The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in... the 'Netzarim Quarter' Village web site in Ra·an·an′ â(h), Israel at www.netzarim.co.il
The real content is in the 'Netzarim Quarter'! Click on our logo above for an exciting visit to the 'Netzarim Quarter' where you'll learn about Historical Ribi Yehoshua and his original, Jewish, followers before the great Roman-Hellenist apostasy of 135 C.E. — and even more importantly, how you (whether Jew or non-Jew) can follow the historically true, Judaic, Ribi Yehoshua. In Hebrew, his original followers were called the Netzarim (Hellenized to "Nazarenes").
Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Netzarim Reconstruction of Hebrew Matityahu (NHM) no one in modern times was even aware of the name Netzarim. It stretches credulity that no one in modern times had heard of the Netzarim until Paqid Yirmeyahu published it in 1972... and then, suddenly, everybody figured it out??? Check (and verify) the dates of the earliest works about the Netzarim by the others and you'll see that they are deceiver-plagiarists. Then insist on the person whom ha-Sheim selected to entrust the knowledge, not imposters who falsely call their continuing practice of Displacement Theology "Nazarene Judaism."
Because we teach and practice the authentic Judaic teachings of Ribi Yehoshua — not Displacement Theology — we are the only group who have restored the Netzarim to be accepted in the legitimate Jewish community in Israel — genuinely like Ribi Yehoshua and the original Netzarim. Consequently, the 'Netzarim Quarter' is the only web site of legitimate Netzarim / Nazarene Judaism.
Give all the friends you've ever known the chance to know about this exciting site; send them our web site address (www.netzarim.co.il) that opens modern eyes for the first time to the Judaic world that Ribi Yehoshua and his original Netzarim knew, practiced and taught.

Maimonides and Nakhmanides were both correct in that kareit was [a] capital punishment, which Tana"kh specifically describes as destruction of the nephesh and which constitutes the accounting of the nephesh for aveirot Tor·âh′ and [b] specifically described by Tanakh as being kareit from Israel – excised. (The Christian parallel is excommunication.)
There were four methods of administering kareit: strangulation, the sword, fire (actually, pouring molten lead down the throat – e.g.incest) and stoning (e.g., for profaning Shab·ât′ ; Chill, p. 67).
There were also capital offenses that did not require kareit; 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 kareit in adding the clause "unless one converts to another religion." That, of course, is a gross underrepresentation of the Biblical definition of kareit. By the Biblical standard of kareit, the 95-98% of "secular, assimilated and estranged Jews" are no longer Jews. See Pishtah Keihah (The Flickering-Out Wick of Yәshayahu 42.1-4) for further details.






The origins of the beit ha-kәnësët developed in the continuing religious worship — tәphilah, reading of Scripture and dәrash — after the prohibition of sacrifices in the local shrines, antedating the Beit-ha-Mi·qәdâsh′ hâ-Rishon (Mәlakhim Beit 22-23). The development of the beit ha-kәnësët surged with the Exile to Bâ·vël′ (Yәkhezqeil 11.16; 8.6, 14.1; 20.1).
Bât·ei′ -kәnësët were typically very small and, by the first century C.E., numbered between 300 and 500 in Yәrushalayim alone, including one on Har ha-Ba′ yit (Sot. 7.7-8)!
The function of the beit ha-kәnësët as a center not only for tәphilah and dәrash, but as the all-embracing communal social center, dates from the earliest period (Ency. Jud., 15.583).
The beit ha-kәnësët is the proper place for Jews to "assemble" for all matters Judaic.

![]() Kәruv: Assyria 9th-8th century, Ivory |
"H*or-em-akht (H*orus in the horizon)—Hellenized, millennia later, and misleadingly called the Great "Sphinx" (a cognate of "sphincter," meaning "strangler"). Beyond a few cosmetic similarities to Greek statues of millennia later, the Greek meaning of "strangler" has nothing to do with the much earlier ancient Egyptian statues. H*or-em-akht originally represented H*orus, g*od of the dawn, with the head of a ram (the guardian against the demons of the netherworld) on the body of a lion (the guardian of R*a, the sun). [An enterprising pharaoh, perhaps followed by successive pharaohs, resculpted the head of "The Sphinx" to depict his own face (resulting in a head disproportiantely small); a pattern imitated by kings of other middle-eastern and Mesopotamian countries.]
"Two sculptures of H*or-em-akht, back to back guarding the comings and goings of R*a, symbolized the rule of the universe. The Egyptian H*or-em-akht statues bear a far closer resemblance to the kәruv·im′ (corrupted to “cherubim”) and sәraph·im′ described by Yәkhëz·qeil′ (1 & 10) and Yәsha·yâh′ u (6). See also, inter alia, Ancient Mysteries, Guardian of the Ages: The Great Sphinx, A&E Television Networks and The History Channel, 1996." From the book: Yir·mәyâh′ u Bën-Dâvid. The Mirrored Sphinxes. Ra·a·nan′ â(h): The Nәtzâr·im′ , 2007).






This term is often used in the phrase מים חיים (maiyim khaiyim; 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, maiyim khaiyim also has the connotation of "life-giving water."
Khaiyim is also a masculine name (with the accent switched to the first syllable).



By Talmudic times (suggesting this was probably practiced in the time of Rib′ i Yәho·shu′ a), the rabbis expanded the definition to anything that contains the five grains and, therefore, unless carefully guarded, might develop (and contain) leaven (yeast). The list has grown from cereals, spaghetti, canned foods and powdered soups to used toothbrushes and whiskey. Today, one must consult a list at the Orthodox Union website or the like.

חנכיה (Khanuki′ yâh; originally Khanukhah oil-lamp, modern Khanukhah candelabra)


Unrelated to the Christian Quakers of Pennsylvania, these ultra-Orthodox Jews are anchored in the Middle Ages and dress in 19th-century costume. Khareidim 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 Khareidim attract more than their share of media attention, khareidim / ultra-Orthodox no more represent religious — Orthodox — Judaism than Quakers represent mainstream religious Christianity.
Mainstream Orthodox Jews can be distinguished from Khareidi by their 19th-century costume. In Israel, mainstream Orthodox Jews are more likely to support of the מפד"ל (Maphda"l, acronym for מפלגה דתית לאמית [Miphlâgâh Dâtit Lә·umit; Party Religious National – i.e., National Religious Party / NRP) rather than the other religious political parties.
The recent usage, unrelated to any Biblical Khareidim (e.g., Yәsha·yâh′ u 66:5), refers to the anti-science, logic-rejecting and anti-Zionist ultra-Orthodox of many different traditions. Most Khareidim, 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 Shabât, 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 Shabât and their khilul י--ה, the term "Khareidim" 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-ëlil who have alienated 90% of the Jewish community from Tor·âh′ .
Khareidim 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, Khareidim are remotely distant from true Tor·âh′ -observance, dër′ ëkh ha-Sheim, and legitimate Judaism. The Khareidim typify those whom Rib′ i Yәho·shu′ a criticized as "filtering out a gnat and swallowing a camel."



"Friend," by comparison, more accurately reflects ידיד (yâdid), often inaccurately exaggerated to "beloved"; see Dâ·wid′

A male candidate in our Kha·vәr·ut′ â is a חברא (khavәrâ). A female candidate in our Kha·vәr·ut′ â is a חבירתא (khavëyrәtâ). Candidates (plural) in our Kha·vәr·ut′ â are חברייא (khavrayâ).



חטאת (khatat) is a misstep cum sacrifice, i.e. the sacrifice for a חטא.
These are all cognates formed from the verb חטא (khata; he misstepped, missed the mark).

Modern "Hasidim," which Shem-Tov began in the 18th century C.E., was apparently an attempt to imbue the mysticism of Qa·bâl·âh′ with the authenticity and reputation of the ancient Khasidim, which traces its origins to Dâ·wid′ ha-Mël′ ëkh.
Dead Sea Scroll 4Q MMT suggests that up until the 2nd century B.C.E., the Khasidim were synonymous with an original sect from which the three major first-century sects splintered. The original Khasidim appear to have first fractured into Tzәdoq·im′ and Pәrush·im′ . Subsequently, the Tzәdoq·im′ split internally – between two Ko·han·im′ brothers when the Hellenist brother (who became known as the Ko·hein′ hâ-Rësha) ousted his righteous brother (who became known as Mor′ ei Tzë′ dëq; see also 4Q MMT, Kha·sid·im′ & Kha·nuk·âh′ ) – the last Tor·âh′ -faithful Ko·hein′ ha-Jâ·dol′ – over the issue of Hellenist assimilation.
This internal split resulted in two sects of Tzәdoq·im′ : a new Hellenist Tzәdoq·im′ and the earlier pristine Tzәdoq·im′ . For clarity, we will distinguish between the Qumrân-Tzәdoq·im′ as distinguished from the new, Hellenist and (not long after) Roman-sympathizing, Pseudo-Tzәdoq·im′ . Under the rule of the new Ko·hein′ hâ-Rësha, the latter ejected the former from the Beit ha-Mi·qәdâsh′ ha-Sheini, thereafter occupying and controlling the Beit ha-Mi·qәdâsh′ ha-Sheini. Thus, the first-century "priests" of the "Second Temple" – the ones who instigated and incited for the death of the Khâsid (by definition anti-Hellenist) threat: Rib′ i Yәho·shu′ a – were viewed by the rest of the Judaic community as Ko·han·ei′ hâ-Rësha.
All three minim contributed to the literature of the Khasidim (cf. "Hasidim," EJ 7:1385-6 and Tәhil·im′ 12:2, 30:5; 31:24; 38:28; et al. and Shәmueil Âlëph 2:9). However, the Pәrush·im′ and Qumrân-Tzәdoq·im′ are both far more closely identified than the Pseudo-Tzәdoq·im′ with the original Khasidim (cf. The Nәtzâr·im′ Newsletter, 1994.09; Tәhil·im′ 12:2; 30:5; 31:24; 38:28; 50.5; 52.11; 79.2; 85.9; 89.20; 97.10; 116.15; 132.9, 16; 145.10; 148.14; 149.1, 5 & 9; Shәmu·eil′ Âl′ ëph 2.9; Mish·lei′ Shlom′ oh 2.9 and Div·rei′ ha-Yâm·im′ Beit 6.41. See also I Macc. 4 and "Hassideans," EJ, 7.1468.)
The ancient Khasidim were characterized by the orientation and teaching that a true and meaningful relationship with י--ה can only flow from the wellspring of a spiritual connection, which, in turn, cannot be achieved through ritual observance alone but only through the complementary pairing of BOTH essentials:
Notice that one cannot focus tәphilâh on acceptable objectives (meaning one cannot get answers to prayer) without first discerning these acceptable objectives from Tor·âh′ .
The inescapable premise and conclusion of Khasidim are encapsulated in Hosheia 6.6: "For I yearn for khësëd, not sacrifice; and knowledge of Ël·oh·im′ more than ascendance (fire) offerings." Khësëd, not infinitely detailed ritual based on illogical (unscientific) misconceptions, is the ONLY valid Ha·lâkh·âh′ , the ONLY true and acceptable Way of Tor·âh′ and the defining attribute of a Khâsid. Ritual observance alone – no matter how complete, detailed or "religious" – is as vain as Christian "faith without works." Both elements are essential.
Throughout mainstream Judaism today, the leader of a sect of Khasidim is bestowed with the honorific title "ha-Tzadiq," appended to their first name. The earliest extant precedent for this tradition is found in the first-century Nәtzâr·im′ , whose revolutionary teachings (hâ-ol·âm′ ha-bâ′ is an eternal kingdom not of this world), first espoused by Rib′ i Yәho·shu′ a, were clearly Khasidim and whose first Pâqid is documented to have been widely recognized by the title characterizing the Khasidim: Pâqid Ya·aqov "ha-Tzadiq".
Modern "Hasidim" are a mere shadow of the early Khasidim, significantly diluted from the spiritually complete Khâsid of the ancient Khasidim. Today's "Hasidim" are distinguished by their more limited and comparatively superficial emphasis upon the spiritual (though their emphasis on tәphilâh is a proper and commendable aspect) and the emotional (manifesting itself in music, not playing musical instruments on Shabât, of course). Unfortunately, their superficial anthropomorphic dimensioning of the undimensionable spiritual realm descends into the human designs of mysticism, superstition and magic of Qa·bâl·âh′ .
In fairness, the fine distinction between spirituality and emotion-mysticism is extremely difficult to discern, tease apart and communicate. Indeed, the most famous modern Qabâlist, the late Rav Kaduri, was able to peer through or around Qa·bâl·âh′ enough to perceive a greater degree of spirituality than most. (See "2007.02.06 Yeshayahu 9.5 Kaduri" in the Archives of our Convention Center, in which Rav Kaduri revealed the name of the Mâ·shi′ akh in a note to be opened after his death: Yәho·shu′ a!
Khasidim emphasize spirituality and emotion over Talmudic study – though the latter is by no means neglected. This priority of spirituality over study of Talmud (invariably mingled homogenously with infinitely detailed rote ritual), rather than giving top priority to the study of Talmud (invariably mingled homogenously with infinitely detailed rote ritual), sparked the rise of the mitnagdim (anti-khasidim "opponents" or "opposers") in Orthodox Judaism… the European counterparts of the I·qәsh·im′ in Yemen.










[Updated: 2008.03.30]Place all the ingredients in a food processor or blender, mix until chick-peas are smooth. Refrigerate khumus in a covered container. Serve well-chilled on a saucer or cake plate; make depression in middle and fill with extra-virgin Israeli olive oil. Best sprinkled with pine nuts. Optional: lightly stir in green skhug (leaving green streaks in khumus; it's hot, don't use too much) or sprinkle chopped parsley on top. Make a meat sandwich by spreading khumus liberally, insert desired kâ·sheir′ meat, then stuff with shredded cabbage or tossed salad.

From this root derives all three connotations (according to Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, Yәru·shâ·la′ yim: Carta and Univ. of Haifa, 1987, p. 284):
The proper masc. noun form is כפר (ko′ phër) (expiatory- or atoning-) ransom; also pitch or asphalt. Compare and contrast with פדיון (pid·yon′ ; ransom, redemption).
A cognate, Kaporët, designated the lid – cover – of the Aron Bәrit ha-Sheim.
As our books WAN, ABNC, and NHM clearly demonstrate, Rib′ i Yәho·shu′ a's teachings are in complete harmony with 1st- century Judaism — that Kipur accrues only to those committed to non-selective Tor·âh′ -observance according to Ha·lâkh·âh′ .
For the Hebrew term from which the Christian concept of "salvation" derives, see yәshuâh.




Cognate: כהנה (kәhunâh; priesthood)
Aside from the short-lived and questionable priesthood of the Makabim, the last legitimate Ko·hein′ Gâdol successor to Aharon through the line of the Bәn·ei′ Tzâ·doq′ — according to the Makabim themselves (2 Mac. 4.2!) — was the pre-Khanukhah Ko·hein′ Gâdol, Yәkhonyah "Khonyo" (Hellenized to "Onias") Bën-Shim·on′ (II).
The brother of Yәkhonyah Bën-Shim·on′ (II), Yәho·shu′ a Bën-Shim·on′ (II), was a rabid Hellenist who went to the Syrian champion of Hellenism at the time, Antiochus Epiphanes, and bought the high priesthood, deposing and usurping his brother and Hellenizing the priesthood, corrupting it — irredeemably and forever.
Yәkhonyah is the famous member of the Bәn·ei′ Tzâ·doq′ who, having been forcibly deposed from the priesthood and thereby stripped of his rightful title of Ko·hein′ Gâdol, became known as the Morëh Tzëdëq (details and documentation in the Khanukhah page of our Judaic Calendar), of the Tzәdoq·im′ .
Yәho·shu′ a Bën-Shim·on′ (II) thereby became the arch-antithesis of his brother and the arch-antithesis of a legitimate Ko·hein′ Gâdol — the Ko·hein′ ha-Rësha (see also "Wicked Priest," Ency. Jud. 16.485ff)! Yәho·shu′ a Bën-Shim·on′ (II) founds what can only be described as the "pseudo- Tzәdoq·im′ "; the arch-antithesis of the followers of the Morëh Tzëdëq. We know the followers of the Morëh Tzëdëq as the Qumran Tzәdoq·im′ .
All successive High Priests subsequent to Yәho·shu′ a Bën-Shim·on′ (II) were likewise known, disaffectionately, as "the Wicked Priest" — which includes the high priest (and an anti-Pәrushi Hellenist, Roman-sympathizing "sanhedrin" in Yәrushalayim) in the time of Rib′ i Yәho·shu′ a (Bën-David)!!!
The astute reader will recognize that, thanks to Dead Sea Scroll 4Q MMT and the work of Prof. Elisha Qimron, this will revolutionize the modern understanding of Judaism in the centuries of Rib′ i Yәho·shu′ a and the Nәtzâr·im′ and the emergence, decades later, of their arch-antithesis — Hellenist gentile Christianity.





Arab-occupied Beit-Lëkhëm was Hellenized to "Bethlehem."





Both Ma·asëh and Ha·lâkh·âh′ comprise and interpret the Biblically commanded khuq·im′ and mishpâtim.
Together, khuq·im′ and mishpâtim comprise Mishnâh, the Oral Law until their codification in (a) the Pseudo-Tzәdoq·im′ interpretations, in their Book of Decrees, (b) the Qumrân khasidim-Tzәdoq·im′ interpretaions in Dead Sea Scroll 4Q MMT, and (c) the rabbinic Pәrush·im′ interpretations – the interpretations endorsed by Rib′ i Yәho·shu′ a in The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM) 23:1-3 – in Talmud. See also Ha·lâkh·âh′ .







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 שלח (shâ·lakh′ ; to send [something or someone]), לאך seems closer to the English "dispatch."
מלאכי (Malâkhi; My malâkh; Hellenized to "Malachi" or "My angel," is the last of the twelve minor Nәviy·im′ in Tana"kh.
See also the cognate mәlâkhâh

Serve with a sauce of mashed tomatoes with skhug and salt to taste




מקום derives from קום, to stand-up. (Compare and contrast קום with its synonym עמד (amad; to be standing).














