÉá åÀäÇîÌÅèÄéá (ha-tov wә-ha•mei•tivꞋ ; [the MëlꞋ ëkh Who is] Good and Good-Making).
áÌÄøëÌÇú îÅòÅéï ùÑÈìåÉùÑ (Bi•rәk•atꞋ Mei•einꞋ Shâ•loshꞋ ; quasi-3; i.e., short form or abbreviated), said after drinking wine, or after eating one of the fruits—in the following order: olives, dates, grapes, figs or pomegranates—or baked goods, other than bread, made from one of the named grains (wheat, barley, spelt, oats or rye) for which the land of Israel is praised.
áÌÄøëÌÇú áÌåÉøÅà ðÀôÈùÑåÉú (Bi•rәk•atꞋ bo•reiꞋ nә•phâsh•otꞋ ; blessing of the Creator of nәphâsh•otꞋ ), recited after any food or beverage (including water) not requiring either the Bi•rәk•atꞋ ha-Mâ•zonꞋ or the Bi•rәk•atꞋ Mei•einꞋ Shâ•loshꞋ . The bәrâkh•âhꞋ reads:
áÌÈøåÌêÀ àÇúÌÈä éÀéÈ àÁìÉäÅéðåÌ îÆìÆêÀ äÈòåÉìÈí, áÌåÉøÅà ðÀôÈùÑåÉú øÇáÌåÉú òÇì ëÌÈì îÇä ùÑÆáÌÈøÈà çÇé äÈòåÉìÈîÄéí:
The Damascus Document (published by Charles as "Fragments of A Zadokite Work"; ca. B.C.E. 125—B.C.E. 100),
Also inaccurately called the Damascus Covenant (written from a dungeon in Damascus, but not a covenant) and formerly known as "Fragments of a Zadoqite Document." CD was probably written about 25-30 years after MMT, as a follow-up, by the same author, Yәkhon•yâhꞋ Bën-Shim•onꞋ II Bën-Tzâ•doqꞋ (the last true Ko•heinꞋ ha-Jâ•dolꞋ , who, after his brother ousted him, became known as the MorꞋ eih TzëꞋ dëq), and to the same recipient—his rabidly apostatizing Hellenist brother, Yәho•shuꞋ a Bën-Shim•onꞋ II Bën-Tzâ•doqꞋ , the firstKo•heinꞋ hâ-RëshꞋ a (in a resulting succession). (More details in our Kha•nukh•âhꞋ page.)
Common Era. The designation A.D. ("anno dominum"; Latin meaning "year of the lord") begs the question that the "lord" has come in the Christian image (and implying that the previous, Judaic, era wasn't "of the Lord"), which is patently offensive to Jews. The Hebrew translation is äÇñÌÀôÄéøÈä (ha-sәphir•âhꞋ ; of the count).
circa; approximately, referring to a date or time.
[Updated: 2007.07.12]Dâm, masc. n.; blood.
[Updated: 2006.04.27]Dâ•ni•eilꞋ ; (Eil has adjudicated), Hellenized to "Daniel." ãÌÈï (Dân [he adjudicated] is a cognate of din [law], as in beit din [house of law].
Dâ•ni•eilꞋ is included in the Kәtuv•imꞋ section of Ta•na"khꞋ rather than among the Nәviy•imꞋ , as one would expect.
[Updated: 2009.05.20]Dar•daꞋ im; Generation of Knowledge. Dar•daꞋ -like return to a Generation of Knowledge characteristic of the reign of ShәlomꞋ oh ha-MëꞋ lëkh (described in Mәlâkh•imꞋ ÂlꞋ ëph 5.11).
"[ãÇøÀãÌÇòÄéí] (a combination of ãåÉø ãÅòÈä, after the learning and intellectualism which characterize the movement, and the name of one of the four ancient sages, ãÇøÀãÌÇò, who is mentioned in [Mәlâkh•imꞋ ÂlꞋ ëph] 5.11." ("Kafah," Ency. Jud., 10.670).
The three names listed in Mәlâkh•imꞋ ÂlꞋ ëph 5.11, as well as their "father," are [a] named nowhere else and [b] all exhibit a charactonym (or charactonymous portmanteau):ãÇøÀãÌÇò as the portmanteau of ãåÉø ãÅòÈä, charactonymous of a generation of knowledge;
äÅéîÈï, charactonymous of äÄîÅï and its cognate äÈîåÉï;
ëÌÇìÀëÌåÉì, charactonymous of ëÌÇìÀëÌÈì (Mәlâkh•imꞋ ÂlꞋ ëph 5.7);
and the father, îÈçåÉì, charactonymous of îÄçÉì
These should be understood as cryptonyms esoteric to the ãÇøÀãÌÇòÄéí implying (to the initiated) a knowledge surpassing that of the worldly popular and politically correct (äÅéîÈï) and Yo•seiphꞋ -like ancient (economic & provision) planning geniuses (ëÌÇìÀëÌåÉì)—from the profane (viz., goy•imꞋ ) population (îÈçåÉì).
Thus, the esoteric tradition of ãÇøÀãÌÇòÄéí is reflected in the ancient text of Mәlâkh•imꞋ ÂlꞋ ëph, millennia before Rav Qapakh restored it in the 20th century (see "Teimanim" section in our History Museum). This ancient esoterica was later reflected in the symbology of the Talpiot Tomb (also paralleled in the Nәtzâr•imꞋ logo) and, much later, may have been the inspiration for îÈçåÉì imitations like the Knights Templar, Illuminati and Freemasons.
In the early 19th century, a tәshuv•âhꞋ movement arose among the most pristine—Ba•lad•iꞋ —sect of the Tei•mân•imꞋ as a backlash against the growing incursion of irrationalism (mysticism, magic & superstition) that had been rejected by their Tei•mân•imꞋ predecessors, as most famously espoused by their European rationalist connection 7 centuries earlier—RamꞋ ba"m (1135-1204 C.E.).
Spirituality—realizing that é--ä exists in a non-dimensional realm beyond our dimensional universe—has always been a legitimate and desirable staple of Tor•âhꞋ , embodied in the ancient (but not the modern imitation) Kha•sid•imꞋ ; as a function of rational, logical and scientific reasoning, not the mysticism, magic, sorcery and superstitious a•vod•âhꞋ zâr•âhꞋ of the goy•imꞋ . Today, however, "Hasidim" has been corrupted to mean Qabâlists, whereas the proper meaning implies those who can relate to the non-dimensional "eternal kingdom" beyond our physical universe ("not of this world") through rational, logical and scientific reasoning—introduced to Jews and Judaism in the 1st century C.E. by RibꞋ i Yәho•shuꞋ a, making him the ultimate spiritual Khâ•sidꞋ . (The Nәtzâr•imꞋ are also Kha•sid•imꞋ —spiritual, not Qabâlist.) Today, sadly, secular, agnostic, atheist and Christian physicists and cosmologists far excel above the Qabâlist "Hasidim."
Despite the condemnations of the Tei•mân•imꞋ and RamꞋ ba"m, many of the assimilating European Jewish communities in Dark Ages Europe continued to be attracted to irrational mysticism, magic & superstition. In the late 1300s C.E.—less than a century after RamꞋ ba"m's death—a Spanish rabbi, Moses b. Shem Tov de Leon, created the Zo•harꞋ , fraudulently claiming origins in an earlier Sage. The Zo•harꞋ subsequently became the basis of a new, rebranded, reinventing of irrationalism, mysticism, magic & superstition: Qa•bâl•âhꞋ . Like other forms of assimilation in a•vod•âhꞋ zâr•âhꞋ , Zo•harꞋ and Qa•bâl•âhꞋ has subsequently grown to infect large sections of the Jewish community across the world.
Towards the end of the nineteenth century, the external world began to encroach into Yemen and, as a result, knowledge became increasingly available to the Yәhud•imꞋ Tei•mân•imꞋ . History clearly demonstrates that the Yәhud•imꞋ Tei•mân•imꞋ have always been inclined toward rational thought, logic and the scientific method—as corroborated, inter alia, by their affinity for Ramb"mꞋ , the European champion of rational thought, logic and the scientific method.
The Hakham Bashi (Turkish translation of "Chief Rabbi" and representative of the community to the Moslem authorities) and most outstanding Bal•ad•iꞋ —rationalist—rabbi, îÉàøÄé éÄçÀéÈä ÷ÈàôÅç, introduced arithmetic, natural science, history, geography, astronomy and sports as well as Hebrew, Arabic and the grammar of both languages—revitalizing the ancient, rationalist, understanding of Tor•âhꞋ . He combined the phrase ãåÉø ãÅòÇä and ãÇøÀãÇò to name his revitalization ãÇøÀãÇòÄéí.
In a redux of the centuries-old dispute between rationalism, famously espoused by Ramb"mꞋ , versus the irrational Qabâlists, the Qabâlists in Yemen, who clung obdurately to the perverse a•vod•âhꞋ zâr•âhꞋ of Qa•bâl•âhꞋ , managed to close down his schools. For this perverse obduracy, the Qabâlists of Yemen became known as the I•qәsh•imꞋ .
In reviving their predecessors' (and RamꞋ ba"m's) rejection of irrationalism, the Dar•daꞋ im revived No•sakhꞋ Tei•mân•iꞋ , which scholars agree reflects the most pristine understanding of Tor•âhꞋ as it was practiced at Har Sin•aiꞋ .
The Nәtzâr•imꞋ identify most closely with the Dar•daꞋ im, who advocate a return to authentic No•sakhꞋ Tei•mân•iꞋ , a rejection of Qa•bâl•âhꞋ irrationalism (mysticism).
 1949.05 Operation 'Magic Carpet' (National Photo Collection) |
When the Tei•mân•imꞋ were brought to Israel in Operation 'Magic Carpet' in 1949.05, they were regarded by the patronizing Ash•kәnazꞋ im as primitive natives. Upon arrival in Israel, their beards and pei•yotꞋ were forcibly shaved from them, many of their children taken from them (under the pretense of check-ups at the hospital) and spirited away from their "primitive native" parents to "have a better chance in life" by being raised by Ash•kәnazꞋ im Jews in the United States (see Yәdi•otꞋ A•khar•on•otꞋ 2001.11.05, Ma•a•rivꞋ , hâ-ÂꞋ rëtz and Jerusalem Post 2001.11.06, two articles in Jerusalem Post 2001.11.08).
Persecuted even more than the other Tei•mân•imꞋ , the Dar•daꞋ im were threatened with kâ•reitꞋ unless they embraced the Zo•harꞋ —which, like the Nәtzâr•imꞋ rejecting the NT in 333 C.E., the Dar•daꞋ im refused to do.
It is a mistake to assume that the Tei•mân•imꞋ followed RamꞋ ba"m. Rather, RamꞋ ba"m was highly respected by the Tei•mân•imꞋ because the teachings of RamꞋ ba"m were the closest to the Tei•mân•imꞋ tradition—and particularly because RamꞋ ba"m was the most powerful ally in opposing the Qa•bâl•âhꞋ -ists. There are, however, examples in which the Tei•mân•imꞋ followed their own traditions where they differed from RamꞋ ba"m ("Rav al-Fasi On Tractate Khul•inꞋ ," by MorꞋ i GâꞋ pheikh).
This Dar•daꞋ im protest movement, a subgroup of the Ba•lad•iꞋ sect, was based on the desire to restore the pre-Zo•harꞋ , pre-Qa•bâl•âhꞋ and pre-1600 pristineness of the Tei•mân•iꞋ tradition that traces back to Har Sin•aiꞋ .
The Nәtzâr•imꞋ make no secret of identifying with, and sharing the aims of, the Dar•daꞋ im.
[Updated: 2006.04.27]Dât•iꞋ ; customary, traditional; by extension, religious. This adjective is formed from the noun ãÈú (dât; custom, tradition). Dat•iꞋ always implies Orthodox Judaism (excluding Conservative, Reform, etc.)
[Updated: 2006.07.06]Dâ•vârꞋ ) he spoke. The speaking of a word was equated to the act or thing pronounced, based on the Biblical description of creation (He spoke and it was). Consequently, by extension Dâ•vârꞋ connotes ãÈáÈø (dâ•cârꞋ ; matter or thing).
ãÀáÈøÄéí (Dәvâr•imꞋ ; speakings, matters, things) is the masc. pl.—and the fifth book of Tor•âhꞋ shë-bikh•tâvꞋ ), Hellenized / de-Judaized (Hellenized) to "Deuteronomy." The masc. connective pl. is -ãÄáøÅé (di•vәr•eiꞋ -…; [Oral] Speakings [of…]).
ãÄáøÅé äÇéÌÈîÄéí (Di•vәr•eiꞋ -ha-Yâm•imꞋ ; Speakings of the Days) are two books of Ta•na"khꞋ , ÂꞋ lëph (first) and Beit (second) Hellenized / de-Judaized (Hellenized) to "Chronicles," the last two books in the Bible.
ãÄáÌÀøåÉú (Di•bәr•otꞋ ; fem. speakings, matters, things), the fem. pl., is most frequently found in the phrase òÂùÒÆøÆú äÇãÌÄáÌÀøåÉú (A•sërꞋ ët ha-Di•bәr•otꞋ ; the Ten Speakings), Hellenized to "commandments."
Dâ•vârꞋ and the plural participle, ãÀáÈøÄéí (Dәvâr•imꞋ , speakings, things or matters) are synonyms of àÈîÇø (â•marꞋ ; say, tell) and its cognate participles. Both refer to the spoken word. To keep these two straight, we try to be consistent in rendering the first and its cognates as speak or speakings and the latter as say, tell, sayings or tellings.
Both of the above contrast with the verb ëÌÈúÇá (kâ•tavꞋ ; to write) and its cognates, ëÌÈúåÌá (kâ•tuvꞋ ; written), ëÌÀúËáÌÈä (kәtub•âhꞋ ; a writing, especially a marriage contract) and áÌÄëÀúÈá (bi-khәtav; in writing, usually rendered "written"; as in Tor•âhꞋ shë-bikh•tâvꞋ , written Tor•âhꞋ ). The generic term for "word," which carries no implication of whether spoken or written, is îÄìÌÈä (mil•âhꞋ ; "word").
[Updated: 2006.07.06]Dâ•widꞋ (also spelled ãÌÈåÄéã; corrupted to "David"), variant of the cognate ãåÉã (Dod) meaning "uncle," close friend or bosom-buddy. They are related to éÈãÄéã (yâ•didꞋ ; friend, companion), often inaccurately exaggerated to "beloved." Even the fem., éÀãÄéãÈä (yәdid•âhꞋ ), at least in Biblical usage, is more accurately rendered "girlfriend."
"Beloved," a cognate of "love," by comparison, more properly reflects àÈäåÌá (â•huvꞋ ; beloved-man) or the fem. àÂäåÌáÈä (a•huv•âhꞋ ; beloved-woman), from the verb àÈäÇá (â•havꞋ ; he loved).
Thus, ãåÉãÄé (dod•iꞋ ), in ìÀëÈä ãåÉãÄé (Lәkh•aꞋ Dod•iꞋ ; Let's go, my bosom-buddy—not "come, my beloved"), means "my bosom buddy"—where both the verb and noun are masc. sing. Thus, Lәkh•aꞋ Dod•iꞋ negates the conventional Qa•bâl•âhꞋ explanation of going forth to greet the (feminine) Shab•âtꞋ . Rather, it corroborates the Biblical theme of Israel, the wife, going forth to greet her Husband, é--ä, on Shab•âtꞋ .
Beit Dâ•widꞋ ; House of Dâ•widꞋ .
[Updated: 2009.04.27]DavꞋ qâ, colloquial: Just to be ornery, despite everything; just to be contankerous, just to be contrary, just to be difficult, just to be vexing, just to be rebellious or defiant; just for spite; for the hell of it; $&#%# (ideal vanilla expletive; e.g. "Then, davqâ, he did it anyway.")
[Updated: 2006.04.27]Dәrâsh; exegesis, homiletical exposition or interpretation, from the verb ãÈøÇùÑ (; he inquired, investigated, scrutinized, claimed, required, demanded).
ãÀøÈùÑÈä (dәrâsh•âhꞋ ) is a discourse or sermon (synonym ùÑÄòåÌø (shi•urꞋ ; lesson).
Another cognate from this verb is îÄãøÈùÑ.
"Regards (or greetings) to…" is …ãÀøÄéùÑÇú ùÑÈìåÉí ìÀ (dәrish•atꞋ shâ•lomꞋ lә…).
[Updated: 2006.06.18]DërꞋ ëkh; "way, via, route." The plural is ãÀøÈëÄéí (dә•râkh•imꞋ ; ways, routes) and the connective pl. is -ãÇøëÅé (darәkh•eiꞋ -…; ways of…).
Scholars suggest that before the religion of the Patriarchs was known as Judaism, it was simply called "the Way." This is based on the phrase in Shәm•otꞋ 18:20: "…äÇãÌÆøÆêÀ éÅìÀëåÌ áÈäÌ" (…ha-dërꞋ ëkh, yei•lәkh•uꞋ bâh; …the Way—they shall walk in it).
ãÆøÆê é--ä (dërꞋ ëkh ha-SheimꞋ ; the Way of ha-SheimꞋ —cf. "Judaism," EJ 7:1156).
ãÆøÆê äÂìÈëÈä (dërꞋ ëkh Ha•lâkh•âhꞋ ; the Way of Ha•lâkh•âhꞋ )
éÅìÀëåÌ (yei•lәkh•uꞋ ; they will walk, go) is the fu. 3rd pers. masc. pl. pâ•alꞋ of äÈìÇê (hâ•lakhꞋ ; he walked, went), the shorꞋ ësh of äÂìÈëÈä (Ha•lâkh•âhꞋ ).
Corroborating this, if bә-Reish•itꞋ 6.9 meant simply “NoꞋ akh " 'walked' with Ël•oh•imꞋ , the pâ•suqꞋ would have read äÈìÇê (hâ•lakhꞋ ; he walked). Instead, however, the pâ•suqꞋ reads äÄúäÇìÌÅê (hit•hâ•lakhꞋ ; he walked the walk, he walked around, he walked about or he walked himself). This reflexive form suggests a secondary meaning: “he developed Ha•lâkh•âhꞋ ”—synonymous with “making mi•shәpâtꞋ .” This seems to corroborate the rational assessment that the compilation of Tor•âhꞋ is what ha-SheimꞋ inspired within Mosh•ëhꞋ at Har Sin•aiꞋ , which was the culmination of generations of development within the family of Av•râ•hâmꞋ Âv•iꞋ nu, Yi•tzәkhâqꞋ Âv•iꞋ nu and Yi•sәr•â•eilꞋ . In this sense, see also bә-Reish•itꞋ 48.15.
dërꞋ ëkh Ha•lâkh•âhꞋ , therefore, seems to be the original name of the religion, which only came to be known as Judaism (Judean-ism or Jew-daism) when ãÆøÆê äÂìÈëÈä became known among the Goy•imꞋ as the religion of the Judeans (Jew-dians).
Also in this Hellenizing process, the Goy•imꞋ Hellenized éÀäåÌãÈä (Yәhud•âhꞋ ) to Judah / Judaea; and éÀäåÌãÄé (Yәhud•iꞋ ) to Jew—pl. éÀäåÌãÄéí (Yәhud•imꞋ ) to Jews.
Because the term "Judaism" is widely perverted in the modern era (Reform, Conservative, Christian, etc.), we urge a more accurate return to the original, Biblical, phrase(s).
[Updated: 2008.05.14]dә•veiq•utꞋ ; adherence, attachment
[Updated: 2012.01.27]Din; adjudication, verdict, jurisprudence, law
éåÉí äÇãÌÄéï (Yom ha-Din; [the Great] Day of Adjudication), specified scores of times in Tor•âhꞋ and corroboroated by RibꞋ i Yәho•shuꞋ a (The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) 12.17-21, quoting Yәsha•yâhꞋ u 42.1-4 and NHM 25.31-34 quoting Tzәphan•yâhꞋ 3.8b and Yәkhëz•qeilꞋ 34.1-2, 12 & 17) as the adjudication of mi•shәpâtꞋ (documented in Atonement In the Biblical 'New Covenant' (ABNC)) by the Beit Din (see below) beyond the heavens.
áÌÅéú ãÄéï / áé"ã
Συνεδριον / Συνοδος
Beit Din; "House of Law." pl. (bât•eiꞋ -din; houses of law) / (Su•nedꞋ ri•on, Anglicized to Sanhedrin or suꞋ nod•os, Anglicized to synod).
The Beit Din is the Judaic court, which traces back in an unbroken chain to Mosh•ëhꞋ at Har Sin•aiꞋ (Shәm•otꞋ 18:19-26; and Dәvâr•imꞋ 16:18; 17:9-13). See also NHM note 27.1.2.
A Συνεδριον (Su•nædꞋ ri•on, Anglicized to Sanhedrin) or Συνοδος (suꞋ nod•os, Anglicized to synod), was originally a Roman Senate Assembly accountable to Rome–as in the senates of Sparta, Carthage, and even Rome–composed of local representatives. According to Josephus, ca. B.C.E. 57 the Roman governor, Gabinus, divided the Holy Land into 5 provinces, each under its own Su•nædꞋ ri•on (Ant., XIV, v, 4) / sunodos (Wars, I, viii, 5).
Thus, under the influence of the ruling Hellenist pseudo-Tzәdoq•imꞋ (collaborators with the Hellenist Roman occupiers), the Beit Din system became Hellenized and, to a great extent, blurred with the Hellenist Roman Συνεδριον—completely divorcing it conceptually from the beit din court system established by Mosh•ëhꞋ in Pâ•râsh•atꞋ Yi•tәr•oꞋ (bә-Reish•itꞋ 18).
The highest, or "Great," Su•nædꞋ ri•on / sunodos, located in Yәru•shâ•laꞋ yim, comprised 71 members. Mid-level Su•nædꞋ ri•on / sunodos, two of which were also located in Yәru•shâ•laꞋ yim, comprised 23 members. At the lowest level, the local Beit Din comprised three members. (It's unknown how many of these lower level Beit Din were located in Yәru•shâ•laꞋ yim.)
Modern court systems are still based on the three levels of the Bât•eiꞋ Din framework instituted by Mosh•ëhꞋ Rab•eiꞋ nu:
áÌÅéú ãÄéï äÇâÌÈãåÉì (Beit Din ha-Jâ•dolꞋ ; Great House of Litigation), comparable to the modern Supreme Court. This is the proper Hebrew name for the Hellenized "Great Sanhedrin," which convened in ìÄùÑÀëÌÇú äÇâÌÈæÄéú on the wall promenade at the southeastern corner of the inner court of the Beit ha-Mi•qәdâshꞋ , overlooking the Mi•zәbeiꞋ akh. The áÌÅéú ãÄéï äÇâÌÈãåÉì, was chaired by æåÌâåÉú: the ðÈùÒÄéà and the àÇá áÌÅéú ãÌÄéï and supervised the lesser bât•eiꞋ -din throughout Yi•sә•râ•eilꞋ . Cf. also The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) note 5.22.3.
áÌÈúÌÅé-ãÄéï äÇ÷ÌÈèÈï (Bât•eiꞋ -Din ha-Qâ•tânꞋ ; Small Houses of Litigation) comparable to modern district courts, convened in the gate of every walled city,
áÌÈúÌÅé-ãÄéï (Bât•eiꞋ Din; Houses of Litigation). The áÌÅéú ãÄéï (Beit-Din; House of Litigation) was the local court, which convened in the gate of every village. Today's progeny Beit-Din adjudicates questions of interpretations for the practice of Tor•âhꞋ , i.e. Ha•lâkh•âhꞋ .
Sho•phƏt•imꞋ had to be Yәhud•imꞋ in good standing in the Jewish community—not apostates or goy•imꞋ , obviously—and conform to Shәm•otꞋ 18.21
àÇðÀùÑÅé-çÇéÄì, éÄøÀàÅé àÁìÉäÄéí; àÇðÀùÑÅé-àÁîÆú ùÒÉðÀàÅé áÈöÇò
and Dәvâr•imꞋ 1.13 ("Bet Din and Judges," EJ 4:720).
àÂðÈùÑÄéí çÂëÈîÄéí åÌðÀáÉðÄéí; åÄéãËòÄéí ìÀùÑÄáÀèÅéëÆí
Until added in recent years (contradicting Dәvâr•imꞋ 13.1), Sho•phƏt•imꞋ of a Beit-Din had never been required to be rabbis. Indeed, rabbis never even existed until ca. B.C.E. 166!!!
Josephus documented the corrupt practice of the Ko•han•eiꞋ hâ-RëshꞋ a (Hellenist pseudo-Tzәdoq•imꞋ ) to convene illegal Beit Din (Antiquities, xx, ix, 1).
While readers may be more familiar with the term "sanhedrin," this Hellenist term conceals the continuity of the Beit Din system of adjudicating Oral Law (as proven by 4Q MMT). Since the Pәrush•imꞋ achieved predominance in the Beit Din ha-Jâ•dolꞋ ca. 20 C.E., Oral Law has comprised Ha•lâkh•âhꞋ . This Tor•âhꞋ shë-bә•al pëhꞋ is documented in Ta•na"khꞋ as khuq•imꞋ + mi•shәpâtꞋ , an uninterrupted process dating from the time of Mosh•ëhꞋ at Har Sin•aiꞋ (see Atonement In the Biblical 'New Covenant' (ABNC)).
In modern Yi•sәr•â•eilꞋ , we distinguish between religious courts—Bât•eiꞋ Din—and modern secular courts, called Bât•eiꞋ mi•shәpâtꞋ . See also discussion in the "64 C.E.Proto-Christians" section of Who Are the Netzarim? (WAN) and note 5.22.3 in The Nәtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM)
Inextricably related, ãÄéï (din; law) is also used with éåÉí (yom; day) in the sense of éåÉí äÇãÄéï (Yom ha-Din; Law Day or "the" Day of Law, often confused with its synonym, "Day of Judgment"—éåÉí äÇîÌÄùÑôÌÈè (Yom ha-Mi•shәpâtꞋ ).
The original beit din court system included, as its highest court, the Beit-Din ha-Jâ•dolꞋ (the Great House of Law; Hellenized / de-Judaized (Hellenized) to 'Great Sanhedrin').
Only the beit din could decide mi•shәpâtꞋ —and obedience of the mi•shәpât•imꞋ is explicitly and unambiguously commanded in Tor•âhꞋ hundreds of times!!!
To wrest these passages from their contextual dependence on a legitimate beit din of Tor•âhꞋ -observant Jews, the Church translates mi•shәpâtꞋ simply as "judgment"—giving the false, and deceiving, impression that anyone can make such "judgments"!!!
Beside the well known Beit-Din ha-Jâ•dolꞋ , the beit din system comprised, under the aegis of the Beit-Din ha-Jâ•dolꞋ , Bât•eiꞋ -Din ha-Qâtân and, under the aegis of the Bât•eiꞋ -Din ha-Qâtân, Bât•eiꞋ -Din representing the various communities recognized as legitimate by the higher Bât•eiꞋ -Din. Both books of our Kha•vәr•utꞋ â plus "Bet Din and Judges," EJ are MUST reads.
It is only with this Judaic phrase 'beit din' that the uninterrupted chain is obvious between the bât•eiꞋ -din established by Mosh•ëhꞋ , the Beit-Din ha-Jâ•dolꞋ which operated in the Beit-ha-Mi•qәdâshꞋ with the many bât•eiꞋ -din under its supervision, and the bât•eiꞋ -din which continue to operate today in the legitimate Orthodox Jewish community.
Beware of deceivers operating outside of the legitimate Jewish community who self-proclaim themselves to be a "beit din but have no connection to the legitimate Jewish community of any era, or to Israel. Setting up a so-called "beit din" to rival the historically authentic bât•eiꞋ -din is Displacement Theology!!!
Pâ•qidꞋ Yi•rәmәyâhꞋ u —Yi•rәmәyâhꞋ u Bën-Dâ•widꞋ , the 16th Pâ•qidꞋ of the Nәtzâr•imꞋ ( Pâ•qidꞋ Ya•a•qovꞋ Bën-Dâ•widꞋ , the brother of RibꞋ i Yәho•shuꞋ a Bën-Dâ•widꞋ , being the first)—is a member in good standing, on the board, of the Yemenite Orthodox synagogue in Ra•an•anꞋ â(h), Israel—Mo•rëshꞋ ët Âv•otꞋ . The Nәtzâr•imꞋ are the only followers of RibꞋ i Yәho•shuꞋ a on the planet, and the only beit din on the planet, determining and disseminating the teachings of RibꞋ i Yәho•shuꞋ a as the Mâ•shiꞋ akh within the beit din system of the legitimate (Orthodox) Jewish community and Israel.
Thus, the Nәtzâr•imꞋ (as distinguished from the wannabe pretenders of Replacement Theology) are the only followers legitimately like historical RibꞋ i Yәho•shuꞋ a and the historical Nәtzâr•imꞋ ; and, it follows, the only legitimate followers of RibꞋ i Yәho•shuꞋ a, and the only true bearers of the authentic teachings of RibꞋ i Yәho•shuꞋ a.
All other so-called followers of 'Christ' (by whatever name, including those who call themselves 'Netzarim' or 'Paqid' but are not—none of these terms were even known in the modern era until I restored and published them; other users are blatant plagiarists and frauds) are deceptions of Replacement Theology syncretism ultimately deriving from the post-135 C.E. Roman pagan 'Jesus'.
We verify all legitimate Nәtzâr•imꞋ upon request. If you wish to verify whether someone is a legitimate Nәtzâr•imꞋ or a fraud, simply ask us in our Web Café.
Related to the dramatic difference between a beit din and the fake Christian notion of an informal "judgment," former Christians often expect that a beit din operates informally like several social club members approving a new member.
A beit din, by contrast, is a formal court of law… with all of the formal legalities that entails: millennia of case law which have established rules of identification, standards of evidence, testimony of witnesses, etc.
You don't need to hire a lawyer to petition for recognition if and when the time comes, but you do want to approach the beit din understanding that you must respect both the legalities and the sho•phәt•imꞋ to at least the same degree that is expected by a civil court. Changing from a gentile to a geir to•shâvꞋ is a legal change under Tor•âhꞋ law—and that requires meeting legal criteria established by the historically legitimate Judaic community over the millennia.
Any theology that represents that some of its doctrines have superseded or displaced the doctrines of an earlier religion.
Displacement Theology, is more accurate than Replacement Theology, further implying the usurpation of the earlier religion. (Eusebius documented that the Hellenist Romans usurped the Nәtzâr•imꞋ in 135 C.E. and 333 C.E.
Christianity is a Displacement Theology that inherently dangles from the premise that Christ's "grace" has displaced Tor•âhꞋ , that Christians have displaced 'natural Jews' to become the 'true, spiritual Jews' of 'true, spiritual Israel'; i.e. thereby displacing historical Israel and the Jews as the Biblically-recognized servants of é--ä. Christian Displacement Theology includes ALL doctrines that hold that "salvation" has been redirected to Christians or that Tor•âhꞋ -observant Jews without J*esus are lost.
Displacement theology is recognized by historians and other scholars as a cornerstone of misojudaism and the earliest, i.e. original, Christian faith and Church of 135 C.E.
Islam is a second-order Displacement Theology, inherently dangling even more tenuously—from the second displacement thread, which still dangles from the first displacement thread—claiming to displace both Christian AND Tor•âhꞋ doctrines.
[Updated: 2010.08.11]di•wanꞋ (Arabic دیوان); anthology, repertoire of Teimân•iꞋ liturgical poems
[Updated: 2009.04.03]dukꞋ eih; The Tei•mân•iꞋ mixture of ground nuts, fruits, spices and wine used in the PësꞋ akh SeiꞋ dër. (The Ash•kәnazꞋ i counterpart is called çÂøÉñÆú (kha•roꞋ sët)). For dukꞋ eih recipe, see NHM 26 notes.
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