Hebrew Glossary: E-J

The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in… the 'Netzarim Quarter' Village web site in Ra•an•anꞋ â(h), Israel at www.netzarim.co.il

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

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

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

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

àÁãåÉí [Updated: 2012.03.25]

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

Ë•domꞋ  ("Red [clay]," later Idumea, was the nation south of Yâm ha-MëlꞋ akh of the Arabs descended from Ei•sâuꞋ , who was renamed Ë•domꞋ , a cognate of àÈãÉí (â•domꞋ ; red)—a reference to the pot of red lentils for which he sold his birthright. See also Har Ei•sawꞋ .

àÁãåÉîÄé (Ë•dom•iꞋ ), pl. àÁãåÉîÄéí (Ë•dom•imꞋ ), is an Edomite or Idumean.

As Ei•sâuꞋ  was born of the same mother as Ya•a•qovꞋ , yet became an Arab patriarch, Ei•sâuꞋ  is proof that the racist argument of simply being born of a Jewish mother or having Jewish DNA isn't sufficient to make one a Jew. Abandoning Tor•âhꞋ  excludes even one born of a Jewish mother from Yi•sᵊr•â•eilꞋ  and from being a Jew.

The most infamous Ë•dom•iꞋ  was the grandson of Ei•sâuꞋ : òÂîÈìÅ÷! Remember!

Ancient Ë•domꞋ  (later Idumea) today comprises part of the Israeli NëgꞋ ëv and southwestern Jordan. Today's Ei•dom•imꞋ  (Edomites, Idumeans) are the Arabs of Jordan.

òÅãÈä [Updated: 2013.04.21]

Eid•âhꞋ ; pl. òÅãåÉú (eid•otꞋ), compound forms: sing. □-òÂãÇú (ad•atꞋ-…), pl. □-òÂãåÉú (ad•otꞋ-…); evidentiary testimony, as of an eyewitness; an eyewitness, witness; collectively, of a group of witnesses (in the sense of subpoenaed; popularly assembly, congregation; more accurately convocation). This noun derives from the verb éÈòÇã (yâ•adꞋ ; he appointed, designated, convoked). See also cognate Mo•eidꞋ .

òÂãåÉú äÇîÌÄæÀøÈç – Jews of Middle Eastern origin, Middle Eastern Jews in contrast to Ash•kᵊnazꞋim and Sᵊphârâd•imꞋ, both of which are European Jews.

Jews from middle-eastern countries preserve more authentic traditions than the European-accultured Ash•kᵊnazꞋim and Sᵊphâ•râd•imꞋ.

Tei•mân•imꞋ are one of the òÂãåÉú äÇîÌÄæÀøÈç.

òÅãåÌú eid•utꞋ ; evidence, physical evidence, physical proof, which MoshꞋ ëh placed in the àÂøåÉï äÈòÅãåÌú (Shᵊm•otꞋ 40.20, inter alia).

àÅéëÈä [Updated: 2006.04.27]

Eikh•âhꞋ ; "how?"; Hellenized (Hellenized) to "Lamentations." Written by Yi•rᵊmᵊyâhꞋ u ha-Nâ•viꞋ , this is the third of the five Mᵊgil•âhꞋ .

àÁìÉäÄéí, àÁìåÉäÄéí [Updated: 2008.10.21]

Ël•oh•imꞋ ; Mighties, Deities, Gods (or, perhaps more accurately, "Gods and Goddesses") – nearly always found in the plural. The rarely-used singular form is àÁìÀÉäÌÇ or àÁìÀåÉäÌÇ (Ël•o•haꞋ ; God, or perhaps Goddess).

There is no capitalization in Hebrew. Consequently, the distinction between Ël•oh•imꞋ  (for "Gods") and ël•oh•imꞋ  (for "gods") is unknown in Hebrew; artificially injected in English. àÁìåÉäÄéí is also used of é--ä

The etymology is uncertain and disputed (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, p. 28). The most likely etymology seems to be the appending to àÅì of ä ‭ ‬ (=5 in gi•ma•tri•yâhꞋ ). While this could designate 'ä or the (5 books of) Tor•âh, either seems anachronous barring a long archetypal tradition. More likely, the appended äÌ is a feminine suffix (though the dâ•geishꞋ and non-standard pronunciation is problematic), designating a Goddess, which, also irregularly, is pluralized with the masc. pl. ending. This may well be a deliberate grammatical inclusive form meaning "Gods and Goddesses." Popularly, the concept of a Goddess is "smoothly" avoided by describing it as "the feminine aspect of God," lᵊ-hav•dilꞋ  Shᵊkhin•âhꞋ  in Hebrew.

From earliest times in ancient Egypt and the Near East, men of great renown, especially the Pharaohs, were believed to achieve the status of àÁìåÉäÄéí. Hence, man-gods – until Av•râ•hâmꞋ. Subsequently, within Am Yi•sᵊrâ•eilꞋ, not even Shi•mᵊsh•onꞋ (Hellenized to "Samson") was regarded as an àÁìåÉäÄéí! With Av•râ•hâmꞋ, all notions and "versions" of àÁìåÉäÄéí became exclusive to é--ä alone (note Shᵊm•aꞋ, below); while among the goy•imꞋ man-gods would continue to range from Pharaohs to the Greco-Roman pantheon and Zeus to Jesus.

In the dim haze of antiquity, the narrator of bᵊ-Reish•itꞋ speculates the origins of these human-àÁìåÉäÄéí in the prehistoric Near East:

• áÌÀðÅé äÈàÁìÉäÄéí (bᵊ-Reish•itꞋ 6.2, 4; I•yovꞋ 1.6; 2.1) and áÌÀðÅé àÁìÉäÄéí (I•yovꞋ 38.7) who mated with áÌÀðåÉú äÈàÈãÈí giving birth to äÈâÌÄáÌÉøÄéí, who from antiquity were men of ha-SheimꞋ (bᵊ-Reish•itꞋ 6.4)

• ðÌÀôÄìÄéí (bᵊ-Reish•itꞋ 6.4; bᵊ-Mi•dᵊbarꞋ 13.33). The Tar•gumꞋ Onkelos translates both ðÌÀôÄìÄéí and äÈâÌÄáÌÉøÄéí with the same Aramaic term: âÌÄáÌÈøÇéÌÈà

• áÌÀðÅé àÅìÄéí – translated in the Tar•gumꞋ as ëÌÇúÌÅé îÇìÀàÈëÇéÈà áÌÀðÅé àÅìÄéí (Tᵊhil•imꞋ 29.1 – where they clearly refer to Yi•sᵊrâ•eilꞋ; 89.7). Yet, once again, the Tar•gumꞋ injection of ma•lâkh•imꞋ was perceived by Medieval rabbis as the European and Christian notion of "angels" and, further, embraced the idolatrous ancient Egyptian theology of planet-gods (Radaq, 1160–1235 C.E.; see Artscroll Tehillim-b.1103) and

• áÌÇú àÅì (i.e., "goddess, Ma•lâkh•iꞋ 2.11).

The blurring and intersecting of all of these terms seems to derive from the ancient Egyptian belief that mighty Pharaohs projected themselves into planets and stars, their reputations being exaggerated into man-god status. This suggests that, behind all of the ancient gods may have been some great warrior whose reputation was exaggerated into man-god status.

Today, we aren't phased, and don't think supernatural beings if a struggling entrepreneur refers to a venture capitalist investor as an "angel." Likely, neither did ancient soldiers when their great warrior "saving angel" appeared on the battlefield. Only later, when memory of the real person has faded, does the exaggerated reputation, through the retelling of "tall tales," inflate them to god – or "angel" – status.

The English term God derives from the name of the pagan idol of fortune and the uttering of its name is, therefore, the application of one’s tongue, which is supposed to be kept holy, into an idolatrous practice. Uttering the term "God" transgresses Tor•âhꞋ  (Shᵊm•otꞋ  23.13; Dᵊvâr•imꞋ  12.3 and Yᵊho•shuꞋ a 23.7).

Understanding the meaning of Ëlohim is the key enabling the decoding the Shᵊm•aꞋ : "Hearken Yi•sᵊr•â•eilꞋ ! 'ä is [note the singular form] our Ëlohim. [Note that this is plual] 'ä is the Singularity." With the Shᵊm•aꞋ , the Jews daily declare that, for us, 'ä encapsulates all of the ëlohim.

Rather than denoting a "royal we," as popularly asserted, àÁìåÉäÄéí denotes that, for Israel and the Patriarchs, é--ä is a Singularity; i.e., all of the forces that goy•imꞋ  had reckoned to be àÁìåÉäÄéí, Israel attributed to a Singularity; replacing all of the àÁìåÉäÄéí (Gods) of the goy•imꞋ .— as recited in the Shᵊm•aꞋ .

Scholars differ whether àÁìåÉäÄéí is the plural of àÅì (Eil), usually instantiated as äÈàÅì (hâ-Eil; the Eil), or the rarely used àÁìÀåÉäÌÇ (ël•oh•aꞋ ) and its variant spelling àÁìÀÉäÌÇ. The Arabic "Allah" developed from the latter. Because àÅì has a different plural form, àÅìÄéí (Eil•imꞋ ), most scholars consider Ël•oh•imꞋ  to be the plural of ël•oh•aꞋ .

àÁìåÉäÄéí has been de-Judaized and Hellenized to the pagan âÌÈã (jâd; pronounced God by all but the Tei•mân•imꞋ ) and anglicized to "Gad" to conceal its pagan origin.

Rakh•eilꞋ  named one of her children Gâd (God, pronounced identically), after one of the idols that she stole from her father's house. (She named another son AshꞋ ër, the masc. form of the Goddess from which Easter derives—the other of her idols).

àÅìÄéÌÈäåÌ [Updated: 2006.04.27]

Eil•i•yâhꞋ u, "My Eil is é--ä"; Hellenized (de-Judaized (Hellenized)) to "Elijah"

òÅîÆ÷ [Updated: 2012.11.30]

EiꞋmëq, plateau, plain (of…)

àÅôåÉã [Updated: 2006.04.27]

Ei•phodꞋ ; apron (vest in ancient times)

òÅøÆá øÇá [Updated: 2013.01.24]

A great mixture, mingling or convergence (e.g., of goy•imꞋ, Shᵊm•otꞋ 12.38).

òÅøåÌá [Updated: 2006.04.27]

Ei•ruvꞋ ; confluence, convergence. A boundary delineating and enclosing a communal area that is, by means of symbolic mutual ownership, defined as a private-communal domain wherein one may carry on Shab•âtꞋ  without transgressing the prohibition against carrying in public.

òÅùÒÈå [Updated: 2008.04.15]

Ei•sâuꞋ ; Hellenized (de-Judaized) to "EeꞋ sau"

As Ei•sâuꞋ  was born of the same mother as Ya•a•qovꞋ , yet was an Arab (the Εd•om•iꞋ tribe), Ei•sâuꞋ  is proof that simply being born of a Jewish mother or having Jewish DNA isn't sufficient to make one a Jew by the Biblical standard. Abandoning Tor•âhꞋ  excludes even one born of a Jewish mother from Yi•sᵊr•â•eilꞋ  and from the definition of a Jew.

Because Ei•sâuꞋ  traded his birthright inheritance for a pot of "äÈàÈãÉí äÈàÈãÉí" lintel stew (bᵊ-Reish•itꞋ 25.30), he became called àÁãåÉí, patriarch of the àÁãåÉîÄé tribe of Arabs.

Hellenist Greco-Roman Pan

Because Ya•a•qovꞋ declared to his mother, Râ•kheilꞋ, that òÅùÒÈå àÈçÄé àÄéùÑ ùÒÈòÄø (bᵊ-Reish•itꞋ 27.11), the name ùÒÈòÄéø – goat-like or satyr-like – has also been associated with òÅùÒÈå-àÁãåÉí. As a result, òÅùÒÈå-àÁãåÉí has been associated with the Greek satyr idol Pan.

That òÅùÒÈå-àÁãåÉí-ùÒÈòÄéø settled and conquered the land of the Sᵊir•imꞋ, ùÒÀòÄéø, firmly corroborated the association. This association with the Greek satyr idol Pan, in turn, shares a connection with Sâ•tânꞋ. This resulted in àÁãåÉí becoming the symbol of Sâ•tânꞋ – and Hellenist Greek – Christian – Rome! This connection, in turn, further connected (see Sâ•tânꞋ) with the "Great Whore of Babylon, the Mesopotamian idol Ishtar (morphed into Greek Aphrodite, morphed into Roman Venus, morphed into Latin Lucifer).

òÅæ [Updated: 2012.04.08]

Eiz; goat. Compare & contrast with aꞋ yil, tal•ëhꞋ , këvꞋ ës, tzon and sëh.

EJ [Updated: 2006.04.27]

Encyclopedia Judaica (also Ency. Jud.)

εκκλησια [Updated: 2011.04.03]

(ek•klæ•siꞋ a)

Hellenist Roman (increasingly gentile) church—not a Pᵊrush•imꞋ  (= modern Orthodox) áÌÅéú-äÇëÌÀðÆñÆú of Nᵊtzâr•imꞋ  (who were Jews and geir•imꞋ  praying according to Tor•âhꞋ  liturgy; not gentiles).

áÌÅéú-äÇëÌÀðÆñÆú was Hellenized (see, inter alia, LXX) to συναγωγη (su•na•gō•gæꞋ ; anglicized to synagogue).

àÁìÄéùÑÈò [Updated: 2006.04.27]

Ël•i•shâꞋ , "My Eil shall save"; Hellenized (de-Judaized (Hellenized)) to "Elisha"

àÆîÆú [Updated: 2006.04.27]

Ë•mëtꞋ ; Truth.

àÁîåÌðÈä [Updated: 2006.07.02]

Ë•mun•âhꞋ ; state of trained proficiency and reliability inducing trustworthiness or faithfulness; also, the resulting "faith" or "belief-system" satisfying that description—defined by, and according to the standards of, Tor•âhꞋ . The Hebrew noun "coach" is a cognate: îÀàÇîÌÅï (mᵊ•a•meinꞋ ). See also àÈîÅï This is the accurate Hebrew term underlying the grossly inadequate Hellenizations as "belief" and "faith"; particularly in the NT.

The hiph•ilꞋ  verb bin•yânꞋ  is äÆàÁîÄéï (hë•ë•minꞋ ; he trusted, he had faith, he believed).

Επιφανιος [Updated: 2011.03.29]

(Ep•i•phanꞋ i•os); Anglicized to Epiphanius)

Christian (Catholic) Bishop of Salamis, Cyprus (c. 315—404 C.E.); born in Judea and educated in the Hellenist center of Egypt; author of "Against Heresies" (Haer.) and Panarion (Pan.); a defender of western Catholicism (Rome) against eastern Catholicism and an antagonist of Origen.

επισκοπος [Updated: 2011.04.03]

(ë•pisꞋ ko•pos)

bishop—and the original term for pope!

O.E. papa, from M.L. papa "bishop, pope" (in classical L., "tutor"), from Gk. papas "patriarch, bishop," originally "father." Applied to [επισκοπος (bishops)] of Asia Minor and taken as a title by the [επισκοπος (Bishop)] of Alexandria c.250. In Western Church, applied especially to the [επισκοπος (Bishop)] of Rome [i.e., Pope] since the time of Leo the Great (440-461 [C.E.]) and claimed exclusively by them from 1073 [C.E.]. (etymonline.com).

òÆøÆá [Updated: 2006.04.27]

ËrꞋ ëv; dusk (i.e. convergence or confluence), eve (of…). By Jewish reckoning, the day begins at ërꞋ ëv, not dawn or midnight as reckoned by the Romans and other Goy•imꞋ .

òåÉùÒÄéï [Updated: 2013.04.30]

O•sinꞋ; those who are doing or making, doers or makers (Aramaic, pres. m.p.); parallels Hebrew òåÉùÒÄéí; Hellenized to Εσσηνοι ("Essenes").

The Qum•rânꞋ Tzᵊdoq•imꞋ were called òåÉùÒÄéï because Aramaic was popular and they were well known (in Hebrew) as the òåÉùÒÄéí of their interpretation of Oral Law, which was a cognate from this same verb root: îÇòÂùÒÆä

MiꞋshᵊnâh (Suk•âhꞋ 5.4) describes "çÂñÄéãÄéí åÀàÇðÀùÑÅé îÇòÂùÒÆä" Although translators generally translate these as two groups behaving as one, there is no reason to think of them as two groups. "Men of the îÇòÂùÒÆä were known to be çÂñÄéãÄéí. These were "çÂñÄéãÄéí [who were] åÀ (also) àÇðÀùÑÅé îÇòÂùÒÆä" – the "Essenes."

àÆñÀúÌÅø [Updated: 2011.08.28]

ËsꞋ teir, Hellenized to Esther; from Persian (Iranian) sitareh "star" and name of their pagan Goddess; by which Persians (modern Iranians) called äÂãÇñÌÈä (Ha•das•âhꞋ ; fem. of "myrtle"), the heroin in the Mᵊgil•atꞋ  ËsꞋ teir who lived in the Tᵊphutz•âhꞋ  of West Iran (Susa, Persia).

This name is the same deity as "Ashtarte", Ashtoret, Ishtar, Esotera and Easter). The name is also related to "astral" and astrology.

The Scroll of ËsꞋ teir, a book of the Kᵊtuv•imꞋ , is last of the five Megilot.

The Nᵊtzâr•imꞋ  prefer to use her Hebrew name, Ha•dasꞋ ah.

äÂãÇñ (ha•dasꞋ ; "myrtle"; pl. äÂãÇñÌÄéí, ha•das•imꞋ ) is the "kâ•sheirꞋ " (Israeli triple-pinnate myrtle branches) comprising the lu•lâvꞋ .

àÆúøåÉâ [Updated: 2006.04.27]

Ët•rogꞋ ; citron. Somewhat like an oversized lemon, the Ët•rogꞋ  used by the Yemenite Jews is a special variety, different from the Ët•rogꞋ  used by other Jews.

Ευσεβιος [Updated: 2011.03.29]

(Eu•sëbꞋ i•os); Anglicized to Eusebius)

(260—340 C.E.) Palestinian-born Greek Hellenist Catholic Christian Church apologist and bishop of Kei•sarꞋ i•yah ("Caesarea"), Israel, and earliest extant Church historian; see Eccl. Hist.

Ευτυχιος [Updated: 2011.03.29]

(EuꞋ tukhiꞋ os; Anglicized to Eutychius. Arab birth name: Sa•id Ibn-Batriq.

(ca. 876 C.E.—940.05.11 C.E.) Egyptian Arab Catholic Christian patriarch of Alexandria, Egypt. His writings are in Arabic (Catholic Encyclopedia).

"…from the late account of [Sa•id Ibn-Batriq] (PG 111, 1012-13) that, just at this time, the faithful while they were leaving the church on Easter day, were forced to eat pork under pain of death. We know how the [Ëv•yon•imꞋ  and any last remnants of the Nᵊtzâr•imꞋ  who may have survived 135 C.E. into the 4^th century—there was no such thing as the oxymoronic "Judaeo-Christians"] refused this in order not to transgress the Mosaic law to which they held they were bound" (Sa•id Ibn-Batriq in Bellarmino Bagatti, The Church from the Circumcision, Yᵊru•shâ•layꞋ im: Franciscan Press, 1971, p. 13-14ff).

àÆáÆï-áÌÉçÇï [Updated: 2006.04.27]

ËvꞋ ën Bo•khanꞋ ; The Touchstone (abbreviated EB), the earliest extant complete source text for Hebrew Ma•tit•yâhꞋ u, compiled by Sheim-Tov Bën-Yi•tzᵊkhâqꞋ  Bën-Sha•pᵊr•utꞋ  in Spain, for polemical purposes, ca. 1380 C.E.

In Bible Review (Winter 1986, p. 15), George Howard—Emeritus Head of the Department of Religion and Professor of Religion at the University of Georgia—argues that EB reflects the ancient Hebrew ms. Top scholars increasingly agree that, just as Eu•sëbꞋ i•os documented, the original version of Ma•tit•yâhꞋ u was Hebrew (cf. The Nᵊtzâr•imꞋ  Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM), note 1.0.1). EB is, as of this writing, the earliest extant complete Hebrew ms. of Ma•tit•yâhꞋ u. Its integrity within the Hebrew-Ma•tit•yâhꞋ u tradition remains unresolved (Hellenized to Greek Matthew).

Εβιωναιοι / àÆáéåÉðéí [Updated: 2011.03.31]

(Color codes: Pharisee / Orthodox; Hellenist / Reform (Jews & gentiles) and Christian)

Ëb•i•ō•naῖꞋ oi, later anglicized to Ebionites. This name was transliterated into Greek from the Hebrew àáÀéåÉðÄéí (Ëv•yon•imꞋ ; needy, destitute) based on the Pur•imꞋ  gift-giving to the needy inaugurated in Ës•teirꞋ  9.22: åÌîÇúÌÈðåÉú ìÈàáÀéåÉðÄéí.

An ever-increasing multitude of charlatans, having "discovered" and read The Gospel of the Ebionites, assume that makes them an authority on the Ëb•i•ō•naῖꞋ oi (and many even claim to be Ebionite). If they reflected a scholarly knowledge that would be acceptable. However, the form-critical analysis specialist who wrote the book on the Other Gospels, Ron Cameron (who taught at Harvard Divinity School and was an Instructor in Religion at Wesleyan Univ.), illuminates:…

"The Gospel of the Ebionites (Gos.Eb.) is a gospel harmony preserved in a few quotations in the writings of Ep•i•phanꞋ i•os… the Ebionites rejected the virgin birth… Their gospel makes both John the Baptist and Jesus vegetarians: John's diet is said to consist exclusively of wild honey; and Jesus is made to say that, at the Passover meal with his disciples, he does not desire to eat meat. In another context, Jesus makes a legal pronouncement in which he states that he has come to abolish sacrifices… A date of composition in the middle of the second century… is most likely. Its provenance is probably Syria-Palestine, where the Ebionites were at home" (Ron Cameron, the Other Gospels, Philadelphia, Westminster, 1982, p. 103f.).

What little is known about the Ëb•i•ō•naῖꞋ oi is found in the early Church literature, written by Greek-speaking Hellenists, almost exclusively gentile, who had no working grasp of Hebrew or Judaism. Their knowledge was limited to what was conveyed to them in Greek. All of these writings were later extensively redacted (in the 2^nd-4^th centuries) entirely by Greek-speaking Christian gentiles who had no knowledge whatsoever of the Jewish community (viewing them as "sons of Satan and enemies of God and the Church"), much less Judaism, with the admitted intention of "correcting" earlier texts to conform, ultimately, to this 4^th century, rabidly misojudaic, gentile Roman Hellenism (Zeus & Co.) that was being syncretized into gentile Roman Christianity and gentile Roman Christian doctrines.

Since the Ëb•i•ō•naῖꞋ oi were Hellenist, they were [a] apostates by Pᵊrush•imꞋ  definition (as assimilated Hellenists) and [b] the first and earliest "Reform Jewish" group with which the earliest (Greek-speaking Roman gentile Christians could communicate. Eu•sëbꞋ i•os specifically notes (EH III.xxvii.2) that there were a number of groups and he knew no better than to lump all of them together, despite noting that they were distinctly different, under the same name: Ëb•i•ō•naῖꞋ oi, acknowledging that he didn't know which is which; nor was he clear about the differences between them.

Consider the possibility of a Reform Jew today who thinks that Rebbe Schneerson is the Mâ•shiꞋ akh. The Reform Jew might go to one of the Orthodox Chabad rabbis who also believe that Rebbe Schneerson is the Mâ•shiꞋ akh, requesting his help in collecting and distributing food for Reform Jews in a home for seniors. In some cases, the Orthodox rabbi may be able to help. In other cases, the Orthodox rabbi might have his hands full providing for Orthodox seniors. In such case, he would likely commend the Reform Jew, as (charitably) a brother Jew, for doing a good work and then refer him to a Reform rabbi and congregation better positioned to help Reform Jewish seniors. Has the Orthodox Chabad rabbi thereby been transformed into a Reform Jew? A Christian Jew? A gentile Christian? 1^st century Pᵊrush•imꞋ  developed into today's Orthodox Jews while 1^st century Hellenists developed into today's Reform Jews. Why, when gentiles read their Christian NT account (Acts 6.1-7) of Hellenist StephꞋ an•os doing the identical same thing, does anyone assume "Poof!"—magically, the 1^st century Orthodox Pᵊrush•imꞋ  Nᵊtzâr•imꞋ  abandoned Tor•âhꞋ  to be transformed into 1^st century Hellenist Reform Jews? (And how do Christians go way beyond that to get from Hellenist Reform Jews to gentile Christians?)

Only Christian assumptions, compounded by historical ignorance of the 1^st century Jewish community, mislead the reader of their account to assume that, because StephꞋ an•os was a Hellenist, therefore (?) Pâ•qidꞋ  Ya•a•qovꞋ  "ha-Tza•diqꞋ " and the Nᵊtzâr•imꞋ  Pᵊrush•imꞋ  must also be Hellenists. Such assumptions are particularly misleading since Christians (and most Jews!) still can't distinguish between Nᵊtzâr•imꞋ  and Christians!!! This is further compounded by Jews mindlessly accepting this linchpin of Christian Gospel (claiming their Hellenist-fabricated, 4^th-century Christ is a historical Pᵊrush•iꞋ  RibꞋ i) rather than becoming knowledgeable of Christian a•vod•âhꞋ  zâr•âhꞋ . By assuming—and often fanatically perpetuating—this linchpin of Christian doctrine, however, Jews who, often rabidly, deny this difference (havdâl•âhꞋ ) not only besmirch the reputation of a 1^st century Pᵊrush•iꞋ  RibꞋ i and his Nᵊtzâr•imꞋ  Jewish followers, they become themselves unwitting preachers of this linchpin of the Christian gospel !!!

The historical record exposes the error. The Tzᵊdoq•imꞋ  included the priestly and Levitical families, including the original Essenes, and the apostate spin-off Hellenist pseudo-Tzᵊdoq•imꞋ  "Temple Priests" ("Wicked Priests") and their Roman collaborating, aristocrat supporters. DSS 4Q MMT demonstrates that the Pᵊrush•imꞋ , which included the all RibꞋ is, rabbis and their followers; i.e., including the Nᵊtzâr•imꞋ , opposed, and were distinct from, Hellenist assimilationists who were regarded as apostates by the mainstream Pᵊrush•imꞋ —which included the Nᵊtzâr•imꞋ .

Thus, it is understood in the passage under scrutiny that StephꞋ an•os' min was a Hellenized min, appealing to the apostate, spin-off Hellenist pseudo-Tzᵊdoq•imꞋ  "Temple Priests" ("Wicked Priests") and their Roman collaborating, aristocrat supporters (proof: "and [resulted] a throng of priests obeyed the faith" Acts 6.7), distinct from the Nᵊtzâr•imꞋ . Neither StephꞋ an•os nor his Ëb•i•ō•naῖꞋ oi widows were Nᵊtzâr•imꞋ . Rather, they were a group of Hellenist apostates seeking support from the Nᵊtzâr•imꞋ , based on Ës•teirꞋ  9.22, for their "Ëb•i•ō•naῖꞋ oi"—a request the Nᵊtzâr•imꞋ  rebuffed. Thereafter, StephꞋ an•os' min was referred to as the Ëb•i•ō•naῖꞋ oi by the Nᵊtzâr•imꞋ  and other Pᵊrush•imꞋ … but called Ëb•i•ō•naῖꞋ oi by other Hellenists.

Information about the Nᵊtzâr•imꞋ , as contrasted against the Ëb•i•ō•naῖꞋ oi, must be derived from the description of DërꞋ ëkh é--ä given in 4Q MMT to determine what constraints unavoidably defined the Nᵊtzâr•imꞋ  in order not to contradict the historical record that [a] they were accepted in the 1^st-century Pᵊrush•imꞋ  (rabbinic) community at least until they disappeared in 135 C.E. and [b] they were rabidly vilified by the Christian Church as "sons of Satan" and "enemies of God and the Church," until the Christian Church extirpated any last remnant that may have remained of the Nᵊtzâr•imꞋ  in 333 C.E.

Eu•sëbꞋ i•os constructively calls all of the gentile Christian Church's ante-135 C.E. Jewish precursors "sons of Sâ•tânꞋ ," which unavoidable implies archenemies of Christianity and the Church:

"But others, the Wicked Demon, when he could not alienate them from God's plan in Christ, made his own, when he found them by a different snare. The first Christians gave these the suitable name of Ëb•i•ō•naῖꞋ oi because they had poor and mean opinions concerning Christ. They held him to be a plain and ordinary man who had achieved righteousness merely by the progress of his character and had been born naturally from Mary and her husband. They insisted on the complete observation of the Law, and did not think that they would be saved by faith in Christ alone and by a life in accordance with it."

"But there were others besides these who have the same name. These escaped the absurd folly of the first mentioned, and did not deny that the Lord was born of a Virgin and the Holy Spirit but nevertheless agreed with them in not confessing his pre-existence as God, being the Logos and Wisdom. Thus they shared in the impiety of the former class, especially in that they were equally zealous to insist on the literal observance of the Law. They thought that the letters of the Apostle [Paul] ought to be wholly rejected and called him an apostate from the Law. They used only the account called according to the Hebrews [i.e., Hebrew Matityahu] and made little account of the rest. Like the former they used to observe the Sabbath and the rest of the Jewish liturgy, but on Sun[god]days celebrated rites like ours in commemoration of the Saviour's resurrection." (Eu•sëbꞋ i•os, loc. cit.)

Note that this represents, on the one hand, the earliest recorded Hellenist apostate spin-off from the Nᵊtzâr•imꞋ  known to the extant Church historians and, on the other hand, the apostate spin-off Hellenist prototype branch (the Hellenist Tzᵊdoq•imꞋ ) that evolved into the gentile Hellenist Christian Church. Thus, this describes the first and earliest hybrid proto-Christian group known by the Church between the Nᵊtzâr•imꞋ  and the Church.

While StephꞋ an•os described his group of needy Hellenist widows as àáÀéåÉðÄéí when requesting (probably Pur•imꞋ ) charity from the Nᵊtzâr•imꞋ , one must remember that

1. StephꞋ an•os and his Hellenist group, being Greek-speakers, among themselves, would have referred to themselves in Greek, as Εβιωναιοι, not the Hebrew àáÀéåÉðÄéí.

2. StephꞋ an•os' request received a skeptical rebuff from Pâ•qidꞋ  Ya•a•qovꞋ  "ha-Tza•diqꞋ ": We have our own Table—of Ël•oh•imꞋ —to serve and we're not leaving it in order to wait your "table" (implying they were lax proselytes more committed to Hellenism than to Tor•âhꞋ ). You, and your six Hellenist friends, take care of your own Hellenist "table."

3. and soon after, StephꞋ an•os was stoned—and these Hellenists—retroactively and anachronistically attributed to be Christians—were "persecuted by Jews"—as Hellenizing apostates!

While RibꞋ i Yᵊho•shuꞋ a and, lᵊ-hav•dilꞋ , StephꞋ an•os at first appear to be persecuted and condemned by the same people and for the same reason, one must understand how that can happen, considering that RibꞋ i Yᵊho•shuꞋ a was a Pᵊrush•iꞋ  persecuted and condemned by Hellenist "Wicked Priests" of the "Temple" while StephꞋ an•os was a Hellenist persecuted and condemned by Hellenist "Wicked Priests" of the "Temple." These seemingly contradictory and inscrutable, yet indisputable, facts are reconciled by recognizing that both men were accused of claiming to see RibꞋ i Yᵊho•shuꞋ a in the heavens or at the Right Hand of é--ä—a direct rival of Caesar's claim of being "the" deity. Thus, neither man was persecuted or condemned for being anti-Hellenist (while RibꞋ i Yᵊho•shuꞋ a was anti-Hellenist, StephꞋ an•os was Hellenist)—and certainly there were no Christians even in existence at this time to be persecuted, but, rather, they were each persecuted and condemned by the "Wicked Priests" of the "Temple" for rivaling the "divinity" of Caesar, thus threatening to bring down the wrath of Rome on the Hellenist "Wicked Priests" of the "Temple." (That those "Wicked Priests" were concerned about their fellow Yᵊhud•imꞋ  or anything outside of their own interests contradicts the entire history of that era.) This was the identical reason (explaining a previously inscrutable mystery) why the Hellenist "Wicked Priests" of the "Temple" later murdered Pâ•qidꞋ  Ya•a•qovꞋ  "ha-Tza•diqꞋ ".

Thus, all Christianity and the Church derived from the Hellenists—and Hellenist "Wicked Priests" of the "Temple" (so that's what happened to them; the vanished apostates have been found!), distinctly separate and opposite from anti-Hellenist RibꞋ i Yᵊho•shuꞋ a and the Nᵊtzâr•imꞋ .

The metonym Ëb•i•ō•naῖꞋ oi was adopted by this Hellenist mixture of Jewish and gentile "1^st century Reform Judaism"—who were apostate, distinct and separate from the Nᵊtzâr•imꞋ  and other Pᵊrush•imꞋ . The name àáÀéåÉðÄéí thereafter gravitated, among Hellenizing Jews and gentiles, to this distinct min of Hellenizing "needy." These "àáÀéåÉðÄéí" were not Nᵊtzâr•imꞋ  or Pᵊrush•imꞋ . However, neither were they yet full-fledged Christians (as their definition of Christian continually evolved from the time of Paulos (in Greek-speaking Antakya, Turkey) a decade later until the 4^th century C.E.—when the 4^th century C.E. Christians would "retroject" their 4^th century C.E. Christian definitions back into the 1^st century, superimposing (sowing) their 4^th century C.E. Christianized versions overtop the 1^st-century historical Nᵊtzâr•imꞋ  or other Pᵊrush•imꞋ  Jews). By means of their "corrective" redactions they replaced all of the original Judaic historical Nᵊtzâr•imꞋ  and Pᵊrush•imꞋ  Jews with their 4^th century C.E. Hellenist-fabricated Christian counterfeits.

For further information, see also Ëb•i•ō•naῖꞋ oi in our History Museum.

òÆæÁøÈà [Updated: 2006.04.27]

ËꞋ zᵊr•â; "[é--ä] helps, assists" (Aramaic); a book in the Kᵊtuv•imꞋ .

àÆæÀøÈç [Updated: 2013.04.22]

ë•zᵊrâkhꞋ, pl. àÆæÀøÈçÄéí (ë•zᵊrâkh•imꞋ); a homeborn (in modern parlance, "born Jew") or native; modern: citizen. This was one whose name had been inscribed in the yu•khas•inꞋ (public genealogical registries), which included 10 categories of àÆæÀøÈç (Ma•sëkꞋët Qidush•inꞋ 69a-b and detailed explanation in Atonement In the Biblical 'New Covenant' (ABNC)) – until shortly after 135 C.E., when the Romans destroyed all but two of the yu•khas•inꞋ. See also geir.

òÆæøÇú éÄùÒøÈàÅì [Updated: 2011.04.04]

Ëz•ratꞋ  Yi•sᵊ•râ•eilꞋ ; the Courtyard of Israel – the inner courtyard surrounding the Beit ha-Miq•dâshꞋ .

âÈãåÉì [Updated: 2006.04.27]

Gâ•dolꞋ , big, large; the adjective used to describe the "Great" Sanhedrin and the "High" Priest (lit. the Big Beit-Din and Big Ko•heinꞋ , respectively).

When prefixed by the specifier, ä (hâ-; "the"), the âÈãåÉì (gâ•dolꞋ ) receives a dâ•geishꞋ , which Tei•mân•imꞋ  pronounce "j" rather than "g" (like other Israelis): hâ-Jâ•dolꞋ .

âÈìÄéì [Updated: 2006.04.27]

Gâ•lilꞋ , Hellenized to "Galilee"

âÈìåÌú [Updated: 2006.04.27]

Gâl•utꞋ ; the countries of the Exile. See also Tᵊphutz•âhꞋ .

âÌÇîÀìÄéàÅì [Updated: 2006.05.25]

Jam•liy•eilꞋ . This is the Yemenite Jewish pronunciation. Other Jews pronounce this "Gamlieil" (or Gamliel).

Nâ•siꞋ  of the Beit-Din ha-Jâ•dolꞋ  ("Gamaliel, Rabban," EJ 7:295) beginning ca. 20 C.E. (Chronology of the Tan"kh from the 'Big Bang').

Filtering, as far as possible, all Christian redactions and interpretations and translating directly from the earliest extant source documents to reconstruct Hebrew Ma•a•vârꞋ  5.34-40:

"And a certain man of the rabbinic-Pᵊrush•imꞋ  in the Beit-Din ha-Jâ•dolꞋ  named Jam•liy•eilꞋ , a teacher of Tor•âhꞋ  esteemed by all of the kinsmen, rose up and ordered that the [Nᵊtzâr•imꞋ ] Shᵊlikh•imꞋ  be excused from [the proceedings] for a short time. Then he addressed the Beit-Din ha-Jâ•dolꞋ  saying,

'Men, Bᵊn•eiꞋ -Yi•sᵊr•â•eilꞋ , take heed to yourselves what you intend to impose upon these men; for in earlier days [Hellenist Greek] Theudas rose up claiming to be the Mâ•shiꞋ akh and had a following of about 400 men. He was taken up, and as many as were persuaded by him dispersed and came to nothing. After him, in the days of the census, Yᵊhud•âhꞋ  of the Gâ•lilꞋ  rose up and incited the am to stray and follow him. But he was finally brought to an end and as many as were persuaded by him dispersed. And now I tell you, Turn aside from these men, tolerate them, because if this counsel or this work is of men it will cease. But if it be of Ël•oh•imꞋ , then you will not be able to make them cease and, in that case, you would also be found to be fighters against Ël•oh•imꞋ …'

"So the Pᵊrush•imꞋ -dominated Beit-Din ha-Jâ•dolꞋ  was persuaded by him but, having recalled the Shᵊlikh•imꞋ , the Hellenist pseudo-Tzᵊdoq•imꞋ  whipped them and conveyed instructions to them that they should not speak in the name of RibꞋ i Yᵊho•shuꞋ a, and released them."

Until ca. 20 C.E., the Beit-Din ha-Jâ•dolꞋ  had been predominated by the Hellenist pseudo-Tzᵊdoq•imꞋ . It wasn't Pᵊrush•imꞋ  (predecessors of today's Orthodox rabbis) who defied the explicit instruction of their first, and very own, Pᵊrush•imꞋ  Nâ•siꞋ , Jam•liy•eilꞋ , and the Beit-Din ha-Jâ•dolꞋ  to whip the Nᵊtzâr•imꞋ  or order them to cease.

âÇï-òÅãÆï [Updated: 2010.12.09]

Gan EiꞋ dën; EiꞋ dën Park, de-Judaized (Hellenized) to "the Garden of Eden."

The Biblical description locates Gan EiꞋ dën at an intersection of rivers that, today, could only be under the Persian Gulf. Now, Jeffrey Rose, an archeologist from the University of Birmingham in the U.K. has discovered evidence of an ancient civilization—under the Persian Gulf. "…this 'Persian Gulf Oasis' may have been host to humans for over 100,000 years before it was swallowed up by the Indian Ocean around 8,000 years ago… Historical sea level data show that, prior to the flood, the Gulf basin would have been above water beginning about 75,000 years ago. And it would have been an ideal refuge from the harsh deserts surrounding it, with fresh water supplied by the Tigris, Euphrates, Karun, and Wadi Baton Rivers, as well as by underground springs." ("Lost civilization under Persian Gulf," Univ. of Chicago Press Journals, www.eurekalert.org, accessed 2010.12.09).

âÇï âÇú ùÑÀîÈðÄéí [Updated: 2013.02.24]

âÇï âÇú ùÑÀîÈðÄéí – Hellenized to "Gethsemane."

âÈàåÉï [Updated: 2008.11.11]

gâ•onꞋ ; excellence, genius; pl. âÀàåÉðÄéí (gᵊ•on•imꞋ ; MH: heads of Jewish academies, 7^th- 11^th centuries C.E.

âÌÅéà-äÄðÌÉí also âÅéäÄðÌåÉí [Updated: 2008.09.14]

Jei-Hi•nomꞋ  and contraction Gei•hi•nomꞋ  (Hellenized to (γεεννα; geenna; corrupted to "Gehenna"); "Ravine of Hi•nomꞋ "; the ravine coming north from the direction of Beit LëkhꞋ ëm (southeast), intersecting with the Qidron Valley at the southeast corner of Yᵊru•shâ•laꞋ yim, and, principally, running east-west across the south side of Yᵊru•shâ•layꞋ im. Jei-Hi•nomꞋ  is where úÉôÆú was located. úÉôÆú was the site of the worship of îÉìÆê, consisting of "burning children in the fire."

îÉìÆê is a deliberate dysphemism of îÆìÆê, "the original vowels being changed and patterned after the vocalization of boshꞋ ët, 'shame,' which was often used as an intentional substitute for BaꞋ al" (ibid.).

There is no "hell" in the Bible. "Hell" is an innovation of Roman Hellenist Christians. The only word mistranslated as "hell" in the King James [per]Version (KJ/V) of 1611 C.E. is ùÑÀàåÉì.

The notion of "hell" arose out of the Biblical principle of tzëdꞋ ëq, "an eye for an eye" (interpreted and applied by the Bat•eiꞋ -Din as monetary compensation), implying that punishment should fit the a•veir•âhꞋ  against Tor•âhꞋ . Therefore, one would reason, just as some crimes and evil is worse than other crimes and evil, so some punishment should, accordingly, be worse than other punishment; there must be degrees of punishment. The rabbis reasoned (mistakenly, as you'll see below) that the same principle must apply in hâ-o•lâmꞋ  ha-bâꞋ . Hence, death must not be the end for evil people who never suffered appropriate punishment in this life. Such people die deserving more punishment. That's the human view of tzëdꞋ ëq. Therefore, they reasoned, there must be a "hell" where such punishment is meted out to evil people in the same degree as the evil they perpetrated.

However, this reasoning is not found anywhere in the Bible; nor is there any direct support for this reasoning.

The notion of "the fires of hell" may, perversely, derive from the description of the "Fourth çÅéåÈä" being éÀäÄéáÇú to the holy (by definition) ðÀäÇø ãÌÄé-ðåÌø emanating from the ëÌÈøÀñÅà of the òÇúÌÄé÷ éåÉîÄéï (Dân•i•eilꞋ  7.9-11).

Appended to this reasoning was the human instinct that fire is probably the most painful and torturous—punishing—death possible; hence, burning alive in fire must be the punishment for the worst crimes and evil.

On the southeast side of Yᵊru•shâ•laꞋ yim in ancient times, in the valley called âÅéà áÌÆï-äÄðÌÉí, at a place called úÉôÆú, mᵊshum•âd•imꞋ  adopted idolatrous rites of passage to adulthood, dedicating them to baꞋ al by requiring their sons and their daughters to walk between fires, or jump through hoops of fire or, most likely, walk on fiery coals. Contrary to popular misconceptions, they were dedicated—perhaps "married" to, not sacrificed, to baꞋ al. In the Bible, this is called "pass[ing] their sons and their daughters to îÉìÆê. This is how these terms became associated with "hell." Today, in this valley, the last I knew they were selling T-shirts reading "My parents went to hell and all I got was this lousy T-shirt" or "I've been to hell and back."

These passages in Yi•rᵊmᵊyâhꞋ u were cited to support their reasoning: 7.31-32; 19.2, 6 & 32.35.

All of this, however, is human reasoning; not Biblical instruction. If it were such a key principle, it could not have been entirely absent from the Bible. It's even more suspicious that it's found only in Hellenist doctrines.

Its absence in the Bible suggests that, contrary to human reasoning based on a deterrent (and sometimes vengeful) perception of tzëdꞋ ëq necessary in this world, é--ä appears to deem degrees of punishment unnecessary in the non-dimensional hâ-o•lâmꞋ  ha-bâꞋ .

The Compassionate ha-Sheim, being Perfect, cannot commune with imperfection. To mingle with imperfection would render Him imperfect, which cannot be permitted.

Thus, a Perfect Singularity could only admit perfection to His eternal, non-dimensional hâ-o•lâmꞋ  ha-bâꞋ .

While we cannot attain perfection on our own, Tor•âhꞋ  provides that those who do their utmost to keep Tor•âhꞋ  obtain ki•purꞋ  resulting in perfection by the çÅï of é--ä.

This describes a binary state: 1=Perfect; 0=Not Perfect. The linear, analog "eye for an eye" of this world, where we need training, appears to give way, in the non-dimensional realm beyond this life, to an absolute {0,1} binary outcome. Contrary to the linear analog paradigm of degrees of punishment in payment for degrees of transgression of Tor•âhꞋ , necessary as long as we're in training in this life, every indication in the Bible implies that the operative system in the design of the non-dimensional realm after this world is discrete and binary: 1=life continuing after death for Tor•âhꞋ -keepers, or 0=not, for all others (goy•imꞋ ).

Life in the non-dimensional world is solely for those who are compatible with é--ä without need of punishment. Why, then, would punishment exist? The rest seems to be scare tactics of Christian clerics (the teaching of "hell" is virtually absent outside of Hellenist Christianity) trying to motivate people into following their teaching.

There is no Biblical instruction concerning those who are not transitioned to spiritual life in the non-dimensional hâ-o•lâmꞋ  ha-bâꞋ . However, we may conjecture that it may be like before our own life: simply "not."

Transliterated in LXX as γεεννα (geenna, Hellenized to "gehinna"), the symbolism of the "fires" of "gehenna" (corrupted from Gei-Hi•nomꞋ ) were associated with "hell" from Yi•rᵊmᵊyâhꞋ u and Mᵊnor•atꞋ  ha-Mâ•orꞋ  (ö"á) to The Netzarim Reconstruction of Hebrew Matityahu (NHM) 5:22, 29, 30; et al. Scholars have shown (cf. "Moloch, Cult of," Ency. Jud. 12.230-3), however, that the "burning" of children was only a symbolic marriage ritual dedicating boys to be priests, or girls to be mistresses, of MoꞋ lakh Hadad aka Mithra aka Helios aka Zeus, aka the sun God, ShëmꞋ ësh, whose consort was Ashtart (aka Ishtar, aka Easter).

The Book of Jubilees (30.7ff) demonstrates that the "burning of children to MoꞋ lakh" ritual marriage referred to intermarriage (then a parental decision). "The common denominator of all these traditions is the understanding of [MoꞋ lakh] worship as the transfer of Jewish children to paganism either by delivering them directly to pagan priests or by procreation through intercourse with a pagan woman… This is supported by the fact that in some cases it is explicitly specified that the offender will dedicate his sons as priests to [H]adad and his daughters as hierodules to Ishtar" (ibid.).

Thus, the "sin of MoꞋ lakh is intermarriage and/or assimilation!

âÌÅø [Updated: 2012.10.02]

Geir (recognized – i.e., adjudicated – by a Beit-Din to be a "legal alien"); one of 10 categories of persons inscribed in the yu•khas•inꞋ (public genealogy registries of Yi•sᵊrâ•eilꞋ; Ma•sëkꞋët Qi•dush•inꞋ 69a-b; see detailed explanation in Atonement In the Biblical 'New Covenant' (ABNC)).

The Biblical — and Ram•ba"mꞋ — definition of âÌÅø (i.e., before Medieval European – in contrast to Har Sin•aiꞋ – reforms) referred to an in-training, exclusively pre-conversion, non-Jew proselyte-candidate. The reason that the Kha•khâm•imꞋ of Tal•mudꞋ described such a wide (and otherwise contradictory) range of practices for geir•imꞋ is because they were describing geir•imꞋ in various stages of learning, from day-one (knowing nothing except the threshhold ShëvꞋa Mi•tzᵊw•otꞋ Bᵊn•eiꞋ NoꞋakh) until fully knowledgeable, practicing and ready for conversion.

"It was only during the later [Beit ha-Mi•qᵊdâshꞋ  ha-Shein•iꞋ ] period that a sharp distinction and a barrier of separation was erected between the Jew and the gentile… In addition to [idolatry] the low moral, social, and ethical standards of the surrounding gentiles were continually emphasized, and social contact with them was regarded as being a pernicious social and moral influence… Only considerations of humanity, such as relief of their poor, visiting the sick, affording them last rites (Ma•sëkꞋ ët Git•inꞋ  61a) and discretion… were reasons for breaking the otherwise impenetrable barrier" ("Gentile," EJ, 7.410-412).

âÌÅø úÌåÉùÑÈá – Until Medieval times, the âÌÅø úÌåÉùÑÈá (resident-alien) referred to a "legal alien" who was, thereby, permitted to reside in the Jewish community—the only way to qualify to interact with a rabbi and be instructed in Tor•âhꞋ in order to qualify to convert. The Biblical geir to•shâvꞋ  was a non-Jew who had met the minimum halakhic standards (ShëvꞋa Mi•tzᵊw•otꞋ Bᵊn•eiꞋ NoꞋakh) required by the Beit Din. This standard dates back to the 1^st century CE; the earliest documentation being the Nᵊtzâr•imꞋ Beit-Din who authored them, enabling 1^st century CE non-Jews to come to Tor•âhꞋ ("Acts" 15.20). This was required to permit the gentile to interact provisionally and temporarily (set by Tal•mudꞋ as a period of 12-24 months), in the Jewish community — either for the purpose of business and commerce or to (learn Tor•âhꞋ  and) convert.

"áÌÆï-àÇáÀøÈäÈí àÈáÄéðåÌ" ‭ ‬ (2012.10.02; è"æ áçåãù äùáéòé [úùøé], ä'úùò"â) – The Biblical definition of âÌÅø was accepted up through the 12^th century CE – by the logician (rationalist) Ram•ba"mꞋ – and retained its pristine definition until, four centuries later when the anti-Ram•ba"mꞋ irrationalist (QaꞋbâl-ist) Rabbi Yo•seiphꞋ Karo of öÀôÇú published his ùÑåÌìçÈï òÈøåÌê in Medieval (1565 CE) Europe (Venice)–naming "converts" with the appellation "so-and-so áÌÆï-àÇáÀøÈäÈí àÈáÄéðåÌ"!!!

It must be noted here that, contrary to both the Ash•kᵊnazꞋi and Sᵊphârâd•iꞋ traditions, the most pristine sect of Judaism, the Tei•mân•imꞋ No•sakh′ Ba•lad•iꞋ Dor DaꞋim, rejected both the (irrationalist) Qa•bâl•âhꞋ and its (irrationalist) product, the Shu•khânꞋ •rukhꞋ, remaining faithful to the pristine and logical Tor•âhꞋ (and rationalist Ram•ba"mꞋ). Accordingly, neither the irrationalist Qa•bâl•âhꞋ nor the irrationalist Shu•khânꞋ •rukhꞋ are legitimate Ha•lâkh•âhꞋ. Rather, by contrast, the logical (rationalist) Mi•shᵊn•ëhꞋ  Tor•âhꞋ  of Ram•ba"mꞋ most faithfully transmits the Ha•lâkh•âhꞋ up to the 10^th century CE while the later QaꞋbâl-ists represent Medieval European innovation and reform contradicting Ha•lâkh•âhꞋ.

Appending the appellation "so-and-so áÌÆï-àÇáÀøÈäÈí àÈáÄéðåÌ" to the names of Jews-by-choice immediately – and unprecedentedly – discriminated between "born Jews" and "converts," blurring the âÌÅø úÌåÉùÑÈá (pre-convert, non-Jew trainee) with the post-conversion Jew—whom Tor•âhꞋ explicitly commanded to be treated under the one same Tor•âhꞋ as the "born Jew" (bᵊ-Mi•dᵊbarꞋ 15.15,16,29). This Medieval reform and innovation was an addition to Tor•âhꞋ (prohibited: Dᵊvâr•imꞋ 13.1) in direct contravention of Tor•âhꞋ (Shᵊm•otꞋ 22.20; bᵊ-Mi•dᵊbarꞋ 15.15,16,29; Shᵊm•otꞋ 23.19; 34.26; Dᵊvâr•imꞋ 14.21; Tal•mudꞋ MiꞋshᵊnâh Ma•sëkꞋët Bâ•vâꞋ Mᵊtziy•âꞋ 58b and its Gᵊmâr•âꞋ – prohibiting reminding a convert, or the child of a convert, of their former status, which is oppressing the âÌÅø – "boiling a kid in its mother's milk," publicly embarrassing him or her, and equating such oppression to spilling his or her blood; a capital offense – see wa-Yi•qᵊr•âꞋ 19.16).

This Medieval European Reform has, in contradiction to Tor•âhꞋ and Ha•lâkh•âhꞋ, labeled "converted Jews" with a name that forever identifies them, publicly exposing them to racist and supremacist oppression from many "born Jews" (not to mention ostracism from former gentile relatives and friends who point out – and are corroborated by the rabbis!!! – that they aren't really Jews). As a result, instead of being just another Jew, they remain a "convert," which many racist and supremacist "born Jews" look down on as "not real Jews" and denigrate. It has also led to the Reform of "undoing" conversions, which has no basis or precedent prior to this Medieval European Reform. Marriage prohibitions were against the âÌÅø (non-Jew candidate), not against a Jew-by choice – for which there was only the one, same, Tor•âhꞋ as for the "born Jew" and there was to be no distinction between them (bᵊ-Mi•dᵊbarꞋ 15.15,16,29). This Medieval European innovation created and continues to empower an internal racist schism, enabling supremacist and racist "born Jews" to identify, discriminate against and contemptuously label the Jew-by-choice as a âÌÅø or "convert" – a less-than-real Jew.

Contradicting and contravening Tor•âhꞋ, this Medieval European Reform cannot be Ha•lâkh•âhꞋ. Rather, it is explicitly prohibited by Tor•âhꞋ and contradictory to Ha•lâkh•âhꞋ!

There has never been any such thing as a permanent geir to•shâvꞋ  (or Tor•âhꞋ -acceptable Bën-NoꞋ akh = goy) after the bᵊrit Tor•âhꞋ  at Har Sin•aiꞋ .

The Biblical âÌÅø was a non-Jew who complied with the minimum threshold requirements for acceptance as a âÌÅø (the shëvꞋ a Mitz•wotꞋ  Bᵊn•eiꞋ -NoꞋ akh) and is provisionally permitted to interact in the Jewish community solely for the purpose of transitioning to learn and implement Tor•âhꞋ  and live a non-selectively Tor•âhꞋ -observant life). The masc. pl. is âÅøÄéí (geir•imꞋ ), fem. âÅøÈä (geir•âhꞋ )—Aram. âÄéÌåÉøÆú (gi•or•âꞋ ), connective pl. -âÅøÅé (geir•eiꞋ -…).

Unlike Bᵊn•eiꞋ -NoꞋ akh, geir•imꞋ  are authorized to interface with the Jewish community for continuing progress in Tor•âhꞋ  study and observance , for business purposes, etc. A geir to•shâvꞋ is one who has distinguished himself from the Bᵊn•eiꞋ -NoꞋ akh (i.e., Goy•imꞋ ) before the Beit-Din, but has not converted and, therefore, has not become a Jew(ess). Ha•lâkh•âhꞋ  maintains certain distinctions between geir•imꞋ  and Jews (e.g., relative to the PësꞋ akh SeiꞋ dër, geir•imꞋ  are not called to Tor•âhꞋ , intermarriage is prohibited, etc.). While preserving such distinctions, geir•imꞋ  should especially note that, unlike any Bᵊn•eiꞋ -NoꞋ akh, geir•imꞋ  are subsumed in the Jewish community and included in its portion in hâ-o•lâmꞋ  ha-bâꞋ .

"A [geir] terminates all former family ties upon conversion and 'is considered a newly born child.' " ("Proselytes," EJ, 13:1183).

âÅø öÆãÆ÷ (Geir TzëdꞋ ëq; an alien, i.e. non-Jew, who has been recognized by a Beit-Din as TzëdꞋ ëq); i.e., a geir who has attained a level of Tor•âhꞋ -observance equivalent to those who qualify for conversion but, usually because of a marital entanglement with a spouse who rejects Tor•âhꞋ , cannot convert. In ancient times, fear of circumcision was another reason.

äÄúÀâÌÇéÌÀøåÌú (hit•gai•yᵊr•utꞋ ; completing the geir process)—i.e. converting. Upon completing the geir to•shâvꞋ training, if one cannot convert—whether due to marital ineligibility or refusal of Orthodox rabbis—we promote the geir to•shâvꞋ to the status of (non-Jewish) geir tzëdꞋ ëq.

âÌÄéÌåÌø (gi•yurꞋ ; completion of the geir process)—i.e. conversion.

Geir is often confused with the inaccurately translated title "God-fearers," which included both Jews and (non-Jew) geir•imꞋ .

The definition of geir and its two counterpart Greek terms has become misunderstood in modern times.

In Biblical through Talmudic Hebrew, geir referred to an unconverted, non-Jew who had been recognized by a beit din as a novitiate engaged to learn—and apply as he or she learns—to become non-selectively observant of all of Tor•âhꞋ , with the goal of converting (except when circumstances prohibit conversion). In Biblical through Talmudic times, this recognition by a beit din was required in order to interact in the Jewish community, which was, otherwise, prohibited from interacting with gentiles.

The scholar who has come closest to the correct definitions is Louis H. Feldman (see "The Omnipresence of the God-Fearers," Biblical Archeology Review, 86.09-10, pp. 58-69 and Jew & Gentile in the Ancient World, see the General Judaica Shoppe in our Mall). Feldman extrapolates from pagan religions of the period to suggest the existence of an intermediate status between a "sympathizer" and coreligionist. However, as even Feldman noted, Judaism is proactively unlike pagan religions. Hence, those of Feldman's conclusions that depend on this premise are non sequitur.

Still, like the candidate who demanded it of Hi•leilꞋ , it's unreasonable to expect anyone to teach him everything that is needed in order to be Tor•âhꞋ -observant "while standing on one foot." Yet, in Biblical and Talmudic times, gentiles weren't permitted to interact with Jews in order to study. The sheer time required to learn implies a period of transition and at least one status that acts as a visa authorizing him or her to study in the Jewish community.

The following definitions assume one has absorbed the relevant information in both James Parkes (The Conflict of the Church and the Synagogue, see the General Judaica Shoppe in our Mall)) and Feldman (see "The Omnipresence of the God-Fearers," Biblical Archeology Review, 86.09-10, pp. 58-69 and Jew & Gentile in the Ancient World, see the General Judaica Shoppe in our Mall).

"God-fearer" was the umbrella term that included both Jews and novitiates (i.e. pre-initiates, pre-proselytes, pre-converts). Feldman rightly describes novitiates to Judaism as "sympathizers" to Tor•âhꞋ  (i.e. Judaism) / Jews. Unlike pagan religions, novitiates who converted were thereafter prohibited by Oral Law (documented in Tal•mudꞋ ) from being labelled as converts! After conversion, novitiates became Jews, NOT "proselytes"—which causes confusion since the Greek προσηλυτος (prosælutos) was the closest Greek term the ancients knew to describe "near Jew" observers of Tor•âhꞋ . Despite this confusion, in Judaism, there is no such thing as a "convert." There are only

1. temporary novitiates (geir to•shâvꞋ ),
2. Tor•âhꞋ -observant non-Jews (geir tzëdꞋ ëq) and
3. Jews (including those who converted).

Also unlike pagan religions, in Tor•âhꞋ , circumstances can (and did) arise in which candidates can become Tor•âhꞋ -observant but still not qualify to convert. (Inability to qualify for conversion was usually due either to fear of circumcision, by males, or to marriage to a spouse unwilling to convert, since conversion would, in such case, create in an intermarriage.) There arose, therefore, not only an intermediate (and, therefore, temporary) status as Feldman suggested, but also a permanent, non-Jewish, status we might call a "Tor•âhꞋ -observant non-convert."

The term describing the temporary status of an ordinary novitiate was âÅø úÌåÉùÑÈá (geir to•shâvꞋ; resident alien). When the geir to•shâvꞋ  attained the level of observance required to convert, he or she converted if possible. However, in cases where conversion was impossible, upon attaining the level of Tor•âhꞋ -observance required of a convert the geir to•shâvꞋ  was promoted to geir tzëdꞋ ëq (just, or "righteous," alien). Both the geir to•shâvꞋ  and the geir tzëdꞋ ëq are non-Jews. It can then be easily understood why, in Tal•mudꞋ , the geir to•shâvꞋ  is variously described in different levels of observance—as the individual progressed from his or her former paganism to become Tor•âhꞋ -observant.

Together, the geir to•shâvꞋ  and the geir tzëdꞋ ëq comprise the category Feldman lumped into the single category of "sympathizers."

Hebrew	Greek	Description
éÄøÀàÅé äÇùÌÑÅí, éÄøÀàÅé ùÑÈîÇéÄí & éÄøÀàÅé àÁìåÉäÄéí These synonyms comprised both Yᵊhud•imꞋ  and geir•imꞋ  (Patrologia Latina (PL), XXXIII, cited by Parkes: "Cf. the correspondence between Ierōnumos and Augustine on this point. Letters 28, 40, 75, 82 in the Edition of Augustine's letters by Marcus Dodds, or PL …").	φοβουμενοι τον θεον; also σεβομενων προσηλυτων	The entire Tor•âhꞋ  community; includes all categories below, all of which qualify as doing one's "utmost" to be Tor•âhꞋ -observant and, therefore, beneficiaries of Tor•âhꞋ 's promise of a place in hâ-o•lâmꞋ  ha-bâꞋ .
âÅø úÌåÉùÑÈá	θεσσεβεις	One category of Feldman's "sympathizers"
âÅø öÆãÆ÷	προσηλυτος	Second category of Feldman's "sympathizers"
éÀäåÌãÄéí	Ιουδαιος	Subsumes those who converted

Note the differences between a geir and a Bën NoꞋ akh):

• the geir makes a lifetime commitment to learn, and apply as he or she learns, all of the Mitz•wotꞋ  Tor•âhꞋ  non-selectively
• formally before a legitimate beit din which thereafter recognizes him or her as a geir (geir•âhꞋ ).
• "ha-Sheim watchguards the geir•imꞋ " (Tᵊhil•imꞋ  146.9)

By contrast, the Bën NoꞋ akh

• hasn't necessarily committed to observe—non-selectively—even the Seven Noahide laws, much less anything beyond them, and
• hasn't been recognized by a legitimate beit din as having made such a commitment and, therefore, hasn't been recognized by a legitimate beit din as a geir.

Except their lack of commitment before a legitimate beit din to learn (and apply as they learn, over time) Tor•âhꞋ -observance non-selectively, as well as their consequent lack of recognition by a beit din and integration into the Jewish community, today's "Bën-NoꞋ akh" are otherwise similar to the Biblical and Talmudic geir.

Contrary to the historical definition, the modern rabbinic understanding of the term "geir" has deteriorated to refer to a convert to Judaism. However, one who converts to Judaism according to Ha•lâkh•âhꞋ  is a Jew, no longer a geir and, in fact, Ha•lâkh•âhꞋ  prohibits even referring to a Jew's conversion! So, Ha•lâkh•âhꞋ  makes any distinction from a "born Jew" – or any questioning (much less invalidation) of such conversion – patently impossible! Nothing can invalidate a 'Jew by choice' (even this distinction is prohibited by Ha•lâkh•âhꞋ ) any more than it can invalidate every 'born Jew' (Shᵊm•otꞋ  12.49)!

As noted in the Encyclopedia Judaica, of the earliest extant references to the Noakhide Laws applying to non-Jews: "This latter list ["Acts" 15:20] is the only one that bears any systematic relationship to the set of religious laws which the Pentateuch makes obligatory upon resident aliens"—Hebrew geir•imꞋ  ("Noachide Laws," Ency. Jud., 12.1190). What some rabbis today are calling "B'nai Noah" was first formally defined and stated by the Nᵊtzâr•imꞋ  beit din, under our first Pâ•qidꞋ , Ya•a•qovꞋ  'ha-Tza•diqꞋ ' Bën-Dâ•widꞋ !!!

The quickest and easiest way to understand geir is to relate the geir to the modern definition of "Bnai Noah." The geir, then, differs in two ways:

1. Semantic: the name. Both Tor•âhꞋ  and Tal•mudꞋ  refer unambiguously to Bᵊn•eiꞋ  NoꞋ akh as all non-Jews, not just those who observe the Noakhide Laws. As the widely acknowledged world's foremost expert in Hellenism, Louis H. Feldman, makes clear in his article in the Biblical Archaeology Review (86.09-10, p. 58ff), in both Biblical and Talmudic times, these non-Jews were unconverted proselytes to Judaism called geir•imꞋ .
2. Threshhold requirements, NOT an acceptable end goal. We, the Nᵊtzâr•imꞋ , who defined the earliest formal statement of the Noakhide Laws, stated explicitly in the same beit din decision that the Noakhide Laws were a threshhold minimum requirement for admission of non-Jewish geir•imꞋ  to study Tor•âhꞋ  in the Jewish community.
   Why this special threshhold requirement to admit non-Jews under these special circumstances? Because then, "Acts" 15.21 continues: these non-Jews, otherwise not permitted to mingle with Jews during that period, were permitted to attend synagogue, where they could learn the rest of Tor•âhꞋ  from those who recite the Tor•âhꞋ  of MoshꞋ ëh every Shab•âtꞋ , in every city, from ancient generations, the Tor•âhꞋ  of MoshꞋ ëh being recited every Shab•âtꞋ  in the synagogues (see our book, Atonement In the Biblical 'New Covenant').
   The Noakhide Laws were never an acceptable permanent goal for 'B'nai Noah.' What some rabbis hail as the end goal for 'B'nai Noah' was considered the minimum threshhold requirement for interrelating with the Jewish community in the 1^st centuries B.C.E. and C.E.—for recognition as geir•imꞋ —precisely to distinguished them from the 'B'nai Noah'!

While the modern understanding of geir is "a convert to Judaism," the Biblical definition was slightly different. Students are directed to read "God-fearers," [sic] by Louis H. Feldman in Biblical Archaeology Review magazine (BAR; 86.09-10, pp. 58-69). BAR states: "There is simply no one in the world who has a better grasp of Hellenistic Jewish literature than Louis Feldman" (p. 45). Feldman's article is a MUST read.

It's clearly impossible for a non-Jews to come to learn Tor•âhꞋ  already knowing Tor•âhꞋ . Neither could non-Jews learn Tor•âhꞋ  in one day, "while standing on one foot," in order to become fully Tor•âhꞋ -observant that evening. When non-Jews became interested in learning about Judaism they required a special status to distinguish them above the Bᵊn•eiꞋ  NoꞋ akh and give the opportunity and time to study in the Jewish community so that they could make the transition to full and non-selective Tor•âhꞋ -observance.

These novitiates to Judaism were granted the status of geir to•shâvꞋ  (fem. geir•âhꞋ  to•shëvꞋ ët) by

1. Coming before, and being recognized by, the Beit-Din
2. As keeping the Noakhide laws and
3. Committing before the beit din to learning and practicing the rest of Tor•âhꞋ -observance, to their utmost ("with all your heart and might" as instructed in the Shᵊma) and non-selectively (i.e. not according to "their own eyes nor their own heart").

These requirements remain—unchanged—the requirements for being recognized by our beit din as a geir to•shâvꞋ  Nᵊtzâr•imꞋ .

Tal•mudꞋ  documents that becoming a geir to•shâvꞋ  enables the non-Jew to be counted within Israel, though it isn't the same as converting and the geir ISN'T a Jew (for which conversion is required.)

The Nᵊtzâr•imꞋ  neither require, nor perform, conversions. Conversion is left entirely to Orthodox rabbis.

In the time of the Beit-ha-Mi•qᵊdâshꞋ  ha-Shein•iꞋ , most geir•imꞋ  converted, which is why the term geir eventually blurred with "convert." However, when the geir converts, Orthodox Ha•lâkh•âhꞋ  then recognizes him or her as a Jew(ess). The Jew(ess)—whom Orthodox Ha•lâkh•âhꞋ  prohibits from even being reminded of their non-Jewish past—is then no longer a geir(âh).

Geir TzëdꞋ ëq

There were also many geir•imꞋ  who never converted, either because they feared circumcision or because they were married to a non-Jew who didn't want to convert (and for whom conversion was prohibited because it would have created a prohibited intermarriage).

Upon becoming conversant with, and observant of, all of the Mitz•wotꞋ  of Tor•âhꞋ  like a Jew, the geir to•shâvꞋ  who didn't convert was then instead recognized as a geir tzëdꞋ ëq (who was still not a Jew). Except for a short-list of explicit exceptions for non-Jews, the geir tzëdꞋ ëq's practice of Tor•âhꞋ  is identical to that of the Jew's practice. With the exceptions of the aforementioned short-list, when the geir tzëdꞋ ëq interfaces in the Orthodox Jewish community, his or her practice must be identical (or corrected to become identical) to that of Orthodox Tei•mân•imꞋ  and Nᵊtzâr•imꞋ  Jews. (These sometimes differ from Ash•kᵊnazꞋ im Jews.)

Therefore, it is inaccurate to confuse the geir, an unconverted non-Jew, with the (converted – no longer a convert) Jew. A geir to•shâvꞋ  is a non-Jew novitiate, who has come before a legitimate Beit Din (i.e. in the legitimate Jewish community, as opposed to a phony 'beit din' of Christian Jews and Christian (Hellenist) pseudo-Judaism, recognized by no one in the legitimate Jewish community) and been recognized as a non-Jew, with probationary status in the Jewish community, committed to learning Tor•âhꞋ  and keeping it non-selectively (see Shᵊma), step-by-step as they learn.

Being non-Jews, geir•imꞋ  are not permitted to intermarry with Jews.

It is essential to understand that the status of geir to•shâvꞋ  is both provisional and temporary. One cannot remain a geir to•shâvꞋ .

The status of geir to•shâvꞋ  is designed to enable the non-Jew to learn Tor•âhꞋ  and become Tor•âhꞋ -observant within a reasonable period of time. If the geir to•shâvꞋ  doesn't progress to full and non-selective observance of the 613 Mitz•wotꞋ  his or her status as geir to•shâvꞋ  must be terminated.

Cf. also The Nᵊtzâr•imꞋ  Reconstruction of Hebrew Ma•tit•yâhꞋ u (NHM) note 23.15.2.

Relation to Laws of Conversion

"The procedure, established by the Tanâ•imꞋ , according to which a non-Jew may be accepted into the Jewish faith, was elucidated as follows [restoring the Hebrew]:

"In our days, when a [geir] comes to be converted, we say to him: 'What is your objective? Is it not known to you that today the people of Israel are wretched, driven about, exiled, and in constant suffering?' If he says: 'I know of this and I do not have the merit,' we accept him immediately and we inform him of some of the lighter precepts and of some of the severer ones … we inform him of the chastisements for the transgression of these precepts … we should not overburden him nor be meticulous with him…" (Ma•sëkꞋ ët Yᵊvâm•otꞋ  47a …)."

"This text refers to a person who converted through conviction… The acceptance of a [geir] "under the Wings of the [Shᵊkhin•âhꞋ ]" is equivalent to Israel's entry into the [bᵊrit], i.e., with circumcision, immersion, and offering a sacrifice… R. Yokhanan ben-Zaqai instituted that in those times when sacrifice was no longer possible, a [geir] was not obliged to set aside money for the sacrifice (Ma•sëkꞋ ët Kᵊrit•otꞋ  9a) Therefore, only circumcision and immersion remained…"

The act of conversion must take place before a Beit Din, consisting of three members… (Ma•sëkꞋ ët Yᵊvâm•otꞋ  46b-47a)." ("Proselytes," EJ, 13:1183)

Subsequently, only one Tor•âhꞋ  applied to the Jew, whether "born Jew" or "Jew by choice" – Shᵊm•otꞋ  12.49. Even mention of a Jew's conversion was prohibited by Ha•lâkh•âhꞋ .

âÅè [Updated: 2007.03.07]

Geit (corrupted to "get"); a certificate of divorce granted by a Beit Din.

âî"ç [Updated: 2007.03.07]

Gᵊma"kh, acronym for âÀîÄéìåÌú çÆñÆã (gᵊmil•utꞋ  khësꞋ ëd; khësꞋ ëd fund); a benevolent fund, administered by a Beit ha-kᵊnësꞋ ët or Beit Din, providing interest-free loans for needy Jews, which are repayable as the debtor is able and forgiven if the debtor cannot repay the loan.

âÀîÈøÈà [Updated: 2012.01.27]

(Gᵊmâr•âꞋ ; concluded, i.e. well-solved) commentary of the A•mor•ayꞋ im on the Mish•nâhꞋ . The term Gᵊmâr•âꞋ  is often applied to Tal•mudꞋ  as a whole.

âÀðÄéæÈä [Updated: 2006.04.27]

Gᵊniz•âhꞋ  storage area for discarding sacred objects, and books containing the Name, so that they will not be desecrated by ordinary means of disposal.

âÄÌìÌåÌì [Updated: 2010.10.05]

ji•lulꞋ , pl. âÄÌìÌåÌìÄéí (ji•lul•imꞋ ). (Israeil pronunciations: gi•lulꞋ , pl. gi•lul•imꞋ ) derives from âÌÈìÈì (jâ•lâlꞋ ; he rolled, rolled away) with cognate âÌÈìÈì (jâ•lâlꞋ ; rolls or balls of dung). Vowelized like shi•qutzꞋ , gi•lul•imꞋ  is used euphemistically of idols.

Γερουσια [Updated: 2011.04.01]

(Gë•rou•siꞋ a)

Senate. A council of elders (from [γερων] gerōn, an old man, a term which early assumed a political sense among the Greeks, the notion of age being merged in that of dignity)" (Vine, W.E., An Expository Dictionary of New Testament Words (Iowa Falls, Iowa: Riverside Book and Bible House, [no date], p. 1014). This was the Hellenist term for the Zᵊqan•imꞋ .

âÄéîÇèøÄéÌÈä [Updated: 2006.04.27]

Gi•ma•tri•yâhꞋ ; numerology. Though there are several methods of encryption, the following is the usual convention.

à (âlꞋ ëph) =1 á (beit) = 2 â (giꞋ mël) = 3 ã (dâlꞋ ët) = 4 ä (hei) = 5 å (wâw (vâv)) = 6 æ (zayꞋ in) = 7 ç (kheit) = 8

è (teit) = 9 é (yud) = 10 ë/ê (kaph/kaph soph•itꞋ ) = 20 ì (lâmꞋ ëd) = 30 î/í (mëm/mëm soph•itꞋ ) = 40 ð/ï (nun/nun soph•itꞋ ) = 50 ñ (sâmꞋ ëkh) = 60

ò (ayꞋ in) = 70 ô/ó (pei/pei soph•itꞋ ) = 80 ö/õ (tzâdꞋ ëh/tzadëh soph•itꞋ ) = 90 ÷ (quph) = 100 ø (rësh) = 200 ù (shin/sin) = 300 ú (tâw (tâv)) = 400

See also Si•mânꞋ .

âåÉàÅì [Updated: 2010.04.22]

Jo•eilꞋ  (popularly go•eilꞋ ; requiter, avenger; also the verb "requite" or "avenge"; less accurately "redeemer."

âåÉàÅì derives from the verb âÈàÇì (ga•alꞋ ; he requited, avenged or redeemed). âåÉàÅì äÇãÌÈí (jo•eilꞋ  ha-dâm) means "requiter (i.e. avenger) of blood." âåÉàÅì éÄùÒÀøÈàÅì (jo•eilꞋ  Yi•sᵊr•â•eilꞋ ) means "requiter (i.e. avenger) of Yi•sᵊr•â•eilꞋ ."

âÀàåÌìÈä ( jᵊ•ul•âhꞋ ), a fem. noun, means restorative (redeeming) requital (e.g., reacquiring a previously-owned field—the case of the land of Yis•râ•eilꞋ  today—or purchasing the freedom of an enslaved relative—the case of the people of Yis•râ•eilꞋ  today); especially the redeeming retaliation and retribution—Vengeance—of é--ä, on behalf of His kindred Israel, against the Goy•imꞋ , i.e. the 'Day of é--ä,' the 'Last Day' and the Great Day of His mi•shᵊpâtꞋ —which is the definition of Israel's redemption. Over centuries of persecution by the Church, translators have been cowed into neutralizing the translation âÀàåÌìÈä to the misleading "Day of Redemption" rather than the correct 'Day of the Vengeance of é--ä' against the Goy•imꞋ .

See also pâd•âhꞋ  redeem(er) / ransom(er).

âÌåÉé [Updated: 2009.05.11]

Goy; a people. Plural âÌåÉéÄí (goy•imꞋ ; peoples) Pronounced by Tei•mân•imꞋ , when reading the Bible, as "joy" and "joyim." (In profane conversation, Tei•mân•imꞋ  use the Israeli pronunciation.)

Tor•âhꞋ  refers to Yi•sᵊr•â•eilꞋ  as a goy in bᵊ-Reish•itꞋ  35.11-12 et al.) Nevertheless, the usual term for the Jewish people is òÇí.

Meaning "people," not a person, no individual can properly be called a goy (a people). Accordingly, a goy equates to "a people," not "a gentile." Hebrew doesn't even have a word for gentile (which is why goy•imꞋ —"the [other] peoples" is used). The closest Hebrew translation for "a gentile" would be a ìÉà éÀäåÌãÄé (lo Yᵊhud•iꞋ ; a non-Jew) and the plural, "gentiles," would be the plural in Hebrew: ìÉà éÀäåÌãÄéí (lo Yᵊhud•imꞋ ; non-Jews).

Generally used in the plural, although goy•imꞋ  (the peoples) includes Yᵊhud•imꞋ  as a goy, the term is generally used by Yᵊhud•imꞋ  referring to "the [other] peoples" (in contrast to Yᵊhud•imꞋ  as a goy). Hence, the popular connotation.

âÌåÉé probably derives from âÌÅå (geiv, Tei•mân•imꞋ  jeiv; back, as the posterior part of a body from the neck to the end of the spine and, by extension, the body (although the proper word for body is âÌåÌó). Accordingly, âÌåÉé connotes "an ethnic body."

The use of âÌåÉéÈä (goy•âhꞋ  or joy•âhꞋ ) for a gentile woman is a modern Hebrew innovation unknown in earlier Hebrew.

Also related and similarly derived from âÌÅå, is âÌÀåÄéÌÈä (gᵊwi•yâhꞋ  or jᵊwi•yâhꞋ ); a dead body, corpse or cadaver—probably deriving from the image of many backs littering a battlefield or after a plague.

The only correct term for "gentile" is documented from the ñÉøÆâ warning stone and is non-Hebrew, a warning in Greek barring αλλογενης (allogeneis; another species, kind; i.e. gentiles) from approaching any closer to the Beit-ha-Mi•qᵊdâshꞋ  ha-Shein•iꞋ . Αλλογενης, mentioned only once in the entire NT, refers there to an "almost-Jew" (Samaritan, Lu. 17:18). English translators injected "gentiles" and "Greeks" into the NT as part of their Displacement Theology where even the Hellenist Romans didn't (see Ελλενης (elleneis) and Εθνος (ethnos).

ä [Updated: 2006.04.27]

ha- or hâ-; "the."

äÇâÌÈãÈä [Updated: 2007.07.09]

Ha•jâd•âhꞋ  (fem.noun); narrative; a relating, recounting or telling; specifically, the PësꞋ akh Ha•gad•âhꞋ  that serves as the liturgy for the PësꞋ akh SeiꞋ dër.

äÂìÈëÈä [Updated: 2012.08.05]

Ha•lâkh•âhꞋ , pl. äÂìÈëåÉú (halâkh•otꞋ ); evolved in Post-Talmudic, rabbinic Hebrew to mean The Walk (which is, properly, äÇäÂìÄéëÈä), or the Way (which is, properly, äÇãÌÆøÆêÀ). This fem. noun is the post-Biblical Talmudic term for stare decisis, comprising mi•shᵊpâtꞋ  and khuq•imꞋ  (the non-Ha•gâd•âhꞋ portion of Mi•shᵊn•ëhꞋ  Tor•âhꞋ ). Together these were called DërꞋ ëkh Ha•lâkh•âhꞋ  — or DërꞋ ëkh é--ä, the original name, in Biblical Hebrew, for what is today called "Judaism"!

The import of Ha•lâkh•âhꞋ  cannot be grasped apart from the Judaic definition of Tor•âhꞋ , which has remained unchanged for millennia—and which differs dramatically from the non-Judaic (i.e., Christian or Hellenist) perception. Since Har Sin•aiꞋ , Oral Law—Tor•âhꞋ  shë-bᵊ•al pëhꞋ —has always been paired with Tor•âhꞋ  shë-bi•khᵊtâvꞋ  in the Judaic definition of Tor•âhꞋ . (Tor•âhꞋ  shë-bᵊ•al pëhꞋ  is documented as preceding Tor•âhꞋ  shë-bi•khᵊtâvꞋ  from the earliest times ("Ha•lâkh•âhꞋ ," EJ, 7.1156). Before Har Sin•aiꞋ , there was only Oral Law, which had deteriorated into twelve tribal versions, creating schisms between the tribes.)

Tor•âhꞋ  shë-bᵊ•al pëhꞋ  comprises two Biblical components extensively ordained and required by Tor•âhꞋ  shë-bi•khᵊtâvꞋ  (in over 450 passages, see Atonement In the Biblical 'New Covenant' Live-Link (ABNC Live-Link)):

1. Mi•shᵊpâtꞋ  and

2. Khoq.

Both forms issue only from a legitimate Beit-Din with an unbroken Pᵊrush•imꞋ -heritage succession, which was ordained by MoshꞋ ëh (Shᵊm•otꞋ  18.25-26). Since the time of MoshꞋ ëh, Mi•shᵊpâtꞋ  and Khoq have always comprised Tor•âhꞋ  shë-bᵊ•al pëhꞋ , defining the legitimate guidelines for interpreting and implementing Tor•âhꞋ  shë-bi•khᵊtâvꞋ .

Ha•lâkh•âhꞋ  is the Pᵊrush•imꞋ  interpretation of Tor•âhꞋ  shë-bᵊ•al pëhꞋ .

In the 1^st century there were three, and only three, interpretations of Oral Law recognized by the Beit-Din ha-Jâ•dolꞋ —which was the ultimate and undisputed earthly Judaic authority:

1. The interpretations of the Qum•rânꞋ  Kha•sid•imꞋ  Bᵊn-Tzâ•doqꞋ  Tzᵊdoq•imꞋ , who called their Oral Law interpretations Ma•as•ëhꞋ .
   
2. The interpretations of the Roman-vassal Hellenist Pseudo-Tzᵊdoq•imꞋ  of the Beit ha-Mi•qᵊdâshꞋ  in Yᵊru•shâ•layꞋ im, who called their Oral Law interpretations—which they codified in an attempt to terminate oral transmission by the other two min•imꞋ —their "Book of Decrees."
   
3. The interpretations of the Pᵊrush•imꞋ , who called their Oral Law interpretations, the interpretations endorsed by historical RibꞋ i Yᵊho•shuꞋ a, Ha•lâkh•âhꞋ .

There are two levels of authority for Ha•lâkh•âhꞋ :

1. äÂìÈëÈä ãÌÀàåÉøÇéúÈà (Ha•lâkh•âhꞋ  dᵊ-or•âi•tâꞋ ; of Tor•âhꞋ —Aramaic); mi•shᵊpâtꞋ  or khoq derived by formal logic directly from Tor•âhꞋ  shë-bikh•tâvꞋ . äÂìÈëÈä ãÌÀàåÉøÇéúÈà (Ha•lâkh•âhꞋ  dᵊ-or•âi•tâꞋ ) is a subset of Tor•âhꞋ  shë-bᵊ•al pëhꞋ , which is and carries the same authority as Tor•âhꞋ  shë-bikh•tâvꞋ .
   
2. ãÀøÇáÌÈðÈï (dᵊ-rabân•anꞋ —Aramaic); äÂìÈëÈä ãÀøÇáÌÈðÈï (Ha•lâkh•âhꞋ  dᵊ-rabân•anꞋ ) mi•shᵊpâtꞋ  or khoq [a] necessitated by implementation and [b] derived by formal logic indirectly from Tor•âhꞋ  shë-bikh•tâvꞋ ; i.e., from Tor•âhꞋ  shë-bᵊ•al pëhꞋ  and, therefore, of lesser—rabbinic rather than Tor•âhꞋ  shë-bikh•tâvꞋ —authority relative to Ha•lâkh•âhꞋ  dᵊ-or•âi•tâꞋ .
   

Discrete Logical Analysis of:

Sources (in order of consulting):

Understand each of the following according to the original language of the earliest extant mss., strictly within the confines of discrete logic (including science), which is according to the Order of é--ä, echoed and reflected in His universe.

Tor•âhꞋ shë-bikh•tâvꞋ

1. Ta•na"khꞋ I•vᵊr•itꞋ

Tor•âhꞋ shë-BᵊalꞋ Pëh

2. Subject matter: 1^st century CE – Pre-dating Tal•mudꞋ by nearly four centuries, Hebrew Matityahu (pre-135 CE) recorded the halakhic interpretations of the most famous tal•midꞋ of RibꞋi Hi•leilꞋ, and the most famous and only world-changing RibꞋi in all of history, who himself predated virtually all of the Sages of the Tal•mudꞋ – see, inter alia, The Netzarim Reconstruction of Hebrew Matityahu (NHM) note 7.1.1

3. Friend's wedding Khup•âhꞋ, officiated by Rav Qapakh (1998)

   Subject matter: 2^nd-5^th century CE – Mi•shᵊn•ëhꞋ  Tor•âhꞋ  of Ram•ba"mꞋ, with Tei•mân•iꞋ commentary by øá éåÉñÅó ÷ÈàôÅç, æÇöÇ"ì.

4. Subject matter: 2^nd-5^th century CE – Clarifications, if needed, from both Tal•mudꞋs – Yᵊru•shal•miꞋ takes precedence

5. Check Tei•mân•iꞋ differences from Ram•ba"mꞋ – Tei•mân•imꞋ Dor DaꞋim Ha•lâkh•âhꞋ takes precedence.

6. Obtain the opinion of one or more moderate (not Ultra-Orthodox or Kha•reid•iꞋ) Orthodox rabbi(s), preferably locally when viable (since some questions, like dress, may vary slightly according to local custom / tradition), else online, to confirm your finding – or alert you that you missed something(s).

7. Only questions that still appear to defy logic and science after researching the above, or are not answered in the sources above, or concerning scientific and technical advances, or national, political and other changes in the world since Ram•ba"mꞋ: consult the Nᵊtzâr•imꞋ Beit Din – accompanied by your written compendium of all of the above relative to the question, with proper citations – since Ha•lâkh•âhꞋ must be determined compatible with the above and it shouldn't be necessary to waste time figuring out what citations you may have used when they should be included with the inquiry to demonstrate the inquirer has done his or her utmost to learn the pertinent Ha•lâkh•âhꞋ and not become totally dependent on any human(s) – Yi•rᵊmᵊyâhꞋu 31.30-33.

To get even the most elementary handle on historical RibꞋ i Yᵊho•shuꞋ a's relationship to Ha•lâkh•âhꞋ  requires completing our Khav•rut•aꞋ .

äÇìÌÅì [Updated: 2006.04.27]

Ha•leilꞋ  (giving fame, glorifying); the title given to the chanting of Tᵊhil•imꞋ  113-118

äËôòÇì / äåÉôòÇì [Updated: 2006.04.27]

huph•alꞋ ; Causative-passive verb bin•yânꞋ ; also hoph•alꞋ  and haph•alꞋ 

äÇôèÈøÈä [Updated: 2012.07.22]

Haph•târ•âhꞋ  (concluding), participle (verbal n.) of hiph•ilꞋ äÄôèÄéø (hiph•tirꞋ ; 1 he opened wide; 2 PBH he exempted, set free, dismissed), i.e., released, concluded; from the verb ôÌÈèÇø (pâ•tarꞋ; he broke free, set free, dismissed). A selection of passages from the Nᵊviy•imꞋ  associated with the weekly Tor•âhꞋ  portion, and which are read concluding the Tor•âhꞋ  service.

Notice that this is not a cognate of Tor•âhꞋ; not a "half-Torah."

äÇ÷ÌÈôåÉú [Updated: 2006.04.27]

Ha•qâph•otꞋ ; circuits

äÇø [Updated: 2006.04.27]

Har; pl. äÈøÄéí (hâr•imꞋ ), connective pl. äÈøÅé- (hâr•eiꞋ -…; Mount(ain), often a metaphor for a leader (king or chief).

• äÇø àÁãåÉí (Har Ë•domꞋ , See Har Ei•sauꞋ .

• äÇø òÅùÒÈå (Har Ei•sauꞋ , Mount[ain of] Ei•sauꞋ , popularly Hellenized to "Esau"). Ei•sauꞋ  was also known as Ë•domꞋ , who settled the region to the south of Yᵊhud•âhꞋ  (Hellenized to "Judah," i.e. land of the Yᵊhud•imꞋ /Jews), in the region previously occupied by the Khor•imꞋ  (hence, äÉø äÈäÈø, Hâr ha-Hâr, may originally have been çÉø äÈäÈø, Khor hâ-Hâr and identical with this mountain as well) fathering the people who became known as the "Edomites" (and, later, Idumeans).

  In the second century B.C.E., John Hyrcanus forcibly converted the "Edomites," by then known as Idumeans, to Judaism. The inhabitants of Edom-Idumea "soon became an inseparable part of the Jewish nation" (Ency. Jud., 8.632). However, just as Herod was regarded as a false convert, other forced-convert Idumeans, especially after 70 C.E., reverted to their previous Arab heritage and culture.

  The region of "Edom" included Beit LëkhꞋ ëm and Khë•vᵊr•onꞋ —today's Palistan (pseudo-Palestinians). More generally, however, Har Ei•sauꞋ  symbolizes all non-Jews, especially those proximate to Tor•âhꞋ  and Israel (the legitimate Jewish community).

Har Sin•ai′ (Har Kar•komꞋ; "Saffron / Senna – Mountain," in the Israeli Nëg′ëv). Note cleft in rock at right of summit. There were 2-3 mountains in the Sin•aiꞋ that were traditionally regarded as "Holy Mountains" by all of the peoples – and called "Sinai Mountain." This is the "Har Sin•aiꞋ".

• äÇø ëÌÇøëÌÉí (Har Kar•komꞋ ; Mount[ain of] Saffron), in the Israeli NëgꞋ ëv, modern name of äÇø ñÄéðÇé (Har Sin•aiꞋ , see below).

• äÇø îÀâÄãÌåÉ or äÇø îÀâÄéãÌåÉ (Har Mᵊgid•oꞋ ; Mount[ain of] Mᵊgid•oꞋ ; meaning uncertain, perhaps "his choice" or "his announcing"), Hellenized to "Armageddon"; ancient Kᵊna•an•iꞋ  and Yisrâ•eil•iꞋ  city on the southern side of EiꞋ mëq (large, low-lying plain between mountainous areas) Yiz•rᵊ•ëlꞋ  approx. 35 km (22 mi.) S.E. of Haifa.

• äÉø äÈäÈø, Hâr ha-Hâr, see Har Ei•sauꞋ .

• äÇø ùÒÅòÄéø (Har Sei•irꞋ ; Hairy Mountain, or Mountain of the Hairy One), see Har Ei•sauꞋ 

• Arab-occupied äÇø äÇîÌåÉøÄéÌÈä (Har Mor•i•yahꞋ  (Mount[ain of the] Teaching of é--ä), usually referred to as äÇø äÇáÌÇéÄú (Har ha-BayꞋ it: (Mount[ain of the] House) in Hebrew, is paganized to "Temple Mount." Arabs are now trying to rewrite history (again), portraying this mount as a Moslem shrine lacking authentic Jewish history. Readers should always insert "Arab-occupied" before the phrase "Temple Mount" to help safeguard the historical correctness of Har ha-BayꞋ it.

Senna (Cassia senna), native to the Sinai – When viewed from a distance on a sunny and windy day, the wavelike blowing of these yellow flowers are easily mistaken for a grass fire – that doesn't turn black or burn out. (Photo: Prof. Michael Zohary, former Chair of Botany, Hebrew University, Yᵊru•shâ•la′yim, Plants of the Bible, p. 141).

• äÇø ñÄéðÇé (Har Sin•aiꞋ ; Mount[ain of] Chinese?), meaning uncertain. Scholars agree that Har Sin•aiꞋ  is certainly NOT Mt. St. Catherines in the southern Sinai. I concur with archeologist Anati that Har Sin•aiꞋ  is present-day Har Kar•komꞋ  (above). Moreover, its meaning, the mount of Saffron, nicely corroborates the "Burning Bush."

• îÄäÇø ñÄéðÇé (mi-Har Sin•aiꞋ ), from Har Sin•aiꞋ , or îÄñÄéðÇé (mi-Sin•aiꞋ ), from Sin•aiꞋ  – pristine ancient Tor•âhꞋ  as handed down to Mosh•ëhꞋ  on Har Sin•aiꞋ .

• äÇø öÄéÌåÉï (Har Tzi•yonꞋ ; Mount[ain of] Noteworthy). In Biblical times, Har Tzi•yonꞋ  referred to Har Mor•i•yahꞋ  (see above). Later, Har Tzi•yonꞋ  came to refer to the next mountain across the valley (now across the KoꞋ tël Plaza) to the west, where most of the Ko•han•imꞋ  lived. Today, Har Tzi•yonꞋ  refers to the SW Gate area of Ir-Dâ•widꞋ .

äÇùÌÑÅí [Updated: 2012.06.06]

Also abbreviations é--ä / éé / ä‫'

ha-Sheim; lit. "the Name"; is an oral substitution to preserve the holiness of the Tetragrammaton from profane (i.e. ordinary) conversation—contrary to the Goy•imꞋ  who ignorantly, but perversely, profane His Name (see Profaning the Holy Name Unawares, available from schuellerhouse.com).

From the times of the Beit ha-Mi•qᵊdâshꞋ , the Name has been regarded with such sanctity that it was only uttered in the Beit ha-Mi•qᵊdâshꞋ , in the Mu•sâphꞋ  service, on Yom ha-Ki•pur•imꞋ , by the Ko•heinꞋ  ha-Ja•dolꞋ .

Since the destruction of the Beit ha-Miq•dâshꞋ , even when reading Tor•âhꞋ  in Beit ha-KᵊnësꞋ ët, the term A•don•âiꞋ  is substituted for the Tetragrammaton. This has been the legally established practice—the Ha•lâkh•âhꞋ —from antiquity. See also the plural—Shᵊm•otꞋ 

"[é--ä] prob. derives from äåä (= to be). The usual transliteration '[J-----h]' is based on the supposition that the Tetragrammaton is the imperfect Qal ["easy"; ≡ pa•alꞋ ] or hiph•ilꞋ  of äåä and lit. means 'the one who is', 'the existing', [respectively,] 'who calls into existence'. In reality, however, the pronunciation and literal meaning of the Tetragrammaton is unknown. cp. éÈäÌ." (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 255). Thus, the overall theme suggests the meaning of "the Self-Existent Creator" ("Who calls into [being or] existence").

òÇì ãÌÆøÆêÀ—"on the Way" or "Enroute," probably the original name of "Judaism," later evolved into 'ãÌÆøÆêÀ ä and ãÌÆøÆêÀ äÂìÈëÈä).

'éÄøÀàÅé ä – see geir.

äÇáãÈìÈä [Updated: 2007.12.24]

Hav•dâl•âhꞋ ; differentiation, distinction, separation.

The liturgy concluding Shab•âtꞋ  that differentiates between Shab•âtꞋ  and the profane (ordinary) days of the week.

Based on wa-Yi•qrâꞋ  10.10; 11.47, et al., the cognate ìÀäÇáãÄéì (lᵊ-Hav•dilꞋ ; to differentiate) often used to differentiate holy discussion from profane matters.

Authentic Tei•mân•imꞋ  Hav•dâl•âhꞋ  doesn't make use of a typical Ash•kᵊnazꞋ i "Havdalah Set." They do not use a spice box. Instead, they hold a sprig of fresh ha•dasꞋ  in one hand and the Qi•dushꞋ  cup in the other (switching to the right hand according to which bᵊrâkh•âhꞋ  is being recited – úëìàì). In Tei•mânꞋ , they held incense, probably myrrh. – ÷ôàç, éåñó, äìéëåú úéîï - çéé äéäåãéí áöðòà åáðåúéä (éøåùìéí: îëåï áï-öáé å"÷øéú ñôø" áò''î, úùñ"æ)

Hawaij [Updated: 2007.02.26]

(borrowed from Arabic)

Yemenite spice powder Basic recipe (refine to personal taste over time):

• 5 Tablespoons ground cumin
• 2 Tablespoons ground cardamom
• 5 teaspoons ground black pepper
• 3 teaspoons ground turmeric
• 2 teaspoons ground coriander

Mix ingredients. Makes about 1/2 cup

Ηγησιππος [Updated: 2011.03.29]

(Æ•gæꞋ sip•pos); Anglicized to Hegesippus

(ca. 110—ca.180 C.E.), wrote ca. 174-180 C.E. but is only extant through quotations (redacted) by later Christians, the earliest of whom was Eu•sëbꞋ i•os (325-339 C.E.). Contrary to accounts of gentile Roman Christians, centuries later, who knew no Hebrew whatsoever, we can be reasonably sure this Hellenist quoted from the Greek LXX), ÆgæꞋ sippos may have been an apostate (i.e., Hellenist) Jew (ÆgæꞋ sippos being a Hellenist Greek, not Judaic name) who converted to the foetal Christian Hellenist Gentile Catholic Church.

"According to Eu•sëbꞋ i•os, he was by birth a Jew; and though this is only an induction on the part of Eu•sëbꞋ i•os, it may be accepted as true." (jewishencyclopedia.com, 2011.03.29). In any case, he was perhaps the earliest Hellenist Roman Christian chronicler. His works, however, are lost excepting some passages (redacted and) quoted by Eu•sëbꞋ i•os and known to Ierōnumos. ("Hegesippus (1)," Smith & Wace, "A Dictionary of Christian Biography," II:875ff.)

äÅéëÈì [Updated: 2006.04.27]

Hei•khâlꞋ ; palace; synonym for (and see also) Beit ha-Miq•dâshꞋ  – popularly paganized to "Temple."

äÆëÀùÑÅø [Updated: 2012.01.30]

Typical Certificate of Kash•rutꞋ 

Typical Certificate of Kash•rutꞋ 

hë•kh^ƏsheirꞋ ; popularly pronounced "hëkhꞋsheir"; a certificate, granted by an Orthodox authority, that a business or establishment maintains Orthodox halakhic standards of kash•rutꞋ . More than a few unscrupulous business people falsely claim to be "kosher" – or "kosher style" (totally fraudulent) – when they are not. Insist on seeing their hëkhꞋsheir. Legitimate businesses that have a hëkhꞋsheir make sacrifices to obtain and maintain it. Far from being offended, they will proud of their hëkhꞋ sheir and glad that you are discerning and share their faithfulness to Ha•lâkh•âhꞋ  to insist on seeing it. They hang it in plain view of the public and will be proud to show it to you. If not, they're not "kosher"!

(The proper phrase is úÌÀòåÌãÇú ëÌÇùÑÀøåÌú.)

äÄìÅì [Updated: 2006.04.27]

Hi•leilꞋ  (he praised, Hellenized to Hillel); lived at end of B.C.E. 1st century and beginning of 1st century C.E.—"the greatest of the sages of the Second Temple period" ("Hillel," Ency. Jud., 8:482).

The founding RibꞋ i of the tolerant, reluctant-to-build-fences Pᵊrush•imꞋ  school of interpreting Oral Law (Ha•lâkh•âhꞋ ), in contrast to the strict, eager-fence-building Pᵊrush•imꞋ  school founded by Sham•aiꞋ .

Hi•leilꞋ  was one of the leaders of the Pᵊrush•imꞋ  contingent in the Beit-Din ha-Jâ•dolꞋ , which, until 20 C.E. was controlled by the Hellenist pseudo-Tzᵊdoq•imꞋ . During the tenure of the Hellenist pseudo-Tzᵊdoq•imꞋ  the stricter views of Sham•aiꞋ  prevailed (within the Pᵊrush•imꞋ  community only; not among the Hellenist pseudo-Tzᵊdoq•imꞋ ). By the time of the destruction in 70 C.E., however, the more lenient views of Hi•leilꞋ  came to prevail.

Hi•leilꞋ  is related to Ha•leilꞋ and the root of äÇìÀìåÌéÈä (Ha•lᵊl•u•yâhꞋ ; praise é--ä!).

äÄìÌåÌìÈà [Updated: 2008.05.14]

Typical Israeli Orthodox Jewish Wedding Banquet –
Women's Dancing Section
(Notice no bare shoulders)

Typical Israeli Orthodox Jewish Wedding Banquet –
Men's Dancing Section

Hi•lul•âꞋ  (Aramaic); wedding praise-festivity banquet; Hebrew äÄìÌåÌìÈà; derives from äÄìÅì (see Hi•leilꞋ ); the transcending of the nëphꞋ ësh (i.e., death) of a Tza•diqꞋ -Khâ•sidꞋ  viewed as the spiritual marriage of the betrothed (cf. Ho•sheiꞋ a 2.21) Tza•diqꞋ -Khâ•sidꞋ  with ha-Sheim. See wa-Yi•qᵊr•âꞋ  19.24; Sho•phᵊt•imꞋ  9.27 and L"g la-OꞋ mër.

The term has become so strongly a metonym for death among Qabâlist Jews that its primary meaning—a wedding banquet—has become lost to most Jews, who now see no connection between äÄìÌåÌìÈà and a wedding.

äÄôòÄéì [Updated: 2006.04.27]

Hiph•ilꞋ ; Causal transitive / active verb bin•yânꞋ .

Ιππολυτος [Updated: 2011.03.29]

((IppolꞋ utos); Anglicized to Hipploytus)

Beginning of 3^rd century C.E. after the gentile Hellenist Christian Church had become firmly established, known only from what Eu•sëbꞋ i•os inferred from works that had reached him and mention by Ierōnumos. ("Hippolyus (2) Romanus," Smith & Wace, "A Dictionary of Christian Biography," III:85ff.)

äÄúôÌÈòÅì [Updated: 2006.04.27]

hit•pa•eilꞋ ; he motivated (someone) to action, he induced someone to act, he activated, he set in motion. Reflexively-causal intransitive passive verb bin•yânꞋ  of ôÌÈòÇì (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 518).

äåÉùÑÇòðÈà [Updated: 2007.03.08]

äåÉùÑÇòðÈà øÇáÌÈà 2006 (Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu in center). Click for video

Ho•shaꞋ -nâ; "Save, prithee!" refers to the willow branch waved during Suk•otꞋ . This derives from the chanting, while making a circuit around the bimâh, of Tᵊhil•imꞋ  containing the phrase äåÉùÑÇòðÈà).

äåÉùÑÇòðÈà øÇáÌÈà (Ho•shaꞋ -nâ Rab•âꞋ ; "the Great 'Save, prithee!' "), the seventh day of Suk•otꞋ , when seven circuits carrying the lu•lâvꞋ  and ët•rogꞋ  are made around the bim•âhꞋ . (Ho•shan•otꞋ  are chanted during every circuit.)

äåÉùÑÇòðåÉú (Ho•shan•otꞋ ; "save-prithee"s [plural]; specifically, the circuits around the bim•âhꞋ  chanting Tᵊhil•imꞋ  containing the phrase äåÉùÑÇòðÈà).

äåÉùÑÅò [Updated: 2006.04.27]

Ho•sheiꞋ a; "Save!" (cf. note to bᵊ-Mid•barꞋ  13.16 in the Stone Ta•na"khꞋ ); de-Judaized (Hellenized) to 'Hosea'.

Ιγνατιος [Updated: 2011.03.29]

((Ig•natꞋ i•os); Anglicized to Ignatius)

(ca. 105 C.E.—117), Syrian or Turk; the second Hellenist "bishop" of Antakya, Turkey (then part of Syria), antedating the first "bishop" in Yᵊru•shâ•layꞋ im who ousted and usurped the 15^th Pâ•qidꞋ  of the Nᵊtzâr•imꞋ  (in 135 C.E.). Ig•natꞋ i•os is the first to coin the phrase "Catholic Church," the first to reject "apostolical authority and succession" (i.e., the authority of the Nᵊtzâr•imꞋ  pᵊqid•imꞋ ) to equate episcopal (bishop) authority with "Christ the Lord," already denying the Nᵊtzâr•imꞋ , sowing the first seeds of misojudaism.

Therefore, Ig•natꞋ i•os is both the first proper Roman Catholic Christian and "inventor" of the concept of a Catholic pope (the "papal succession" not existing until later, when retroactively fabricated by Hegesippus in the 3^rd century C.E.). These earliest Christians retained their Sun-God-day worship, merely transforming it from worshipping the sun to worshipping the Hellenist man-God patterned after Zeus ("Ignatius (1)," Smith & Wace, "A Dictionary of Christian Biography," III:209ff.)

'àÄí éÄøöÆä ä [Updated: 2006.07.14]

Im yi•rᵊtz•ëhꞋ  ha-Sheim; lit. "With the Will of ha-Sheim, i.e. with ha-Sheim's favor. This phrase is generally preferred in oral conversation. The abbreviation is àé"ä and may occasionally even be abbreviated in English letters: Iy"h. This may be the source from which the Arabic "In shᵊ-Allah" (if Allah wills) derived. More popular is the phrase bᵊ-ë•zᵊr•atꞋ  ha-Sheim. In written communications, however, the standard Aramaic parallel is invariably used: áñ"ã

òÄ÷ÌÀùÑÄéí [Updated: 2006.04.27]

I•qᵊsh•imꞋ ; pl. of òÄ÷ÌÅù (i•qeishꞋ , twisted, perverted, obdurate, and intransigent); name of the Qabâlists in Yemen who opposed the Dar•daꞋ im.

òÄéø [Updated: 2011.08.01]

Ir; city

òÄéø ãÈåÄã [Updated: 2010.09.31]

Ir Dâ•widꞋ ; [ancient] "City of David," ancient Yᵊru•shâ•layꞋ im

Ειρηναιος [Updated: 2011.03.29]

((Ei•ræ•naiꞋ os); Anglicized to Irenaeus)

(born ca. 135 C.E., d. ca. 202-203 C.E.) in western Turkey, probably a Syrian whose native tongue was Syriac and, being Hellenist (knowledgeable in the Greek poets and philosophers loathed by religious Jews like the Nᵊtzâr•imꞋ ), his second tongue was the international language of the time: Greek. He was a disciple of Polycarp and became bishop of Lyons in the foetal (64 C.E.—135 C.E.), proto-Christian Hellenist Gentile Catholic Church of the late 2^nd century. ("Irenaeus (1)," Smith & Wace, "A Dictionary of Christian Biography," III:253ff.)

òÄáÀøÄéú [Updated: 2006.04.27]

I•vᵊr•itꞋ  (f.); òÄáÀøÄé (I•vᵊr•iꞋ , m.) – Hebrew.

àÄéÌåÉá [Updated: 2006.04.27]

I•yovꞋ ; meaning uncertain: "he was hostile, hated" or "where is the father?"; de-Judaized (Hellenized) to Job.

âÇ'çðåÌï [Updated: 2007.02.26]

Jakh•nunꞋ  (borrowed from Arabic). Yemenite Shab•âtꞋ  bread Basic recipe (refine over time):

• 4 ajin
• 5 eggs in the shell
• butter

Place 4 ajin in a well-buttered pan. Push one egg between each ajin, plus one more egg in the center

Bake at low heat, 120° C (250° F) all night (6 to 8 hrs).

Remove from the oven and serve at room temperature

âÌ'òìä [Updated: 2010.09.12]

JalꞋ ëh; appetizer (borrowed from Arabic)

As in Yemen, at Beit ha-KᵊnësꞋ ët they serve nuts, dried fruits and fresh fruits of the season. Here in Israel, this additionally includes at least khumus in pita with beverages accompanied by Tei•mân•iꞋ  æÀîÄéøåÉú (Zᵊmir•otꞋ ; songs of Shab•âtꞋ ) and Di•vᵊr•eiꞋ -Tor•âhꞋ . Often the JalꞋ ëh is more elaborate, including jakhnun with khilꞋ bâh and sometimes Ma•laꞋ wakh garnished with a sauce made of tomato paste, skhug and zaatar.

Ιερωνυμος [Updated: 2011.03.29]

((Ierōnumos); Anglicized to Jerome)

(ca. 346—420 C.E.) Ëb•i•ō•naῖꞋ oi SophronꞋ ios IerōnꞋ umos. Born in south-eastern Europe (modern Bosnia and Herzegovina, across the Adriatic Sea, east of Italy) of Hellenist Catholic Christian parents, Ierōnumos was an Italian Hellenist Catholic Christian Church Historian who translated Ta•na"khꞋ  into Latin (Vulgate) from Hebrew (rather than from LXX Greek). See also Samuel Krauss, "The Jews in the Works of the Church Fathers," The Jewish Quarterly Review, Vol. V, 1893, p. 132-3; Solomon Schechter, "Genizah Specimens," The Jewish Quarterly Review, Vol. X, 1898, p. 656-7 and "Atonement Under the Biblical 'New Covenant.'"

Jerusalem Post [Updated: 2006.04.27]

The Jerusalem Post, Israel's English-language newspaper, is miniscule compared to any of the three major Israeli Hebrew-language newspapers. Aside from the relatively small community of English speaking Israelis, The Jerusalem Post is entirely ignored within Israel. The daily domestic circulation is 11,000, rising to 25,000 for the Day6 (week-end) edition. The Jerusalem Post International Edition has a circulation of 26,000. The Jerusalem Post French weekly has a circulation of 3,000. (Figures as of 2003).

Ιωσηπος [Updated: 2011.04.03]

(IōꞋ sæp•os – Anglicized to "Josephus"); born éåÉñÅó áÌÆï-îÇúÌÄúÀéÈäåÌ äÇëÌÉäÅï (Yo•seiphꞋ  Bën-Ma•tit•yâhꞋ u ha-Ko•heinꞋ ), 37 C.E. – d. 100+ C.E.

Son of a Hellenist pseudo-Tzᵊdoq•imꞋ  father (certainly not of the strict Qum•rânꞋ  Kha•sid•imꞋ  Tzᵊdoq•imꞋ ), and Khash•mo•nâ•imꞋ  mother, boasting royal lineage, he rose to general in the TzaꞋ hal but became a traitor, persuading his officers to commit suicide (pretending he would also) then defecting to the Hellenist Roman occupiers during the Jewish Revolt of 68-70 C.E.

Corroborating his Hellenist pseudo-Tzᵊdoq•imꞋ  orientation, Yo•seiphꞋ  relied on LXX rather than MT. Like Shâ•ulꞋ , who, subsequent to his kâ•reitꞋ  was called exclusively by his Hellenist name (Paul); similarly, Yo•seiphꞋ  Bën-Ma•tit•yâhꞋ u ha-Ko•heinꞋ  is known almost solely by his Hellenized name: 'Flavius Josephus.'

Josephus authored "Wars of the Jews" ca. 78-79 C.E. and "Antiquities of the Jews" ca. 94 C.E. (in foreward to William Sanford LaSor in William Whiston, Josephus, Grand Rapids, MI, Kregel Publications, 1960, p. ix-x.) and widely acknowledged to have been redacted by No•tzᵊr•imꞋ 

"Josephus gives the impression that the sects were primarily divided over theological questions… He was concerned to produce an explanation that would make sense to his Greek (and Hellenist Roman) readers [and, perhaps, his own secular nature; ybd]. But the fact that only matters of practice are mentioned in MMT confirms the view that it was not dogma, but law that was apt to produce lasting schisms in Judaism." (Ëlish•âꞋ  Qim•ronꞋ  and John Strugnell, Discoveries in the Judaean Desert x, Qumran Cave 4.v, Miqsat Ma'ase ha-Torah, in consultation with Y. Sussmann and with contributions by Y. Sussman and A. Yardeni, Oxford,at the Clarendon Press, 1994, p. 176).

Judaism/Judaic/Judea/Jew(ess). [Updated: 2006.04.27]

Both "Judaism" and "Jew," derive from éÀäåÌãÄé (Yᵊhud•iꞋ ; Judean or Jew), plural éÀäåÌãÄéí (Yᵊhud•imꞋ ; Judeans or Jews), and the related éÀäåÉãÈä (Yᵊhud•âhꞋ , de-Judaized to "Judah" and "Judea"). Jews should properly be called éÀäåÌãÄéí (Yᵊhud•imꞋ ).

"The term Judaism is first found among the Greek-speaking [i.e. Hellenist] Jews of the first century C.E… Its Hebrew equivalent, [éÇäÂãåÌú] Ya•had•utꞋ , found only occasionally in medieval literature…, but used frequently in modern times, has parallels neither in the Bible (but see Ës•teirꞋ  8.17, [îÄúéÇäÂãÄéí] mit•ya•had•imꞋ , "became Jews" [joined the tribe of Yᵊhud•âhꞋ  specifically?]) nor in the rabbinic literature." (Judaism, EJ 7.383). For the most Biblically authentic ancient name, see DërꞋ ëkh ("Way").

éÀäåÌãÄé(ú‮) ‬ (Yᵊhud•i(t)Ꞌ ; masc./fem., respectively) native of Yᵊhud•âhꞋ  one who is born of a Jewess, or converted to Judaism (see below) according to Ha•lâkh•âhꞋ  and does not practice another religion. (For exceptions, however, see Pishtah Keihah; The Flickering-Out Wick of Yᵊsha•yâhꞋ u 42.1-4)

Originally, this people of the Ta•na"khꞋ  were called éÄùÒÀøÈàÅì (Yi•sᵊr•â•eilꞋ ), designating all twelve tribes of Yi•sᵊr•â•eilꞋ .

These terms were applied to the entire people only after the destruction of the Northern Kingdom of Yi•sᵊr•â•eilꞋ  (B.C.E. 722). "However, while the name 'Jew' became common usage outside the Land of Israel, the Hebrew-speaking Jews within the land were particular to call themselves 'Yi•sᵊr•â•eilꞋ ' (de-Judaized to "Israelites")…

In the time of the Beit-ha-Mi•qᵊdâshꞋ , Hellenist Romans applied the term "Judaeanism" (in Greek) to "the religion of the Judeans." Judaeanism was contracted to Judaism. Similarly, Judeans was contracted to "Jews."

Like "Sanhedrin," Judaism and Jew were originally external terms applied by Goy•imꞋ . Christians early conflated the word 'Judaeus' with the name of the villain of the gospel story, Judas Iscariot, whom they stereotyped as the typical Jew. Judas was linked with the devil (Lu. 22:3), and the result, in Hellenist Greek, was devil-Ιουδας (Ioudas; Judas = Judah = Judea—deriving from a single Hebrew term, éÀäåÌãÈä [Yᵊhud•âhꞋ ], differences in the Greek and English terms are artificial)." Further, while Sâ•tânꞋ  is often transliterated into Greek letters in the NT, it is also translated in other passages into Greek: διαβολος (diabolos, which is frequently translated into English as "devil" and is equivalent to Sâ•tânꞋ ; see, in this regard, Jn. 8.44.) Thus, via Lu. 22.3, Ioudas = Judas = Judah = Judea was equated to diabolos = Sâ•tânꞋ . This relationship established the pejorative meaning of the word 'Jew' in the earliest Christian Church. ("Jew," Encyclopedia Judaica, 10:21-2.)

"Judaizers" [Updated: 2011.04.07]

Acts 15.24 lacked the phrase in the KJ/V that has been the basis of denigrating "Judaizers": λεγοντες περιτεμνεσθαι και τηρειν τον νομον (legontes peritemnesthai kai tærein ton nomon; ye must be circumcised and keep the law), until redacted into ms. C #04 in the 5^th century C.E.

To RibꞋ i Yᵊho•shuꞋ a and the original Nᵊtzâr•imꞋ , being circumcised and keeping Tor•âhꞋ  had always been a good thing. It wasn't until the 5^th century that gentile Hellenist Christians were finally able to reverse that image via this redaction.

Flavius Iustinus [Updated: 2011.03.29]

(Anglicized to Justin {Martyr})

(writings dating to ca. 150-163 C.E.) Iustinus Martyr, who reportedly died at age 30 ca. 163 C.E., was born in Roman-occupied Shᵊkhëm (Hellenist "Nablus"—Flavia Neopolis, named after Roman Emperor Flavius Vespasian) of Hellenist Roman gentile parents, Iustinus, who "has not heard, even, of Moses or of the Prophets, until well on in life" claimed to be a Samaritan Christian—demonstrating that he was as confused about the difference between a gentile and a Samaritan as he was about the difference between a Syrian Arab (Trypho) and a Jew. If Iustinus converted before 135 C.E., as reported, he would have been about two years old.

The Hellenist orientation of the original (post-135 C.E.) Christian Church is typified in Iustinus' listing of the Patriarchs of "the Word of God"—"Socrates, and Heraclitus, Abraham and Elias"—as well as his defense of Christianity: "We alone are hated, even though we hold the same as the Greeks."

The antinomianism and misojudaism of the original (post-135 C.E.) Christian Church is also evidenced by Iustinus, who equates gentile Romans with Christians, declaring that the Romans' enemy—the Jews—"had tortured and slain Christians without pity under Bar-KokhꞋ vâ, and made Jews everywhere the most violent and remorseless of the church's slanderers and persecutors (ch. 108, § 335)." Iustinus believes in "the new Israel, the abandonment of the old Israel, the sons of Abraham, unless they will accept the new covenant." Already in contrast to the , Nᵊtzâr•imꞋ  keeping of the Judaic festivals, "this the main body of Christians repudiated, so that it was by most treated as a criminal heresy [emphasis added] to keep the Sabbath, and they refused to hold communion with those [Nᵊtzâr•imꞋ ] who still held to these Jewish customs" (Justinus Martyr, St., A Dictionary of Christian Biography, Smith & Wace, III.560ff).

"It was for you Jews alone that it was necessary; because you forgot Him, He had to decree your Sabbaths; because you fell away to idols, He had to demand of you sacrifices (Dialog. 19, § 236, E). He ordered you a temple, lest you should worship images. All was done to dinstinguish the Jewish race from the heathen; and this, not on account of the race's virtue, so much as for its proneness to evil… It is foretold all along that the Gentiles are the children of prophecy, the true Israel, the perfect proselytes; it is of them that all the good promises are spoken… We realize in Iustinus the complete Gentilism of the Christianity of 140 [C.E.]. He regards the Law rather as an evidence of peculiar evil… in the Jews; so he even says in scorn that circumcision only serves to mark them out for condemnation, as the accursed who are forbidden to enter Jerusalem." Iustinus regards Plato as the highest authority and is entirely ignorant of Hebrew. (Smith & Wace).