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·an′ 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."
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.
[Updated: 2006.04.27]
[Updated: 2007.06.03]עדות
Eid·ut′ ; evidence, physical evidence, physical proof, which Mosh′ ëh placed in the A·ron′ ha-Qo′ dësh in Shәm·ot′ 40.20 (popularly "Testimony").
[Updated: 2006.04.27] [Updated: 2006.04.27]Rather than denoting a "royal we," as popularly asserted, אלהים denotes that, for Israel and the Patriarchs, י--ה is a Singularity; i.e., all of the forces that Goy·im′ had reckoned to be אלהים, Israel attributed to a Singularity; replacing all of the אלהים (G*ods) of the Goy·im′ .— as recited in the Shәm·a′ .
Scholars differ whether אלהים is the plural of אל (Eil), usually instantiated as האל (ha-Eil; the Eil), or the rarely used אלוה (ël·oh·a′ ) and its variant spelling אלה. The Arabic "Allah" developed from the latter. Because אל has a different plural form, אלים (Eil·im′ ), most scholars consider Ël·oh·im′ to be the plural of ël·oh·a′ .
אלהים has been de-Judaized and Hellenized to the pagan "G*od," a transliteration of the pagan G*od of fortune named g*â*d.
Rakh·eil′ named one of her children Gâd (G*od, pronounced identically), after one of the idols that she stole from her father's house. (She named another son Ash′ ër, the masc. form of the G*oddess from which E*a*s*t*e*r derives – the other of her idols).
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2008.04.15] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.07.02]The hiph·il′ verb form is האמין (hë·ë·min′ ; he trusted, he had faith, he believed).
[Updated: 2006.04.27] [Updated: 2006.04.27]This name is the same as "A*sh*t*a*r*t*e", A*sh*t*o*r*e*t, I*sh*t*a*r, E*s*o*t*e*r*a and E*a*s*t*e*r). The name is also likely related to the term "astral," relating to astrology.
The Scroll of Ës′ teir, a book of the Kәtuv·im′ , is last of the five Megilot.
The Nәtzâr·im′ prefer to use her Hebrew name, Ha·das′ ah.
[Updated: 2006.04.27]"…from the late account of Eutychius (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·im′ and any last remnants of the Nәtzâr·im′ who may have survived 135 C.E. into the 4th 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, Yәru·shâ·la′ yim: Franciscan Press, 1971, p. 13-14ff).
[Updated: 2006.04.27]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 Eusebius documented, the original version of Ma·tit·yâh′ u was Hebrew (cf. The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM), note 1.0.1). EB is, as of this writing, the earliest extant complete Hebrew ms. of Ma·tit·yâh′ u. Its integrity within the Hebrew-Ma·tit·yâh′ u tradition remains unresolved (Hellenized to Greek Matthew).
[Updated: 2006.05.21]What little is known about the Ëv·yon·im′ is found in the early Church literature, by Greek-speaking Hellenists, almost exclusively gentile, who had no grasp whatsoever of Hebrew or Judaism. Their knowledge was limited to what was conveyed to them in Greek. Since the Ëv·yon·im′ were Hellenist, they were [a] apostates by definition (as Hellenists) and [b] the first and earliest "Jewish" group with which the earliest Christians could communicate. Eusebius 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, though noting that they were distinctly different, under the same name: Ëv·yon·im′ , acknowledging that he doesn't know which is which; nor is he clear about the differences between them.
Information about the Nәtzâr·im′ , as contrasted with the Ëv·yon·im′ , must be derived from the description of dër′ ëkh י--ה given in 4Q MMT in order for the Nәtzâr·im′ to have been accepted in the 1st-century Pharaisaic community in the first place as well as to remain there, at enmity with the Christian Church, until the Christian Church extirpated them in 333 C.E.
Eusebius constructively calls all of the Church's pre-135 C.E. Jewish precursors sons of Sâ·tân′ : "But others, the Wicked Demon, when he could not alienate them from G*od's plan in Christ, made his own, when he found them by a different snare. The first Christians [sic] gave these the suitable name of Εβιωναιους (Ebionaious; Ebionites) 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." Note that this represents, on the one hand, the earliest Hellenist apostate spin-off from the Nәtzâr·im′ known by the Church and, on the other hand, the apostate spin-off prototype of the Christian Church. Thus, this describes the first and earliest hybrid proto-Christian group known by the Church between the Nәtzâr·im′ and the Church.
"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 G*od, 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 Gospel 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 ceremonial, but on S*u*ndays celebrated rites like ours in commemoration of the Saviour's resurrection." (Eusebius, loc. cit.)
"The Gospel of the Ebionites (Gos.Eb.) is a gospel harmony preserved in a few quotations in the writings of Epiphanius… the Ebionites rejected the virgin birth… Their gospel makes both John the Baptist and J*e*s*u*s vegetarians: John's diet is said to consist exclusively of wild honey; and J*e*s*u*s is made to say that, at the Passover meal with his disciples, he dos not desire to eat meat. In another context, J*e*s*u*s 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-Palistan, where the Ebionites were at home" (Ron Cameron, the Other Gospels, Philadelphia, Westminster, 1982, p. 103f.).
For further information, see also Ebionites in our History Museum.
[Updated: 2006.04.27] [Updated: 2006.04.27]When prefixed by the specifier, ה (hâ-; "the"), the גדול (gâ·dol′ ) receives a dâ·geish′ , which Tei·mân·im′ pronounce "j" rather than "g" (like other Israelis): hâ-Jâ·dol′ .
[Updated: 2006.04.27]
[Updated: 2006.04.27] [Updated: 2006.05.25]Nâ·si′ of the Beit-Din ha-Jâ·dol′ ("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·vâr′ 5.34-40:
"And a certain man of the rabbinic-Pәrush·im′ in the Beit-Din ha-Jâ·dol′ named Jam·liy·eil′ , a teacher of Tor·âh′ esteemed by all of the kinsmen, rose up and ordered that the [Nәtzâr·im′ ] Shәlikhim be excused from [the proceedings] for a short time. Then he addressed the Beit-Din ha-Jâ·dol′ saying,
'Men, Bәn·ei′ -Yisrâ·eil, 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 Mâshiakh 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, Yәhud·âh′ of the Gâlil 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·im′ , 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·im′ …'
"So the Pәrush·im′ -dominated Beit-Din ha-Jâ·dol′ was persuaded by him but, having recalled the Shәlikhim, the Hellenist pseudo-Tzәdoq·im′ whipped them and conveyed instructions to them that they should not speak in the name of Rib′ i Yәho·shu′ a, and released them."
Until ca. 20 C.E., the Beit-Din ha-Jâ·dol′ had been predominated by the Hellenist pseudo-Tzәdoq·im′ . It wasn't Pәrush·im′ (predecessors of today's Orthodox rabbis) who defied the explicit instruction of their first, and very own, Pәrush·im′ Nâsi, Jamliyeil, and the Beit-Din ha-Jâ·dol′ to whip the Nәtzâr·im′ or order them to cease.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]Molakh is a deliberate dysphemism (corruption) of Melekh, "the original vowels being changed and patterned after the vocalization of boshet, 'shame,' which was often used as an intentional substitute for Baal" (ibid.).
Transliterated in LXX as γεεννα (geenna, Hellenized to "gehinna"), the symbolism of the "fires" of "gehenna" were associated with "hell" from Mәnor·at′ ha-Mâ·or′ צב 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 allusion to a ritual dedicating boys to be priests, or girls to be mistresses, of Molakh H*a*d*a*d aka M*i*t*h*r*a aka H*e*l*i*o*s aka Z*e*u*s, aka the sun G*od S*h*e*m*e*s*h, whose consort was A*s*h*t*a*r*t (aka I*s*h*t*a*r, aka E*a*s*t*e*r).
The Book of Jubilees (30.7ff) demonstrates that the "burning of children to Molakh" referred to intermarriage (then a parental decision). "The common denominator of all these traditions is the understanding of [Molakh] 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]-a-d-a-d and his daughters as hierodules to I-s-h-t-a-r" (ibid.).
Thus, the "sin of Molakh is intermarriage and/or assimilation!
[Updated: 2008.02.10]"It was only during the later [Beit ha-Mi·qәdâsh′ ha-Sheini] period that a sharp distinction and a barrier of separation was erected between the Jew and the gentile… In addition to that [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 (Gitin 61a) and discretion… were reasons for breaking the otherwise impenetrable barrier" ("Gentile," EJ, 7.410-412).
Unlike Bәn·ei′ -No′ akh, geir·im′ are authorized to interface with the Jewish community for continuing progress in Tor·âh′ study and observance , for business purposes, etc. A geir is one who has distinguished himself from the Bәn·ei′ -No′ akh (i.e., Goy·im′ ) before the Beit-Din, but has not converted and, therefore, has not become a Jew(ess). Ha·lâkh·âh′ maintains certain distinctions between geir·im′ and Jews (e.g., relative to the Pesakh Seider, geir·im′ are not called to Tor·âh′ , intermarriage is prohibited, etc.). While preserving such distinctions, geir·im′ should especially note that, unlike any Bәn·ei′ -No′ akh, geir·im′ are subsumed in the Jewish community and included in its portion in hâ-olâm ha-bâ.
גר תושב (geir toshâv; a resident-alien) refers to an alien who is resident in the Jewish community – a resident-alien. The geir to·shâv′ is a non-Jew who has met the minimum halakhic standards (the Noakhide laws; q.v. p. 78), required to permit him or her to interact, and reside, in the Jewish community.
גר צדק (Geir Tzëdëq; an alien, i.e. non-Jew, who has been recognized by a Beit-Din as tzëdëq); i.e., a geir who has attained a level of Tor·âh′ -observance equivalent to those who qualify for conversion but, usually because of a marital entanglement with a spouse who rejects Tor·âh′ , cannot convert. In ancient times, fear of circumcision was another reason.
התגירות (hitgaiyәrut; completion of the geir process) – i.e. conversion.
Geir is often confused with the inaccurately translated title "G*od-fearers," which included both Jews and (non-Jew) geir·im′ .
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·âh′ , 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 G*od-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 Hileil, it's unreasonable to expect anyone to teach him everything that is needed in order to be Tor·âh′ -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 G*od-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).
"G*od-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·âh′ (i.e. Judaism) / Jews. Unlike pagan religions, novitiates who converted were thereafter prohibited by Oral Law (documented in Talmud) from being labelled as converts! After conversion, novitiates became Jews, NOT "proselytes" — which causes confusion since the Greek προσηλυτος (proseilutos) was the closest Greek term the ancients knew to describe "near Jew" observers of Tor·âh′ . Despite this confusion, in Judaism, there is no such thing as a "convert." There are only
Also unlike pagan religions, in Tor·âh′ , circumstances can (and did) arise in which candidates can become Tor·âh′ -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·âh′ -observant non-convert."
The term describing the temporary status of an ordinary novitiate was גר תושב (geir to·shâv′ ; resident alien). When the geir to·shâv′ 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·âh′ -observance required of a convert the geir to·shâv′ was promoted to geir tzëdëq (just, or "righteous," alien). Both the geir to·shâv′ and the geir tzëdëq are non-Jews. It can then be easily understood why, in Talmud, the geir to·shâv′ is variously described in different levels of observance — as the individual progressed from his or her former paganism to become Tor·âh′ -observant.
Together, the geir to·shâv′ and the geir tzëdëq comprise the category Feldman lumped into the single category of "sympathizers."
| Hebrew | Greek | Description |
|---|---|---|
| יראי שמים (yәrei shamayim; lit. "reverers of the heavens," popularly but inaccurately "G*od-fearers"). שמים (shamayim; "heavens") is one of many Hebrew metonyms for ha-Sheim. |
φοβουμενοι τον θεον (foboumenoi ton theon; reverers of G—d, the origin of the Hellenized "G*od-fearers,") |
The entire Tor·âh′ community; includes all categories below, all of which qualify as doing one's "utmost" to be Tor·âh′ -observant and, therefore, beneficiaries of Tor·âh′ 's promise of a place in hâ-olâm ha-bâ |
| גר תושב (geir to·shâv′ ; resident-alien); is a person who undertakes the Seven Noakhide Laws as the minimum threshhold requirement and commits to a process of study, during which (s)he becomes non-selectively observant of all of Tor·âh′ , leaving behind his or her former religion, culture, peoplehood, relatives and friends in order to be adopted into the religion, culture and peoplehood of Israel. Being accepted by a Beit-Din to undertake this study and transition to a life of Tor·âh′ , the candidate may then be granted the provisional and temporary status of geir to·shâv′ during the period of transition. |
θεσσεβεις (thessebeis; 'G—d-worshipper,' novitiate) |
One category of Feldman's "sympathizers" |
| גר צדק (geir tzëdëq); a person recognized by a Beit Din as "Tor·âh′ -observant non-convert" |
προσηλυτος (proseilutos; "proselyte" in Greek / pagan religions) |
Second category of Feldman's "sympathizers" |
| יהודים (Yәhud·im′ ; Jews) |
Ιουδαιος (Ioudaios; Jew) | Subsumes those who converted |
Note the differences between a geir and a Bën No′ akh):
By contrast, the Bën No′ akh
Except their lack of commitment before a legitimate beit din to learn (and apply as they learn, over time) Tor·âh′ -observance non-selectively, as well as their consequent lack of recognition by a beit din and integration into the Jewish community, today's "Bën-No′ akh" are otherwise similar to the Biblical and Talmudic geir.
Contrary to the historical definition, the modern understanding of the term "geir" evolved to refer to a convert to Judaism. However, one who converts to Judaism according to Ha·lâkh·âh′ is a Jew, no longer a geir.
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·im′ ("Noachide Laws," Ency. Jud., 12.1190). What some rabbis today are calling "B'nai Noah" was first formally defined and stated by the Nәtzâr·im′ beit din, under our first Pâ·qid′ , Ya·a·qov′ 'ha-Tzadiq' Bën-David!!!
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:
While the modern understanding of geir is "a convert to Judaism," the Biblical definition was slightly different. Students are directed to read "G*od-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·âh′ already knowing Tor·âh′ . Neither could non-Jews learn Tor·âh′ in one day, "while standing on one foot," in order to become fully Tor·âh′ -observant that evening. When non-Jews became interested in learning about Judaism they required a special status to distinguish them above the Bәn·ei′ No′ 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·âh′ -observance.
These novitiates to Judaism were granted the status of geir to·shâv′ (fem. geirah toshevet) by
These requirements remain — unchanged — the requirements for being recognized by our beit din as a geir to·shâv′ Nәtzâr·im′ .
Talmud documents that becoming a geir to·shâv′ 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 Nәtzâr·im′ neither require, nor perform, conversions. Conversion is left entirely to Orthodox rabbis.
In the time of the Beit-ha-Mi·qәdâsh′ ha-Sheini, most geir·im′ converted, which is why the term geir eventually blurred with "convert." However, when the geir converts, Orthodox Ha·lâkh·âh′ then recognizes him or her as a Jew(ess). The Jew(ess) — whom Orthodox Ha·lâkh·âh′ prohibits from even being reminded of their non-Jewish past — is then no longer a geir(ah).
Geir tzëdëq
There were also many geir·im′ 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 mitzvot of Tor·âh′ like a Jew, the geir to·shâv′ who didn't convert was then instead recognized as a geir tzëdëq (who was still not a Jew). Except for a short-list of explicit exceptions for non-Jews, the geir tzëdëq's practice of Tor·âh′ is identical to that of the Jew's practice. With the exceptions of the afrementioned short-list, when the geir tzëdëq interfaces in the Orthodox Jewish community, his or her practice must be identical (or corrected to become identical) to that of Orthodox Tei·mân·im′ and Nәtzâr·im′ Jews. (These sometimes differ from Ash·kәnaz′ im Jews.)
Therefore, it is inaccurate to confuse the geir, an unconverted non-Jew, with the (converted) Jew. A geir to·shâv′ 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·âh′ and keeping it non-selectively (see Shәma), step-by-step as they learn.
Being non-Jews, geir·im′ are not permitted to intermarry with Jews.
It is essential to understand that the status of geir to·shâv′ is both provisional and temporary. One cannot remain a geir to·shâv′ .
The status of geir to·shâv′ is designed to enable the non-Jew to learn Tor·âh′ and become Tor·âh′ -observant within a reasonable period of time. If the geir to·shâv′ doesn't progress to full and non-selective observance of the 613 mitzvot his or her status as geir to·shâv′ must be terminated.
Cf. also The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM) note 23.15.2.
[Updated: 2007.03.07] [Updated: 2007.03.07] [Updated: 2006.04.27] [Updated: 2006.04.27]|
א (alëph) =1 ב (beit) = 2 ג (gimël) = 3 ד (dalët) = 4 ה (hei) = 5 ו (vav) = 6 ז (zayin) = 7 ח (kheit) = 8 |
ט (teit) = 9 י (yud) = 10 כ/ך (kaph/kaph sophit) = 20 ל (lamed) = 30 מ/ם (mëm/mëm sophit) = 40 נ/ן (nun/nun sophit) = 50 ס (samëkh) = 60 |
ע (ayin) = 70 פ/ף (pei/pei sophit) = 80 צ/ץ (tzadëh/tzadëh sophit) = 90 ק (quph) = 100 ר (rësh) = 200 ש (shin/sin) = 300 ת (tav) = 400 |
See also Simân.
[Updated: 2007.05.09]גּואל derives from the verb גאל (ga·al; he requited, redeemed). גּואל הדם (joeil ha-dam) means "requiter (i.e. avenger) of blood." גּואל ישראל (joeil Yis·râ·eil′ ) means "requiter (i.e. avenger) of Yis·râ·eil′ ."
גּאולה ( jә·ulâh), a fem. noun, means vengeance, especially the Vengeance of י--ה, on behalf of His kindred Israel, against the Goy·im′ , i.e. the 'Day of י--ה,' the 'Last Day' and the Great Day of His mi·shәpât′ — which is the definition of Israel's redemption. After centuries of persecution by the Church, translators have taken to neutralizing the translation גּאולה to "redemption" rather than the 'Day of the Vengeance of י--ה' against the Goy·im′ .
[Updated: 2006.04.27]The correct term for "gentile" derives from the סורג warning stone barring αλλογενης (allogeneis; another species, kind; i.e. gentiles) from approaching any closer to the Beit-ha-Mi·qәdâsh′ ha-Sheini. 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).
[Updated: 2006.04.27] [Updated: 2007.07.09] [Updated: 2006.06.18]The import of Ha·lâkh·âh′ cannot be grasped apart from the Judaic definition of Tor·âh′ which has remained unchanged for millennia – and which differs dramatically from the non-Judaic perception. Since Har Sin·ai′ , Oral Law – Tor·âh′ shë-bә·al pëh – has always been paired with Tor·âh′ shë-bikhtâv in the Judaic definition of Tor·âh′ . (Tor·âh′ shë-bә·al pëh is documented as preceding Tor·âh′ shë-bikhtâv from the earliest times (“Ha·lâkh·âh′ ,” EJ, 7.1156). Before Har Sin·ai′ , there was only Oral Law, which had deteriorated into twelve tribal versions, creating schisms between the tribes.)
Tor·âh′ shë-bә·al pëh comprises two Biblical components extensively ordained and required by Tor·âh′ shë-bikhtâv (in over 450 passages, see Atonement In the Biblical 'New Covenant' Live-Link (ABNC Live-Link)):
Both forms issue only from a legitimate Beit-Din with an unbroken Pәrush·im′ -heritage succession, which was ordained by Mosh′ ëh (Shәm·ot′ 18.25-26). Since the time of Mosh′ ëh, Mi·shәpât′ and Khoq have always comprised Tor·âh′ shë-bә·al pëh, defining the legitimate guidelines for interpreting and implementing Tor·âh′ shë-bikhtâv.
Ha·lâkh·âh′ is the Pәrush·im′ interpretation of Tor·âh′ shë-bә·al pëh.
In the 1st century there were three, and only three, interpretations of Oral Law recognized by the Beit-Din ha-Jâ·dol′ – which was the ultimate and undisputed earthly Judaic authority:
There are two levels of authority for Ha·lâkh·âh′ :
and carries the same authority as Tor·âh′ shë-bikh·tâv′ .See also box in The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM) note 7.1.1. To get even the most elementary handle on historical Rib′ i Yәho·shu′ a's relationship to Ha·lâkh·âh′ requires completing our Khavruta.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]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 Lekhem and Khevron — today's Palistan (pseudo-Palestinians). More generally, however, Har Ei·sau′ symbolizes all non-Jews, especially those proximate to Tor·âh′ and Israel (the legitimate Jewish community).
[Updated: 2008.06.01]'דרך ה (dër′ ëkh ha-Sheim; the Way of ha-Sheim); also dër′ ëkh Ha·lâkh·âh′ as original names for Judaism.
'ירא ה (Yәrei ha-Sheim; reverers of ha-Sheim, de-Judaized to "G*od-Fearers") also ירא אלהים (Yәrei Ël·oh·im′ ). Yәrei ha-Sheim comprised both Yәhud·im′ and geir·im′ (Patrologia Latina, XXXIII, cited by Parkes: "Cf. the correspondence between Jerome and Augustine on this point. Letters 28, 40, 75, 82 in the Edition of Augustine's letters by Marcus Dodds, or PL …").
Yәrei ha-Sheim are known by several designations, including יראי השמים (Yәrei ha-shâmayim; Reverers of the Heavens) and the Greek φοβουμενος τον θεον (phoboumenos ton theon; revering G*od; e.g., Ma·avâr 10.22) and σεβομενων προσηλυτων (sebomenon proseiluton; worshipping proselytes, novitiates who were distinguished from Jews; i.e., geir·im′ ; e.g., Ma·avâr 13.43). Lewis H. Feldman, "The Omnipresence of the G*od-Fearers," Biblical Archaeology Review, 1986.09-10, p. 59ff.
Biblical Archaeology Review writes of Lewis H. Feldman, Prof. at Yәshivâh University in New York City, "There is simply no one in the world who has a better grasp of Hellenistic Jewish literature" (1986.09-10, pp. 45). See also Atonement In the Biblical 'New Covenant' (ABNC).
[Updated: 2007.12.24]The liturgy concluding Shab·ât′ that differentiates between Shab·ât′ and the profane (ordinary) days of the week.
Based on va-Yiqrâ 10.10; 11.47, et al., the cognate להבדיל (lә-Havdil; to differentiate) often used to differentiate holy discussion from profane matters.
Mix ingredients. Makes about 1/2 cup
[Updated: 2006.04.27]Check properly, then grind the seeds to a very fine powder. Add boiling water to ground fenugreek seed and cover; let it sit until thickened, at least for 3 hours. Drain well. Then beat with a wire whisk
To conserve the hilbe for a few days, warm it over fire, stirring continuously, bring to a boil, remove scum and cool.
Add lemon juice, salt, lots of garlic to taste, grated tomato puree, either red or green skhug to taste and mix well. For green hilbe, use green skhug and leave out the tomato puree.
[Updated: 2006.04.27]The founding Rib′ i of the tolerant, reluctant-to-build-fences Pәrush·im′ school of interpreting Oral Law (Ha·lâkh·âh′ ), in contrast to the strict, eager-fence-building Pәrush·im′ school founded by Shamai.
Hileil was one of the leaders of the Pәrush·im′ contingent in the Beit-Din ha-Jâ·dol′ , which, until 20 C.E. was controlled by the Hellenist pseudo-Tzәdoq·im′ . During the tenure of the Hellenist pseudo-Tzәdoq·im′ the stricter views of Shamai prevailed (within the Pәrush·im′ community only; not among the Hellenist pseudo-Tzәdoq·im′ ). By the time of the destruction in 70 C.E., however, the more lenient views of Hileil came to prevail.
Hileil is related to Halleiland the root of הללויה (Halәluyâh; praise י--ה!).
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