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: 2010.04.29]pl. ëÌÀðÈôÇéÄí (kƏnâph•a′yim; wings),
connective -ëÌÀðÇó (kƏnaph-; a wing of…),
pl. connective -ëÌÇðôÅé (kan•phei-; wings of…).
[Updated: 2010.07.18] [Updated: 2006.04.27] [Updated: 2006.04.27]Maimonides and Nakhmanides were both correct in that kâ•reit′ was [a] capital punishment, which Ta•na"kh′ specifically describes as destruction of the nëph′ ësh and which constitutes the accounting of the nëph′ ësh for a•veir•ot′ Tor•âh′ and [b] specifically described by Tanakh as being kâ•reit′ from Israel—excised. (The Christian parallel is excommunication.)
There were four methods of administering kâ•reit′ : strangulation, the sword, fire (actually, pouring molten lead down the throat—e.g., for incest) and stoning (e.g., for profaning Shab•ât′ ; Chill, p. 67).
There were also capital offenses that did not require kâ•reit′ ; e.g., inter alia, kidnapping another Jew, inflicting an injury on one's parents, defection by an elder from Torah, false prophecy (for which the penalty was death by strangulation), and even murder (for which the penalty was death by sword).
The modern halakhic definition of a Jew vaguely acknowledges the Biblical kâ•reit′ in adding the clause "unless one converts to another religion." That, of course, is a gross underrepresentation of the Biblical definition of kâ•reit′ . By the Biblical standard of kâ•reit′ , the 90+% of "secular, assimilated and estranged Jews" are no longer Jews. For further details see Pishtah Keihah (The Flickering-Out Wick of Yәsha•yâh′ u 42.1-4).
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]
[Updated: 2006.04.27]The origins of the beit ha-Kәnës′ ët developed in the continuing religious worship—tәphil•âh′ , reading of Scripture and dәrash′ —after the prohibition of sacrifices in the local shrines, antedating the Beit-ha-Mi•qәdâsh′ hâ-Rish•on′ (Mәlâkh•im′ Beit 22-23). The development of the beit ha-Kәnës′ ët surged with the Exile to Bâ•vël′ (Yәkhëz•qeil′ 11.16; 8.6, 14.1; 20.1).
Bât•ei′ -Kәnës′ ët were typically very small and, by the first century C.E., numbered between 300 and 500 in Yәru•shâ•lay′ im alone, including one on Har ha-Bay′ it (Sot. 7.7-8)!
The function of the beit ha-Kәnës′ ët as a center not only for tәphil•âh′ and dәrash, but as the all-embracing communal social center, dates from the earliest period (Ency. Jud., 15.583).
The beit ha-Kәnës′ ët is the proper place for Jews to "assemble" for all matters Judaic.
[Updated: 2008.06.12] Kәruv: Assyria 9th-8th century, Ivory |
"H*or-em-akht (H*orus in the horizon)—Hellenized, millennia later, and misleadingly called the Great "Sphinx" (a cognate of "sphincter," meaning "strangler"). Beyond a few cosmetic similarities to Greek statues of millennia later, the Greek meaning of "strangler" has nothing to do with the much earlier ancient Egyptian statues. H*or-em-akht originally represented H*orus, g*od of the dawn, with the head of a ram (the guardian against the demons of the netherworld) on the body of a lion (the guardian of R*a, the sun). [An enterprising pharaoh, perhaps followed by successive pharaohs, resculpted the head of "The Sphinx" to depict his own face (resulting in a head disproportiantely small); a pattern imitated by kings of other middle-eastern and Mesopotamian countries.]
"Two sculptures of H*or-em-akht, back to back guarding the comings and goings of R*a, symbolized the rule of the universe. The Egyptian H*or-em-akht statues bear a far closer resemblance to the kәruv•im′ (corrupted to “cherubim”) and sәraph•im′ described by Yәkhëz•qeil′ (1 & 10) and Yәsha•yâh′ u (6). See also, inter alia, Ancient Mysteries, Guardian of the Ages: The Great Sphinx, A&E Television Networks and The History Channel, 1996." From the book: Yi•rәmәyâh′ u Bën-Dâvid. The Mirrored Sphinxes. Ra•a•nan′ a: The Nәtzâr•im′ , 2007).
[Updated: 2007.09.14] [Updated: 2006.06.28] [Updated: 2006.04.27] [Updated: 2010.05.20] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2010.07.15] [Updated: 2006.08.24]This term is often used in the phrase îÇéÄí çÇéÌÄéí (maiy′ im khaiy′ im; lit. "live water") to describe running or flowing—i.e. "live"—water (in a spring, brook or stream), preferred for drinking, in contrast to still or stagnant water (in a container, cistern or pool), which is unfit to drink. In the arid Middle East, where potable water is closely associated with maintaining life, maiy′ im khaiy′ im also has the connotation of "life-giving water."
Khaiy′ im is also a masculine name (with the accent switched to the first syllable).
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2008.04.18]By Talmudic times (suggesting this was probably practiced in the time of Rib′ i Yәho•shu′ a), the rabbis expanded the definition to anything that contains the five grains and, therefore, unless carefully guarded, might develop (and contain) leaven (yeast). The list has grown from cereals, spaghetti, canned foods and powdered soups to used toothbrushes and whiskey. Today, one must consult a list at the Orthodox Union website or the like.
[Updated: 2008.06.30]
.çÂðËëÌÄéÌÈä (Kha•nuk•iy′ âh; originally Kha•nuk•âh′ oil-lamp, modern Kha•nuk•âh′ candelabra)
[Updated: 2006.04.27] [Updated: 2006.04.27]Unrelated to the Christian Quakers of Pennsylvania, these ultra-Orthodox Jews are anchored in the Middle Ages and dress in 19th-century costume. Kha•reid•im′ are anti-Zionists (anti-Israel) who selectively reject science and logic, relying instead on irrational (illogical) and contra-historical beliefs, some of which contradict Tor•âh′ . While Kha•reid•im′ attract more than their share of media attention, Kha•reid•im′ / ultra-Orthodox no more represent religious—Orthodox—Judaism than Quakers represent mainstream religious Christianity.
Mainstream Orthodox Jews can be distinguished from Kha•reid•i′ by their 19th-century costume. In Israel, mainstream Orthodox Jews are more likely to support of the îôã"ì (Maph•da"l′ , acronym for îÄôìÈâÈä ãÈúÄéú ìÀàËîÄéú [Miph•lâg•âh′ Dât•it′ Lә•um•it′ ; Party Religious National—i.e., National Religious Party / NRP) rather than the other religious political parties.
The recent usage, unrelated to any Biblical Kha•reid•im′ (e.g., Yәsha•yâh′ u 66:5), refers to the anti-science, logic-rejecting and anti-Zionist ultra-Orthodox of many different traditions. Most Kha•reid•im′ , at the very least by the tacit endorsement of their silence and inaction, greedily devour the benefits of Israel and contribute the allegedly most corrupt of all Israeli politicians while simultaneously rejecting the validity of the state of Israel and trampling upon the rights of secular Jews they regard as fodder. Even on Shab•ât′ , they throw rocks at Israeli police, soldiers and cars driven by Jews, they attack fellow Jews, descecrate memorials to fallen Israeli soldiers, and organize "modesty vigilantes"—who throw feces at women whose sleeves aren't below the elbow, or whose skirts aren't below the knee or whose blouses aren't buttoned high enough to suit them.
In their desecrations of Shab•ât′ and their khi•lul′ é--ä, the term "Kha•reid•im′ " was coined to describe these fanatics who bear primary responsibility for the estrangement of the 90% of unaffiliated Jews—i.e., the typical ro•i′ hâ-ë•lil′ who have alienated 90% of the Jewish community from Tor•âh′ .
Kha•reid•im′ have repeatedly and contemptuously labeled the true keepers of Tor•âh′ (as contrasted with endless ultra-Orthodox fences and details of interpreting ritual)—mainstream Orthodox Jews—as Goy•im′ .
While ignorantly, superstitiously, and superficially faithful to things medieval and Talmudic minutiae, Kha•reid•im′ are remotely distant from true Tor•âh′ -observance, dër′ ëkh ha-Sheim, and legitimate Judaism. The Kha•reid•im′ typify those whom Rib′ i Yәho•shu′ a criticized as "filtering out a gnat and swallowing a camel."
[Updated: 2009.04.02] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]"Friend," by comparison, more accurately reflects éÈãÄéã (yâ•did′ ), often inaccurately exaggerated to "beloved"; see Dâ•wid′
[Updated: 2006.04.27]A male candidate in our Kha•vәr•ut′ â is a çÇáÀøÈà (kha•vәr•â′ ). A female candidate in our Kha•vәr•ut′ â is a çÂáÆøÀúÌÈà (kha•vë•rә•tâ′ ). Candidates (plural) in our Kha•vәr•ut′ â are çÇáÀøÇéÌÈéà (kha•vәr•a•yâ′ ).
[Updated: 2008.02.12] [Updated: 2008.07.29] [Updated: 2006.06.13] [Updated: 2010.07.15] [Updated: 2010.07.04]çÇèÌÈà (kha•tâ′) is a misstepper, fem. çÇèÌÈàÈä (kha•tâ•âh′), pl. çÇèÌÈàÄéí (khat•â•im′; missteppers).
çÇèÌÈàú (khat•at′ ) is a misstep cum sacrifice, i.e. the sacrifice for a çÅèà.
çÄèÌÅà (khit•ei′)–he offered a çÇèÌÈàú (misstep-sacrifice).
These are all cognates formed from the verb çÈèÈà (khât•â′ ; he misstepped, missed the mark).
Compare and contrast with a•won′ and pësh′ a, all three of which Christians popularly confused together under the amorphous term "sin."
[Updated: 2008.07.01]Modern "Hasidim," which Shem-Tov began in the 18th century C.E., was apparently an attempt to imbue the mysticism of Qa•bâl•âh′ with the authenticity and reputation of the ancient Kha•sid•im′ , which traces its origins to Dâ•wid′ ha-Më′ lëkh. More
[Updated: 2008.02.12] [Updated: 2006.04.27] [Updated: 2008.04.02]More specifically çÆìæåÉï-äÈàÇøâÈîÈï (khël•zon′ hâ-ar•gâ•mân′ ; Murex trunculus, lit. purple [dye] snail).
[Updated: 2008.09.15]Note that this encompasses immensely more than the narrow concept of "defamation." One can be guilty of khi•lul′ ha-Sheim without ever "defaming" or "blaspheming" the Name, merely by falling short of performing Qi•dush′ ha-Sheim—thereby "diminishing" His kâ•vod′ . Ha•lâkh•âh′ considers any consciously rebellious act against ha-Sheim as khi•lul′ ha-Sheim (Maim. Yad, Yәsodei ha-Torâh 5.10).
These counter-balancing pillars, khi•lul′ ha-Sheim and, lә-hav•dil′ , Qi•dush′ ha-Sheim, constitute one of the most significant concepts in Tor•âh′ , based on wa-Yi•qәr•â′ 22.31-32. See also Qi•dush′ ha-Sheim.
[Updated: 2006.04.27] [Updated: 2006.04.27]
[Updated: 2006.04.27]çË÷ÌÈä (khuq•âh′ ; something being engraved, by extension legislated), and pl. çË÷ÌÈåÉú (khuq•ot′ ), are passive verb forms.
çÉ÷ and çË÷ÌÈä derive from the verb çÈ÷Ç÷ (khâ•qaq′ ; he engraved, inscribed, decreed—in ancient days this implied engraving in stone).
[Updated: 2006.04.27] [Updated: 2006.04.27]
Khumus
[Updated: 2008.03.30]Place all the ingredients in a food processor or blender, mix until chick-peas are smooth. Refrigerate khumus in a covered container. Serve well-chilled on a saucer or cake plate. Rather than make a depression in middle like in the photo, most homes and restaurants simply splash extra-virgin Israeli olive oil on top, leaving scattered little puddles of olive oil on top. (That also minimizes too much olive oil in some servings and not enough in other servings.) Best sprinkled with pine nuts. Optional: lightly stir in green skhug (leaving green streaks in khum′ us; it's hot, don't use too much) or sprinkle chopped parsley on top. Make a meat sandwich by spreading khum′ us liberally, insert desired kâ•sheir′ meat, then stuff with shredded cabbage or tossed salad; or just khum′ us and stuff with shredded cabbage or tossed salad—and, in any case, top with Salat Turki.
[Updated: 2009.03.16] [Updated: 2009.04.27]
[Updated: 2010.07.09]According to the Encyclopedia Judaica, the customary rendering of ëÌÄôÌÅø as "to atone for" or "to expiate" is, in most cases, incorrect ("Kipper," 10.1039)—and certainly "dumbed down" in translation to an a•vod•âh′ zâr•âh′ concept.
See also éåÉí äÇëÌÄôÌËåÌøÄéí
[Updated: 2006.04.27] [Updated: 2008.07.01]Cognate: ëÌÀäËðÌÈä (kәhun•âh′ ; priesthood)
Aside from the short-lived and questionable priesthood of the Ma•kab•im′ , the last legitimate Ko•hein′ ha-Ja•dol′ successor to A•har•on′ through the line of the Bәn•ei′ Tzâ•doq′ —according to the Ma•kab•im′ themselves (2 Mac. 4.2!)—was the pre-Kha•nuk•âh′ Ko•hein′ ha-Ja•dol′ , Yәkhon•yâh′ "Khonyo" (Hellenized to "Onias") Bën-Shim•on′ (II).
The brother of Yәkhon•yâh′ Bën-Shim•on′ (II), Yәho•shu′ a Bën-Shim•on′ (II), was a rabid Hellenist who went to the Syrian champion of Hellenism at the time, Antiochus Epiphanes, and bought the high priesthood, deposing and usurping his brother and Hellenizing the priesthood, corrupting it—irredeemably and forever.
Yәkhon•yâh′ is the famous member of the Bәn•ei′ Tzâ•doq′ who, having been forcibly deposed from the priesthood and thereby stripped of his rightful title of Ko•hein′ ha-Ja•dol′ , became known as the Mor′ eih Tzë′ dëq (details and documentation in the Kha•nuk•âh′ page of our Judaic Calendar), of the Tzәdoq•im′ .
Yәho•shu′ a Bën-Shim•on′ (II) thereby became the arch-antithesis of his brother and the arch-antithesis of a legitimate Ko•hein′ ha-Ja•dol′ —the Ko•hein′ ha-Rësh′ a (see also "Wicked Priest," Ency. Jud. 16.485ff)! Yәho•shu′ a Bën-Shim•on′ (II) founds what can only be described as the "pseudo- Tzәdoq•im′ "; the arch-antithesis of the followers of the Mor′ eih Tzë′ dëq. We know the followers of the Mor′ eih Tzë′ dëq as the Qum•rân′ Tzәdoq•im′ .
All successive High Priests subsequent to Yәho•shu′ a Bën-Shim•on′ (II) were likewise known, disaffectionately, as "the Wicked Priest"—which includes the high priest (and an anti-Pәrush•i′ Hellenist, Roman-sympathizing "sanhedrin" in Yәru•shâ•lay′ im) in the time of Rib′ i Yәho•shu′ a (Bën-Dâ•wid′ )!!!
The astute reader will recognize that, thanks to Dead Sea Scroll 4Q MMT and the work of Prof. Elisha Qimron, this will revolutionize the modern understanding of Judaism in the centuries of Rib′ i Yәho•shu′ a and the Nәtzâr•im′ and the emergence, decades later, of their arch-antithesis—Hellenist gentile Christianity.
[Updated: 2006.04.27] [Updated: 2006.08.10] [Updated: 2006.07.11] [Updated: 2006.04.27] [Updated: 2006.04.27]Arab-occupied Beit-Lëkh′ ëm was Hellenized to "Bethlehem."
[Updated: 2007.03.06] [Updated: 2008.07.15] [Updated: 2006.04.27]
[Updated: 2006.04.27]Both Ma•as•ëh′ and Ha•lâkh•âh′ comprise and interpret the Biblically commanded khuq•im′ and mi•shәpât•im′ .
Together, khuq•im′ and mi•shәpât•im′ comprise Mish•nâh′ , the Oral Law until their codification in (a) the Pseudo-Tzәdoq•im′ interpretations, in their Book of Decrees, (b) the Qum•rân′ Kha•sid•im′ -Tzәdoq•im′ interpretaions in Dead Sea Scroll 4Q MMT, and (c) the rabbinic Pәrush•im′ interpretations—the interpretations endorsed by Rib′ i Yәho•shu′ a in The Nәtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) 23:1-3—in Tal•mud′ . See also Ha•lâkh•âh′ .
[Updated: 2006.04.27] [Updated: 2006.04.27]Nәtzâr•im′ Reconstruction of Transition. Ma•a•vâr′ is a more accurate title for the NT book de-Judaized to "Acts." Ma•a•vâr′ records the transition of the Nәtzâr•im′ from the personal supervision of historical Rib′ i Yәho•shu′ a to the operation of the Beit Din ha-Nәtzâr•im′ under the first Nәtzâr•im′ Pâ•qid′ , Pâ•qid′ Ya•a•qov′ "ha-Tza•diq′ " (the brother of Rib′ i Yәho•shu′ a) in the Ru′ akh ha-Qo′ dësh.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2008.08.20] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2008.05.29]According to Klein's A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, the unused root verb is ìàê (for which Klein gives no pronunciation), meaning to send. To distinguish this connotation from ùÑÈìÇç (shâ•lakh′ ; to send [something or someone]), ìàê seems closer to the English "dispatch."
îÇìÀàÈëÄé (Ma•lâkh•i′ ; My ma•lâkh′ ; Hellenized to "Malachi" or "My angel," is the last of the twelve minor Nәviy•im′ in Ta•na"kh′ .
See also the cognate mәlâkh•âh′
[Updated: 2008.07.27]Serve with a sauce of mashed tomatoes with skhug and salt to taste
[Updated: 2006.06.25] [Updated: 2006.04.27] [Updated: 2010.06.27] [Updated: 2006.04.27]îÈ÷åÉí derives from ÷åÌí, to stand-up. (Compare and contrast ÷åÌí with its synonym òÈîÇã (â•mad′ ; to be standing).
[Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.09.02] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27]Interestingly, although this is one of the few Hellenist (Greek) words that made it into wide Jewish usage, the KJ/V buries the reference to the Beit-Din ha-Ja•dol′ by rendering "council" instead of "Sanhedrin." This demonstrates the lengths to which Christians go to conceal the Judaism they displaced.
[Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.05.21] [Updated: 2008.06.25]Goy•im′ have de-Judaized this concept to "messiah" and "christ." In Christian Displacement Theology, Christ is proclaimed to expiate, to be the ki•pur′ , while in the legitimate Judaism familiar to Rib′ i Yәho•shu′ a the Mâ•shi′ akh merely officiates (Yәkhëz•qeil′ 45.16-22; 46.2-4), while ki•pur′ is conferred directly by ha-Sheim.
Recently discovered and published Qum•rân′ Dead Sea Scroll 4Q MMT confirms all other Judaic literature describing the first-century religious Jewish community in demonstrating with absolute certainty that the historically-accurate Rib′ i Yәho•shu′ a was a Tor•âh′ teacher and that neither he nor his original Nәtzâr•im′ Jewish followers (Hellenized to "disciples") could possibly have espoused the anachronistic, post-135 C.E., Roman-redacted (Hellenized) Christianity.
The discovery that Rib′ i Yәho•shu′ a taught Tor•âh′ and not Christian doctrines invalidates arguments against his fulfillment of the Biblical Messianic Issues concerning the Mâ•shi′ akh Bën-Yo•seiph′ —many of which can no longer be fulfilled by anyone, ever! Because he was a teacher of Tor•âh′ and not the founder of an anti-Tor•âh′ religion, the restoration of his Tor•âh′ teachings in concert with the restoration of Israel enables the completion, in our day, of the remaining prophesies concerning the Mâ•shi′ akh Bën-Dâ•wid′ .
2,000 years after he lived the entire world overwhelmingly confirms in the numbering of its years that Rib′ i Yәho•shu′ a is, indeed, the world-changing Mâ•shi′ akh. Together, this is an overwhelming weight of evidence that has successfully withstood and overcome 2,000 years of attempted disputations.
What is left now is for those who carry on his Tor•âh′ teachings to complete his mission in the spirit of his Tor•âh′ teachings—his return in spirit (!!!), fulfilling the remaining prophecies of the Mâ•shi′ akh Bën-Dâ•wid′ and bringing about the prophesied messianic world.
[Updated: 2006.04.27]Extant Nәtzâr•im′ source documents underlying Hebrew Ma•tit•yâh′ u comprise Greek codices from the 3rd -4th century (א and β), Aramaic Pәshitәtâ′ , Latin a-3, and earlier Greek papyri, some of which may date back into the 1st century C.E. Other mss. are either of later vintage—and, hence, more extensively redacted to reflect Christian doctrines—or spurious.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.10.13]Notice, also, the secondary form, îÀìÆàëÆú (mәlëkh′ ët).
These are cognates, all deriving from the root verb ìàê (to send). It is mәlâkh•âh′ and mәlëkh′ ët a•vod•âh′ , not exertion, that is prohibited on Shab•ât′
[Updated: 2009.06.14]The possessive form, îÇìëÌÄé (malk•i′ ; my king) is connected to öÆãÆ÷ (tzëd′ ëq; justice) to form the name îÇìÀëÌÄé-öÆãÆ÷ (Ma•lәk•i′ -Tzëd′ ëq), Hellenized to "Melchizadek."
Cognate: îÇìëåÌú (ma•lәkh•ut′ ; kingship, monarchy)
[Updated: 2006.04.27] [Updated: 2008.05.05]îÀðåÉøÇú äÇîÌÈàåÉø (Mәnor•at′ ha-Mâ•or′ ; "The Candelabra of the Luminary") is the text codifying early Yemenite views on Talmudic Ha•lâkh•âh′ , was authored by éÄöÀçÈ÷ àÂáÌåÌäÈá (Yi•tzәkhâq′ A•bu•hâv′ ), a Jew who was perhaps in contact with the Tei•mân•im′ (as Maimonides was), and may have been Tei•mân•i′ himself. A•bu•hâv′ lived in the Netherlands, or perhaps Spain, at the end of the 14th century. His grandson lived in the Netherlands.
"His use of passages from aggadic works now lost and the variants in the talmudic and midrashic texts he cites make the Mәnor•at′ ha-Mâ•or′ of great importance for establishing the text of the Tal•mud′ used in the Spanish-North African [i.e., Sәpha•rad•i′ ; ybd] academies as distinct from that of the Franco-German [i.e. Ash•kәnaz′ i; ybd] school" ("Aboab, Isaac I," Ency. Jud., 2.91).
A•bu•hâv′ "combines the teachings of Maimonides, whose Mish•neih′ Tor•âh′ and Guide he cites constantly, with the ideas of the teachers of Qa•bâl•âh′ , though the complete absence of quotations from the Zo•har′ has puzzled some scholars" (loc. cit.; emphasis added; ybd).
The reason that "the ideas of the teachers of Qa•bâl•âh′ " are found in Mәnor•at′ ha-Mâ•or′ while A•bu•hâv′ knows nothing about the Zo•har′ is because A•bu•hâv′ 's Mәnor•at′ ha-Mâ•or′ preceded the authoring of the Zo•har′ , and represents pre-Zo•har′ , pre-Medieval mystic, pre-Qa•bâl•âh′ , pristine Judaic esoteric tradition dating back to Har Sin•ai′ !
The "teachers of Qa•bâl•âh′ ," therefore, devised their magical and medieval "ideas… of Qa•bâl•âh′ " either from the same tradition as A•bu•hâv′ 's Mәnor•at′ ha-Mâ•or′ records, or from A•bu•hâv′ 's Mәnor•at′ ha-Mâ•or′ itself!!! The medieval magical ideas of the Zo•har′ —and the resulting Qa•bâl•âh′ , being a consequent product of the Zo•har′ —are intractably contradictory to Tor•âh′ and Mәnor•at′ ha-Mâ•or′ . Therefore, the Zo•har′ is clearly a perversion of Mәnor•at′ ha-Mâ•or′ !
A•bu•hâv′ 's pre-Qabbalist and pre-Zo•har′ Judaic esoteric tradition in Mәnor•at′ ha-Mâ•or′ is documented from Tal•mud′ . "The great teachers of that time were also generally conversant in mystical studies of the highest order. This is clear from the Tal•mud′ 's description of Rav Yo•khân•ân′ Bën-Za•kai′ (ca. B.C.E. 30-90 C.E.) as the most junior of the students of Hi•leil′ the Elder who, nevertheless, did not fail to study even one great or one small thing. The Tal•mud′ goes on to explain that 'a small thing' refers to the questions and legal arguments of Ab•ay•i′ (born about the close of the third century; died 339 C.E.) and Râb′ â (b. 270 C.E.), while 'a great thing' refers to the nature of the [Më•rәkâv•âh′ ('Divine Chariot')] (Suk•âh′ 28a)…
"At the time of the closing of the Tal•mud′ , Rav Ash•ei′ [beginning of 5th century]… realized that, as much as it was important to compile and record the legal aspects of the Tor•âh′ , it was equally important to preserve for posterity these teachings that dealt with the highest of matters… To achieve this purpose, Rav Ash•ei′ included all of these chronicles and teachings in the Tal•mud′ and interspersed them among the discussions of the legal parts of the Tal•mud′ . This aspect of the Tal•mud′ ['the highest of matters,' i.e. pristine Judaic esoteric tradition] became known as the Ha•jâd•âh′ and the legal aspect as the Ha•lâkh•âh′ " (Rabbi Yaakov Yoseiph Reinman, "Menoras Hamaor," an English translation of Lamp #1, including "Profile of the Mәnor•âh′ " 1982: (Lakewood, NJ: Chinuch Publ), p. 238).
This work is not the same work as its offspring of the same name by Rab•ei′ nu Yi•sәr•â•eil′ Bën-Yo•seiph′ al-Nakava ("al-Nakawa").
Orientation of Lamps in Mәnor•at′ ha-Mâ•or′ : Tәhil•im′ 34.15:
Lamp:
Lamp:
Lamp:
[Updated: 2006.04.27] [Updated: 2006.07.02]Lә-hav•dil′ — According to Christian theology, Christ purportedly displaced the OT—what the Christian "Fathers" referred to as "the law of sin and death." Lә-hav•dil′ — The Mâ•shi′ akh, by contrast, refines and perfects Tor•âh′ . The Mâ•shi′ akh is a mortal Jew who serves é--ä. Lә-hav•dil′ —Christ is a man-g*o*d idol, the product of Roman gentile Hellenist idolaters.
Displacement Theology, having usurped the Bât•ei′ -Din system of the legitimate Jewish community since 135 C.E., is as intrinsic to Christian Jews as to every other branch of Christianity. Without the Displacement Theology (displacing the Nәtzâr•im′ Pâ•qid′ in 135 C.E.) Christianity has no religious authority and no claim to legitimacy.
Accordingly, use of the term "messianic" by Christian Jews immersed in the Displacement Theology of Christianity is fraudulent and deceptive—displacement spin. Christians follow "Christ." It's a no-brainer that, whether Jews or gentiles, they are, therefore, "christian," not "messianic."
Being adherents to displacement theology, which is idolatry, Christian Jews are îÀùÑËîÌÈãÄéí (mәshu•mad•im′ ; excised apostates).
Imminent historians like Oxford's James Parkes and Dead Sea Scroll 4Q MMT documented that Rib′ i Yәho•shu′ a and his original Nәtzâr•im′ lived and taught Tor•âh′ before the advent of Christianity with the birth of the Church in 135 C.E..
"Messianic Judaism"— Judaism has been defined for millennia by the Bât•ei′ Din system ordained by Mosh′ ëh at Har Sin•ai′ . The religion of displacement theology that Christian Jews practice, fraudulently hyped as 'Messianic Judaism'—depends entirely for its claim of religious legitimacy upon denying and usurping the authority of this Bât•ei′ Din system. Therefore, this theology that purports to displace legitimate Judaism is neither legitimately Messianic nor legitimate Judaism of any kind.
Christian Jews— are, accordingly, defined by legitimate Bât•ei′ Din (legitimate Judaism) as: mәshu•mad•im′ —apostates. No Christian Jew, whatever he or she calls himself or herself, is in good standing in the legitimate Jewish community; and no Christian "synagogue," whatever they call it, is compatible with, or acceptable to, the legitimate Jewish community (which includes Nәtzâr•im′ ).
All reputable historians agree with the late Oxford historian, James Parkes (The Conflict of the Church and the Synagogue), that Rib′ i Yәho•shu′ a and his original Nәtzâr•im′ lived—and died—practicing and teaching Tor•âh′ in the first-century Pharisaic community.
Indeed, it is documented that Yәho•shu′ a was ordained as a Pharisaic Rib′ i in the first-century Pharisaic community. Both he and the Nәtzâr•im′ were first-century Pharisaic Jews practicing and teaching Tor•âh′ . The first century Pharisaic community became today's Orthodox Jewish community.
The Nәtzâr•im′ remained in the Pharisaic community while the arch-antithetical Christian church was established after 135 C.E.—worlds apart from the Nәtzâr•im′ —in the gentile world of the Hellenist Roman pagans. From the birth of Christianity in the gentile, sun-worshipping Roman Hellenism of 135 C.E., the Nәtzâr•im′ have always regarded Christianity and the Church as our arch-anathema.
Conversely, the Church did everything to eradicate the Nәtzâr•im′ —succeeding in 333 C.E. By the fourth century, the gentile Christian Church had syncretized its own, perverted, misojudaic image—Jesus Christ—that was diametrically antithetical to the historical Pharisee Rib′ i, Yәho•shu′ a. To say that the Nәtzâr•im′ and the Christian Church were always arch-enemies, and that Rib′ i Yәho•shu′ a and Jesus are arch-opposites, understates the conflict.
Unlike every Christian Jew, and his or her Christian deceptive pseudo-Judaism, the Nәtzâr•im′ are the only legitimate followers of Rib′ i Yәho•shu′ a, that is, the only followers of Rib′ i Yәho•shu′ a on the entire planet who operate within the same Bât•ei′ Din system (today's Orthodox Judaism, successors to the Pharisees) as Rib′ i Yәho•shu′ a and the original Nәtzâr•im′ .
Pâ•qid′ Yi•rәmәyâh′ u, the 16th Pâ•qid′ of the Nәtzâr•im′ (the first 15 were documented by Eusebius and others), offers documentation that he is an Orthodox Jew in good standing in the Mo•rësh′ ët Âv•ot′ Orthodox synagogue in Ra•a•nan′ a, Israel. No Christian Jew on the planet can provide such documentation because no Christian Jew on the planet practices legitimate Judaism.
Therefore, the only solution for any Christian Jew is to abandon his or her Christian apostasy and make tәshuv•âh′ by subordinating to the Bât•ei′ Din system ordained by Mosh′ ëh at Har Sin•ai′ .
The Nәtzâr•im′ Beit Din is the only Beit Din in the entire legitimate Jewish community that accepts apprentice followers—Jew and gentile—of Rib′ i Yәho•shu′ a as the Mâ•shi′ akh. (The Nәtzâr•im′ Beit Din provides the opportunity for gentiles to become Tor•âh′ -observant non-Jewish geir•im′ . We don't convert gentiles to Jews.)
[Updated: 2006.04.27] [Updated: 2006.04.27]
[Updated: 2007.03.06] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2009.10.15] [Updated: 2006.06.12]Min tracks, via LXX to the Greek αιρεσις (airesis; heresy). The Greek term, airesis, is the origin of the English "heresy." See áÌÄøÀëÌÇú äÇîÌÄéðÄéí.
[Updated: 2008.10.05]"Outside the ritual codes the term [îÄðÀçÈä] could refer to any gift or offering, including animals ([bә-Reish•it′ 4.3-5; [Sho•phәt•im′ ] 6.18; [Shәmu•eil′ Âl′ ëph] 2.17), but in prescriptive texts it signifies a concoction of [ñÉìÆú], [ùÑÆîÆï], and [ìÀáåÉðÈä]. Its form could be [çÇìåÉú], [øÀ÷Äé÷Åé îÌÇöÌåÉú], or [ôÌÄúÌÄéí]; the offerings of [áÌÄëÌåÌøÄéí] were to be 'crushed new grain from fresh ears' ([wa-Yi•qәr•â′ ] 2.14)… The [îÄðÀçÈä] normally accompanied every [òÉìÈä]…" (Sacrifice, Ency. Jud., 14.602).
[Updated: 2007.12.13] Beit ha-Mi•qәdâsh′ ; The House of the Holy Place, Hellenized / de-Judaized, via the Greek ιερον (ieron; an idolatrous pagan temple), to "Temple."
Beit ha-Mi•qәdâsh′ ha-Rish•on′ (the First)
Beit ha-Mi•qәdâsh′ ha-Shein•i′ (the Second)
Beit ha-Mi•qәdâsh′ ha-Shәlish•it′ (the Third)
áÌÅéú-ìÆçÆí
Beit Lëkh′ ëm; House of Bread, Hellenized to "Bethlehem."
[Updated: 2006.04.27] [Updated: 2006.08.24] [Updated: 2008.06.03]The etymology of her name is unclear. Some mistakenly connect her name with the incident of îÄøÀéÈí, interpreting her name as some form of "bitter." However, Mosh′ ëh is in excess of 80 years old at this point and Miry′ âm 12 years older than him. She had her name more than 90 years before this incident. More likely, her name derives from the root verb øåÌí, the same root from which Yi•rәmәyâh′ u derived. Thus, Miry′ âm / Mary′ âm more likely has the connotation of lifting-up or exalting.
In the NT, it is transliterated from the Aramiac form, Mary′ âm, into Greek as Μαριαμ (Mariam), Hellenized to Μαρια (Maria)—anglicized to "M*ary.
Four times—in Papyrus 45 (ca. 255 C.E.), Papyrus 66 (ca. 200 C.E.) and Codex Sinaiticus mss. of "John" 11 (v. 19, 28, 31, 45), as well as in the Codex Vaticanus ms. of "Romans" (16.6), Μαριαμ (Mariam) is corrupted to Μαριαν (Marian). The confluence of Μαριαμ (Mariam) and Μαριαν (Marian), led to yet another variant, Μαριαμη (Mariamæ), a sui generis, mainly associated with translations of Josephus' accounts (apparently not found in the original Greek) of the Herod family, being corrupted to "Mariamne." (Neither Mariamæ nor "Mariamne" is found in the NT.)
At the request of Prof. James Tabor (UNC Charlotte), the University of California at Irvine executed a search of their Thesaurus Linguae Graecae for the various variants of these names containing a ν (nu; "n"). Prof. Tabor reports (2008.06.01) the results as somewhat astonishing, finding that, contrary to what appear to be countless post-4th-century corruptions, these "popped up in only two works—the [4th-century C.E.] Acts of Philip and [3rd-century C.E.] Hippolytus, Refutation of all Heresies, and in both works the reference was to the woman named Mary Magdalene in our Gospels."
Thus, there appear no other instances outside of the 1st-century Nәtzâr•im′ community. At the very least, it would appear that the variant spelling with a ν (nu; "n") tracks back uniquely to the 1st-century Nәtzâr•im′ community.
Μαριαμ (Mariam) is identified as Μαγδαληνη (Magdalænæ [corrupted to "Magdalene"]; "of Mi•gәdâl′ ," on the westernmost shore of Yâm Ki•nër′ ët) in NHM 27.61 & 28.1 (both later redacted to Μαρια, Maria). The reverse is also true. Μαρια (Maria) is identified as Μαγδαληνη (Magdalænæ; "of Mi•gәdâl′ ") in NHM 27.56 (later redacted to Μαριαμ, Mariam). Both names are applied to the Miry′ âm from Mi•gәdâl′ . Therefore, the controversy over the reading of the "Mariamne" ossuary of the Talpiot tomb, whether Μαριαμ (Mariam) or Μαρια (Maria), is a pedantic straw man that cannot rule out Μαγδαληνη—whichever variant becomes the eventual reading!
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.05.21] [Updated: 2006.04.27]Mish•nâh′ is the oldest part of Tal•mud′ . The final redaction of Mish•nâh′ was compiled by R. Yәhudâh ha-Nâ•si′ ca. 200 C.E. and comprises the Ha•lâkh•âh′ taught by the Ta•nâ•im′ .
The Tannaitic exposition in Tal•mud′ contrasts with Gәmâr•â′ , To•sëph′ tâ and Bâ•ra•yәtâ′ , which, in that order, follow the statement of Mish•nâh′ in the Tal•mud′ .
Mish•nâh′ is often used, inaccurately, to describe the complete body of oral tradition, including the Mi•dәrâsh′ , Ha•lâkh•âh′ and Ha•jâd•âh′ . See box in The Nәtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) note 7.1.1.
[Updated: 2008.07.21]
[Updated: 2006.04.27]îÄùÑôÌÈè derives from the stem ùÑÈôÇè (shâ•phat′ ;, to judge), and is a cognate of ùÑåÉôÅè (sho•pheit′ , judge of a Beit-Din), plural ùÑåÉôèÄéí (Sho•phәt•im′ )—which is the name of a book of Ta•na"kh′ . The connective plural is -îÄùÑôÌÀèÅé (mi•shәpât•ei′ -…).
Mi•shәpât•im′ are the product of Sho•phәt•im′ of a Beit-Din, who adjudicate questions and disputes (in contrast with legislating khuq•im′ ) in the implementation of Tor•âh′ in real life disputes, applications and cases. Just as in courtrooms today, These mi•shәpât•im′ constitute a res judicata in a system of law based on the principle of stare decisis.
De-Judaized (Hellenized) to "judgment" and various other renderings to avoid recognition of the Beit-Din system. mi•shәpât′ concerns the definitive, authoritative and just interpretation of Tor•âh′ applied to real life situations. All other interpretations are "following one's own heart and one's own eyes" (Shәm•ot′ 15:39; Dәvâr•im′ 17:9-13). Mi•shәpât′ has been handed down by the Beit-Din in a chain uninterrupted since Mosh′ ëh at Har Sin•ai′ .
The deliberations of these cases, along with their mi•shәpât•im′ , were transmitted orally (except for the Pseudo-Tzәdoq•im′ , who codified their version by the first century C.E.) until the 5th century C.E. when Tal•mud′ was compiled. Much Ha•jâd•âh′ and rabbinic "fences" legislation found in Tal•mud′ , though sometimes assumed to be Ha•lâkh•âh′ , exceed the definition of mi•shәpât′ .
While Tor•âh′ shë-bә•al pëh′ will always be continually adapting to new technology, conditions and situations, Tor•âh′ shë-bi•khәtâv′ is complete (Tәhil•im′ 91:8). Contrary to some rabbinic assertions, their attempts to alter Tor•âh′ shë-bi•khәtâv′ are prohibited by Tor•âh′ shë-bi•khәtâv′ (e.g., Dәvâr•im′ 27:3,8; 31:24; 4:1-2; 13:1; Shәm•ot′ 24:4; Yәsha•yâh′ u 29:13 & Mi•shәl•ei′ Shәlom′ oh 30:5-6).
Legitimate mi•shәpât′ is either 1) " Ha•lâkh•âh′ dә-Orâitâ," which always stands on direct logical authority of Tor•âh′ shë-bi•khәtâv′ , or 2) "Ha•lâkh•âh′ dә-Rab•ân•ân′ ," which is of lesser authority.
Rulings that cannot be defended directly from Tor•âh′ shë-bi•khәtâv′ through logical implication, relying solely on rabbinic authority, are recognized as binding by the Nәtzâr•im′ only when it can be conclusively demonstrated that
The accumulated corpus of mi•shәpât′ comprises Ha•lâkh•âh′ .
"Sanhedrin," a Greek word (then used only in Hellenist circles) was known in the Jewish community as the Beit-Din ha-Jâ•dol′ . The corpus of Oral Law—mi•shәpât•im′ and khuq•im′ of the Beit-Din—over the millennia, preserved for us by the Pәrush•im′ , is called Ha•lâkh•âh′ . The Qum•rân′ -Essene Tzәdoq•im′ called their interpretations Ma•as•ëh′ . The Hellenist pseudo-Tzәdoq•im′ Ko•han•ei′ hâ-Rësh′ a of the Beit ha-Mi•qәdâsh′ ha-Shein•i′ codified their Oral Law into their "Book of Decrees."
For more details, see Atonement In the Biblical 'New Covenant' (ABNC).
As our Arab cousins are correct in pointing out, being Semites themselves, hatred of Jews or Israel on their part cannot be anti-Semitism because they are not anti-themselves or anti- other Arabs. Even non-Arab Muslims and racists argue that they don't hate Arabs, therefore they are not anti-Semitic—and they are right! They hate Israel and Jews, not Semites. Not even all Jews (viz., converted Jews) are Semites; certainly, not all Semites are Jews.
Judeophobic, "an irrational fear of Judaism / Jews" is even more inaccurate than anti-Semitism.
Without the Bible, Av•râ•hâm′ , Yi•tzәkhâq′ and Ya•a•qov′ -Yi•sәr•â•eil′ would have remained Kәna•an•im′ of Iraqi descent. There would never have been any Israel in the world nor would there ever have been the first Jew in the world. Jews and Israel are both ultimately defined by, and derive from, the Bible, the bәrit of Tor•âh′ —Judaism! Even those "Jews" who deny Judaism continue to be defined—included in, or excluded from, the bәrit of Tor•âh′ —Judaism.
Wake up! It all comes down to acceptance or rejection (hatred) of the Bible—the Tor•âh′ of é--ä! Misojudaics hate the Bible because it is the defining reason that a people-nation of Jews and Israel exists! Those who hate Jews and Israel insidiously hate the Bible, making them enemies of its Author—é--ä!
What is ultimately hated, therefore, is the Judaism that is responsible for the existence of Jews and Israel; and the correct term for such hatred is, therefore, misojudaism and misojudaic. Note that, also unlike the term anti-Semitism, misojudaism also, properly, defines "born Jews" who reject Judaism as misojudaic—not exempting "born Jews," thus eliminating this racism inherent in the term anti-Semitism.
For the world, and Jews, to refuse to learn is to continue to beat a dead horse; inadvertently contributing, through intransigence, to the perpetuation of an ineffective and self-defeating term that helps deflect and excuse the continued hatred of Jews and Israel. To refuse to adapt in a progressing world is to become extinct. 2,000 years should be more than enough of refusal to learn and adapt.
The Christian Church adopted the euphemism "antinomianism" in order to gloss over—and continue to practice—their intrinsic core misojudaism. Antinomianism derives from the Greek νομος (nomos; law—referring explicitly to anti-Tor•âh′ -ism), which is anti-Judaism—misojudaism. The Christian Church has self-professed misojudaism from its very beginning, simply "packaging" it in a euphemism.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]
[Updated: 2006.04.27]îÄöåÈä derives from the verb öÄåÌÈä (tzi•wâh′ ; he commanded as a Mitz•wâh′ ), with its various conjugations.
A Bar Mitz•wâh′ (son of the Mitz•wâh′ ) is a young male Jew who has reached the religious age of majority (12), becoming responsible and accountable in his own right for keeping Tor•âh′ .
[Updated: 2006.04.27] [Updated: 2009.09.29]Also adjective îÄæøÈçÄé pl. îÄæøÈçÄéÌÄéí; Miz•râkh′ i, pl. Miz•râkh′ i•yim′ ; easterner(s); Eastern (i.e., "Middle Eastern" or "Oriental").
Jews from middle-eastern countries preserve more authentic traditions than the European-accultured Ash•kәnaz′ im and Sәphâ•râd•im′ .
Tei•mân•im′ are one of the Âd•ot′ Miz•râkh′ .
îÄ÷öÈú îÇòÂùÒÆä äÇúÌåÉøÈä
"some Ma•as•ëh′ of Tor•âh′ ."This Dead Sea Scroll, discovered in Qum•rân′ Cave #4 (4Q), is a Qum•rân′ Kha•sid•im′ Bәn-Tzâ•doq′ Tzәdoq•im′ document (Qim•ron′ , Ë•lish•â′ (Prof. of Linguistics, Bën-Guryon Univ. of the Nëgëv, Bә•eir Shëva) and John Strugnell (Prof. of Christian Origins, Harvard Divinity School) in consultation with Ya•a•qov′ Sussman and A. Yardeini, "Discoveries in the Judaean Desert X, Qum•rân′ Cave 4 V, Mi•qәtzat Ma•as•ëh′ ha-Tor•âh′ (Oxford: Clarendon Press, 1994) p. 197, 116, et al, and Eusebius, EH, III, xxvii, 2-6). This is evident from the practices of the group the writer described as "we," as opposed to "you," which matched the description of the Hellenist pseudo- Tzәdoq•im′ versus "they," which described the Pәrush•im′ (Qim•ron′ , p. 175.).
Familiarity with MMT is essential to the understanding of 1st-century Judaism (Ya•a•qov′ Sussmann in Qim•ron′ , p. 185.).
MMT is probably the original plea from Yәkhon•yâh′ Bën-Shim•on′ II Bәn-Tzâ•doq′ (the last true Ko•hein′ ha-Jâ•dol′ , who subsequently became the Mor′ eih Tzë′ dëq; see also Kha•sid•im′ ) to his rabidly Hellenist brother, Yәho•shu′ a Bën-Shim•on′ II Bën-Tzâ•doq′ , who became the first Ko•hein′ hâ-Rësh′ a (in a resulting succession).
MMT was probably written by the same author to the same recipient and closely related to CD, which he would write some 25-30 years later as a follow-up plea and covering some topics not covered earlier in MMT. More details are found in our Kha•nukh•âh′ page.
Ma•as•ëh′ , meaning "doing" or "practice," was the term used by the Tzәdoq•im′ to specify their interpretation of the Oral Law; the Tzәdoq•im′ counterpart of the Ha•lâkh•âh′ of the Pәrush•im′ (predecessors of today's Orthodox Jews).
"This scroll will undoubtedly stand in the center of all future discussion of the Ha•lâkh•âh′ and identity of the [Qum•rân′ ] sect and the history of the Ha•lâkh•âh′ in general" (Qim•ron′ , et al., p. 185).
Qim•ron′ , Ëlishâ (Prof. of Linguistics, Bën-Guryon Univ. of the Në′ gëv, Bә•eir Shëva) and John Strugnell (Prof. of Christian Origins, Harvard Divinity School) in consultation with Ya•a•qov′ Sussman and A. Yardeini, "Discoveries in the Judaean Desert X, Qum•rân′ Cave 4 V, Miqtzat Ma•as•ëh′ ha-Tor•âh′ (Oxford: Clarendon Press, 1994)
[Updated: 2006.04.27] [Updated: 2008.08.21]çÉì äÇîÌåÉòÅã (khol ha-mo•ied′ ; profane of the appointed) refers to the intermediate "profane" days between the 1st & 7th "Appointed" days of Khag ha-Matz•ot′ and between the 1st & 8th "Appointed" days of Suk•ot′ .
îåÉòÂãÄéí ìÀùÒÄîçÈä (mo•ad•im lә-si•mәkh•âh′ ; appointeds for rejoicing), the greeting for Khaj•im′ , refers to the appointed Khaj•im′ being days "appointed" specifically and explicitly "appointed" for rejoicing.
àÉäÆì îåÉòÅã (O′ hël Mo•eid′ ; Tent of Appointment) demonstrates that îåÉòÅã (appointed) can refer to an appointed place as well as an appointed time or event.
ñÅãÆø îåÉòÅã (Sei′ dër Mo•eid′ —Order: Appointed, i.e. festivals), 2nd order of the Mish•nâh′ (i.e., Tal•mud′ )
[Updated: 2008.02.26]îÉøÄé, or îÉàøÄé, (mor′ i; my [Tor•âh′ ] instructor or master); the Tor•âh′ -reading instructor in a Tei•mân•i′ Beit ha-Kәnës′ ët.
îÉàøÄé öÆãÆ÷ (Mor′ i Tzëd′ ëq) and later Hebrew: îåÉøÆä öÆãÆ÷ (Mor′ ëh Tzëd′ ëq); [the] Just [Tor•âh′ ]-Instructor, corrupted to "Righteous Teacher") of the Qum•rân′ Tzәdoq•im′ (see Kha•nuk•âh′ ).
Fem. îÈøúÈä (mâr•tâh′ ; instructress or mistress), Aramaic îÈøúÈà (Mâr′ tâ), origin of the name Martha, found in the Tar•jum′ of Mәlâkh•im′ Âl′ ëph 17.17 and Yәsha•yâh′ u 24.2. îÈøÈä (mâr•âh′ ; instructress or mistress) is another fem. form according to Klein's Etymological Dictionary of the Hebrew Language for Readers of English (p. 383). However, the claim that this form is supported by the ossuary found on Har ha-Zeit•im′ is in error as that ossuary reads îÈøÀéÈä, not îÈøÈä.
îÈøÈà, Mâr′ â, as a contraction of Mâr′ tâ (L.Y. Rahmani, Catalogue of Jewish Ossuaries, nos. 701-709, comm. 3), would continue the connotation of Mârtâ—an instructress.
[Updated: 2006.04.27]Name of the largest Beit ha-Kәnës′ ët ha-Tei•mân•i′ (Orthodox) in Ra•a•nan′ a, perhaps in the world.
[Updated: 2006.04.27]Some translate this as "the Mount of Myrrh." However, this name more likely derives because it is from this same mount (also symbolizing a principal, leader or power in the Bible) that Av•râ•hâm′ and Yi•tzәkhâq′ Âv•i′ nu were yâr•âh′ concerning the A•qeid•âh′ —the paradigm for the mor•ëh′ (instructor) in every generation, the Bible promises, binding Yi•sәr•â•eil′ to Tor•âh′ , causing Tor•âh′ to go forth (Yәsha•yâh′ u 2.3; Mikh•âh′ 4.2).
[Updated: 2008.11.21]According to the Biblical narrative, "Moses" was "drawn from the waters" of the Nile, by a 12-year old Egyptian princess after being placed there by his Hebrew sister, at the direction of his Hebrew parents, to save his life. This was ca. B.C.E. 1547 and the 12 year old Egyptian princess at that time was the extraordinarily famous, and mysterious, Khat-shepsut (or Hatshepsut).
What would make Mosh′ ëh's parents think that the Egyptians would save an Israeli baby boy, whom they loathed as an inferior, from the reeds of the Nile?
Every member of Princess Khat-shepsut's Pharaonic family viewed themselves as embodiments of an Egyptian deity. She regarded herself as the embodiment of the Egyptian goddess Isis. According to the Egyptian religion, I*sis—therefore, so, too, must princess Khat-shepsut—recovered her son, the Egyptian god Horus, from the papyrus reeds along the Nile.
According to the Bible account, it was the 12 year old Egyptian Pharaonic Princess (i.e., Khat-shepsut) who named Moses! According to what practice would an Egyptian princess name her foundling, whom she claimed as her god-son (and son of god), Horus? Everyone in the Pharaoh's family was considered the embodiment of an Egyptian god. This embodiment of an Egyptian deity was stipulated in the Pharaonic name, which took the form "god-name-incarnate"—in Egyptian, "god-name-Moses"!!! Thus, we immediately recognize the name of several pharaohs; e.g., Tuth-moses or Tut-moses (meaning the Egyptian god "Tuth-incarnate"). Similarly, the title Princess Khat-shepsut would have given her foundling was certainly "g*od H*orus-incarnate"—in Egyptian, god Horus-Moses!!! The Hebrews, of course, refused to perpetuate the name of the idol-god, leaving us with simply "Moses"—meaning "incarnate" in Egyptian.
The Nile delta was where the Egyptians believed Isis had hidden among the bulrushes with her man-god son, Horus. Egyptian royalty regarded themselves as diety. When Princess Khat-Shep-Sut saw the baby in the basket woven of bulrushes she saw in this confirmation of her own diety and destiny as Paro of all Egypt—"I am Isis incarnate who has found Horus incarnate: Horus-Moses! And it was this association that A•mәr•âm′ and Yo•khëv′ ëd had counted on. (The Nәtzâr•im′ Newsletter," 96.01, based on the BBC video documentary The Great Pyramid, Gateway to the Stars, BBC, 1994).
Khat-Shep-Sut appended to her beloved divine H*orus-foundling the royal name patterned in her father's house—the Egyptian deity's name appended by Moses (incarnate).
Having lived among the Egyptians all of her life, Yo•khëv′ ëd, the mother of Mosh′ ëh, knew the Egyptian princess' belief and, to save her son's life, planted Mosh′ ëh in a basket among the papyri in the water, among the papyri reeds, on the shore of the Nile where Princess Khat-shepsut tended to her personal bathroom needs each morning.
Seeing the baby in the Nile, Princess Khat-shepsut interpreted the infant to be Horus, confirming her own claims of divinity—and, as a byproduct, assigned Egyptian divinity to the infant as a god in the process.
Whether as sincere belief or shrewd politics already at age 12 (or at her father's direction), she claimed the baby was Horus.
But Horus-Moses was a Pharaonic-family title, like a last name. Just as the personal name of Tuth-Moses I was A-Kheper-ka-Ra, Horus-Moses also had an Egyptian personal name. Deducing from the records surrounding Princess Khat-shepsut, only one monumental, yet otherwise mysterious and unidentified, name emerges: Senemut, who later built Khat-shepsut's Mortuary Temple.
As the architect of Khat-Shep-Sut's march to the throne of Par•oh′ , and her power behind the throne thereafter, Senemut (Horus-) 'Moses' had access to all of the secrets of Egypt—including the priesthood. The name of Senemut is preserved in the burial vault beside the Temple of Khat-Shep-Sut, which is remarkable both in being empty and being similar in architectural style to the Beit ha-Mi•qәdâsh′ built centuries later in Yәru•shâ•lay′ im by Shәlom•oh′ (Hellenized/dejudaized to Solomon). See the video documentary Ancient Mysteries—Queen Pharoah, The History Channel, UK.
Mosh′ ëh was born ca. B.C.E. 1547. As the foundling of Princess Khat-Shep-Sut, he was raised as an Egyptian fellow-deity in the palace of her father—Pharaoh Tuth-Moses I.
While Mosh′ ëh may be identical with Senemut, he is known in Hebrew records only as Mosh′ ëh. Tying Senemut to Mosh′ ëh, so far, depends upon the chronological match-up and the dovetailing of events.
Khat-Shep-Sut died ca. B.C.E. 1483, leaving her deposed nephew, T*uth-Moses III to assume the throne of Egypt. While T*uth-Moses III probably resented Khat-Shep-Sut usurping his rightful rule as Par•oh′ , there is no evidence of it during her lifetime nor even for 20 years after her death.
However, 20 years after her death, some event which occurred during, or as a consequence of, Khat-Shep-Sut's reign became so intolerably embarrassing to Egypt that T*uth-Moses III found it necessary to erase all records about it, even defacing the memorials to Khat-Shep-Sut. T*uth-Moses' anger was directed at 'Moses' and his people—Israel, then known in Egyptian as the Habiru—òÄáøÄéí (I•vәr•im′ ; Hebrews).
The Yәtzi•âh′ occurred ca. B.C.E. 1467, simultaneous with the eruption—and consequent tzunami, volcanic ash, crop failures, etc.—of Santorini (Chronology of the Tan"kh from the 'Big Stretch-Apart (Bang)'). Thus, the Par•oh′ of the Yәtzi•âh′ was T*uth-Moses III, not Ramses (which is based on failure to recognize that the ancient Egyptian city of Pi-Tom was later renamed by Pharaoh Ramses for himself, well after the Yәtzi•âh′ ).
Read also my docunovel about the lives of Mosh′ ëh & Khat-Shepsut that sheds historically accurate and scientifically credible light on the Biblical story of Mosh′ ëh, from adopted Egyptian deity-prince to the design and symbolisms of the Holy Ark (topped by face-to-face—mirrored—sphinxes), and the greatest love story of all time—which culminated in the Yәtzi•âh′ and transformed the world's civilizations for all time:The Mirrored Sphinxes).
Based on the story as related in the Bible, among the Hebrews îùÑÆä (Mosh′ ëh) came to mean "drawn from the water.")
[Updated: 2006.04.27] [Updated: 2007.09.02] [Updated: 2006.06.20] [Updated: 2007.07.30] [Updated: 2006.04.27] |
|
|
 980x1427.jpg){kind=link}