Netzarim Hebrew Glossary K-M

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•a•nan′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.

Καιαφας (Kai•aph′as) [Updated: 2011.06.22]

popularly Caiaphas.

Ossuary of יהוסף בר קיפא (Y'hoseiph Bar Qayâphâ; Caiaphas)

Since his name is grammatically unrelated to (Shim•on′) "כֵּיפָא", his Hellenist name probably did not derive directly from כֵּיפָא despite the conjecture of later commentators who speculated that his Hellenist name might have derived from קיף (Qa•yaph′; a mocking portmanteau, coined by the P^әrush•im′, of כֵּיפָא and קוֹף—qoph; monkey; compare Mish′nâh pâr•âh′ iii. 5; Derenbourg, "Essai sur I'Histoire de la Palestine," p. 215, note 2; Schürer, "Gesch." 3d ed., ii. 218; Josephus, "Antiquities of the Jews," xviii. 2, § 2; Jewish Ency.) Certainly, their family name did not derive from P^әrush•i′ mockery.

Consulting Jastrow's Aramaic Dictionary, קפא–the name on the less-ornate Caiaphas ossuary–is the root verb meaning "to be on top, to float on the surface."

For more details, click on the less-ornate ossuary.

Καισαρεια [Updated: 2011.04.03]

Kai•sar′ei•a; transliterated into Hebrew as קֵיסָרְיָה‎ (Qei•sâr′^әyâh), Anglicized to Caesarea; Hellenist "Caesar City" built by the Εd•om•i′ king Herod the Great for the Roman occupiers on the coast of present-day Israel, midway between modern Tel Aviv and Khaiph′âh (Anglicized to Haifa).

כָּנָף [Updated: 2010.04.29]

kâ•nâph′ wing.

pl. כְּנָפַיִם (k^Ənâph•a′yim; wings),
connective -כְּנַף (k^Ənaph-; a wing of…),
pl. connective -כַּנפֵי (kan•phei-; wings of…).

כַּפָּרוֹת [Updated: 2010.07.18]

Ka•pâr•ot′; ritual sacrifice of a chicken (though practitioners deny it is a sacrifice) before Yom ha-Ki•pur•im′, practiced only by some (not all) Ultra-Orthodox (and no mainstream Orthodox), by swinging it above one's head to absorb the demonic aura of tâ•mei′, then slaughtering the chicken according to sh^әkhit•âh′, cooking it (during which the demonic aura of tâ•mei′ is destroyed by fire on the family stove and dissipated in its vapors) and eating it. This constitutes a "private altar" sacrifice prohibited in D^әvâr•im′ 12.8-27. See, also, our glossary entry for cognate ki•pur′ supplemented by our explanatory discussion of ki•pur′.

כַּפֹּרֶת [Updated: 2006.04.27]

ka•por′ët; expiating cover (see also cognate ki•pur′).

כָּרֵת [Updated: 2010.11.29]

kâ•reit′; a cutting-out, hewing-out, engraving, inscribing or excising (by cutting or hewing out from stone or wood); the noun, excision, derives from the verb כָּרַת (kâ•rat′; he cut out, hewed out, engraved, inscribed, excised, cut off, cut down). This verb is used to describe engraving (popularly misrendered "sealing") a b^әrit—implying in stone

The Rabbis, attempting to dilute the meaning in a spirit of inclusiveness, disagreed; some holding that kâ•reit′ meant death without surviving descendants, others held that it meant death at an early age (50-60) whereas Maimonides held that it meant the destruction of the nëph′ësh in contrast to Nakhmanides, who held that the nëph′ësh must live to be held accountable for a•veir•ot′ Tor•âh′ (see Abraham Chill, The Mitzvot, p. 12).

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 Y^әsha•yâh′u 42.1-4).

כָּשֵׁר [Updated: 2006.04.27]

kâ•sheir′; fit for use (Hellenized to "kosher"); from כָּשַׁר (kâ•shar′; he/it was fit, qualified). Also כַּשׁרוּת (ka•sh^әr•ut′; the topic of what is and isn't kâ•sheir′).

כַּוָּנָה [Updated: 2006.04.27]

ka•wân•âh′; directed intention, meaning, "the state of mental concentration and devotion at prayer and during the performance of mitzvot… clearly referred to by… [Y^әsha•yâh′u 29.13]… Kawânâh in Mitzwot This is defined as the intention of the person performing the action to do so with the explicit intention of fulfilling the religious injunction which commands the action." ("Kavvanah," Ency. Jud., 10.852).

כָּבוֹד [Updated: 2006.04.27]

kâ•vod′; respect, honor. When used of י--ה, Kâ•vod′ generally refers to the Sh^әkhin•âh′.

כֵּיפָא [Updated: 2006.04.27]

Keiph′â, "rocky-cliff." In English, this would parallel, today, Shim•on′ "Rocky" or Shim•on′ "Cliff." Shim•on′ "Keiph′â" Bar-Yon′âh, the N^әtzâr•im′ Jew, was distorted and perverted subsequent to 135 C.E. into the polar opposite and antithetical Hellenized (i.e., Christianized) image of "Simon Peter."

כְּנַעַן [Updated: 2006.04.27]

K^әna•an′ Hellenized to "Canaan"

בֵּית-הַכְּנֶסֶת / ביהכ"נ [Updated: 2006.04.27]

beit ha-K^әnës′ët; pl. בָּתֵי-כְּנֶסֶת (bât•ei′-K^әnës′ët); "house of assembly.'; Hellenized (de-Judaized—Hellenized) to συναγωγη (sunagogei—"synagogue"). Israel's congress or parliament is called the K^әnës′ët. "Shul" is Yiddish, an example of German assimilation.

The origins of the beit ha-K^әnës′ët developed in the continuing religious worship—t^әphil•âh′, reading of Scripture and d^әrash′—after the prohibition of sacrifices in the local shrines, antedating the Beit-ha-Mi•q^әdâsh′ hâ-Rish•on′ (M^әlâkh•im′ Beit 22-23). The development of the beit ha-K^әnës′ët surged with the Exile to Bâ•vël′ (Y^әkhëz•qeil′ 11.16; 8.6, 14.1; 20.1).

Bât•ei′-K^әnës′ët were typically very small and, by the first century C.E., numbered between 300 and 500 in Y^әru•shâ•lay′im alone, including one on Har ha-Bay′it (Sot. 7.7-8)!

The function of the beit ha-K^әnës′ët as a center not only for t^әphil•âh′ and d^әrash, but as the all-embracing communal social center, dates from the earliest period (Ency. Jud., 15.583).

The beit ha-K^әnës′ët is the proper place for Jews to "assemble" for all matters Judaic.

כְּרוּב [Updated: 2008.06.12]

k^әruv′, plural כְּרוּבִים (k^әruv•im′) uncertain, probably refers to the early middle-eastern (Egyptian & Mesopotamian) prototype of the later Hellenist name—"sphinx." Paganized to "cherub."

K^әruv: Assyria 9^th-8^th 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 k^әruv•im′ (corrupted to “cherubim”) and s^әraph•im′ described by Y^әkhëz•qeil′ (1 & 10) and Y^әsha•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•r^әm^әyâh′u Bën-Dâvid. The Mirrored Sphinxes. Ra•a•nan′a: The N^әtzâr•im′, 2007).

כְּתִיב [Updated: 2007.09.14]

k^әtiv, "written" form of a word in Tor•âh′; as contrasted against the q^әrei form.

כְּתֻבָּה [Updated: 2006.06.28]

k^әtub•âh′ a writing, specifically, a marriage contract. Plural is k^әtub•ot′.

כְּתוּבִים [Updated: 2006.04.27]

K^әtuv•im′ writings.

כֶּבֶשֹ [Updated: 2010.05.20]

Këv′ës one sheep, a sheep (sing.), כִּבְשָׂה (ki•v^Əs•âh′; ewe), כְּבָשִֹים (k′vâs•im′; sheep pl.). Compare and contrast with a•yâl′, tal•ëh′, sëh and tzon.

חַג [Updated: 2006.04.27]

khag, pl. חַגִּים (khaj•im′)—Tei•mân•i′ pronunciation; Israeli / S^әpha•rad•i′ pronunciation is khaj•im′; Pilgrimage to Y^әru•shâ•lay′im; subsequently evolved to mean "festival" or "feast." This is the term from which Arabic derived "haj."

חַגָּי [Updated: 2006.04.27]

Khaj•ai′; "My pilgrimages" tenth of the twelve minor N^әviy•im′ in Ta•na"kh′, de-Judaized (Hellenized) to 'Haggai.'

חָכָם [Updated: 2010.07.15]

Khâ•khâm′; sagacious, wise, intelligent, prudent, shrewd, learned; a Sage. Pl. חֲכָמִים (kha•khâm•im′; Sages)

חַיִּים [Updated: 2006.08.24]

khai•yim′; life, live, living (collective, lit. plural "lives"; this is not usually found in the singular),

This term is often used in the phrase מַיִם חַיִּים (ma′yim 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, ma′yim khaiy′im also has the connotation of rejuvenating or "life-giving water."

Khaiy′im is also a masculine name (with the accent switched to the first syllable).

חַלָּה [Updated: 2011.05.05]

khal•âh′, plural חַלָּוֹת (khal•ot′); originally referring to the portion of the refined wheat bread commanded to be set aside–from the start of one's dough–and given to the Ko•hein′ (b^Ə-Mi•d^Əbar′ 15.20). Today, khal•ot′ are kâ•sheir′ loaves of bread; i.e., loaves from which those portions have been removed, with the recitation of the proper b^әrâkh•âh′ before forming and baking, and those portions burned.

חַלָּה/פִּתָּה (khallâh/pitâ) Post-15th century Germanic braided khallâh; see wa-Yiqra 18.3; Devarim 13.1; 18.9; Yehoshua 23.6-8; Yirmeyahu 10 According to author Gil Marks, until the 15^th century, all Jews used their weekday rectangular loaves or round loaves for Shab•ât′. Eventually, however, German (Ash•k^әnaz′i) Jews began assimilating a "new form of Sabbath bread, an oval, braided loaf modeled on a popular Teutonic bread" ("The World of Jewish Cooking," 276). Over time this non-Judaic shape became the most commonly used in Ash•k^әnaz′i culture. The more pristine Tei•mân•im′ (and, therefore, N^әtzâr•im′), Mi•z^Ərakh′im and Sephardic communities, by contrast, still use either a round flat bread or plain rectangular loaves for their khal•ot′ . The Ash•k^әnaz′i khal•ot′ should be eschewed; however, if the only kâ•sheir′ khal•ot′ are Ash•k^әnaz′i then they will suffice.

If a "challah" (or "hallah," etc.) has not been baked in a kâ•sheir′ bakery (which could be your home if your kitchen is kâ•sheir′ and you know how to set aside the portion in accordance with Ha•lâkh•âh′), then it is not khal•âh′, regardless what it looks like or how it is labeled or advertised.

Khal•ot′ may be made of any kâ•sheir′ flour and, contrary to Ash•k^әnaz′i Germanic tradition, may be flat-bread as well as egg-based and yeast-risen fluffy (except during Khag ha-Matz•ot′, of course).

Khal•ot′ are eaten on Shab•ât′ and holy days. Two khal•ot′ (loaves of khal•âh′) are placed on the table (recalling the double portion of manna), over which the b^әrâkh•âh′ is recited. Traditionally, they are covered until the b^әrâkh•âh′ so that learning children won't mistake which b^әrâkh•âh′ belongs to the wine and which to the khal•ot′.

חָלָב [Updated: 2006.04.27]

khâ•lâv′; dairy, milk ("Milchik" is Yiddish, a corruption of German assimilation)

חָמֵץ [Updated: 2008.04.18]

khâ•meitz′; Biblically: what is today known as "sour-dough starter."

By Talmudic times (suggesting this was probably practiced in the time of Rib′i Y^әho•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.

חֲנֻכָּה or חֲנוּכָּה [Updated: 2008.06.30]

Kha•nuk•âh′; dedication, particularly of the Beit-ha-Mi•q^әdâsh′ ha-Shein•i′; popularly corrupted to Hannukah, Chanukah, etc. De-judaized (Hellenized) in the NT (Jn 10.22) to the Greek εγκαινια (egkainia; dedication), to "feast of dedication." See the full account and details in our Calendar page link: .

חֲנֻכִּיָּה (Kha•nuk•iy′âh; originally Kha•nuk•âh′ oil-lamp, modern Kha•nuk•âh′ candelabra)

חֲנוּת [Updated: 2006.04.27]

khan•ut′; shop or shoppe

חֲרֵדִי [Updated: 2006.04.27]

Kha•reid•i′, pl. חֲרֵדיִּים (Kha•reid•im′); Quakers, Tremblers. Anglicized to Haredi(m). This is a recently coined term, defined only informally, always used of anti-Zionist (anti-Israel) "pious."

Unrelated to the Christian Quakers of Pennsylvania, these ultra-Orthodox Jews are anchored in the Middle Ages and dress in 19^th-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 19^th-century costume. In Israel, mainstream Orthodox Jews are more likely to support of the מפד"ל (Maph•da"l′, acronym for מִפלָגָה דָתִית לְאֻמִית [Miph•lâg•âh′ Dât•it′ L^ә•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., Y^әsha•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′ י--ה, 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 Y^әho•shu′a criticized as "filtering out a gnat and swallowing a camel."

חֲרֹסֶת [Updated: 2009.04.02]

Kha•ro′sët; see דוּכֵּה (duk•eih′).

חַשׁמוֹנָאִים [Updated: 2006.04.27]

Khash•mo•nâ•im′ (Hellenized to 'Hasmoneans'), the title of the Ma•kab•im′ (Hellenized to "Maccabees").

חֲבַקּוּק [Updated: 2006.04.27]

Kha•va•quq′; embrace; derived from חִבּוּק (khi•buq′; hug or embrace), is thought to be related to M^әlâkh•im′ Beit 4:16 ("she will embrace a son"). Kha•va•quq′ is the eighth of the twelve minor N^әviy•im′ in Ta•na"kh′ (de-Judaized to Habakkuk).

חָבֵר [Updated: 2006.04.27]

Khâ•veir′; associate, fellow, comrade, member; plural Khâ•veir•im′

"Friend," by comparison, more accurately reflects יָדִיד (yâ•did′), often inaccurately exaggerated to "beloved"; see Dâ•wid′

חַברוּתָא [Updated: 2006.04.27]

Kha•v^әr•ut′â; PBH company, companionship, society—y^әshiv′âh slang: "learning companion." See our Kha•v^әr•ut′â "Distance Learning Companion" Syllabus by clicking the appropriate Ministry in our navigation panel at left—Absorption [only for Jews recognized by Orthodox rabbis] or Foreign [all others]—where you'll find the Kha•v^әr•ut′â link.

A male candidate in our Kha•v^әr•ut′â is a חַבְרָא (kha•v^әr•â′). A female candidate in our Kha•v^әr•ut′â is a חֲבֶרְתָּא (kha•vë•r^ә•tâ′). Candidates (plural) in our Kha•v^әr•ut′â are חַבְרַיָּיא (kha•v^әr•a•yâ′).

חֲבוּרָה [Updated: 2008.02.12]

kha•vur•âh′, pl. kha•vur•ot′; PBH company, party, association; a band or small group of people. Colloquially, a small religious fellowship, generally focused on t^әphil•âh′ and Tor•âh′ study.

חַוָּה [Updated: 2008.07.29]

Khaw•âh′; possibly originally חַיָה; copyists somewhere along the line may have confused the י with a ו. Later Hellenized to "Eve."

Mother of all humans lived 200,000 years ago Rice [Univ.] statisticians confirm date of 'mitochondrial Eve' with new method

HOUSTON – (Aug. 17, 2010) – The most robust statistical examination to date of our species' genetic links to "mitochondrial Eve" – the maternal ancestor of all living humans – confirms that she lived about 200,000 years ago. The Rice University study was based on a side-by-side comparison of 10 human genetic models that each aim to determine when Eve lived using a very different set of assumptions about the way humans migrated, expanded and spread across Earth.

The research is available online in the journal Theoretical Population Biology.

"Our findings underscore the importance of taking into account the random nature of population processes like growth and extinction," said study co-author Marek Kimmel, professor of statistics at Rice. "Classical, deterministic models, including several that have previously been applied to the dating of mitochondrial Eve, do not fully account for these random processes."

The quest to date mitochondrial Eve (mtEve) is an example of the way scientists probe the genetic past to learn more about mutation, selection and other genetic processes that play key roles in disease…

Using mitochondrial genomes to gauge relatedness is a way for geneticists to simplify the task of finding common ancestors that lived long ago. That is because the entire human genome contains more than 20,000 genes, and comparing the differences among so many genes for distant relatives is problematic, even with today's largest and fastest supercomputers.

But mitochondria – the tiny organelles that serve as energy factories inside all human cells – have their own genome. Besides containing 37 genes that rarely change, they contain a "hypervariable" region, which changes fast enough to provide a molecular clock calibrated to times comparable to the age of modern humanity. Because each person's mitochondrial genome is inherited from his or her mother, all mitochondrial lineages are maternal.

To infer mtEve's age, scientists must convert the measures of relatedness between random blood donors into a measure of time.

"You have to translate the differences between gene sequences into how they evolved in time," said co-author Krzysztof Cyran, vice head of the Institute of Informatics at Silesian University of Technology in Gliwice, Poland. "And how they evolved in time depends upon the model of evolution that you use. So, for instance, what is the rate of genetic mutation, and is that rate of change uniform in time? And what about the process of random loss of genetic variants, which we call genetic drift?"

Within each model, the answers to these questions take the form of coefficients – numeric constants that are plugged into the equation that returns the answer for when mtEve lived.

Each model has its own assumptions, and each assumption has mathematical implications. To further complicate matters, some of the assumptions are not valid for human populations. For example, some models assume that population size never changes. That is not true for humans, whose population has grown exponentially for at least several thousand generations. Other models assume perfect mixing of genes, meaning that any two humans anywhere in the world have an equal chance of producing offspring.

Cyran said human genetic models have become more complex over the past couple of decades as theorists have tried to correct for invalid assumptions. But some of the corrections – like adding branching processes that attempt to capture the dynamics of population growth in early human migrations – are extremely complex. Which raises the question of whether less complex models might do equally well in capturing what's occurring.

"We wanted to see how sensitive the estimates were to the assumptions of the models," Kimmel said. "We found that all of the models that accounted for random population size – such as different branching processes – gave similar estimates. This is reassuring, because it shows that refining the assumptions of the model, beyond a certain point, may not be that important in the big picture." (Eurekalert, 2010.08.17).

See also Ä•dâm′

חֵן [Updated: 2006.06.13]

Khein; graciousness or grace, tracks, via LXX, to χαρις (kharis; grace). A Ru′akh khein is promised in Z^әkhar•yâh′ 12.10.

חֵרֶם [Updated: 2010.07.15]

Khei′rëm; a segregation due to a Jew devoting himself for special service, devoting a kâ•sheir′ animal for qor•bân′, or a declaration of exclusionary segregation (i.e., excommunication, ban, banishment, boycott, embargo). The modern term, "harem," derives from this term.

חֵטא [Updated: 2010.07.04]

kheit, a misstep, petty offense or transgression against Tor•âh′; pl. חֲטָּאִים (khat•â•im′).

חַטָּא (kha•tâ′) is a misstepper, fem. חַטָּאָה (kha•tâ•âh′), pl. חַטָּאִים (khat•â•im′; missteppers).

חַטָּאת (khat•ât′) is a misstep cum sacrifice, i.e. the sacrifice for a חֵטא.

חִטֵּא (khit•ei′)–he offered a חַטָּאת (misstep-sacrifice).

These are all cognates formed from the verb חָטָא (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."

חֶלֶף / Κλωπας [Updated: 2011.04.04]

Khël′ëph; Hellenized to Κλωπας ("Klopas"; then Anglicized to "Clopas").

Greek names mixed with Hebrew names of the ossuary inscriptions in the Talpiot Tomb and Har ha-Zeit•im′ ossuary complexes demonstrate that, particularly consequent to the crucifixion of Rib′i Y^әho•shu′a, the N^әtzâr•im′ Y^әhud•im′ —and even the family—were forced to lower their profile, under the radar of both their Hellenist Roman occupiers and Hellenist pseudo-Tz^әdoq•im′ informers, downplaying their royal Davidic lineage, concealing their identity as N^әtzâr•im′ and even becoming known publicly by Greek names.

חֶסֶד [Updated: 2010.08.17]

khës′ëd; (loving)kindness. One who practices khës′ëd is a חָסִיד (Khâ•sid′; one who is lovingkind), pl. חֲסִידִים (Kha•sid•im′, Hellenized to "hasidim" and even "chasidim").

Modern "Hasidim," which Sheim-Tov began in the 18^th century C.E., was apparently an attempt to imbue the iy-ra•tz^Əyon•âl′im (popular during the lifetime of Ram•ba"m′ and led ultimately to the 13^th century mysticism of Qa•bâl•âh′) with the authenticity, reputation and imprimatur of the ancient Kha•sid•im′, who are documented at least as early as the time of Dâ•wid′ ha-Më′lëkh (click "further info" icon for documentation). Thus, today's Kha•sid•im′, primarily represented by חב"ד, are iy-ra•tz^Əyon•âl′im—opposite to both Ram•ba"m′ and the ancient Kha•sid•im′.

Opponents of the 18^th century C.E. Kha•sid•im′ are called the מִתְנַגְּדִים. With the exception of חב"ד, who are (modern) Kha•sid•im′, most of today's Ash•k^әnaz′i Jews are Lithuanian (Litvak) מִתְנַגְּדִים; while Teimân•im′ and other Mi•z^Ərakh′im tend to follow Halâkh•âh′ as taught by Ram•ba"m′. S^әphârâd•im′ Jews, torn between their European roots and their greatest Sage (Ram•ba"m′), suffer the greatest division as a result of the overbearing dominance in Yi•s^ә•râ•eil′ of the Lithuanian Ash•k^әnaz′im.

(חֶבְרֶה) חבר'ה [Updated: 2008.02.12]

Khë′v^әr•ëh, (military) Company!, (slang) Guys!

חֶברוֹן [Updated: 2006.04.27]

Khë•v^әr•on′, Hellenized to "Hebron."

חִלָּזוֹן [Updated: 2008.04.02]

Khi•lâz•on′, snail, slug, gastropod—technically excluding the cuttlefish (which is a cephalopod) argued by one of the two contemporary rabbinic schools; the Talmudically-defined source of t^әkheil′ët dye. In Talmudic times, however, perhaps it referred to all mollusks. (See the Tei•mân•i′ Judaica Shoppe, in the Mall.)

More specifically חֶלזוֹן-הָאַרגָמָן (khël•zon′ hâ-ar•gâ•mân′; Murex trunculus, lit. purple [dye] snail).

חִלְבָּה [Updated: 2010.09.12]

Tei•mân•i′ condiment made from חִלְבָּה Basic recipe (tinker & refine to taste):

2 Tsp חִלְבָּה
1/2 tsp skhug
Purée of 1 fresh ripe tomato
Salt to taste

Check properly, then grind the seeds to a very fine powder. Add boiling water to ground חִלְבָּה and cover; let it sit until thickened, at least for 3 hours. Drain well. Then beat with a wire whisk

To conserve the חִלְבָּה 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 purée, either red or green skhug to taste and mix well. For green חִלְבָּה, use green skhug and leave out the tomato purée.

חִלּוּל הַשֵּׁם [Updated: 2008.09.15]

khi•lul′ ha-Sheim; treating the Name as ordinary or routine (i.e., failing to accord proper sanctity to the Name), profaning the Name, secularizing the Name, any "diminution" of the Name; the antonym of Qi•dush′ ha-Sheim.

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, Y^әsodei ha-Torâh 5.10).

These counter-balancing pillars, khi•lul′ ha-Sheim and, l^ә-hav•dil′, Qi•dush′ ha-Sheim, constitute one of the most significant concepts in Tor•âh′, based on wa-Yi•q^әr•â′ 22.31-32. See also Qi•dush′ ha-Sheim.

חֹדֶש [Updated: 2006.04.27]

kho′dësh, new (the noun). Referring to the moon as new (i.e. the new lunar month) is understood; i.e., month. Also spelled חוֹדֶש to distinguish it from the adj. חָדָשׁ (kha•dash′; new). "Moon," in Hebrew, is יָרֵחַ (yâ•rei′akh) and is often referred to by its feminine metonym לְבָנָה (l^әvân•âh′; a white object). The first day of the new lunar month is רֹאשׁ חֹדֶש

חֹל [Updated: 2006.04.27]

khol; pl. חֻלִּין (khul•in′); common, secular, vulgar, regular, ordinary, profane

חֹק / חוֹק [Updated: 2006.04.27]

khoq; pl. חֻקִּים (khuq•im′) and connective pl. חֻקֵּי (khuq•ei′-…); Legislated law of the beit din as "engraved in stone" (in contrast with case law mi•sh^әpât′ of the beit din).

חֻקָּה (khuq•âh′; something being engraved, by extension legislated), and pl. חֻקָּוֹת (khuq•ot′), are passive verb forms.

חֹק and חֻקָּה derive from the verb חָקַק (khâ•qaq′; he engraved, inscribed, decreed—in ancient days this implied engraving in stone).

חֹרֵב [Updated: 2006.04.27]

Khor′eiv; desolate). הַר חֹרֵב (Har Khor′eiv; Mount[ain of the] Desolate) is a metonym for Har Sin•ai′; de-Judaized to "Mt. Horeb."

חֹשֶׁן מִשׁפָּט [Updated: 2006.04.27]

Kho′shën Mi•sh^әpât′; chest piece of mi•sh^әpât′, containing a pouch pocket, worn by the Ko•hein′ ha-Jâ•dol′.

חוּמוּס Khumus [Updated: 2008.03.30]

(KHOOmoos; Borrowed from Arabic.) . Basic recipe (refine over time):

2 cups canned chick-peas
drained juice of 2 lemons
1 tsp. salt
1/4 tsp. cumin
3 tbs. pure tekhina paste or 1 cup tekhina (raw sesame seeds)
2 garlic cloves, mashed (more if desired)
2-3 tbs. Israeli extra-virgin olive oil
parsley (for garnish, if desired)

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.

חֻפָּה [Updated: 2009.03.16]

Khup•âh′; canopy (wedding, parachute, etc.)

חֻצְפָּה [Updated: 2009.04.27]

Khutz•pâh′; audacity, temerity, impudence, insolence, impertinence, cheek.

כִּפֵּר / כִּפּוּר [Updated: 2010.07.09]

ki•peir′ / ki•pur′

According to the Encyclopedia Judaica, the customary rendering of כִּפֵּר 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 יוֹם הַכִּפֻּוּרִים

כִּסֵּא [Updated: 2006.04.27]

Ki•sei′; seat, chair, bench (as in a court room, especially a Beit-Din), or throne; plural כִּסאוֹת (ki•s^ә•ot′).

KJ/V [Updated: 2007.12.28]

King James [per]version of NT published 1611 C.E. (ridiculously recent) under the rule of a misojudaic King James of England—in which Jews had been banned for more than three centuries (since 1290 C.E.; a lot these misojudaic English gentiles knew about Jewish Scripture…some "authorities"!)—from which, outrageously, the later Elzevir Textus Receptus of 1624 C.E. (not a typo!) was translated into Greek. This created a closed, circular, misojudaic text-source, preserving the intrinsic Hellenist (antinomian / misojudaic) nature, which is intractably incompatible with the Ta•na"kh′ and from which all subsequent Christian versions emanate. For its veracity and relevance, see NT).

Klein, Ernest

A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English (Jerusalem: Carta, Haifa: Univ. of Haifa, 1987.

כֹּהֵן [Updated: 2008.07.01]

Ko•hein′, pl. כֹּהֲנִים (Ko•han•im′; priests genealogically descended from A•har•on′, and later Tzâ•doq′. (cf. Y^әkhëz•qeil′ 44.15), able to prove their genealogy from the ancient Yu•khas•in′ public registers (N^әkhëm•yâh′ 7.63)—which were destroyed by the Romans!!! The Ko•hein′ ha-Ja•dol′ is the High (lit. "big") Priest.

Cognate: כְּהֻנָּה (k^әhun•âh′; priesthood)

None of the Ma•kab•im′ satisfied the genealogical requirement of being a Bën- B^әn•ei′ Tzâ•doq′. This makes the last legitimate Ko•hein′ ha-Ja•dol′ successor to A•har•on′ through the line of the B^әn•ei′ Tzâ•doq′—according to the Ma•kab•im′ themselves (2 Mac. 4.2!)—the pre-Kha•nuk•âh′ Ko•hein′ ha-Ja•dol′, Y^әkhon•yâh′ "Khonyo" (Hellenized to "Onias") Bën-Shim•on′ (II).

The brother of Y^әkhon•yâh′ Bën-Shim•on′ (II), Y^әho•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.

Y^әkhon•yâh′ is the famous member of the B^әn•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 Tz^әdoq•im′.

Y^әho•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 כֹּהֵן הַרֶשׁעַ (see also "Wicked Priest," Ency. Jud. 16.485ff)! Y^әho•shu′a Bën-Shim•on′ (II) founds what can only be described as the "pseudo- Tz^әdoq•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′ Tz^әdoq•im′.

All successive High Priests subsequent to Y^әho•shu′a Bën-Shim•on′ (II) were likewise known, disaffectionately, as "the Wicked Priest"—which includes the high priest (and an anti-P^әrush•i′ Hellenist, Roman-sympathizing "sanhedrin" in Y^әru•shâ•lay′im) in the time of Rib′i Y^әho•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 Y^әho•shu′a and the N^әtzâr•im′ and the emergence, decades later, of their arch-antithesis—Hellenist gentile Christianity.

These "Wicked Priests" were Hellenist Jews perverting the Tor•âh′ service in the Beit ha-Miq•dâsh′ into a hybrid—syncretism—of Hellenism and Judaism: 1^st century Reform "Judaism"—and a den of thieves! These were Ko•hein′ Gâ•dol′ in name only; having purchased the office from, and serving at the pleasure of, the Hellenist Roman occupiers. Most of these "Wicked Priests" were not even genealogically legitimate.

כֹּתֶל [Updated: 2006.04.27]

Ko′tël; wall, usually refers to the 'Western Wall'. (Though more than a few Jews ignorantly use the phrase, 'Wailing Wall' is offensive to knowledgeable Jews.)

לְהִתרָאוֹת [Updated: 2006.08.10]

L^әhit•râ•ot′; see you later (lit. to seeings).

לֵב \ לֵבָב [Updated: 2006.07.11]

Leiv/leiv•âv′ heart (the second form is formal or poetic).

לֵוִי [Updated: 2006.04.27]

Lei•wi′ plural לְוִיִּים (L^әwiy•im′; escorts, accompaniers), (Hellenized to 'Levi' and 'Levites').

לֶחֶם [Updated: 2011.03.21]

Lëkh′ëm; bread.

לֶחֶם הַפָּנִים (Lëkh′ëm ha-Pân•im′; Bread of the Inner [Sanctum]). הַפָּנִים ‭ ‬ = הַ (ha; the) ‭ ‬ + פָּנִים (pân•im′), which can mean either face, faces (as it is always found only in the plural), or interior / inner. The popular stretch, from "Face Bread" to "Display Bread" is logically indefensible and without credible precedent or support. The correct understanding is "Bread of the Inner Sanctum." The Israeli מִשְׂרַד הַפְּנִים (Mis•rad′ ha-P^Ən•im′) is the Office (i.e., Ministry) of the Interior—not the Office of the Face (or Display Office). One should keep in mind that the difference in vowels is a product of the 9^th-10^th centuries C.E. and represents evolution in the language rather than indicating any particular difference in meaning.

בֵּית-לֶחֶם (Beit-Lëkh′ëm; House of Bread, the bread house), Hellenized to today's Arab-occupied "Bethlehem."

לְשׁוֹן הָרָע [Updated: 2007.03.06]

L^әshon hâ-Râ; conspiracy to defame or slander, passive defamation of character, slander (lit. "the Tongue of Wrong"). While the Sages include even truth as L^әshon hâ-Râ when it is spoken with evil intent (giving the report by Yo•seiph′ of his brothers as the prime example), the notion that slanderous lies are—therefore (a non sequitur)— not L^әshon hâ-Râ does extreme perversion to the words of the Sages. See also the more serious transgression of defamation—mo•tzi′ sheim ra.

לִשְׁכַּת הַגָּזִית [Updated: 2011.04.04]

Lish•kat′ ha-Gâ•zit′ ; the Chamber of Dressed (or Polished) Stone, located on the upper level of the portico in the southeastern corner of the Ëz•rat′ Yi•s^ә•râ•eil′; see also Beit Din hâ-Jâ•dol′.

λογος [Updated: 2011.04.03]

log′os. λογον (log′on) – acc. m.s. of λογος.

The origin of λογος traces back to Heraclitus (ca. B.C.E. 535–475), who used the term for the principle of [spoken] order and knowledge (Cambridge Dictionary of Philosophy (2nd ed): Heraclitus, 1999), in other words, intellectual oral discourse. Aristotle, similarly, used λογος in the sense of reasoned oral (rhetorical) discourse (Paul Anthony Rahe, Republics Ancient and Modern: The Ancien Régime in Classical Greece, University of North Carolina Press, 1994, ISBN 080784473X, p. 21.).

LXX represents a hybrid tool used by Greek-speaking Hellenists to assimilate from Hebrew Judaism to a Greek-based, "1^st-century Reform Judaism" brand of Hellenism. The pivotal passage was T^әhil•im′ 33.6, in which LXX renders "בִּדְבַר ה' were the heavens made" as "τω λογω του κθριου were the heavens made."

Jewish, and subsequent Christian, Hellenist theology generates from, and orbits, the term λογος. This path to assimilation was blazed by Φιλων (B.C.E. 20–50 C.E.), an Egyptian Hellenized Jew, who reformed the term to describe a λογος to mean an intermediary divine being, or demiurge (i.e., a man-~~god~~; Cambridge Dictionary of Philosophy (2nd ed): Philo Judaeus, 1999). This Hellenist λογος demiurge was subsequently adopted as the centerpiece of Christianity.

"The Stoics conceived of a single λογος σπερματικος [a seminal Saying] manifesting itself in innumerable λογοι σπερματικοι [seminal Sayings], which give things their form." (On the Creation XIII §43; Philo, translated by F.G. Colson and G.H. Whitaker, Loeb Classical Library, (Vol. I,; Appendix p. 475). Φιλων equated οι λογοι with the Stoic concept of λογοι σπερματικοι. Thus, "the λογος" became, in Φιλων's Hellenist philosophy, the life force of all creation.
Φιλων paraphrases b^ә-Reish•it′ 2.4 as: This "τελειος λογος" [ultimate Saying], moving in accord with the number 7, is the primal origin both of mind ordering itself after the original patterns, and of sense-perception in the domain of mind ordering itself after these originals. βιβλιον is the name of θεου λογον…" (Allegorical Interpretation I.19; Philo, Vol. I, p. 158-9).
"Since λογος [argument from reason as defined by Aristotle] is at war with παθει…" (Allegorical Interpretation III.xxxix.116; Philo, Vol. I, p. 378-9).
Φιλων deduces from (LXX Γενεσις) b^ә-Reish•it′ 25.29 that it was λογος that convicted and defeated the κακια and παθος of Ei•sau′ (The Sacrifices of Abel and Cain §81-82; Philo, Vol. II, p. 156-57).
Φιλων is explicit that λογος refers to oral speech (The Posterity and Exile of Cain §108; Philo, Vol. II, p. 388-9).
"[in, at, with, by, to, for] the high and heavenly λογω" (Noah's Work as a Planter §52; Philo, Vol. III, p. 238-39). Here, Φιλων implies that the λογος is divine.
"of/from divine and holy λογων… who are, by moral custom, called angels" (The Confusion of Tongues §28; Philo, Vol IV, p. 26-27). Here, Φιλων explicitly states that plural "λογος-es" are divine.
the Father, Who is not mortal but immortal—ανθρωπον θεου, Who, being the λογος of the Eternal must needs Himself be Imperishable" (The Confusion of Tongues §41; Philo, Vol IV, p. 32-33). Here, Φιλων explicitly identifies the λογος, previously described as divine, as the "man of ~~God~~."
"FIrst-born of θεου, λογον… And many names are His, for He is called, "the Beginning," and the Name of θεου, and λογος, and the Man, and the Seer, shall Israel call [him]." (The Confusion of Tongues §146; Philo, Vol IV, p. 89-91). Φιλων can hardly be referring to anything other than the Mâ•shi′akh.
"His invisible image, the most holy λογου, for the λογος is the eldest-born image of θεου" (The Confusion of Tongues §147; Philo, Vol IV, p. 90-91). Φιλων certainly refers to the Mâ•shi′akh.
"the High Priest, the λογον" (The Migration of Abraham §102; Philo, Vol IV, p. 190-91). Φιλων seems to suggest that the λογος, previously implied to be the Mâ•shi′akh, absorbs also the position of Ko•hein′ Gâ•dol′ (as prophesied of the Mâ•shi′akh).
"the creative and kingly powers are represented by the winged Cherubim [sic] that rest upon [the Mercy Seat]. The Divine λογος, Who is high above all these, has not been visibly portrayed… Nay, He is Himself the Icon of θεου, chiefest of all Beings, intellectually perceived, placed nearest, with no intervening distance, to the Alone truly existent One. For we read [Sh^әm•ot′ 25.21]: I will talk with you [Φιλων assumes the λογος] from above the Mercy Seat, between the two Cherubim [sic]." (On Flight and Finding §101; Philo, Vol V, p. 64-65). Note that to Greek and Roman Hellenist readers, the "winged chariot" was the chariot upon which ~~Zeus~~ rode (Plato, Phaedrus 246, cf. On Dreams ii §294; Philo, Vol. V, p. 611.).

To 1^st century Jews, even 1^st century Hellenist Jews, λογος–the Oral Word–was the Hellenist Greek translation of Tor•âh′ shë-B^ә•al′ pëh. Thanks in no small part to Φιλων, the term became distorted and transformed by Hellenist Roman gentiles, through the lens of their idolatrous Hellenist theology, into "the Divine Word," an anthropomorphic metonym for their deified (idolatrous) demiurge (man-~~god~~).

This native Hellenist, idolatrous concept was explicated in their Hellenized (Christianized, redacted) "gospel" of ~~St. John~~ 1.1-2, 14 (translated from the earliest Greek rather than copied from the KJ/V English): " ¹In the beginning was the λογος, and the λογος was προς τον θεον (theon acc. m.s.; ~~god~~), and θεος was the λογος. ²The same was προς τον θεον in the beginning… ¹⁴And the λογος became flesh and pitched-tent among us, and we gaze at his glory, glory as the only-begotten beside the Father, full of grace and truth." To Hellenist Roman gentiles, λογος was a metonym for ~~Jesus~~.

What Yokhâ•nân′ would have explicated, if it were authentic, would have been: "In the beginning was the Oral Law = Tor•âh′ shë-B^ә•al′ pëh = Ha•lâkh•âh′ [since Yokhâ•nân′, being a tal•mid′ of Rib′i Y^әho•shu′a, was a p^әrush•i′. This is self-evident since י--ה spoke–Orally verbalized–everything into existence.] "And the Oral Law was 'לה, and the Oral Law was [the Oral Voice of] י--ה. The same was with י--ה in the beginning."

Qum•rân′ Dead Sea Scroll 4Q MMT (Miq•sat′ Ma•as•ëh′ ha-Tor•âh′) documents that 1st century Jews believed–and still believe today–that the Oral Law is the innermost core of Tor•âh′.

לוּחַ [Updated: 2010.11.03]

lu′akh tablet, slab, plank, panel, calendar; pl. לוּחוֹת (lu•akh•ot′).

לוּלָב [Updated: 2008.07.15]

lu•lâv′ a bunch consisting of a budding date-palm frond to which is tied (by slats from the date-palm frond) two branches of a special variety of willow and, in the Yemenite lu•lâv′, a generous bunch (a minimum of three are required) of a special variety of myrtle. The lu•lâv′ is especially associated with Suk•ot′. See wa-Yi•q^әr•â′ 23.40, 43

LXX [Updated: 2006.04.27]

The Septuagint / 70; Greek translation of Ta•na"kh′ translated by 70 (LXX) Hellenist Jews in Y^әru•shâ•lay′im ca. B.C.E. 200 for Hellenist Jews of the t^әphutz•âh′ in Alexandria, Egypt).

מַעֲרִיב [Updated: 2006.04.27]

ma•a•riv′; evening. Moderately intellectual and centrist, Ma•a•riv′ is Israel's second-largest independent Hebrew newspaper. Ma•a•riv′. With a circulation of 160,000, it is second only to Y^әdi•ot′ A•khar•on•ot′.

מַעֲשֶׂה [Updated: 2006.04.27]

Ma•as•ëh′; practice, doing, making; also the name of the Oral Law as interpreted by the Qum•rân′/Kha•sid•im′ Tz^әdoq•im′ and paralleling the Oral Law as interpreted by the P^әrush•im′—Ha•lâkh•âh′.

Both Ma•as•ëh′ and Ha•lâkh•âh′ comprise and interpret the Biblically commanded khuq•im′ and mi•sh^әpât•im′.

Together, khuq•im′ and mi•sh^әpât•im′ comprise Mish•nâh′, the Oral Law until their codification in (a) the Pseudo-Tz^әdoq•im′ interpretations, in their Book of Decrees, (b) the Qum•rân′ Kha•sid•im′-Tz^әdoq•im′ interpretaions in Dead Sea Scroll 4Q MMT, and (c) the rabbinic P^әrush•im′ interpretations—the interpretations endorsed by Rib′i Y^әho•shu′a in The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) 23:1-3—in Tal•mud′. See also Ha•lâkh•âh′.

מַעֲשֵׂר [Updated: 2006.04.27]

ma•a•seir′, pl. מַעַשׂרוֹת (ma•a•s^әr•ot′); tithe(s)

Πραχεις Αποστολων / מַעֲבָר [Updated: 2011.04.04]

Prax′eis A•pos•tol′ōn; the praxis of the emissaries), Anglicized to "Acts." / Ma•a•vâr′; transition; also aisle, passage or pass.

The "A•pos′tol•oi" are the Hellenist impression and Hellenized version of the שְׁלִיחִים (sh^Əlikh•im′; emissaries).

N^әtzâr•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 N^әtzâr•im′ from the personal supervision of historical Rib′i Y^әho•shu′a to the operation of the Beit Din ha-N^әtzâr•im′ under the first N^әtzâr•im′ Pâ•qid′, Pâ•qid′ Ya•a•qov′ "ha-Tza•diq′" (the brother of Rib′i Y^әho•shu′a) in the Ru′akh ha-Qo′dësh.

מַבּוּל [Updated: 2006.04.27]

Ma•bul′; the Deluge (popularly "Flood")

מד"א [Updated: 2006.04.27]

Mad′"a; acronym for מָגֵן דָוִד אָדֹם (Mâ•gein′ Dâ•wid′ Â•dom′; Red Shield—NOT star—of David), the Judaic (in contrast with Christian Red Cross and Muslim Red Crescent) emergency rescue service. Note: while the International and American Red Cross have long recognized the Islamic Red Crescent, they STILL do NOT recognize מד"א.

מַכַּבִּים [Updated: 2008.08.20]

Ma•kab•im′; popularly "Maccabees"

מַכָּה plural מַכּוֹת [Updated: 2006.04.27]

mak•âh′, plural mak•ot′; strike, hit, smite, lash (from a whip); popularly "plague"

מְעָרַת הַמַּכפֵּלָה [Updated: 2006.04.27]

M^ә•âr•at′ ha-Makh•peil•âh′; The Cave of Makh•peil•âh′, i.e., The Cave of the Tomb of the Patriarchs, located in Khë•v^әr•on′

מַלאָך [Updated: 2008.05.29]

ma•lâkh′, pl. מַלאָכִים (ma•lâkh•im′), pl. conn. -מַלאֲכֵי (ma•lakh•ei′-…); messenger, one who has been dispatched on a mission, a missionary, Hellenized (simultaneously de-Judaized) to αγγελος (aggelos or angelos; messenger—anglicized to "angel." This is the most probable origin of the terms "Angles," "Anglos" and "English"; all of which trace back to Germanic tribes that migrated to today's England. This etymology may also have contributed to the Germans, seeing themselves as the original Germanic "Angles" (angels) and other "white supremacy" groups.

According to Klein's A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, the unused root verb is לאך (for which Klein gives no pronunciation), meaning to send. To distinguish this connotation from שָׁלַח (shâ•lakh′; to send [something or someone]), לאך seems closer to the English "dispatch."

מַלְאָכִי (Ma•lâkh•i′; My ma•lâkh′; Hellenized to "Malachi" or "My angel," is the last of the twelve minor N^әviy•im′ in Ta•na"kh′.

Traditional Rabbinic Derivation

Which leads to all manner of absurdities in the modern world

The rabbinic definition of what comprises מְלָאכָה is based, firstly, on the non sequitur of the adjacency of the Scriptural passages (Sh^әm•otꞋ 31.1-11) describing work on the Beit ha-Miq•dâshꞋ being immediately followed by the prohibition against doing מְלָאכָה on Shab•âtꞋ . From this non sequitur, the rabbis of Tal•mudꞋ "identified" (Ma•sëkꞋ ët Sha•bâtꞋ 7b) 39 categories of labor that were employed in the building of the Beit ha-Miq•dâshꞋ and, "therefore" (ex falso quodlibet) they ruled forbidden on Shab•ât′:

1. Carrying	8. Washing	15. Planting	22. Grinding	29. Weaving	36. Skinning
2. Burning	9. Sewing	16. Reaping	23. Kneading	30. Unraveling	37. Tanning
3. Extinguishing	10. Tearing	17. Harvesting	24. Combing	31. Building	38. Smoothing
4. Finishing	11. Knotting	18. Threshing	25. Spinning	32. Demolishing	39. Marking
5. Writing	12. Untying	19. Winnowing	26. Dyeing	33. Trapping
6. Erasing	13. Shaping	20. Selecting	27. Chain-stitching	34. Shearing
7. Cooking	14. Plowing	21. Sifting	28. Warping	35. Slaughtering

Recognizing the need to strengthen their non sequitur and ex falso quodlibet argument, the rabbis cited b^ә-Reish•itꞋ 2.1-3 noting the י--ה "ceased" from מְלָאכָה of "creating." Hence, they argued, yet again non sequitur, that, since י--ה "ceased" both from "creating" and מְלָאכָה on Shab•ât′, therefore (ex falso quodlibet), מְלָאכָה is equivalent to "creating." Consequently, whereas they originally prohibited electricity because they thought it was fire, now they argue that changing a flow of electrons (electric current) is an act of "creation." It's already absurd that elevators and card-key (electronic) locks in hotels are â•surꞋ on Shab•âtꞋ ; and rabbis are now forbidding turning on the water tap (since it causes the pump to switch on – don't even think about using an electric water heater). By this standard, walking across a rug, or through an electrical field (disturbing the magnetic field), even digesting food, moving a muscle or thinking becomes â•surꞋ on Shab•âtꞋ . Any scientist recognizes that is an absurd claim. No man has ever created (or destroyed) anything in the sense that the Creator created matter and energy ex nihilo. Yet, these are the only pillars upon which the rabbinic arguments rest.

Notice that in the Scripture that is the basis for prohibiting "fire" (b^Ə-Mi•d^ƏbarꞋ 15.32-36), the transgressor of Tor•âhꞋ never even kindled or ignited a fire! He was not executed for lighting a fire! He was executed for gathering kindling – מְלָאכָה that should have been completed before Shab•âtꞋ ! There is no basis whatsoever for rabbinic arguments about "creating" since he never even lit the fire. The intelligent and logical analyst of Ha•lâkh•âhꞋ must reorient his or her thinking away from "magic" associated with fire (or electricity) and recognize that the transgression was the doing of מְלָאכָה – actual worldly-oriented, profane work – on Shab•âtꞋ . Most likely, the "lighting" of the fire would have been what is today called "transferring fire," from a next-door neighbor's fire. It's unlikely that everyone preferred to spend a half-hour rubbing sticks or hitting flint rocks together. In that sense, today's automatic switches and matches would probably not have qualified as מְלָאכָה. But medieval belief in "magic" predominated.

Logical Compared to Rabbinic

Most, perhaps 99%, of Ha•lâkh•âhꞋ remains unchanged by the logical definition. The proof, or confirmation, of the superiority of defining the principle – like defining every other word – is the contrast between

the N^әtzâr•imꞋ definition, which reflects both the principle conveyed by Mosh•ëhꞋ at Har Sin•aiꞋ and reflects the identical principle equally as accurately today and into the future, versus
the 5^th century C.E. Talmudic-rabbinic opinion of the number of trades involved in a construction project a millennium and a half earlier – which is riddled with a long and always growing list of logical fallacies, self-contradictions, cognitive dissonance and utter chaos – quite the opposite of Divine Order.

The whole concept of "private domain" vs "public domain" was fabricated by reformers to enable Jews to – hypocritically – carry "in the private domain" without violating "carrying" in the "public domain," since, otherwise, they couldn't so much as carry even a napkin or a morsel of food to their table. This introduced hypocrisy, carrying while concealing it, early in the irrational (illogical) reasoning. Such hypocrisy would grow into a devouring giant overwhelming rabbinic thought.

One cannot burn, but the rabbis permit lighting a cigarette on Khaj•imꞋ from an already-burning source. One may not push a child's stroller on a wet sidewalk on Shab•âtꞋ – since a wheel, after going through a wet spot, might possibly make a wet track forming a letter – thus violating the prohibition against writing on Shab•âtꞋ . A Jew is prohibited from carrying an umbrella against rain on Shab•âtꞋ since opening the umbrella might be confused with building a tent – and building is â•surꞋ on Shab•âtꞋ . Strangely, carrying – which is also â•surꞋ on Shab•âtꞋ doesn't stop Orthodox Jews from shielding their heads from the rain with a magazine or newspaper. Grinding salt or pepper at the table would be â•surꞋ on Shab•âtꞋ . If a fire breaks out, unless there is danger to life, one should allow the house to burn down rather than extinguish it. Writing notes in studying Tor•âhꞋ is â•surꞋ on Shab•âtꞋ . Washing dishes, â•surꞋ on Shab•âtꞋ . Tearing open a bag of potato chips or the seal of a bottle are â•surꞋ on Shab•âtꞋ . Tying, and untying, shoes are both â•surꞋ on Shab•âtꞋ . Arranging a plate of vegetables, â•surꞋ on Shab•âtꞋ . "Harvesting" fresh herbs to top a plate of food, â•surꞋ on Shab•âtꞋ . Selecting among foods, clothes, etc. is â•surꞋ – no freedom of choice – on Shab•âtꞋ . Combing one's hair, â•surꞋ on Shab•âtꞋ . Dropping a tomato or grape juice on a table cloth might dye it, â•surꞋ on Shab•âtꞋ . Closing an umbrella is constructively demolishing, â•surꞋ on Shab•âtꞋ .

When you investigate how these 39 categories can be "interpreted" into hundreds of others, the eventual and inexorable absurdity of trying to keep patching a 5^th century C.E. perception in the modern world, rather than correcting the basic definition to conform to logic, cannot escape any intelligent, reasonable and rational reader.

Notice that under the rabbinic definition, it is permissible–and, indeed, often occurs even in Orthodox synagogues–for Jews to orally conduct business; to discuss, negotiate or close financial deals on Shab•âtꞋ . Children are permitted (provided they don't write) to study their school or university homework on Shab•âtꞋ . However, one can see that this is prohibited under a logical analysis of Tor•âhꞋ and Ha•lâkh•âhꞋ . Thus, unlike non-Orthodox thinking, the logical analysis, being scientific and mathematically precise rather than subject to whim or agenda, is sometimes more strict.

When it comes to electricity, however, a vast maze of increasingly absurd contradictions, all of which were fabricated based on ignorance of science, are eliminated entirely. This opens the door for Jews in hospitals, convalescent homes and invalids to join, via videoconferencing, in t^әphil•otꞋ on Shab•âtꞋ and other holy days.

The prohibition against music on Shab•âtꞋ , dating back to mourning the destruction of the Beit ha-Miq•dâshꞋ , must be reviewed in consideration of the possibility that a physical Beit ha-Miq•dâshꞋ may never be intended as the next Beit ha-Miq•dâshꞋ of Y^әkhëz•qeilꞋ .

Egyptian ''god'' emerging from false door in bedrock of ''Holy Mountain,'' Giza This realization (that the coming Beit ha-Miq•dâshꞋ may be spiritual rather than physical) also meshes with the progress from the days in Egypt, when Ël•oh•imꞋ was thought to be beyond the stars (which were the Egyptian-claimed ~~gods~~) and visit mortals occasionally in the bedrock of holy mountains, emerging through portals in the rock (see The Mirrored-Sphinxes), to the post-RibꞋ i Y^әho•shuꞋ a era, in which י--ה, the Sh^әkhin•âhꞋ , is understood to dwell within the hearts of His servants: Yi•s^ә•râ•eilꞋ . This was announced in terms of the "Kingdom of Heaven" – "has converged [with His servants]" The Netzarim Reconstruction of Hebrew Matityahu (NHM) 4.17; "has come near" NHM 10.7; "has come" NHM 12.29). This core 180° reorientation in basic perception and relationship with י--ה, was one of the revolutionary contributions of RibꞋ i Y^әho•shuꞋ a that changed "Judaism," and the world, forever.

It must be noted that both physical Bât•eiꞋ -ha-Miq•dâshꞋ were patterned virtually identical to the Egyptian pattern, which Mosh•ëhꞋ knew, of the Temple of his royal Egyptian princess step-sister, and later Pharaoh (Queen), Khat-shepsut. (Her temple still stands; check the design for yourself.) Also like the Egyptian mortuary temples, both Bât•eiꞋ -ha-Miq•dâshꞋ were, likewise, built on a "Holy Mountain."

מֶלֶך [Updated: 2009.06.14]

Më′lëkh, pl. מְלָכִים (m^әlâkh•im′); "king(s)"; including the two books of the Ta•na"kh′ (Âl′ëph = first; Beit = second). Connective plural -מַלכֵי (malkh•ei′-; kings of…).

The possessive form, מַלכִּי (malk•i′; my king) is connected to צֶדֶק (tzëd′ëq; justice) to form the name מַלְכִּי-צֶדֶק (Ma•l^әk•i′-Tzëd′ëq), Hellenized to "Melchizadek."

Cognate: מַלכוּת (ma•l^әkh•ut′; kingship, monarchy)

מְנַשֶּׁה [Updated: 2006.04.27]

M^әnash•ëh′, Hellenized to "Manasseh."

מְנוֹרָה [Updated: 2008.05.05]

m^әnor•âh′; candelabra.

מְנוֹרַת הַמָּאוֹר (M^әnor•at′ ha-Mâ•or′; "The Candelabra of the Luminary") is the text codifying early Yemenite views on Talmudic Ha•lâkh•âh′, was authored by יִצְחָק אֲבּוּהָב (Yi•tz^әkhâq′ 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 14^th 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 M^әnor•at′ ha-Mâ•or′ of great importance for establishing the text of the Tal•mud′ used in the Spanish-North African [i.e., S^әpha•rad•i′; ybd] academies as distinct from that of the Franco-German [i.e. Ash•k^әnaz′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 M^әnor•at′ ha-Mâ•or′ while A•bu•hâv′ knows nothing about the Zo•har′ is because A•bu•hâv′'s M^әnor•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 M^әnor•at′ ha-Mâ•or′ records, or from A•bu•hâv′'s M^әnor•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 M^әnor•at′ ha-Mâ•or′. Therefore, the Zo•har′ is clearly a perversion of M^әnor•at′ ha-Mâ•or′!

A•bu•hâv′'s pre-Qabbalist and pre-Zo•har′ Judaic esoteric tradition in M^әnor•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•r^әkâv•âh′ ('Divine Chariot')] (Suk•âh′ 28a)…

"At the time of the closing of the Tal•mud′, Rav Ash•ei′ [beginning of 5^th 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 M^әnor•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•s^әr•â•eil′ Bën-Yo•seiph′ al-Nakava ("al-Nakawa").

Orientation of Lamps in M^әnor•at′ ha-Mâ•or′: T^әhil•im′ 34.15:

Section: "Turn aside from wrong,

Lamp:

That One Not Pursue Luxury (א – כט, sections 1-29)
That One Not Be Indiscreet Through Ugly Speech (ל – עז, sections 30-77)

Section: Do good;

Lamp:

To Perpetuate The Mitz•wot′ (עח – רלז, sections 78-237)
On The Topic Of Tal•mud′ Tor•âh′ (רלח – רעד, sections 238-274)
In The Ways Of T^әshuv•âh′ (רע"ה – שי"ב, sections 275-312)

Section: Request peace and pursue it."

Lamp:

In The Ways Of Shâ•lom′ and Love (שיג – שכט, sections 313-329)
On The Topic Of Humility (של – שלח, sections 330-338)

מֶרכָּבָה [Updated: 2006.04.27]

Më•r^әkâv•âh′; vehicle. It is as much an error to insist that Më•r^әkâv•âh′ by viewed only as a chariot as to insist that modern automobiles still be called "horseless carriages." The Më•r^әkâv•âh′ is the subject of the visions of Y^әkhëz•qeil′ ha-Nâ•vi′

מְשֻׁמָּד [Updated: 2006.07.02]

m^әshu•mâd′; apostate; plural m^әshu•mad•im′

Messianic Jews / Messianic Judaism [Updated: 2006.04.27]

For the legitimate use and historically accurate meaning of the term messianic, see a legitimate Judaic authority, e.g. Gershom Scholem, The Messianic Idea in Judaism. Historically, "messianic" implies a non-divine Mâ•shi′akh who must (D^әvâr•im′ 13.1-6) unalterably oppose Displacement Theology.

L^ә-hav•dil′— According to Christian theology, Christ purportedly displaced the OT—what the Christian "Fathers" referred to as "the law of sin and death." L^ә-hav•dil′— The Mâ•shi′akh, by contrast, refines and perfects Tor•âh′. The Mâ•shi′akh is a mortal Jew who serves י--ה. L^ә-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 N^әtzâr•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 מְשֻׁמָּדִים (m^әshu•mad•im′; excised apostates).

Imminent historians like Oxford's James Parkes and Dead Sea Scroll 4Q MMT documented that Rib′i Y^әho•shu′a and his original N^әtzâr•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: m^әshu•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 N^әtzâr•im′).

All reputable historians agree with the late Oxford historian, James Parkes (The Conflict of the Church and the Synagogue), that Rib′i Y^әho•shu′a and his original N^әtzâr•im′ lived—and died—practicing and teaching Tor•âh′ in the first-century Pharisaic community.

Indeed, it is documented that Y^әho•shu′a was ordained as a Pharisaic Rib′i in the first-century Pharisaic community. Both he and the N^әtzâr•im′ were first-century Pharisaic Jews practicing and teaching Tor•âh′. The first century Pharisaic community became today's Orthodox Jewish community.

The N^әtzâr•im′ remained in the Pharisaic community while the arch-antithetical Christian church was established after 135 C.E.—worlds apart from the N^әtzâr•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 N^әtzâr•im′ have always regarded Christianity and the Church as our arch-anathema.

Conversely, the Church did everything to eradicate the N^әtzâr•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, Y^әho•shu′a. To say that the N^әtzâr•im′ and the Christian Church were always arch-enemies, and that Rib′i Y^әho•shu′a and ~~Jesus~~ are arch-opposites, understates the conflict.

Unlike every Christian Jew, and his or her Christian deceptive pseudo-Judaism, the N^әtzâr•im′ are the only legitimate followers of Rib′i Y^әho•shu′a, that is, the only followers of Rib′i Y^әho•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 Y^әho•shu′a and the original N^әtzâr•im′.

Pâ•qid′ Yi•r^әm^әyâh′u, the 16^th Pâ•qid′ of the N^әtzâr•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 t^әshuv•âh′ by subordinating to the Bât•ei′ Din system ordained by Mosh′ëh at Har Sin•ai′.

The N^әtzâr•im′ Beit Din is the only Beit Din in the entire legitimate Jewish community that accepts apprentice followers—Jew and gentile—of Rib′i Y^әho•shu′a as the Mâ•shi′akh. (The N^әtzâr•im′ Beit Din provides the opportunity for gentiles to become Tor•âh′-observant non-Jewish geir•im′. We don't convert gentiles to Jews.)

מְצֹרָע [Updated: 2006.04.27]

m^әtzor•â′; person afflicted with tzâ•ra′at.

מְזוּזָה [Updated: 2006.04.27]

m^әzuz•âh′; doorpost, plural מְזוּזוֹת (m^әzuz•ot′)

מִדָּה [Updated: 2011.04.07]

mid•âh′; dimension, measurement, size, ration, attribute, characteristic; plural מִידּוֹת (mid•ot′)

"Rules of hermeneutics" or "rules for interpreting Scripture" are called מִידּוֹת. Contrast מִידּוֹת against the Hebrew term popularly understood as logic: הִגָּיוֹן (hi•gâ•yon′; common sense, intuition), which is inadequate to express mathematically precise logic, though popularly rendered as such despite its inadequacy.

Notice that the Hebrew theological meaning differs significantly from Aristotelian analytics and mathematical logic—which the rabbis dismiss as "Hellenist." This is one of the two unreliable pillars of rabbinic evolution that has, in a number of significant cases, caused logically-incompetent rabbis to stray far from Tor•âh′.

מִדבָּר [Updated: 2007.03.06]

mid•bâr′; badlands, arid hills. בְּמִדבָּר (b^ә-Mid•bar′; in the badlands); fourth book of Tor•âh′ shë-bikh•tâv′, Hellenized / de-Judaized (Hellenized) to "Numbers."

מִדרָשׁ [Updated: 2006.04.27]

Mi•d^әrâsh′; investigation, especially a rabbinic homiletical commentary on specific books of Ta•na"kh′ as found in Tal•mud′. The earliest extant Mi•d^әrâsh′ is embedded in the Babylonian Tal•mud′, compiled in the fifth century C.E. As rabbinic literature, the Babylonian traditions (concluded ca. B.C.E. 538) must be recognized as preceding the first rabbis (B.C.E. 166) by almost four centuries. Mi•d^әrâsh′ was originally oral, and conducted in a Beit ha-Mi•d^әrâsh′. Thus, pre-rabbinic Babylonian Mi•d^әrâsh′ is presented in the rabbinic Tal•mud′ through the later lens of rabbinic perspective. See also box in The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) 7.1.1 note.

מִיכָה [Updated: 2006.04.27]

Mikh•âh′; "Who is like" [Eil being understood; probably a diminutive of מִיכָאֵל (Mi•khâ•eil′)]; sixth of the twelve minor N^әviy•im′ in Ta•na"kh′ (de-Judaized to Micah).

מִלחָמוֹת הַשֵּׁם [Updated: 2006.04.27]

Mi•l^әkhâm•ot′ ha-Sheim; Wars of ha-Sheim. Commentary polemicizing the Christian NT by Ya•a•qov′ Bën-R^әu•vein′ in 1170 C.E.

מִנְהָג [Updated: 2009.10.15]

mi•n^әhâg′; custom, manner.

מִינִים [Updated: 2006.06.12]

min•im′; sectarians, kinds, species, genders, sexes. The singular form is מִין (min).

Min tracks, via LXX to the Greek αιρεσις (airesis; heresy). The Greek term, airesis, is the origin of the English "heresy." See בִּרְכַּת הַמִּינִים.

אַרבָּעָה מִינִים (Ar•bâ•âh′ Min•im′; Four species), which are: ët•rog′, ha•das′, A•râv•âh′ and lu•lâv′.

חֲמֵשֶׁת הַמִּינִים (Kha•meish′ët Min•im′; Five species) of cereal, which are: wheat, barley, rye, oat and spelt.

שִׁבעַת הַמִּינִים (Shiv•at′ Min•im′; Seven species) of fruits, which are: wheat, barley, vines, figs, pomegranates, olives and date-syrup (popularly mistranslated as "honey").

מִנחָה [Updated: 2008.10.05]

mi•n^әkh•âh′; formal presentation of a gift, especially the "meal offering" of the pre-dusk (late-afternoon) liturgy and, by extension, the pre-dusk T^әphil•ot′ paralleling the liturgy in the Beit ha-Mi•q^әdâsh′.

"Outside the ritual codes the term [מִנְחָה] could refer to any gift or offering, including animals ([b^ә-Reish•it′ 4.3-5; [Sho•ph^әt•im′] 6.18; [Sh^әmu•eil′ Âl′ëph] 2.17), but in prescriptive texts it signifies a concoction of [סֹלֶת], ‭ ‬ [שֶׁמֶן], and [לְבוֹנָה]. Its form could be [חַלוֹת], ‭ ‬ [רְקִיקֵי מַּצּוֹת], or [פִּתִּים]; the offerings of [בִּכּוּרִים] were to be 'crushed new grain from fresh ears' ([wa-Yi•q^әr•â′] 2.14)… The [מִנְחָה] normally accompanied every [עֹלָה]…" (Sacrifice, Ency. Jud., 14.602).

מִניָן [Updated: 2007.12.13]

min•yân′; a quorum of ten male Jews over the age of bar mitz•wâh′ required for

the public recitation from the Sei′phër Tor•âh′ and
Ha•ph^әtâr•âh′,
the Bi•r^әk•at′ ha-Ko•han•im′,
the Qa•dish′,
the public (i.e. aloud) recitation of the A•mid•âh′ and
the Bâ•r^әkh•u′.
Also, when saying the Bi•r^әk•at′ ha-Mâ•zon′, the parts marked "בַּעֲשָׂרָה" (ba-a•sâr•âh′; by 10) or "וּ)מַעֲשָׂרָה)" ((u-)ma-a•sâr•âh′; (and) from [at least] 10) in the si•dur′ Tei•mân•i′ are skipped.

מִקדָשׁ ‭ ‬ בֵּית-מִקדָשׁ / ביהמ"ק [Updated: 2009.08.01]

Mi•q^әdâsh′; Holyplace.

Beit ha-Mi•q^әdâsh′; The House of the Holy Place, Hellenized / de-Judaized, via the Greek ιερον (ieron; an idolatrous pagan temple), to "Temple."

Beit ha-Mi•q^әdâsh′ ha-Rish•on′ (the First)

Beit ha-Mi•q^әdâsh′ ha-Shein•i′ (the Second)

Beit ha-Mi•q^әdâsh′ ha-Sh^әlish•it′ (the Third)

מִקְרָא קֹדֶשׁ [Updated: 2006.04.27]

Mi′qrâ Qo′dësh, plural mi•qrâ•ei′ qo′dësh; Mi′qrâ, meaning "convocation-for-[Tor•âh′]-recitation" and qo′dësh, [of] holiness; popularly shortened to "a holy convocation," which loses the centrality of Tor•âh′ recitation.

מִקְרָא refers to that which is read (in the convocation-for-reading); the Orthodox Judaic liturgical reading of the Bible chanted according to the most ancient and pristine tradition). Thus, מִקְרָא means Scripture, the Ta•na"khꞋ . This is the Mish•naic term for "Bible."

מִקוֶה [Updated: 2006.08.24]

miq•wëh′; pool meeting halakhic criteria for t^әvil•âh′, one requirement of which is may′im khay′im. In English, the term is often inaccurately distorted to mean the act of t^әvil•âh′ rather than correctly referring to the halakhically-qualified pool, in the phrase: 'to take a' (t^әvil•âh′ in a) miq•wëh′.

מִרְיָם [Updated: 2008.06.03]

Miry′âm and Aramaic Mary′âm (cf. Sh^әm•ot′ 15), anglicized to "Miriam."

The etymology of her name is unclear. Some mistakenly connect her name with the incident of מִרְיָם, 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 רוּם, the same root from which Yi•r^әm^әyâh′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-4^th-century corruptions, these "popped up in only two works—the [4^th-century C.E.] Acts of Philip and [3^rd-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 1^st-century N^әtzâr•im′ community. At the very least, it would appear that the variant spelling with a ν (nu; "n") tracks back uniquely to the 1^st-century N^әtzâr•im′ community.

Μαριαμ (Mariam) is identified as Μαγδαληνη (Magdalænæ [corrupted to "Magdalene"]; "of Mi•g^әdâl′," 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•g^әdâl′") in NHM 27.56 (later redacted to Μαριαμ, Mariam). Both names are applied to the Miry′âm from Mi•g^әdâl′. 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!

מִי שֶׁבֵּרַךְ [Updated: 2006.04.27]

Mi shë-beir•akh′; "[May He] Who Blesses…" Special T^әphil•ot′ in Beit ha-K^әnës′ët for government leaders and, in addition to other special occasions, particularly those individuals who have:

Recovered from an illness,
Been released from prison,
Returned safely from a trip (all trips are dangerous these days), and /or
Returned safely from the sea.

מִשְׁכָּן [Updated: 2006.04.27]

Mi•sh^әkân′; neighbor's-dwelling of the שְׁכִינָה (Sh^әkhin•âh′; Neighboring [i.e. Presence of י--ה]), the verbal noun of שָׁכַן (shâ•khan′; he neighbored, dwelled near) and the gerund לִשׁכֹּן (li-sh^әkon; dwelling-in, indwelling). This is the stem from which שְׁכִינָה derives. This was the pre-fab Traveling Sanctuary which served as the nomadic Beit ha-Mi•q^әdâsh′ while moving in the arid-wilderness. De-Judaized (Hellenized) to "Tabernacle."

מִשְׁלֵי שְׁלֹמֹה [Updated: 2006.05.21]

Mi•sh^әl•ei′ Sh^әlom′oh; "allegories or parables of Sh^әlom′oh; book of K^әtuv•im′ of Ta•na"kh′ de-Judaized (Hellenized) to 'Proverbs (of Solomon).' See also mâ•shâl′

מִשׁנָה [Updated: 2006.04.27]

Mish•nâh′; repetition.

The term Mish•nâh′ derives from שָׁנָה (shân•âh′; he memorized by rote).

Mish•nâh′ is the oldest part of Tal•mud′. The final redaction of Mish•nâh′ was compiled by R. Y^әhudâh 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 G^әmâr•â′, To•sëph′tâ and Bâ•ra•y^әtâ′, 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•d^әrâsh′, Ha•lâkh•âh′ and Ha•jâd•âh′. See box in The N^әtzâr•im′ Reconstruction of Hebrew Ma•tit•yâh′u (NHM) note 7.1.1.

מִשׁנֵה תּוֹרָה [Updated: 2008.07.21]

Mish•neih′ Tor•âh′; a comprehensive compendium, in י"ד books, summarizing Ha•lâkh•âh′; designed as the complement to Tor•âh′ shë-bikh•tâv′

מִשְׁפָּחָה [Updated: 2010.08.01]

Mi•sh^Əpâkh•âh′, plural Mi•sh^Əpâkh•ot′; family

מִשׁפָּט [Updated: 2006.04.27]

mi•sh^әpât′; sentence (in both senses: jurisprudence & grammar) or judgment, especially of a Beit-Din). The plural is מִשׁפָּטִים (mi•sh^әpât•im′).

מִשׁפָּט derives from the stem שָׁפַט (shâ•phat′;, to judge), and is a cognate of שׁוֹפֵט (sho•pheit′, judge of a Beit-Din), plural שׁוֹפטִים (Sho•ph^әt•im′)—which is the name of a book of Ta•na"kh′. The connective plural is -מִשׁפְּטֵי (mi•sh^әpât•ei′-…).

Mi•sh^әpât•im′ are the product of Sho•ph^әt•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•sh^әpât•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•sh^әpât′ 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" (Sh^әm•ot′ 15:39; D^әvâr•im′ 17:9-13). Mi•sh^әpât′ 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•sh^әpât•im′, were transmitted orally (except for the Pseudo-Tz^әdoq•im′, who codified their version by the first century C.E.) until the 5^th 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•sh^әpât′.

While Tor•âh′ shë-b^ә•al pëh′ will always be continually adapting to new technology, conditions and situations, Tor•âh′ shë-bi•kh^әtâv′ is complete (T^әhil•im′ 91:8). Contrary to some rabbinic assertions, their attempts to alter Tor•âh′ shë-bi•kh^әtâv′ are prohibited by Tor•âh′ shë-bi•kh^әtâv′ (e.g., D^әvâr•im′ 27:3,8; 31:24; 4:1-2; 13:1; Sh^әm•ot′ 24:4; Y^әsha•yâh′u 29:13 & Mi•sh^әl•ei′ Sh^әlom′oh 30:5-6).

Legitimate mi•sh^әpât′ is either 1) " Ha•lâkh•âh′ d^ә-Orâitâ," which always stands on direct logical authority of Tor•âh′ shë-bi•kh^әtâv′, or 2) "Ha•lâkh•âh′ d^ә-Rab•ân•ân′," which is of lesser authority.

Rulings that cannot be defended directly from Tor•âh′ shë-bi•kh^әtâv′ through logical implication, relying solely on rabbinic authority, are recognized as binding by the N^әtzâr•im′ only when it can be conclusively demonstrated that

the mi•sh^әpât′ is in no way incompatible with Tor•âh′ shë-bi•kh^әtâv′ and
the mi•sh^әpât′ cannot be avoided through the exercise of reasonable accommodation and tolerance from both sides or parties of an issue.

The accumulated corpus of mi•sh^әpât′ 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•sh^әpât•im′ and khuq•im′ of the Beit-Din—over the millennia, preserved for us by the P^әrush•im′, is called Ha•lâkh•âh′. The Qum•rân′-Essene Tz^әdoq•im′ called their interpretations Ma•as•ëh′. The Hellenist pseudo-Tz^әdoq•im′ Ko•han•ei′ hâ-Rësh′a of the Beit ha-Mi•q^әdâsh′ ha-Shein•i′ codified their Oral Law into their "Book of Decrees."

For more details, see Atonement In the Biblical 'New Covenant' (ABNC).

Misojudaism [Updated: 2009.04.28]

μισο- (miso-: hatred of), from μισεω (miseō; to hate) + Judaism.

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•tz^әkhâq′ and Ya•a•qov′-Yi•s^әr•â•eil′ would have remained K^әna•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 b^әrit of Tor•âh′—Judaism! Even those "Jews" who deny Judaism continue to be defined—included in, or excluded from, the b^әrit of Tor•âh′—Judaism.

Wake up! It all comes down to acceptance or rejection (hatred) of the Bible—the Tor•âh′ of י--ה! 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—י--ה!

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.

מִשׂרַד הַחוּץ [Updated: 2006.04.27]

Mis•rad′ ha-Khutz′; Office of the Exterior (i.e., Foreign Ministry, Ministry of Foreign Affairs)

מִשׂרַד הַקְּלִיטָה [Updated: 2006.04.27]

Mis•rad′ ha-Qlit•âh′; Office of Absorption (i.e., Absorption Ministry, Ministry of Reception)

מִצרַיִם [Updated: 2006.04.27]

Mi•tz^әr•ay′im; Egypt; מִצרִי (Mi•tz^әr•ay′).

מִצוָה [Updated: 2006.04.27]

Mitz•wâh′, pl. מִצווֹת mitz•wot′; a directive or military-style order, pop. de-Judaized (Hellenized) to "commandment," specifically of Tor•âh′.

מִצוָה derives from the verb צִוָּה (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′.

מִזבֵּחַ [Updated: 2011.04.05]

Mi•z^әbei′akh; altar.

מִזבֵּחַ הַנְּחשֶׁת (Mi•z^әbei′akh ha-N^әkhosh′ët; Altar of Copper), also called מִזבֵּחַ הָעוֹלָה (Mi•z^әbei′akh hâ-O•lâh′; Altar of Ascendance [offering], i.e. going up in smoke)
מִזבֵּחַ הַזָּהָב (Mi•z^әbei′akh ha-Zâ•hâv′; Altar of Gold), also called מִזבֵּחַ הַקְּטֹרֶת (Mi•z^әbei′akh ha-Q^әtor′ët; Altar of Incense)

Among all ancient peoples, their מִזבֵּחַ was the dining table of their deity—and all other altars were dining tables of rival demons. With which מִזבֵּחַ a particular table was identified depended on the observer's perspective.

"The [shul•khân′] upon which food is served became identified in Jewish traditional thought with the [מִזבֵּחַ of the Beit ha-Miq•dâsh′]. 'When the [Beit ha-Miq•dâsh′] stood, sacrifices would secure [ki•pur′] for an individual; now his [shul•khân′] does' (Tal•mud′ Bav•li′ Ma•sëk′ët Khagig•âh′ 27a), was the way it was put by one Talmudic Sage. (This symbolic identification explains the widespread custom among Jews of not sitting down upon a [shul•khân′]; it explains the custom among some of sprinkling salt upon the first morsel of bread eaten—just as was required of the ancient sacrifices; or of removing all knives from the [shul•khân′] before the recitation of grace because knives and swords—symbols of war and violence—were forbidden on the [מִזבֵּחַ], a symbol of peace; it is even one of the reasons given for the ritual washing before the meal—which is done not only for reasons of cleanliness but also to symbolize the ritual purity required of the [Kohan•im′] when they officiated at the offerings.) Even during the meal we are directed to raise the level of the conversation, as befitting the sacred symbolism of the [shul•khân′]. 'Three who eat together and no words of Tor•âh′ are exchanged, it is as though they ate from pagan offerings… But if three have eaten at a [shul•khân′] and spoke words of Tor•âh′, it is as though they ate at the [Shul•khân′] of [י--ה] (Ma•sëk′ët Âv•ot′ 2.4). The Birk•at′ ha-Mâ•zon′, the grace after meals is in fact a minimal satisfaction of this requirement. But the imagery is always in terms of [a מִזבֵּחַ]; and the very act of eating is [thereby elevated to] a form of offering to [י--ה], at which appropriate [t^әphil•ot′] are recited before and after… As it was forbidden to bring certain animals upon the [מִזבֵּחַ] of [י--ה], so is it forbidden to do so upon the [Shul•khân′]." (Donin, R. Hayim Halevy, To Be a Jew (New York: Basic Books, 1972), p. 101). "In the days of the [Beit ha-Miq•dâsh′], the מִזבֵּחַ served to [provide ki•pur′] for us; now it is our table that [provides ki•pur′] for us" (Tal•mud′ Bav•li′ Ma•sëk′ët Khagig•âh′ 27a)." See also Shul•khân′ (table).

מִזְרָח [Updated: 2009.09.29]

Miz•râkh′; East, lit. "from the shining," referring to the rising sun . (See also Âd•ot′.)

Also adjective מִזרָחִי pl. מִזְרָחִיִּים; 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•k^әnaz′im and S^әphâ•râd•im′.

Tei•mân•im′ are one of the Âd•ot′ Miz•râkh′.

4Q MMT (MMT; ca. B.C.E. 156) [Updated: 2008.02.10] מִקצָת מַעֲשֶׂה הַתּוֹרָה

Mi•q^әtzât Ma•as•ëh′ ha-Tor•âh′; "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′ B^әn-Tzâ•doq′ Tz^әdoq•im′ document (Qim•ron′, Ë•lish•â′ (Prof. of Linguistics, Bën-Guryon Univ. of the Nëgëv, B^ә•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•q^әtzat 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- Tz^әdoq•im′ versus "they," which described the P^әrush•im′ (Qim•ron′, p. 175.).

Familiarity with MMT is essential to the understanding of 1^st-century Judaism (Ya•a•qov′ Sussmann in Qim•ron′, p. 185.).

MMT is probably the original plea from Y^әkhon•yâh′ Bën-Shim•on′ II B^әn-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, Y^әho•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 Tz^әdoq•im′ to specify their interpretation of the Oral Law; the Tz^әdoq•im′ counterpart of the Ha•lâkh•âh′ of the P^әrush•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, B^ә•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)

מוֹאָב [Updated: 2006.04.27]

Moâv; nation east of the southern half of Yam ha-Melakh.

מוֹעֵד [Updated: 2008.08.21]

Mo•eid′; appointed). Plural is מוֹעֲדִים (mo•adim; appointeds), usually referring to the appointed (i.e. Tor•âh′-ordained) festivals. מוֹעֵד most often refers to the 1^st & 7^th "Appointed" days of Khag ha-Matz•ot′ and the 1^st & 8^th "Appointed" days of Suk•ot′.

חֹל הַמּוֹעֵד (khol ha-mo•ied′; profane of the appointed) refers to the intermediate "profane" days between the 1^st & 7^th "Appointed" days of Khag ha-Matz•ot′ and between the 1^st & 8^th "Appointed" days of Suk•ot′.

מוֹעֲדִים לְשִׂמחָה (mo•ad•im l^ә-si•m^әkh•âh′; appointeds for rejoicing), the greeting for Khaj•im′, refers to the appointed Khaj•im′ being days "appointed" specifically and explicitly "appointed" for rejoicing.

אֹהֶל מוֹעֵד (O′hël Mo•eid′; Tent of Appointment) demonstrates that מוֹעֵד (appointed) can refer to an appointed place as well as an appointed time or event.

סֵדֶר מוֹעֵד (Sei′dër Mo•eid′—Order: Appointed, i.e. festivals), 2^nd order of the Mish•nâh′ (i.e., Tal•mud′)

מָר/מָרָא [Updated: 2008.02.26]

mor/mor•â′ (pronounced mâr/mârâ′ by Ash•k^әnaz′im); instructor or master (used in the same sense as "master" in martial arts; i.e. a master of Tor•âh′, not the student's master); found in the Tar•jum′ of b^ә-Reish•it′ 37.19 and Mi•sh^әl•ei′ Sh^әlom•oh′ 23.2. These terms derive from the same root as Tor•âh′ (Instruction). Thus, whenever found in a religious context, Tor•âh′ is the implied Instruction.

מֹרִי, or מֹארִי, (mor′i; my [Tor•âh′] instructor or master); the Tor•âh′-reading instructor in a Tei•mân•i′ Beit ha-K^әnës′ët.

מֹארִי צֶדֶק (Mor′i Tzëd′ëq) and later Hebrew: מוֹרֶה צֶדֶק (Mor′ëh Tzëd′ëq); [the] Just [Tor•âh′]-Instructor, corrupted to "Righteous Teacher") of the Qum•rân′ Tz^әdoq•im′ (see Kha•nuk•âh′).

Fem. מָרתָה (mâr•tâh′; instructress or mistress), Aramaic מָרתָא (Mâr′tâ), origin of the name Martha, found in the Tar•jum′ of M^әlâkh•im′ Âl′ëph 17.17 and Y^әsha•yâh′u 24.2. מָרָה (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 מָרְיָה, not מָרָה.

מָרָא, 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.

Hebrew Glossary: K-M

Traditional Rabbinic Derivation

Which leads to all manner of absurdities in the modern world

Logical Compared to Rabbinic

Section: "Turn aside from wrong,

Section: Do good;

Section: Request peace and pursue it."

N^әtzâr•im′… Authentic

Hebrew Glossary: K-M

Traditional Rabbinic Derivation

Which leads to all manner of absurdities in the modern world

Logical Compared to Rabbinic

Section: "Turn aside from wrong,

Section: Do good;

Section: Request peace and pursue it."

Nәtzâr•im′… Authentic

N^әtzâr•im′… Authentic