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·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.

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כפרת [Updated: 2006.04.27]

kaporët; expiating cover (see related "kipur").

כרת [Updated: 2006.04.27]

kâreit; a cutting-out, hewing-out, inscribing (by cutting or hewing out from stone or wood), excision. The Rabbis, attempting to dilute the meaning, disagreed; some holding that kareit meant death without surviving descendants, others death at an early age (50-60) whereas Maimonides held that it meant the destruction of the nephesh in contrast to Nakhmanides, who held that the nephesh must live to be held accountable for the aveirât Tor·âh′ (see Abraham Chill, The Mitzvot, p. 12).

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 Y^әshayahu 42.1-4) for further details.

כשר [Updated: 2006.04.27]

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

כונה [Updated: 2006.04.27]

kawânâh; directed intention, meaning, "the state of mental concentration and devotion at prayer and during the performance of mitzvot... clearly referred to by... [Y^әshayahu 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).

כבוד [Updated: 2006.04.27]

kâvod; respect, honor. When used of י--ה, Kavod generally refers to the Sh^әkhinâh.

כיפא [Updated: 2006.04.27]

Keiphâ, "rocky-cliff." In English, this would parallel, today, Shimon "Rocky" or Shimon "Cliff." Shim·on′ "Keiphâ" Bar-Yonâh, 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."

כנען [Updated: 2006.04.27]

k^әna•an Hellenized to "Canaan"

בית-כנסת / ביהכ"נ [Updated: 2006.04.27]

beit ha-k^әnësët; pl. בתי-כנסת (bât·ei′ -k^әnësët); "house of assembly.'; Hellenized (de-Judaized – Hellenized) to συναγωγη (sunagogei — "synagogue"). Israel's congress or parliament is called the K^әnësët. "Shul" is Yiddish, an example of German assimilation.

The origins of the beit ha-k^әnësët developed in the continuing religious worship — t^әphilah, reading of Scripture and d^әrash — after the prohibition of sacrifices in the local shrines, antedating the Beit-ha-Mi·q^әdâsh′ hâ-Rishon (M^әlakhim Beit 22-23). The development of the beit ha-k^әnësët surged with the Exile to Bâ·vël′ (Y^әkhezqeil 11.16; 8.6, 14.1; 20.1).

Bât·ei′ -k^әnësët were typically very small and, by the first century C.E., numbered between 300 and 500 in Y^әrushalayim alone, including one on Har ha-Ba′ yit (Sot. 7.7-8)!

The function of the beit ha-k^әnësët as a center not only for t^әphilah and d^әrash, but as the all-embracing communal social center, dates from the earliest period (Ency. Jud., 15.583).

The beit ha-k^әnësët is the proper place for Jews to "assemble" for all matters Judaic.

כרוב [Updated: 2008.06.12]

k^әruv′ , plural כרובים (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: Yir·m^әyâh′ u Bën-Dâvid. The Mirrored Sphinxes. Ra·a·nan′ â(h): The N^әtzâr·im′ , 2007).

כתיב [Updated: 2007.09.14]

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

כתבה [Updated: 2006.06.28]

k^әtubâh a writing, specifically, a marriage contract. Plural is k^әtubot.

כתובים [Updated: 2006.04.27]

K^әtuv·im′ writings.

חג [Updated: 2006.04.27]

khag, pl. חגים (khajim) — Tei·mân·i′ pronunciation; Israeli / Sepharadi pronunciation is khagim; Pilgrimage to Yerushalayim; subsequently evolved to mean "festival" or "feast." This is the term from which Arabic derived "haj."

חגי [Updated: 2006.04.27]

Khajai; "My pilgrimages" tenth of the twelve minor N^әviy·im′ in Tana"kh, de-Judaized (Hellenized) to 'Haggai.'

חיים [Updated: 2006.08.24]

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

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).

חלה [Updated: 2006.04.27]

khalâh, plural khalot; special bread made from fine white flour especially for Shab·ât′ and khajim. Two loaves are placed on the table (recalling the double portion of manna), over which the b^әrakhah is recited.

חלב [Updated: 2006.04.27]

khâlâv; dairy, milk ("Milchik" is Yiddish, a corruption of German assimilation)

חמץ [Updated: 2008.04.18]

khâmeitz; 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.

חנכה or חנוכה [Updated: 2008.06.30]

Khanukhah; dedication, particularly of the Beit-ha-Mi·q^әdâsh′ ha-Sheini; 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."

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

חנות [Updated: 2006.04.27]

khanut; shop or shoppe

חרידי [Updated: 2006.04.27]

Khareidi, pl. חרידים (Khareidim); Quakers, Tremblers. Anglicized to Haredi(m). This is a recently coined term, defined only informally, and used in the sense of "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. 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 19^th-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 L^ә·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., Y^әsha·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 Y^әho·shu′ a criticized as "filtering out a gnat and swallowing a camel."

חשמונאים [Updated: 2006.04.27]

Khashmonâim (Hellenized to 'Hasmoneans'), the title of the Makabim (Hellenized to "Maccabees").

חבקוק [Updated: 2006.04.27]

Khavaquq; embrace; derived from חבק (Khivuq; hug or embrace), is thought to be related to M^әlâkhim Beit 4:16 ("she will embrace a son"). Khavaquq is the eighth of the twelve minor N^әviy·im′ in Tana"kh (de-Judaized to Habakkuk).

חבר [Updated: 2006.04.27]

Khâ·veir′ ; associate, fellow, comrade, member; plural khaveirim

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

חברותא [Updated: 2006.04.27]

Kha·v^әr·ut′ â; PBH company, companionship, society – y^әshivâh 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 חברא (khav^әrâ). A female candidate in our Kha·v^әr·ut′ â is a חבירתא (khavëyr^әtâ). Candidates (plural) in our Kha·v^әr·ut′ â are חברייא (khavrayâ).

חבורה [Updated: 2008.02.12]

khavurâh, pl. khavurot; PBH company, party, association; a band or small group of people. Colloquially, a small religious fellowship, generally focused on t^әphilâh and Tor·âh′ study.

חן [Updated: 2006.06.13]

Khein; graciousness or grace, tracks, via LXX, to χαρις (kharis; grace). A Ruakh khein is promised in Z^әkharyâh 12.10.

חטא [Updated: 2006.04.27]

Both the verb Khâtâ & noun kheit; a misstep, petty offense, a transgression against Tor·âh′ ; pl. khatâim. See also awon and pesha, all three of which Christians popularly confused together under the amorphous term "sin."

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).

חסד [Updated: 2008.07.01]

khësëd; (loving)kindness. One who practices khësëd is a חסיד (khâsid; one who is lovingkind), pl. חסידים (khasidim, Hellenized to "hasidim" and even "chasidim").

Modern "Hasidim," which Shem-Tov began in the 18^th 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 2^nd 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 Tz^әdoq·im′ and P^әrush·im′ . Subsequently, the Tz^әdoq·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 Tz^әdoq·im′ : a new Hellenist Tz^әdoq·im′ and the earlier pristine Tz^әdoq·im′ . For clarity, we will distinguish between the Qumrân-Tz^әdoq·im′ as distinguished from the new, Hellenist and (not long after) Roman-sympathizing, Pseudo-Tz^әdoq·im′ . Under the rule of the new Ko·hein′ hâ-Rësha, the latter ejected the former from the Beit ha-Mi·q^әdâsh′ ha-Sheini, thereafter occupying and controlling the Beit ha-Mi·q^әdâsh′ 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 Y^әho·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 T^әhil·im′ 12:2, 30:5; 31:24; 38:28; et al. and Sh^әmueil Âlëph 2:9). However, the P^әrush·im′ and Qumrân-Tz^әdoq·im′ are both far more closely identified than the Pseudo-Tz^әdoq·im′ with the original Khasidim (cf. The N^әtzâr·im′ Newsletter, 1994.09; T^әhil·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; Sh^әmu·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:

A fervent love of י--ה that inspires an overwhelming desire to serve Him as discerned through logic and study in His Tor·âh′ coupled with
T^әphilot from the heart that focus not on self, one's own wishes or material gain; but, rather, t^әphilot focused laser-like on the desire to properly understand Tor·âh′ and on the necessary health, financial resources and other tools needed to carry out His Will as set forth in His Tor·âh′ . Think of yourself as an executive assistant. Your boss would grant you the necessary tools to accomplish the work for which he or she is paying you, but would frown on requests for frivolous non-essentials.

Notice that one cannot focus t^әphilâh 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 N^әtzâr·im′ , whose revolutionary teachings (hâ-ol·âm′ ha-bâ′ is an eternal kingdom not of this world), first espoused by Rib′ i Y^әho·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 t^әphilâh 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: Y^әho·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·q^әsh·im′ in Yemen.

חברה [Updated: 2008.02.12]

Khëv′ rëh, (military) Company!, (slang) Guys!

חברון [Updated: 2006.04.27]

Khëvron, Hellenized to "Hebron."

חלזון [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^әkheilët dye. In Talmudic times, however, perhaps it referred to all mollusks. (See the Tei·mân·i′ Judaica Shoppe, in the Mall.)

חלול השם [Updated: 2006.04.27]

khilul 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

חדש [Updated: 2006.04.27]

khodësh, new (the noun). Referring to the moon as new (i.e. the new lunar month) is understood. Also spelled חודש to distinguish it from the adj. חדש (khadash; new). "Moon," in Hebrew, is ירח (yareiakh) and is often referred to by its feminine metonym לבנה (l^әvanah; a white object). The first day of the new lunar month is ראש חדש

חל [Updated: 2006.04.27]

khol; pl. חלין (khulin); regular, secular, ordinary, profane

חק / חוק [Updated: 2006.04.27]

khoq; pl. חוקים (khuq·im′ ) and חוקות (khuqot) and connective pl. חוקי (khuqei-...); Legislated law of the beit din as "engraved in stone" (in contrast with case law mi·sh^әpât′ of the beit din). חק derives from the verb חקק (khaqaq; he engraved, inscribed, decreed — in ancient days this implied engraving in stone).

חרב [Updated: 2006.04.27]

Khoreiv; desolate). הר חרב (Har Khoreiv; Mount[ain of the] Desolate) is a metonym for Har Sin·ai′ ; de-Judaized to "Mt. Horeb."

חשן משפט [Updated: 2006.04.27]

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

חומוס 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; 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.

כפור [Updated: 2007.09.18]

kipur; the Biblical verbal noun meaning smearing over, covering over, blotting-up, expiating, or atoning, popularly "atonement"; derives from the root כפר (kâphâr; smear over, cover over, deny).

From this root derives all three connotations (according to Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, Y^әru·shâ·la′ yim: Carta and Univ. of Haifa, 1987, p. 284):

כפר (kipeir; the pieil, meaning to expiate, atone (by covering over and denying). A variant of this is the pual, כפר (kupar) meaning be expiated or atoned.
כפר (kâphâr; to deny), and
כפר (kâphâr; to smear over with pitch, besmear)

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 B^әrit ha-Sheim.

As our books WAN, ABNC, and NHM clearly demonstrate, Rib′ i Y^әho·shu′ a's teachings are in complete harmony with 1^st- 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 y^әshuâh.

כסא [Updated: 2006.04.27]

Kisei; seat, chair, bench (as in a court room, especially a Beit-Din), or throne; plural כסאות (kisot).

KJ/V [Updated: 2007.12.28]

King James [per]Version of NT (1611 C.E.) — from which, outrageously, the later Elzevir Textus Receptus of 1624 C.E. was translated into Greek!!!

Klein, Ernest

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

כהן [Updated: 2008.07.01]

Ko·hein′ , pl. כהנים (Ko·han·im′ ; priests genealogically descended from Aharon, and later Tzâ·doq′ . (cf. Yekhezqeil 44.15), able to prove their genealogy from the ancient Yukhasin public registers (N^әkhëmyâh 7.63) — which were destroyed by the Romans!!! The Ko·hein′ Gâdol is the High (lit. "big") Priest.

Cognate: כהנה (k^әhunâh; 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 B^әn·ei′ Tzâ·doq′ — according to the Makabim themselves (2 Mac. 4.2!) — was the pre-Khanukhah Ko·hein′ Gâdol, Y^әkhonyah "Khonyo" (Hellenized to "Onias") Bën-Shim·on′ (II).

The brother of Y^әkhonyah 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^әkhonyah 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′ Gâdol, became known as the Morëh Tzëdëq (details and documentation in the Khanukhah 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′ Gâdol — the Ko·hein′ ha-Rësha (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 Morëh Tzëdëq. We know the followers of the Morëh Tzëdëq as the Qumran 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^әrushi Hellenist, Roman-sympathizing "sanhedrin" in Y^әrushalayim) in the time of Rib′ i Y^әho·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 Y^әho·shu′ a and the N^әtzâr·im′ and the emergence, decades later, of their arch-antithesis — Hellenist gentile Christianity.

כתל [Updated: 2006.04.27]

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

להתראת [Updated: 2006.08.10]

L^әhitrâ·ot; see you later (lit. to seeings).

לב\לבב [Updated: 2006.07.11]

Leiv/leivâv heart (the second form is formal or poetic).

לוי [Updated: 2006.04.27]

Leiwi plural לויים (L^әwiyim; escorts, accompaniers), (Hellenized to 'Levi' and 'Levites').

לחם [Updated: 2006.04.27]

Lëkhëm; bread.

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

לשון הרע [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 Leshon ha-Ra when it is spoken with evil intent (giving the report by Yoseiph of his brothers as the prime example), the notion that slanderous lies are — therefore (a non sequitur) — not Leshon ha-Ra does extreme perversion to the words of the Sages. See also the more serious transgression of defamation — motzi sheim ra.

לולב [Updated: 2008.07.15]

lulâv 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 lulav, a generous bunch (a minimum of three are required) of a special variety of myrtle. The lulav is especially associated with Suk·ot′ . See wa-Yiq·râ′ 23.40, 43

LXX [Updated: 2006.04.27]

The Septuagint / 70; Greek translation of Tana"kh′ translated by 70 (LXX) Hellenist Jews in Y^әrushalayim c. B.C.E. 200 for Hellenist Jews of the T^әphutz·âh′ in Alexandria, Egypt).

מעריב [Updated: 2006.04.27]

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

מעשה [Updated: 2006.04.27]

ma·asëh; practice, doing, making; also the name of the Oral Law as interpreted by the Qumran/khasidim Tz^әdoq·im′ and paralleling the Oral Law as interpreted by the P^әrush·im′ – Ha·lâkh·âh′ .

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-Tz^әdoq·im′ interpretations, in their Book of Decrees, (b) the Qumrân khasidim-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 Talmud. See also Ha·lâkh·âh′ .

מעשר [Updated: 2006.04.27]

ma·aseir, pl. מעשרות (ma·asrot); tithe(s)

מעבר [Updated: 2006.04.27]

[N^әtzâr·im′ Reconstruction of] Ma·avâr; Transition. Ma·avâr is a more accurate title for the NT book de-Judaized to "Acts." Ma·avâr 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 Dinha-N^әtzâr·im′ under the first N^әtzâr·im′ Pâqid, Pâqid Ya·aqov "ha-Tzadiq" (the brother of Rib′ i Y^әho·shu′ a) in the Ruakh ha-Qodësh.

מבול [Updated: 2006.04.27]

Mabul; the Deluge (popularly "Flood")

מד"א [Updated: 2006.04.27]

Mada; acronym for מגן דוד אדום ( Mâgein Dâvid Âdom; 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.

מכה plural מכות [Updated: 2006.04.27]

makâh, plural makot; strike, hit, smite, lash (from a whip); popularly "plague"

מערת המכפלה [Updated: 2006.04.27]

M^ә·ârat ha-Makhpeilâh; The Cave of Makhpeilâh, i.e., The Cave of the Tomb of the Patriarchs, located in Khevron

מלאך [Updated: 2008.05.29]

malâkh, pl. מלאכים (malâkhim), pl. conn. -מלאכי (malakhei-...); 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 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 N^әviy·im′ in Tana"kh.

Hebrew Glossary: K-M