Hebrew Glossary: A-D

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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.

àÈãÈí [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.

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 bᵊ-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 bᵊ-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.

àÈãåÉï [Updated: 2006.04.27]

•donꞋ; Lord / lord.

In the possessive plural, àÂãåÉðÈé (A•don•âiꞋ; my Lords), abbreviated éé, ‭ ‬ ‎'ä or é--ä, is reserved exclusively to refer, only in Tᵊphil•otꞋ, to the Prime Singularity Creator, the Almighty. (In ordinary—profane—discourse, one pronounces ha-SheimꞋ, abbreviated ‎'ä, 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, 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 morꞋi, rabbꞋi and NHM note 6.24.1.

òÂâåÌðÈä [Updated: 2007.03.07]

a•gun•âhꞋ; pl. a•gun•otꞋ; shut in, popularly a "chained woman"; a woman "chained" in marriage (and, therefore, unable to remarry) by a husband who is abusive, has deserted her or the like, with no geit, or who refuses to grant her a geit, or who is missing and not proven dead – rendering her unmarriable (because she is still married) according to Ha•lâkh•âhꞋ.

àÇäÂøÉï [Updated: 2006.04.27]

A•har•onꞋ

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

àÇäÂáÇú òåÉìÈí [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 Shᵊma.

àÇâÌÈãÈä [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•yᵊtâꞋ giving descriptive details of the Beit ha-Mi•qᵊdâshꞋ, 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•qᵊdâshꞋ to the end of the Tal•mudꞋic period.

òÇâÄ'éï [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

1. Mix everything except the butter together, knead a bit for smoothness. Then cover and rest the dough 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 butter 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 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.

àÇçÂøåÉðÄéí [Updated: 2010.08.09]

A•khar•on•imꞋ

Revered rabbis from the 16^th century C.E. to the present; in contrast to the Ri•shon•imꞋ.

òÈìÅéðåÌ [Updated: 2006.04.27]

Âl•eiꞋnu; [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], bᵊ-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 Shᵊkhin•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•lâmꞋs 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."

òÇìÀîÈä [Updated: 2010.10.28]

a•l^ƏmâhꞋ, maiden.

Contrast this term against áÌÀúåÌìÈä (b^Ətul•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.

òÇí [Updated: 2006.04.27]

am; kinfolk, kindred; pl. òÇîÌÄéí (am•imꞋ).

This contrasts with âÌåÉéÄí [modern spelling âåÉéÄéí] (goy•imꞋ), peoples.

òÇí-äÈàÈøÆõ, by contast, is an idiom that referred, Biblically, to the "simple people" residing (or occupying) äÈàÈøÆõ. By extension, the idiom is applied to "Jews" who assimilate, becoming or behaving like them. Thus, the phrase òÇí-äÈàÈøÆõ is a pejorative idiom meaning a boor, particularly in contrast to òÇí-éÄùÒÀøÈàÅì (am-Yi•sᵊr•â•eilꞋ; kindred of Yi•sᵊr•â•eilꞋ) and includes both âåÉéÄéí and unlearned and apostate Jews like them, who assimilate into them.

òÂîÈìÅ÷ [Updated: 2012.12.25]

Map: Israel ca. B.C.E. 1000

A•mâ•leiqꞋ; the archenemy of Israel and personification of Sâ•tânꞋ (Dᵊvâr•imꞋ 25.17ff); grandson of "born Jew" Ei•sauꞋ (patriarch of the Εd•om•imꞋ).

Ei•sauꞋ-Εd•omꞋ – culminating in his grandson, A•mâ•leiqꞋ – was the precedent "born-Jew" excised from the family for rejecting the family religion and laws (the archetype that would continue developing into Twelve Tribal laws and culminate, at Har Sin•aiꞋ, in Tor•âhꞋ). Thus, A•mâ•leiqꞋ (Ei•sauꞋ-Εd•omꞋ) is the prototype of atheist and secular "born Jews" who have relinquished Tor•âhꞋ (and refuse to make tᵊshuv•âhꞋ).

A•mâ•leiqꞋ became clan-patriarch of the ancient archenemy of Israel, pervading Εd•omꞋ and located in what is today's Israeli NëgꞋëv and west-central Jordan, south of Yâm ha-MëlꞋakh, in the regions marked "Bᵊn•eiꞋ-A•mâ•leiqꞋ" and "Εd•omꞋ," on the map).

Contrary to English translations and superficial (often misojudaic) interpretations that contradict the account of a later incident with the A•mâ•leiq•imꞋ (Di•vᵊreiꞋ-ha-Yâm•imꞋ ÂlꞋëph 4.42-43; discussed below), the account in Shᵊmu•eilꞋ ÂlꞋëph 15.7-8, although describing a complete vanquishing (ëÌÈì äÈòÈí) by military victory (äÆçÁøÄéí ìÀôÄé-çÈøÆá) under Shâ•ulꞋ ha-MëlꞋëkh (B.C.E. 1045 – see my Chronology), does not necessarily imply any "complete" killing, or complete genocide, of every Bën-A•mâ•leiq.

In the later story (Di•vᵊreiꞋ-ha-Yâm•imꞋ ÂlꞋëph 4.42-43), documenting remaining Bᵊn•eiꞋ-A•mâ•leiqꞋ in the time of Khi•zᵊqi•yâhꞋu (ca. B.C.E. 716, ibid.), a remnant of Bᵊn•eiꞋ-A•mâ•leiqꞋ were located on Har Sei•irꞋ. Some English translations imply that the Bᵊn•eiꞋ-Shim•onꞋ killed the remaining Bᵊn•eiꞋ-A•mâ•leiqꞋ who had escaped." However, a more careful reading shows that, even less severe than before, the Bᵊn•eiꞋ-Shim•onꞋ merely "åÇéÌÇëÌåÌ," not killed or eradicated, the remnant of Bᵊn•eiꞋ-A•mâ•leiqꞋ.

Further, in Ës•teirꞋ, the arch villain, Hâ•mânꞋ, is identified as an Agâgite, descended from royalty, relatives of Agâg (alternately "Agog" or "Gog"; bᵊ-Mi•dᵊbarꞋ 24.7 & Shᵊmu•eilꞋ ÂlꞋëph 15; one of which was a Bᵊn•eiꞋ-A•mâ•leiqꞋ king, killed and left childless by Shᵊmu•eilꞋ).

A remnant of A•mâ•leiqꞋ continued to survive. The prophecy of "Gog and Magog" may well refer to Bᵊn•eiꞋ-A•mâ•leiqꞋ. Being a tribe of the Εd•om•imꞋ , they melted into them. Subsequently, Bᵊn•eiꞋ-A•mâ•leiqꞋ have been subsumed by the Εd•om•imꞋ .

A•mâ•leiqꞋ – 30 C.E.

One of the most prominent personalities of the 1^st century C.E., "King Herod" Antipas, cited in the "New Testament" as taking over the case of RibꞋi Yᵊho•shuꞋa (from the civil administrator, Pilate), was an Εd•om•iꞋ-Bën-A•mâ•leiq – Hellenized, then Anglicized, to "Idumaean" (Josephus, Antiquities xiv.xv.2).

"King Herod" Antipas was born in Εd•omꞋ (Idumea), land of A•mâ•leiqꞋ. Successor to his father, King Herod the Great – who was the son of Antipater I the Εd•om•iꞋ / Bën-A•mâ•leiq (Hellenized and Anglicized to "Idumaean"), Herod Antipas likewise considered himself "King of the Jews."

"King of the Jews" Herod Antipas, seeing himself as the rightful (Εd•om•iꞋ and contemporary A•mâ•leiqꞋ) heir to his father's throne as "King of the Jews," intervened in the trial of the Jew he perceived to threaten his kingship – the Pharisee RibꞋi Yᵊho•shuꞋa – of the Royal Beit-Dâ•widꞋ, accused by the rival (Hellenist) Sadducee High Priest, Kaiaphas, as claiming to be "King of the Jews."

Who Killed RibꞋi Yᵊho•shuꞋa?

"King" (Tetrarch) Herod-Antipas—the Εd•omꞋite-A•mâ•leiqꞋite—preempted the Governor (civil administrator or prefect), Pilate, who then washed his hands of the matter. King Herod Antipas was the Roman authority who ordered that RibꞋi Yᵊho•shuꞋa, the Mâ•shiꞋakh be killed – posting a plaque above his head publicizing the offense, its consequence and its (apparent) end: "King of the Jews."

This answers, with finality, the age-old blood libel against the Jews: "Who killed RibꞋi Yᵊho•shuꞋa the Mâ•shiꞋakh?" The answer: A•mâ•leiqꞋ (symbol of expulsion from Yi•sᵊ•râ•eilꞋ and personification of evil for abandoning Tor•âhꞋ)!!!

Remnant of A•mâ•leiqꞋ: 135 C.E. To Today

In 135 C.E., the Romans expelled Yᵊhud•imꞋ from Yᵊru•shâ•laꞋyim and, to a large extent, from all of the Holy Land (a mission subsequently undertaken by the successor Christian Church and still later by Muslims). The vacuum left by the fleeing Yᵊhud•imꞋ was subsequently settled by the neighboring Arabs – Bᵊn•eiꞋ-A•mâ•leiqꞋ (cum Εd•om•imꞋ ) as squatters, who continued to squat on—occupy—the Holy Land until 1948.

No less interestingly, until 1948, "Palestinians" referred to Jews, not Arabs! Arabs claimed that there was only one pan-Arab Nation, which included all Arabs. The Jewish Israeli newspaper, The Jerusalem Post, was founded as "The Palestinian Post" and changed its name to The Jerusalem Post only in 1950! It wasn't until 1968.07 that the Bᵊn•eiꞋ-A•mâ•leiqꞋ arrogated the term "Palestinian"!

The Arabs who killed RibꞋi Yᵊho•shuꞋa, squatted in the Holy Land for nearly two millennia, are presently occupying parts of Israel and killing Israeli Jews are Bᵊn•eiꞋ-A•mâ•leiqꞋ.

àÈîÇø [Updated: 2006.04.27]

â•marꞋ; he said, said (he, so-and-so), he told. The plural participle is àÉîÀøÄéí (o•mᵊr•imꞋ; saying or telling)

One of the most frequently used verbs in the Scriptures is åÇéÉàîÆø (yoꞋmër; 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

àÈîÅï [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.

òÂîÄéãÈä [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).

Map: Israel ca. B.C.E. 1000

òÇîåÉï [Updated: 2006.04.27]

A•monꞋ; nation east of the northern half of Yâm ha-MëlꞋakh.

àÈîåÉøÈà, pl. àÈîåÉøÈàÄéí [Updated: 2006.04.27]

•mor•âꞋ, pl. •mor•âyꞋim ("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•vᵊl•iꞋ and Yᵊru•shâ•layꞋim versions of Tal•mudꞋ (ca. 470 C.E.—Ency. Jud., 2.865).

òÇîåÉñ [Updated: 2006.04.27]

•mosꞋ; load, burden; third of twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ (de-Judaized to "Amos").

òÈðÈä [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)
To answer, reply or respond; To be occupied, busy oneself; To chant in answer, response or chorus (popularly – and misleadingly – reduced to "sing"); and To be bowed down or afflicted.	To answer, reply or respond, chant in answer, response or chorus (popularly reduced to "sing"); To detain or postpone. However, Jastrow (p. 1093) defines the pu•alꞋ pass. part., îÀòåÌðÌÆä (mᵊun•ëhꞋ), as "fasting," as on Yom ha-Ki•purꞋ.

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 Yᵊsha•yâhꞋu 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•qᵊr•âꞋ 16.31, 23.27, 32; bᵊ-Mi•dᵊbarꞋ 29.7 – bin•yânꞋ pi•eilꞋ prêt. 2^nd pers. masc. pl., prefixed by å that can be either connective or conversive (past⇒fu. perf.), concerning Yom ha-Ki•purꞋ: åÀòÄðÌÄéúÆí àÆú-ðÇôÀùÑÉúÅéëÆí (wᵊ-i•ni•tëmꞋ ët-na•phᵊsh•ot•eiꞋkhëm; and you ^m.pl. {made, shall make} your ^m.pl. nᵊphâsh•otꞋ answer for, you ^m.pl. {afflicted, shall afflict} your ^m.pl. nᵊphâsh•otꞋ).

• Yᵊsha•yâhꞋu 53.4, – bin•yânꞋ pu•alꞋ pres. part. m.s.: åÌîÀòËðÌÆä (u-mᵊun•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.

• Yᵊsha•yâhꞋu 53.7– bin•yânꞋ pa•alꞋ part. 1^st 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 3^rd 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.

Ανανιας [Updated: 2011.03.29]

(Ananias)

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)

αντινομος [Updated: 2011.03.29]

(antinomos); Anglicized to antinomian.

antinomian, lit. "anti-law"; Hellenist term meaning anti-Tor•âhꞋ.

Αποκρυφα [Updated: 2011.03.29]

(Apokrupha); Anglicized to Apocrypha.

"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 10^th century C.E. and the Syrians today regard their PᵊshitᵊtâꞋ as the canon. See also Pseudepigrapha.

òÂ÷ÅéãÈä [Updated: 2012.03.13]

A•qeid•âhꞋ (incognizant surreal fingerpainting by Yâ•eilꞋ in 1990 – at 4 years old). Hover cursor for help. Click image to display enlarged photo.

A•qeid•âhꞋ; binding. (usually refers to òÂ÷ÅéãÇú éÄöÀçÇ÷ àÈáÄéðåÌ (A•qeid•atꞋ Yi•tzᵊkhâqꞋ Âv•iꞋnu; the binding of Yitz•khâqꞋ Âv•iꞋnu, bᵊ-Reish•itꞋ 22.1-19).

Some have questioned the efficacy of this episode, supposing that it conveys the idea that a father was prepared to kill his own son for his G-d. In fact, this episode records the exact opposite—how Av•râ•hâmꞋ weaned himself, and his posterity, from this practice that is documented among the goy•imꞋ of the ancient Middle East! (Mᵊlâkh•imꞋ Beit 3.26-27; See also MikhꞋâh 6.7-8)

Tor•âhꞋ documents that in Av•râ•hâmꞋ's era, when everything seemed lost, the politically correct, last-ditch, desperate method believed to enable one to prevail on his god was to demonstrate his absolute sincerity and unreserved belief in, and dedication to, his god by sacrificing his firstborn son.

The whole point of the A•qeid•âhꞋ is Av•râ•hâmꞋ's questioning of that principle—while struggling with the question of his complete sincerity and unreserved belief in the Singularity, é--ä. Av•râ•hâmꞋ's question, the whole point of the A•qeid•âhꞋ, was: is sacrificing one's firstborn consistent with unreserved belief in the Singularity? Was whoever was speaking to Av•râ•hâmꞋ in the name of "ha-Ël•oh•imꞋ" speaking the Will of é--ä?

The answer of the A•qeid•âhꞋ: No! And thereafter, Av•râ•hâmꞋ abandoned the goy•imꞋ practice. Never in Tor•âhꞋ, no matter how desperate, does any Judaic leader, except for the terrible error of Yi•ph^ƏtâkhꞋ (Sho•ph^Ət•imꞋ 11.1–12.7), even remotely consider it.

Incidentally, this universal practice of the goy•imꞋ was the cause of the deaths of all of the firstborn in Egypt leading up to the Yᵊtzi•âhꞋ! Placing sheep blood on the door posts, instead of their sons' blood, is how the Israelis deceived Pharaoh's soldiers into assuming they had obeyed Pharaoh's orders.

The principle of proving one's absolute love and dedication through the sacrifice of one's firstborn son traces through Egypt, Moab and the ancient Middle East through Greco-Roman Hellenism to the 2^nd-4^th-century Hellenist Roman Christian doctrine of their god's love for them (John 3.16)! Thus, the A•qeid•âhꞋ poses yet another example exposing the intractable contradiction of Tor•âhꞋ intrinsic in Christianity.

òÂøÈáÈä [Updated: 2006.07.19]

A•râv•âhꞋ; a plain, a willow; pl. òÂøÈáåÉú (A•râv•otꞋ).

òÂøÈáÄé [Updated: 2006.04.27]

A•râv•iꞋ; Arab. pl. òÂøÈáÄéí (A•râv•imꞋ; Arabs).

àÇøáÌÈò ëÌÀðÈôåÉú [Updated: 2006.04.27]

ArꞋba kᵊnâph•otꞋ; four corners. An undershawl, worn under the shirt, to which tzitz•itꞋ are attached.

àÆøÆõ [Updated: 2007.07.25]

ËꞋrëtz; land, soil, dirt, earth.

When not otherwise specified, äÈàÈøÆõ (hâ-ÂꞋrëtz; the land) and áÈàÈøÆõ (bâ-ÂꞋrëtz; in the land) by convention refers to Yi•sᵊr•â•eilꞋ except when otherwise specified.

çåÌõ ìÈàÈøÆõ (khutz lâ-âꞋrëtz; outside of the land) means abroad (relative to Yi•sᵊr•â•eilꞋ; i.e., outside of Yi•sᵊr•â•eilꞋ).

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

hâ-ÂꞋrëtz has an English on-line site where you can—and I implore you to—post your views at www.haaretz.com

òÂøÄéëÇú äÇùÑåÌìçÈï [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 Nᵊtzâr•imꞋ case, Pâ•qidꞋ; especially of the ËrꞋëv Shab•âtꞋ and ËrꞋëv Khag meal tables.

The model for the Nᵊtzâr•imꞋ virtual counterpart is the Kha•sid•imꞋ custom of attendance by all tal•mid•imꞋ Nᵊtzâr•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 RuꞋakh ha-QoꞋdësh of fellowship is the îÇéÄí çÇéÌÄéí (maiyꞋim khaiyꞋim; running—literally "living"—water). The meal is liberally supplemented, as the RuꞋakh ha-QoꞋdësh leads, by the a capella singing of Tei•mân•imꞋ zᵊmir•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, Nᵊtzâr•imꞋ encourage women to sing along.

During the ËrꞋëv Shab•âtꞋ meal, the Tza•diqꞋ may teach Dᵊvar Tor•âhꞋ, spiritual passages from the Mid•râshꞋ, a point of Ha•lâkh•âhꞋ or Mᵊnor•atꞋ ha-Mâ•orꞋ (by Yi•tzᵊkhâqꞋ A•bu•hâvꞋ), relate parables or history, or share Judaic perspective on current events or politics.

òÈøìÈä [Updated: 2007.09.02]

ârᵊl•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•rᵊl•otꞋ).

Adj. (masc.) òÈøÅì (â•reilꞋ), pl. òÂøÅìÄéí (a•reil•imꞋ), uncircumcised.

àÈøåÉï [Updated: 2013.01.27]

•ronꞋ; chest (popularly 'ark').

"Ark of the Covenant / Testimony"

• àÂøåÉï äÇáÌÀøÄéú (A•ronꞋ ha-bᵊrit; the Chest of the Pact).

• àÂøåÉï áÌÀøÄéú éé (A•ronꞋ bᵊrit é--ä; Chest of a Pact of é--ä).

• àÂøåÉï áÌÀøÄéú äÈàÁìÉäÄéí (A•ronꞋ bᵊrit hâ-Ël•oh•imꞋ; Chest of the Pact of Ël•oh•imꞋ).

• àÂøåÉï äÈàÁìÉäÄéí (A•ronꞋ hâ-Ël•oh•imꞋ; the Chest of Ël•oh•imꞋ).

• àÂøåÉï äÈòÅãåÌú (A•ronꞋ hâ-Eid•utꞋ; the Chest of Evidence {popularly "Testimony"}).

• àÂøåÉï äÇ÷ÉÌãÆùÑ (A•ronꞋ ha-QoꞋdësh; the Chest of Holiness).

òÇøáÄéú [Updated: 2006.04.27]

Arv•itꞋ; evening (related to ërꞋëv) and, by extension, evening Tᵊphil•otꞋ, paralleling the liturgy in the Beit ha-Mi•qᵊdâshꞋ.

òÈùÒÈä [Updated: 2006.12.21]

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

òÂùÒÆøÆú äÇãÌÄáÌÀøåÉú [Updated: 2006.04.27]

A•sërꞋët ha-Di•bᵊr•otꞋ, also òÂùÒÆøÆú äÇãÌÀáÈøÄéí (A•sërꞋët ha-Dᵊvâr•imꞋ); The Ten Speakings / Things (note: speaking implies Oral Laws that were being codified), popularly misrendered the "Ten Commandments." Di•bᵊr•otꞋ is the fem. form of Dᵊvâr•imꞋ.

àÈùÑÈí [Updated: 2006.04.27]

•shâmꞋ; guilt.

àÇùÑÀëÌÀðÇæÌÄé [Updated: 2006.04.27]

Ash•kᵊ•nazꞋi; Jew of German & (non-Spanish) European Cultures; pl. àÇùÑÀëÌÀðÇæÌÄéí (Ash•kᵊ•nazꞋim).

àÇùÑøÅé [Updated: 2006.04.27]

Ash•reiꞋ; happy be… (you, he, etc.).

àÈñåÌø [Updated: 2006.04.27]

•surꞋ; bound, prohibited, forbidden

òÇúÌåÌã [Updated: 2010.09.01]

Ä•tudꞋ; billy-goat (i.e., male), pl. òÇúÌåÌãÄéí, (â•tud•imꞋ), billy-goats

òÈöÇø [Updated: 2006.04.27]

•tzarꞋ; constrained, restrained, detained, apprehended, stopped

òÂöÆøÆú (a•tzërꞋët; constrainment, restrainment, detention, apprehension, stoppage)

òÉöÆø (o•tzërꞋ; oppression in the form of constrainment, restrainment, detention, apprehension or stoppage; also, in modern Hebew, curfew).

Augustinus [Updated: 2011.03.29]

(Latin – Anglicized to Augustine)

(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.

àÇáÇãÌåÉï [Updated: 2006.04.27]

A•vad•onꞋ; state of being lost, in utter ruin (cf. Tᵊhil•imꞋ 88.12; Mi•shᵊl•eiꞋ Shᵊlom•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).

òÂáÅøÈä [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 (p^Əlil•iyꞋ; criminal).

òÂáåÉãÈä [Updated: 2006.05.16]

A•vod•âhꞋ; slavish or servile work.

òÆáÆã (ëvꞋëd; slave, servant, worker); pl. òÂáÈãÄéí (a•vâd•imꞋ; slaves, servants, workers).

òÇáÀãÌÄé (a•vᵊd•iꞋ; my slave, servant or worker)

òÂáåÉãÈä æÈøÈä [Updated: 2008.05.14]

A•vod•âhꞋ zâr•âhꞋ—strange a•vod•âhꞋ. Every form of religion or worship outside of the bᵊrit—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•sërꞋët ha-Di•bᵊr•otꞋ. Thus, A•vod•âhꞋ Zâr•âhꞋ is idolatry.

òÈåÆì [Updated: 2006.05.17]

ÂꞋwël; wrong, wrong-doing; from i•weilꞋ; to do wrong, act wrongfully.

àÈåÆï [Updated: 2006.05.17]

ÂꞋwën; evil, iniquity.

òÈååÉï or òÈåÉï [Updated: 2006.04.27]

•wonꞋ; conscious (deliberate) transgression, a misdemeanor, against Tor•âhꞋ. See also kheit (misstep, a petty offense, against Tor•âhꞋ) and pëshꞋa (rebellious transgression, a felony, against Tor•âhꞋ)

àÇáÀøÈäÈí [Updated: 2006.04.27]

Av•râ•hâmꞋ; Hellenized to 'Abraham.'. The patriarch is often designated as Âv•iꞋnu (our father, patriarch).

àÇéÄì [Updated: 2010.05.20]

aꞋyil; ram, adult male sheep. Compare & contrast with tal•ëhꞋ, këvꞋës, eiz, tzon and sëh.

òÂæÈàæÅì [Updated: 2006.04.27]

Az•â•zeilꞋ; a (scape)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, the (scape)goat was used-up, went away). This seems linguistically unreasonably awkward and primitive.

I suggest another view: òÅæ àæ"ì (eiz az"l; the (scape)goat of az"l"). az"l is an acronym for àÂáåÉúÅéðåÌ æÄëÀøåÉðÈí ìÄáÀøÈëÈä (av•ot•einꞋnu zi•khᵊr•on•âmꞋ li-vᵊrâkh•âhꞋ; our fathers of blessed memory). Thus, òÂæÈàæÅì would mean "the (scape)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.

Thus, the popular expletive – "ìÇòÂæÈàæÅì!"

áÌÇòÇì [Updated: 2010.08.05]

BaꞋal; master (lord), husband. Also applied to a pagan deity. Plural bᵊal•imꞋ

BaꞋal ha-BayꞋit (master of the house) is the husband and father. BaꞋal tᵊru•âhꞋ (master blaster) is the one who blows the sho•pharꞋ. BaꞋal tᵊshuv•âhꞋ (master responder), probably the most respected of all, is one who makes tᵊshuv•âhꞋ.

áÂÌìÇãÄé, also spelled áÂÌìÇàãÄé [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 ShamꞋi ("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-ÂꞋrëtz, 2004.06.18).

The original and pristine faithful, rejecting a surge of Reform ShamꞋi 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).

áÌÈìÈâÈï [Updated: 2009.09.17]

bâ•lâg•ânꞋ; mess, disorder, chaos.

áÌÈìÈä or Aramaic áÌÀìÈà [Updated: 2008.08.09]

Bâl•âhꞋ (Aramaic bᵊlâ); exhaust, deplete, wear out; cf. Dâ•ni•eilꞋ 7.25.

"And he shall make words ìÀöÇã (lᵊ-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 (yᵊvalei; 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 Yᵊru•shâ•layꞋim and the áÌÀìÈà of the Nᵊtzâr•imꞋ in 135 C.E.

The conclusion of this window, marked by the re-emergence of Israel as a nation, the recovery of Yᵊru•shâ•layꞋim and the re-emergence of the Nᵊtzâr•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 Dᵊvâr•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•eilꞋ2:34-35 & 44 and Rev. 16:19. However, Dâ•ni•eilꞋ7.25 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 Nᵊviy•imꞋ concerning our times,

áÌÇø [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).

áÌÈøÇéúÇà [Updated: 2006.04.27]

Bâ•ra•yᵊtâꞋ (Aramaic); "external," a teaching of the Ta•nâ•imꞋ, which is outside of the Mish•nâhꞋ.

Βαρναβας [Updated: 2011.04.01]

(Bar•nabꞋas; Anglicized to Barnabas)

Seems to have been an Ëb•i•ō•naῖꞋoi disciple of StephꞋan•os (as deduced from the "Epistle of Barnabas" in the Codex Sinaiticus): Bar•nabꞋas 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•nabꞋas 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•nabꞋas and the Ëb•i•ō•naῖꞋoi.

áñ"ã [Updated: 2006.04.27]

Ba•sa"dꞋ; acronym for áÀñÄéÇòúÌÈà ãÄùÑîÇéÌÈà (bᵊ-si•ya•tâꞋ di-shᵊma•yâꞋ; by (lit. "in") the help of the heavens—Aramaic)

áÌÈùÒÈø [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.

áÌÇú [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."

áÌÈáÆì [Updated: 2006.04.27]

Bâ•vëlꞋ; Babylon. Adjective: áÌÇáìÄé (Ba•v•l•iꞋ; Babylonian)

áÌÇéÄú [Updated: 2006.04.27]

BayꞋit; box, house; sing. connective -áÌÅéú (beit-; house of…), pl. áÌÈúÌÄéí (bât•imꞋ; boxes, houses), pl. conn. -áÌÈúÌÅé (bât•eiꞋ-; 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 ìÄôÀðÅé äÇñÀôÄéøÈä (li-phᵊn•eiꞋ ha-sᵊphir•âhꞋ; before the count).

áÌÀãÄé÷Èä [Updated: 2007.03.07]

Bᵊdiq•âhꞋ; inspection, by a bo•deiqꞋ (inspector).

áÌÀòÆæøÇú äÇùÑÅí éÄúáÌÈøÇê [Updated: 2007.03.08]

bᵊ-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.

áÌÄéîÈä [Updated: 2012.02.05]

Bim•âhꞋ; stage, dais, podium, platform

áÌÄðÀéÈï [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:

Bin•yân•imꞋ
© 1982 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ

	Transitive	Intransitive
	Active	Passive	Reflexive
Simple	pa•alꞋ	niph•alꞋ
Causative	hiph•ilꞋ	huph•alꞋ
Intensive	pi•eilꞋ	pu•alꞋ	hit•pâ•eilꞋ

áÌÄëÌåÌø [Updated: 2011.05.08]

bi•kurꞋ; first fruit; pl. áÌÄëÌåÌøÄéí (bi•kur•imꞋ)

áÌÄëÌåÌøÈä (bi•kur•âhꞋ; early fruit (esp. fig)

áÌÀëåÉø (bᵊ•khorꞋ) male firstborn (human or animal); pl. áÌÀëåÉøÄéí (bᵊ•khor•imꞋ)

áÌÀëåÉøÈä (bᵊ•khor•âhꞋ; double-portion birthright of the firstborn male or firstborn daughter).

áÌÀìÄéÌÇòÇì [Updated: 2010.06.04]

Bᵊli•yaꞋal; the embodiment of Sâ•tânꞋ, is a compound of áÌÀìÄé (bᵊli; without) and éÇòÇì (yaꞋal; 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.

áÌÀîÄãáÌÇø [Updated: 2006.04.27]

bᵊ-Mid•barꞋ; "in the arid-wilderness", Hellenized to "Numbers."

-áÌÆï [Updated: 2010.05.16]

Bën-; son of… (conn. form of the noun áÅï, bein, a son); by extension, "member [of…], pl. -áÌÀðÅé (bᵊn•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- (bᵊn•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-NoꞋakh; 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

  1. Bën-Dâ•widꞋ; son of Dâ•widꞋ (Hellenized to "David")

  2. 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 (bᵊn•eiꞋ-dod•imꞋ; sons of [the] uncle)—A•râv•imꞋ).

• áÌÆï-ðÉçÇ
  

  Bën-NoꞋakh, see Bᵊn•eiꞋ-NoꞋakh

• áÌÀðÅé-éÄùÒÀøÈàÅì

  Bᵊn•eiꞋ-Yi•sᵊr•â•eilꞋ; sons (by extension, children) of Israel.

• áÌÀðÅé-éÄöÀäÈø

  Bᵊn•eiꞋ-Yi•tzᵊhârꞋ; sons (by extension, members) of pure [referring to olive-oil]; i.e., men anointed with pure olive-oil.

áÌÀøÈëÈä [Updated: 2011.10.21]

Bᵊrâkh•âhꞋ; blessing, pl. bᵊrâkh•otꞋ, connective sing. Bi•rᵊk•atꞋ… (Bᵊrâkh•âhꞋ of…). Bᵊrâkh•otꞋ are always recited aloud, and should be from memory.

!áÌÀøÈëåÉú åÀàÄçåÌìÄéí (Bᵊrâkh•otꞋ wᵊ-i•khul•imꞋ; blessings (pl.) and [felicitous] wishes, i.e. congratulations).

The after-dinner Bᵊrâkh•âhꞋ is the principle Bᵊrâkh•âhꞋ of the meal.

There is also a prioritized set of bᵊrâkh•otꞋ recited before eating various foods. (The Bᵊrâkh•âhꞋ recited over bread covers all foods. The Bᵊrâkh•âhꞋ recited over wine covers all foods except bread. The Bᵊrâkh•âhꞋ recited over grain-foods other than bread covers all foods except wine and bread. The Bᵊrâkh•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 Bᵊrâkh•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 Sᵊ•ud•âhꞋ Shᵊlish•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 bᵊrâkh•otꞋ:

1. ùÑÆäÆçÁéÈðåÌ (shë-hë•khë•yâꞋnu; Who/that enlivens us)—In addition to the bᵊrâkh•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•yâꞋnu before the appropriate Bᵊrâkh•âhꞋ below.



2. ùÑÆäÇëÌÉì ðÄäÀéÈä áÌÄãÀáÈøåÉ (shë-ha-kolꞋ niꞋhᵊ•yâh bi-dᵊ•vâr•oꞋ; that everything was created in/by His Speaking), for all foods and beverages (including water) not requiring any of the bᵊrâkh•otꞋ below (e.g., beer, whiskey, fish, meat or cheese). The Bᵊrâkh•âhꞋ following this food or beverage will be Bi•rᵊk•atꞋ bo•reiꞋ nᵊ•phâsh•otꞋ.




3. áÌåÉøÅà ôÌÀøÄé äÈàÂãÈîÈä—bo•reiꞋ pᵊri hâ-a•dâm•âhꞋ (Creator of the fruit of the ground). The Bᵊrâkh•âhꞋ following this food or beverage will be Bi•rᵊk•atꞋ bo•reiꞋ nᵊ•phâsh•otꞋ.




4. áÌåÉøÅà ôÌÀøÄé äÈòÅõ—bo•reiꞋ pᵊ•ri hâ-eitz (Creator of the fruit of the tree)





5. áÌåÉøÅà îÄéðÅé îÀæåÉðåÉú—bo•reiꞋ min•eiꞋ mᵊzon•otꞋ (Creator of the kinds of grain-foods)





6. áÌåÉøÅà ôÌÀøÄé äÇâÌÈôÆï—bo•reiꞋ pᵊ•ri ha-jâphꞋën (Creator of the fruit of the vine)





7. äÇîÌåÉöÄéà ìÆçÆí îÄï äÈàÈøÆõ—ha-mo•tziꞋ lëkhꞋëm min hâ-ÂꞋrëtz (the Bringer-forth of bread from the Land [of Israel])

The mealtime bᵊrâkh•otꞋ are only two of many opportunites for Yᵊhud•imꞋ (and geir•imꞋ) to offer bᵊrâkh•otꞋ.

• Bᵊrâkh•otꞋ upon smelling the aroma of spices/fragrances:

  • áÌåÉøÅà òÂöÅé áÌÀùÒÈîÄéí (bo•reiꞋ atz•eiꞋ vᵊ-sâm•imꞋ; Who Created spice/drug trees); recited when smelling the fragrance of a tree

  • áÌåÉøÅà òÄùÒÀáÌÅé áÌÀùÒÈîÄéí (bo•reiꞋ isᵊb•eiꞋ vᵊ-sâm•imꞋ; Who Created spice/drug grasses); recited when smelling the fragrance of grasses or herbs

  • áÌåÉøÅà îÄéðÅé áÌÀùÒÈîÄéí (bor•eiꞋ min•eiꞋ vᵊ-sâm•Ꞌim; 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 Bᵊrâkh•âhꞋ applies

  • äÇðÌåÉúÅï øÅéçÇ èåÉá áÌÇôÌÅéøåÉú (ha-no•teinꞋ reiꞋakh 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 shëmꞋën â•reivꞋ; Who Creates delectable oil); recited over balsam oil.

• Bᵊrâkh•otꞋ of praiseworthy proof/evidence and confessed-thanks:

  • 600,000 of Yi•sᵊr•â•eilꞋ in ËrꞋëtz Yi•sᵊr•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 ërꞋëkh ap•ayꞋim lᵊ-u•vᵊr•eiꞋ rᵊtzon•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 ËrꞋëtz Yi•sᵊr•â•eilꞋ, then the Bᵊrâkh•âhꞋ continues "îÅàÇøÀöÅðåÌ" (mei-artz•eiꞋnu; from our land), otherwise it continues "îÄï äÇîÌÈ÷åÉí äÇæÌÆä" (min ha-mâ•qomꞋ ha-zëhꞋ; from this place).

    Finally, this Bᵊrâkh•âhꞋ concludes: ëÌÀùÑÅí ùÑÆòÈ÷ÇøÀúÌÈ îÄï äÇîÌÈ÷åÉí äÇæÌÆä, ëÌÈêÀ úÌÇòÀ÷åÉø îÄëÌÈì äÈàÂøÈöåÉú åÀúÈùÑÄéá ìÅá òåÉáÀãÅéäÆï ìÀòÈáÀãÈêÀ (kᵊ-Sheim shë-â•qarꞋtâ min ha-mâ•qomꞋ ha-zëhꞋ, kâkh ta•ᵊ•qorꞋ mi-kol hâ-a•râtz•otꞋ wᵊ- tâ•shivꞋ leiv ov•deiyꞋhën lᵊ-â•vᵊd•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•sᵊr•â•eilꞋ (people or land), seeing destruction—ãÌÇéÌÈï äÈàÁîÆú (da•yânꞋ hâ-ëm•ëtꞋ; Adjudicator of truth).

  • Bat•eiꞋ-Yi•sᵊr•â•eilꞋ, seeing settled in Yi•sᵊr•â•eilꞋ—îÇöÌÄéá âÌÀáåÌì àÇìÀîÈðÈä (ma•tzivꞋ jᵊ•vulꞋ al•mân•âhꞋ; who fixes the widow's border—Mi•shᵊl•eiꞋ Shᵊlom•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 lᵊphân•ëꞋkhâ, ha-Sheim ël•oh•aiꞋ, shë-ho•tzeit•aꞋni mi-kᵊrâkhꞋ zëh lᵊshâ•lomꞋ, u-khᵊsheimꞋ shë-ho•tzeit•aꞋni lᵊshâ•lomꞋ kâkh to•likh•eiꞋni lᵊshâ•lomꞋ wᵊ-tas•mikh•eiꞋni lᵊshâ•lomꞋ wᵊta•tzid•eiꞋni lᵊshâ•lomꞋ wᵊ-ta•tzil•eiꞋni mi-kaphꞋ kol oy•eivꞋ wᵊ-oy•eivꞋ ba-dërꞋëkh; [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] yᵊhiy râ•tzonꞋ mil•phân•ëyꞋkhâ ha-Sheim ël•oh•aiꞋ shë-takh•niy•seiꞋniy lᵊ-kᵊrâkh zëh lᵊ-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] yᵊhiy râ•tzonꞋ mil•phân•ëꞋkhâ ha-Sheim ël•oh•aiꞋ shë-totziy•eiꞋni mi-kᵊrâkhꞋ zëh lᵊ-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-kâkhꞋâh lo bᵊ-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 (nᵊ•shan•ëhꞋ ha-bᵊ•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 nᵊ•qâm•otꞋ, Eil ho•phiyꞋa; 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 [lᵊ-hav•dilꞋ] ha-SheimꞋ—Mi•shᵊl•eiꞋ Shᵊlom•ohꞋ 15.25).

  • Grave of Goy•imꞋ, seeing—áÌåÉùÑÈä àÄîÌÀëÆí îÀàÉã, çÈôÀøÈä éåÉìÇãÀúÌÀëÆí. äÄðÌÅä àÇçÂøÄéú âÌåÉéÄí. îÄãÀáÌÈø öÄéÌÈä åÇòÂøÈáÈä (bosh•âhꞋ im•khëmꞋ mᵊ•odꞋ, khâph•râhꞋ yo•lad•ᵊt•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•rᵊmᵊyâhꞋu 50.12).

  • Grave of Yi•sᵊr•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 wᵊ-zânꞋ ët•khëmꞋ ba-dinꞋ wᵊ-khil•kalꞋ ët•khëmꞋ ba-dinꞋ wᵊ-hei•mitꞋ ët•khëmꞋ ba-dinꞋ wa-a•tidꞋ la-ha•qiym•khëmꞋ lᵊ-khay•eiꞋ hâ-o•lâmꞋ ha-bâꞋ ba-dinꞋ, Bâ•rukhꞋ at•âhꞋ ha-SheimꞋ mᵊ•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•shᵊr•utꞋ of wine), hearing good report—äÇèÌåÉá åÀäÇîÌÅèÄéá (ha-tov wᵊ-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•shᵊr•utꞋ of wine).

  • Khâ•veirꞋ, seeing healthy and happy after 12 mos.—îÀçÇéÌÆä äÇîÌÅúÄéí (mᵊ•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] yᵊ•hiyꞋ râ•tzonꞋ mi-lᵊ•phân•ëyꞋkhâ ha-Sheim Ël•oh•aiꞋ shë-yᵊꞋhë a•saqꞋ zëh li li-rᵊphu•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 khaiyꞋim; Blessed is the Physician of life).

  • Nature's forces: wind, storm, lightning, thunder, earthquake, meteor—òåÉùÒÆä áÌÀøÅàùÑÄéú (o•sëhꞋ bᵊ-Reish•itꞋ; that/Who makes/does bᵊ-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 bᵊ-Reish•itꞋ; that/Who makes/does bᵊ-Reish•itꞋ).

  • Nature's scenery: rainbow—æåÉëÅø äÇáÌÀøÄéú. ðÆàÁîÈï áÌÄáÀøÄéúåÉ åÀ÷ÇéÌÈí áÌÀîÇàÂîÈøåÉ (zo•kheirꞋ ha-bᵊrit, në•ë•mânꞋ bi-vᵊrit•oꞋ wᵊ-qa•yâmꞋ bᵊ-ma•a•mâr•uꞋ; Who remembers His bᵊrit, is faithful in His bᵊrit 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•sᵊr•â•eilꞋ—ùÑÆòÈùÒÈä ðÄñÌÄéí ìÇàÂáåÉúÅéðåÌ áÌÇîÌÈ÷åÉí äÇæÌÆä (shë-â•sâhꞋ nis•imꞋ la-av•ot•eiꞋnu 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•yâꞋnu; 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 bᵊ-o•lâm•oꞋ kᵊlumꞋ u-vâ•râꞋ vo bir•yotꞋ tov•otꞋ kᵊ•deiyꞋ lᵊ-hit•nâ•otꞋ bâ•hëmꞋ bᵊn•eiꞋ •dâmꞋ; that the world doesn't lack anything and He created good creatures in it in order that it would be fitting for Bᵊn•eiꞋ-•dâmꞋ).

  • Wisest of nations of world, seeing—ùÑÆðÌÈúÇï îÅçÈëÀîÈúåÉ ìÀáÈùÒÈø åÈãÈí (shë-nâ•tanꞋ mei-khâ•khᵊm•ât•oꞋ lᵊ-vâ•sâꞋ wâ-dâmꞋ; that/Who gave His Wisest to flesh/meat and blood).

  • Wisest of Yi•sᵊr•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•rᵊk•atꞋ ha-Ko•han•imꞋ is the "Blessing of the Ko•han•imꞋ."

• The Bi•rᵊk•atꞋ ha-Lᵊvân•âhꞋ is the "Blessing of the Whiteness" (viz., the moon).

• The Mᵊva•rᵊkh•inꞋ ha-KhoꞋdësh is "Blessing [the Aramaic verb] the New (Lunar Month, Moon).

• áÌÄøëÌÇú äÇîÌÄéðÄéí (Bi•rᵊk•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 bᵊ-khol o•phënꞋ; Blessed be the Name anyway; lit. "in all modes").

áÌÀøÅàùÑÄéú [Updated: 2006.04.27]

bᵊ-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.

áÌÈøåÌê äÇáÌÈà [Updated: 2006.04.27]

Bâ•rukhꞋ ha-BâꞋ; welcome! Pl. áÌÀøåÌëÄéí äÇáÌÈàÄéí (Bᵊrukh•imꞋ ha-Bâ•imꞋ)

áÌÀøÄéú [Updated: 2008.10.17]

Bᵊrit; pl. áÌÀøÄéúåÉú (bᵊrit•otꞋ – , this is an irreg. masc. noun taking the fem. pl. ending), 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.

Origins of the áÌÀøÄéú

The áÌÀøÄéú of Har Sin•aiꞋ was an ancient Near East treaty between nations or multi-nation powers. Negotiating a áÌÀøÄéú between Yi•sᵊr•â•eilꞋ and the Almighty was a monumental departure from all other religions and "a point of departure for understanding [Tor•âhꞋ of Yi•sᵊr•â•eilꞋ]. It now becomes clear that [Ël•oh•imꞋ] as [mëꞋlëkh—more accurately, Suzerain] of [Yi•sᵊr•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•sᵊr•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•sᵊr•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•sᵊr•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] (Shᵊm•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 Shᵊm•otꞋ 34.17-26 (cf. Shᵊm•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•sheiꞋa, Yi•rᵊmᵊyâhꞋu and Yᵊkhëz•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 [Yᵊkhëz•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•qᵊr•âꞋ] 26.12; [Dᵊvâr•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•sheiꞋa] 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•sᵊr•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.

Validity of a áÌÀøÄéú

As a kind of contract, a áÌÀøÄéú is only valid and in force when certain factual elements are present and satisfied:

1. an offer, Shᵊm•otꞋ 20.1—23.33; Dᵊvâr•imꞋ 6.4-9; 11:13-21; bᵊ-Mi•dᵊbarꞋ 15:37–41; Dᵊvâr•imꞋ 27.1—29.8; 30.11-20.
   
   

2. an acceptance of that offer which results in a meeting of the minds, Shᵊm•otꞋ 24.3;

   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•khᵊtâvꞋ complemented by Tor•âhꞋ shë-b^e•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•tzᵊw•otꞋ Tor•âhꞋ in exchange for é--ä providing ki•purꞋ for shortcomings and a portion in hâ-o•lâmꞋ ha-bâꞋ."

3. a promise to perform; Shᵊm•otꞋ 24.7;
   
   

4. a valuable consideration (which can be a promise or payment in some form),

   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 Dᵊvâr•imꞋ 11.26ff; 28.1-69; but especially Dᵊvâr•imꞋ 30.16 elucidated by Yᵊkhëz•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•shᵊl•eiꞋ Shᵊlom•ohꞋ 4.4; 7.2.

5. a time or event when performance must be made (meet commitments), during one's lifetime;
   
   

6. terms and conditions for performance, including fulfilling promises, see citations above;
   
   

7. performance—live according to the mi•tzᵊw•otꞋ Tor•âhꞋ.
   
   

The bᵊrit Tor•âhꞋ

The bᵊrit Tor•âhꞋ / bᵊrit Har Sin•aiꞋ (Shᵊm•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•qᵊdâshꞋ, this tâ•midꞋ validation was transferred, without sacrifice, to the individual table of the Yᵊhud•iꞋ and geir; especially the Shul•khânꞋ ËrꞋëv 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•tzᵊw•otꞋ Tor•âhꞋ Duration of contract until your physical expiration date.

The Performance: doing your utmost to live according to My mi•tzᵊw•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.

æÆáÇç åÌîÄðÀçÈä

"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•sëkꞋët Pᵊsâkh•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 bᵊrit.

Christian Misconceptions of "Covenant"

áÌÀøÄéú is a term that Christians have loaded with erroneous connotations deriving from the Hellenist (Greek) διαθηκη, the corresponding term from the LXX.

Commenting on the Hebrew term, Vines Expository Dictionary of NT Words, for example, is contradicted by A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English. Vine asserts that διαθηκη "is the rendering of a Hebrew word meaning a covenant or agreement (from a verb signifying to cut or divide, in allusion to a sacrificial custom in connection with covenant-making."

"In contradistinction to the English word 'covenant' (lit. a coming together), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person." The Hellenist Greek term, yes. With respect to the Hebrew term, however, this is just plain wrong:

• First, Klein notes the two most accepted derivations of áÌÀøÄéú: "[Of uncertain etymology. Meyer derives it from áÌÈøÈä ^I (= to eat bread); it would have been so called because in ancient times it was customary for those concluding a treaty or alliance to partake of a meal. Several scholars, with less probability, derive the noun áÌÀøÄéú from áÌÈøÈä ^II (= to choose) … Prob. a secondary form of áÌÈøÇø.]"

  Contrary to Vine, neither potential derivative verb means "cut or divide."

• Second, áÌÀøÄéú means treaty, alliance, pact or covenant; definitely implying "mutual and joint obligations." áÌÀøÄéú just happens to contradict the Christian idea of unilateral "salvation by grace" that has nothing to do with observing Tor•âh′, so the historical definitions had to be distorted like the NT texts.

  The Yi•sᵊr•â•eil′i-Egyptian and Yi•sᵊr•â•eil′i-Jordanian peace treaties are áÌÀøÄéúåÉú.

  When translated into Hebrew, the United States, bound together by the Constitution, is translated as àÇøÀöåÉú äÇáÌÀøÄéú. Certainly, Iran could not unilaterally self-proclaim itself the 51^st U.S. state according to its own interpretation and proclamation' as Vine's definition would imply. (Similarly, non-Jews cannot unilaterally self-proclaim themselves Jews or Nᵊtzâr•im′.)

• Finally, Vine seems to have mistaken the áÌ in áÌÀøÄéú with the ëÌ in an unrelated verb, ëÌÈøÇú, to confuse it with ëÌÈøÅéú.

The term was later Hellenized / de-Judaized to "covenant" in order to dilute and divert attention from the Biblical terms and conditions of performance.

áÌÄøÀëÌåÉï [Updated: 2011.10.21]

Birk•onꞋ; bᵊrâkh•otꞋ-after-meals (pocket-guide or table booklet), Tei•mân•iꞋ Ba•lad•iꞋ. (The German-assimilated—Yiddish—term used by the Ash•kᵊnazꞋim, "benshn," derives from the latin "benediction" via Old French. See also the after-meal bᵊrâkh•otꞋ.)

The Birk•onꞋ includes:

• áÌÄøëÌÇú äÇîÌÈæåÉï (Bi•rᵊk•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•rᵊk•atꞋ ha-Mâ•zonꞋ consists of 4 bᵊrâkh•otꞋ:

  1. áÌÄøëÌÇú äÇæÌÈï (Bi•rᵊk•atꞋ ha-Zân; blessing of the Sustainer)

  2. áÌÄøëÌÇú äÈàÈøÆõ (Bi•rᵊk•atꞋ hâ-ÂꞋrëtz)

  3. áÌåÉðÅä áÀøÇçÂîÈéå àÆú éÀøåÌùÑÈìÇéÄí (Bon•eihꞋ; Yᵊru•shâ•layꞋim; Builder of Yᵊru•shâ•layꞋim)

  4. äÇèÌåÉá åÀäÇîÌÅèÄéá (ha-tov wᵊ-ha•mei•tivꞋ; [the MëlꞋëkh Who is] Good and Good-Making).

• áÌÄøëÌÇú îÅòÅéï ùÑÈìåÉùÑ (Bi•rᵊk•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•rᵊk•atꞋ bo•reiꞋ nᵊ•phâsh•otꞋ; blessing of the Creator of nᵊphâsh•otꞋ), recited after any food or beverage (including water) not requiring either the Bi•rᵊk•atꞋ ha-Mâ•zonꞋ or the Bi•rᵊk•atꞋ Mei•einꞋ Shâ•loshꞋ. The bᵊrâkh•âhꞋ reads:

  áÌÈøåÌêÀ àÇúÌÈä éÀéÈ àÁìÉäÅéðåÌ îÆìÆêÀ äÈòåÉìÈí, áÌåÉøÅà ðÀôÈùÑåÉú øÇáÌåÉú òÇì ëÌÈì îÇä ùÑÆáÌÈøÈà çÇé äÈòåÉìÈîÄéí‮:

CD (Cairo Damascus) [Updated: 2011.10.25]

Fragments of CD

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, Yᵊkhon•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 MorꞋeih TzëꞋdëq), and to the same recipient—his rabidly apostatizing Hellenist brother, Yᵊho•shuꞋa Bën-Shim•onꞋ II Bën-Tzâ•doqꞋ, the firstKo•heinꞋ hâ-RëshꞋa (in a resulting succession). (More details in our Kha•nukh•âhꞋ page.)

C.E. [Updated: 2006.04.27]

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-sᵊphir•âhꞋ; of the count).

ca. [Updated: 2006.04.27]

circa; approximately, referring to a date or time.

ãÌÈí [Updated: 2007.07.12]

Dâm, masc. n.; blood.

ãÌÈðÄéÌÅàì [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 Kᵊtuv•imꞋ section of Ta•na"khꞋ rather than among the Nᵊviy•imꞋ, as one would expect.

ãÇøÀãÌÇòÄéí [Updated: 2009.05.20]

Dar•daꞋim; Generation of Knowledge. Dar•daꞋ-like return to a Generation of Knowledge characteristic of the reign of ShᵊlomꞋoh ha-MëꞋlëkh (described in Mᵊlâkh•imꞋ ÂlꞋëph 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 [Mᵊlâkh•imꞋ ÂlꞋëph] 5.11." ("Kafah," Ency. Jud., 10.670).

The three names listed in Mᵊlâkh•imꞋ ÂlꞋëph 5.11, as well as their "father," are [a] named nowhere else and [b] all exhibit a charactonym (or charactonymous portmanteau):

1. ãÇøÀãÌÇò as the portmanteau of ãåÉø ãÅòÈä, charactonymous of a generation of knowledge;

2. äÅéîÈï, charactonymous of äÄîÅï and its cognate äÈîåÉï;

3. ëÌÇìÀëÌåÉì, charactonymous of ëÌÇìÀëÌÈì (Mᵊlâkh•imꞋ ÂlꞋëph 5.7);

4. 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 Mᵊlâkh•imꞋ ÂlꞋëph, millennia before Rav Qapakh restored it in the 20^th 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 Nᵊtzâr•imꞋ logo) and, much later, may have been the inspiration for îÈçåÉì imitations like the Knights Templar, Illuminati and Freemasons.

In the early 19^th century, a tᵊshuv•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—RamꞋba"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 1^st century C.E. by RibꞋi Yᵊho•shuꞋa, making him the ultimate spiritual Khâ•sidꞋ. (The Nᵊtzâr•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 RamꞋba"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 RamꞋba"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 Yᵊhud•imꞋ Tei•mân•imꞋ. History clearly demonstrates that the Yᵊhud•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•qᵊsh•imꞋ.

In reviving their predecessors' (and RamꞋba"m's) rejection of irrationalism, the Dar•daꞋim 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 Nᵊtzâr•imꞋ identify most closely with the Dar•daꞋim, 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•kᵊnazꞋim 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•kᵊnazꞋim Jews in the United States (see Yᵊdi•otꞋ A•khar•on•otꞋ 2001.11.05, Ma•a•rivꞋ, hâ-ÂꞋrëtz 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•daꞋim were threatened with kâ•reitꞋ unless they embraced the Zo•harꞋ—which, like the Nᵊtzâr•imꞋ rejecting the NT in 333 C.E., the Dar•daꞋim refused to do.

It is a mistake to assume that the Tei•mân•imꞋ followed RamꞋba"m. Rather, RamꞋba"m was highly respected by the Tei•mân•imꞋ because the teachings of RamꞋba"m were the closest to the Tei•mân•imꞋ tradition—and particularly because RamꞋba"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 RamꞋba"m ("Rav al-Fasi On Tractate Khul•inꞋ," by MorꞋi GâꞋpheikh).

This Dar•daꞋim 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 Nᵊtzâr•imꞋ make no secret of identifying with, and sharing the aims of, the Dar•daꞋim.

ãÈúÄé [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.)

ãÈáÇø [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 (Dᵊvâr•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•vᵊr•eiꞋ-…; [Oral] Speakings [of…]).
  
  

• ãÄáøÅé äÇéÌÈîÄéí (Di•vᵊr•eiꞋ-ha-Yâm•imꞋ; Speakings of the Days) are two books of Ta•na"khꞋ, ÂꞋlëph (first) and Beit (second) Hellenized / de-Judaized (Hellenized) to "Chronicles," the last two books in the Bible.
  
  

• ãÄáÌÀøåÉú (Di•bᵊr•otꞋ; fem. speakings, matters, things), the fem. pl., is most frequently found in the phrase òÂùÒÆøÆú äÇãÌÄáÌÀøåÉú (A•sërꞋët ha-Di•bᵊr•otꞋ; the Ten Speakings), Hellenized to "commandments."
  

  Dâ•vârꞋ and the plural participle, ãÀáÈøÄéí (Dᵊvâr•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 (kᵊtub•âhꞋ; a writing, especially a marriage contract) and áÌÄëÀúÈá (bi-khᵊtav; 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").

  
  
  

áÌÅéú ãÌÈåÄã [Updated: 2006.07.06]

Beit Dâ•widꞋ; House of 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 (yᵊdid•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 (Lᵊkh•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, Lᵊkh•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.

ãÌÇåÀ÷Èà [Updated: 2009.04.27]

DavꞋqâ, 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.")

ãÀøÈùÑ [Updated: 2006.04.27]

Dᵊrâsh; exegesis, homiletical exposition or interpretation, from the verb ãÈøÇùÑ (; he inquired, investigated, scrutinized, claimed, required, demanded).

ãÀøÈùÑÈä (dᵊrâsh•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 (dᵊrish•atꞋ shâ•lomꞋ lᵊ…).

ãÆøÆê [Updated: 2006.06.18]

DërꞋëkh; "way, via, route." The plural is ãÀøÈëÄéí (dᵊ•râkh•imꞋ; ways, routes) and the connective pl. is -ãÇøëÅé (darᵊkh•eiꞋ-…; ways of…).

Scholars suggest that before the religion of the Patriarchs was known as Judaism, it was simply called "the Way," or DërꞋëkh é--ä. They base this on the phrase in Shᵊm•otꞋ 18:20: "…äÇãÌÆøÆêÀ éÅìÀëåÌ áÈäÌ" (…ha-dërꞋëkh, yei•lᵊkh•uꞋ bâh; …the Way—they shall walk in it).

Abudraham also remarks that the letter ò (ayꞋin) of the word ùÑÀîÇò (Shᵊma!; hearken!) and the letter ã (dalꞋët) of the word àÆçÈã (ë•khadꞋ; one) are traditionally written larger than the other letters in the SeiꞋphër Tor•âhꞋ so as to form the word òÅã (eid; witness). In testifying to the Singularity of ha-Sheim when he recites the 'Shᵊma!' the Jew becomes ha-Sheim's Eid•âhꞋ. ("Shema, Reading of," Ency. Jud., 14.1370-73).

Evidence for their supposition, however, is sparse. Yet, this is quite close to a title that seems to be encrypted in the SeiphꞋër Tor•âhꞋ, in the Shᵊm•aꞋ. In the SeiphꞋër Tor•âhꞋ, the Shᵊm•aꞋ begins with a strange enlargement of one letter in the first and last word: ùÑÀîÇò… àÆçÈã. The most likely encoding seems to be an acronym, ò"ã; and the acronym most closely suggested by the context is òÇì ãÌÆøÆêÀ—"on the Way" or "Enroute," which may be the source of a corruption to "the Way" as well as the source of the view of Tor•âhꞋ as a journey through life: "Enroute." Thus, it may be more historically pristine to refer to ò"ã rather than the Hellenist appelation of "Judaism." òÅã (eid; witness) is, then, an encrypted secondary meaning.

• ãÆøÆê é--ä (dërꞋëkh ha-SheimꞋ; the Way of ha-SheimꞋ—cf. "Judaism," EJ 7:1156).
  
  

• ãÆøÆê äÂìÈëÈä (dërꞋëkh Ha•lâkh•âhꞋ; the Way of Ha•lâkh•âhꞋ)
  
  

  éÅìÀëåÌ (yei•lᵊkh•uꞋ; they will walk, go) is the fu. 3^rd pers. masc. pl. pâ•alꞋ of äÈìÇê (hâ•lakhꞋ; he walked, went), the shorꞋësh of äÂìÈëÈä (Ha•lâkh•âhꞋ).

  Corroborating this, if bᵊ-Reish•itꞋ 6.9 meant simply “NoꞋakh " '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•shᵊpâtꞋ.” 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•iꞋnu, Yi•tzᵊkhâqꞋ Âv•iꞋnu and Yi•sᵊr•â•eilꞋ. In this sense, see also bᵊ-Reish•itꞋ 48.15.

  dërꞋëkh 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 (Yᵊhud•âhꞋ) to Judah / Judaea; and éÀäåÌãÄé (Yᵊhud•iꞋ) to Jew—pl. éÀäåÌãÄéí (Yᵊhud•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).

ãÀáÅ÷åÌú [Updated: 2008.05.14]

dᵊ•veiq•utꞋ; adherence, attachment

ãÄéï [Updated: 2012.11.22]

Din; adjudication, verdict, jurisprudence, law

éåÉí äÇãÌÄéï (Day of Adjudication) – specified scores of times in Tor•âhꞋ and corroboroated by RibꞋi Yᵊho•shuꞋa (The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (NHM) 12.17-21, quoting Yᵊsha•yâhꞋu 42.1-4 and NHM 25.31-34 quoting Tzᵊphan•yâhꞋ 3.8b and Yᵊkhëz•qeilꞋ 34.1-2, 12 & 17) as the adjudication of mi•shᵊpâtꞋ (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•nedꞋri•on, Anglicized to Sanhedrin or suꞋnod•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 (Shᵊm•otꞋ 18:19-26; and Dᵊvâr•imꞋ 16:18; 17:9-13). See also NHM note 27.1.2.

A Συνεδριον (Su•nædꞋri•on, Anglicized to Sanhedrin) or Συνοδος (suꞋnod•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•nædꞋri•on (Ant., XIV, v, 4) / sunodos (Wars, I, viii, 5).

Thus, under the influence of the ruling Hellenist pseudo-Tzᵊdoq•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•tᵊr•oꞋ (bᵊ-Reish•itꞋ 18).

The highest, or "Great," Su•nædꞋri•on / sunodos, located in Yᵊru•shâ•laꞋyim, comprised 71 members. Mid-level Su•nædꞋri•on / sunodos, two of which were also located in Yᵊru•shâ•laꞋyim, 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 Yᵊru•shâ•laꞋyim.)

Modern court systems are still based on a meta-level plus three worldly levels of the Bât•eiꞋ Din framework instituted by Mosh•ëhꞋ Rab•eiꞋnu:

1. áÌÅéú-ãÄéï ùÑÆì îÇòÀìÈä (the Beit Din Above, in the heavens).

2. áÌÅéú-ãÄéï äÇâÌÈãåÉì (Great House of Adjudication), 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•qᵊdâshꞋ, overlooking the Mi•zᵊbeiꞋakh. The áÌÅéú ãÄéï äÇâÌÈãåÉì, was chaired by æåÌâåÉú: namely, the ðÈùÒÄéà and the àÇá áÌÅéú ãÌÄéï, and supervised the lesser bât•eiꞋ-din throughout Yi•sᵊ•râ•eilꞋ. Cf. also The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (NHM) note 5.22.3.

   The (ancient rabbinic) áÌÅéú ãÄéï äÇâÌÈãåÉì, which was the sole court system in ancient Yᵊhud•âhꞋ, must be distinguished from today's highest civil court in Israel – which is independent of, and exercises judicial authority over, the Ra•bân•utꞋ: the (modern civil) áÌÅéú îÌÄùÑÀôÌÈè äÈòÆìéåÉï (The High House of Adjudication), which serves both as Israel's Supreme Appellate Court and as áâ"ö (Israel's Highest Court of First Instance).

3. áÌÈúÌÅé-ãÄéï äÇ÷ÌÈèÈï (Lesser or Lower Houses of Adjudication) comparable to modern district courts, convened in the gate of every walled city,

4. áÌÈúÌÅé-ãÄéï (Houses of Adjudication). The áÌÅéú-ãÄéï 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 and, within Israel, is under the supervision of the Ra•bân•utꞋ.

   Sho•ph^Ət•imꞋ had to be Yᵊhud•imꞋ in good standing in the Jewish community—not apostates or goy•imꞋ, obviously—and conform to Shᵊm•otꞋ 18.21

   àÇðÀùÑÅé-çÇéÄì, éÄøÀàÅé àÁìÉäÄéí; àÇðÀùÑÅé-àÁîÆú ùÒÉðÀàÅé áÈöÇò

   and Dᵊvâr•imꞋ 1.13 ("Bet Din and Judges," EJ 4:720).

   àÂðÈùÑÄéí çÂëÈîÄéí åÌðÀáÉðÄéí; åÄéãËòÄéí ìÀùÑÄáÀèÅéëÆí

   Until added in recent years (contradicting Dᵊvâr•imꞋ 13.1), Sho•ph^Ət•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-RëshꞋa (Hellenist pseudo-Tzᵊdoq•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 Pᵊrush•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-bᵊ•al pëhꞋ is documented in Ta•na"khꞋ as khuq•imꞋ + mi•shᵊpâtꞋ, 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•sᵊr•â•eilꞋ, we distinguish between religious courts—Bât•eiꞋ Din—and modern secular courts, called Bât•eiꞋ mi•shᵊpâtꞋ. See also discussion in the "64 C.E.Proto-Christians" section of Who Are the Netzarim? (WAN) and note 5.22.3 in The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (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•shᵊpâtꞋ).

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•shᵊpâtꞋ—and obedience of the mi•shᵊpât•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•shᵊpâtꞋ 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•vᵊr•utꞋâ 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•qᵊdâshꞋ 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•rᵊmᵊyâhꞋu —Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, the 16^th Pâ•qidꞋ of the Nᵊtzâr•imꞋ ( Pâ•qidꞋ Ya•a•qovꞋ Bën-Dâ•widꞋ, the brother of RibꞋi Yᵊho•shuꞋa Bën-Dâ•widꞋ, being the first)—is a member in good standing, on the board, of the Yemenite Orthodox synagogue in Ra•an•anꞋâ(h), Israel—Mo•rëshꞋët Âv•otꞋ. The Nᵊtzâr•imꞋ are the only followers of RibꞋi Yᵊho•shuꞋa on the planet, and the only beit din on the planet, determining and disseminating the teachings of RibꞋi Yᵊho•shuꞋa as the Mâ•shiꞋakh within the beit din system of the legitimate (Orthodox) Jewish community and Israel.

Thus, the Nᵊtzâr•imꞋ (as distinguished from the wannabe pretenders of Displacement Theology who often pose as "Netzarim") are the only followers legitimately like historical RibꞋi Yᵊho•shuꞋa and the historical Nᵊtzâr•imꞋ; and, it follows, the only legitimate followers of RibꞋi Yᵊho•shuꞋa, and the only true bearers of the authentic teachings of RibꞋi Yᵊho•shuꞋa.

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 Displacement Theology syncretism ultimately deriving from the post-135 C.E. Roman pagan 'Jesus'.

We verify all legitimate Nᵊtzâr•imꞋ upon request. If you wish to verify whether someone is a legitimate Nᵊtzâr•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•phᵊt•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.

Displacement Theology [Updated: 2012.08.31]

Any theology that represents that any of its doctrines have superseded or displaced the doctrines of a predecessor religion.

As long as Christianity holds that their intractably Tor•âhꞋ-contradicting Διαθηκη Καινη ("New Testament") supersedes or trumps Tor•âhꞋ, then it is a Displacement Theology.

Some Christian movements try to redefine "Replacement Theology" in such a narrow sense that they can deny that they are a Replacement / Displacement Theology. However, the fact is that every doctrine that makes Christianity unique from Tor•âhꞋ necessarily [a] contradicts Tor•âhꞋ (obviously, or it wouldn't be uniquely Christian) and [b] obviously defines Christianity distinctly from Tor•âhꞋ.

Further, every uniquely Christian doctrine is exclusively dependent upon the Christian-believed superior authority of their Διαθηκη Καινη (NT). Without their Διαθηκη Καινη (NT), no uniquely Christian doctrine stands up to Tor•âhꞋ. The "bottom line" is that, aside from a saying here and there, their Διαθηκη Καινη (NT) did not exist until around the 4^st century C.E. and, Eusebius documented, the original Jewish followers rejected the Διαθηκη Καινη (NT) as a gentile and Hellenist apostasy.

Displacement Theology, is more accurate than Replacement Theology, further implying the usurpation of the earlier religion. (Eusebius documented that the Hellenist Romans usurped the Nᵊtzâr•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.

ãÌÄéåÈàï [Updated: 2010.08.11]

di•wanꞋ (Arabic دیوان); anthology, repertoire of Teimân•iꞋ liturgical poems

ãåÌëÌÅä [Updated: 2009.04.03]

dukꞋeih; The Tei•mân•iꞋ mixture of ground nuts, fruits, spices and wine used in the PësꞋakh SeiꞋdër. (The Ash•kᵊnazꞋi counterpart is called çÂøÉñÆú (kha•roꞋsët)). For dukꞋeih recipe, see NHM 26 notes.