Hebrew Glossary: N-Q

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•anꞋâ(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 Ma•ti•tᵊyâhꞋu 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" or directly plagiarize the name "Netzarim."

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.

נָעֳמִי[Updated: 2006.04.27]

Nâ•âm•iꞋ; de-Judaized (Hellenized) to 'Naomi'.

Nag Hammadi Codices[Updated: 2012.05.07]

A word about Coptics from a UCLA-associated Coptic Society website:

"The Coptic Language is the name used to refer to the last stage of the written Egyptian language. Coptic should more correctly be used to refer to the script rather than the language itself. Even though this script was introduced as far back as [BCE] 2^nd century, it is usually applied to the writing of the Egyptian language from the first century [CE] to the present day.

"The ancient Egyptians devised a writing system to record their spoken language over 60 centuries ago. The first application seems to have been the calendar. The system started by giving each word a symbol, called hieroglyph. This convention was of course doomed because of the tremendous vocabulary it would have generated. Out of such ideas they took some of these hieroglyphs and associated a sound value to them which, when combined together, would spell out the spoken word. The sound values of such characters depended mostly on the pronunciation of the word that it denoted in the early stage. Thus the hieroglyph for mouth, pronounced 'ro' became the sound 'r' in the new system. About 130 hieroglyphs have been identified as voiced characters. Some represented a single sound, others a two-character sound, and some a three-character sound. Many more hieroglyphs were added to represent the idea or to enhance the meaning of the word. These are commonly referred to as 'ideograms' and they brought the number of identified hieroglyphs to over 4,000. This script, popularly called hieroglyphic, was both beautifully drawn as well colorfully painted. It was used for inscription on Egyptian monuments as well as a variety of written texts on papyrus…

"With the decline of the state such a cumbersome writing method became impossible to preserve it as is. So in [BCE] fifth century a new script was devised that was both simpler to write and included about ten percent of the total number of hieroglyphs used previously. This new script came to be referred to as 'Demotic'. The cursive, and relatively ugly appearance of characters, in comparison to the hieroglyphic, was compensated for by its relative compactness. Many written records were preserved in that script but they dared not inscribe it on temple walls."

"In [BCE] 313 Alexander the Great invaded Egypt. His legacy was carried on by his general Ptolemeus and his successors in Egypt. That legacy, simply stated, was to have a universal culture. Such culture would of course be the Greek or Hellenistic one…"

According to BAS:

"…a 13-volume library of Coptic texts… [found] near the town of Nag Hammadi in upper Egypt, … [describing] Gnostic Christianity, from the Greek word γνωσις. The Nag Hammadi codices are 13 leather-bound volumes dated to the mid-fourth century [CE] that contain an unprecedented collection of more than 50 texts, including some that had been composed [emphasis added] as early as the second century…" [Original composition aside, the version in the Nag Hammadi codices reflect Christian redactions – and Hellenization – of the 4^th century CE.]

"According to this Gnostic myth, the God of the Hebrew Bible is actually a corrupted lower deity. Only through the intervention of Sophia (Wisdom) can γνωσις be revealed and salvation attained. Thus, while adherents of Gnostic Christianity certainly acknowledged the role of Jesus in their faith, their theology placed greater significance on the intellectual revelation of his message than on his crucifixion and resurrection…

From a historical perspective, the Nag Hammadi codices provide a clearer picture of the diverse theological and philosophical currents that found expression through early Christianity. Indeed, Gnosticism and its classically inspired philosophical ideals permeated not just early Christian thought but also the Jewish and pagan traditions from which Christianity arose. The Nag Hammadi codices, widely regarded as one of the most significant finds of the 20^th century, revealed this complex religious milieu and offered an unparalleled glimpse into alternative visions of early Christianity." Biblical Archaeology Society).

נַחַל[Updated: 2006.04.27]

naꞋkhal; valley or canyon stream bed, which may dry up in summer.

This, NOT the Arabic "wadi," is the correct term for stream andor dry streambed often found in a valley.

נַחוּם[Updated: 2006.04.27]

Na•khumꞋ; [Y--H] has comforted, consoled; seventh of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ, de-Judaized (Hellenized) to 'Nahum.'

כְּפַר נַחוּם (Kᵊphar Na•khumꞋ; Town or village of Na•khumꞋ), i.e. Nakhumville; Hellenized to "Capernaum."

נָקַב[Updated: 2013.04.19]

nâ•qavꞋ; to auger-out – used in the Bible as the antonym, the opposite, of בֵּרֵךְ (bei•reikhꞋ; to bless).

Klein assigns four connotations to נָקַב:

1. to bore a hole, perforate, pierce.

2. to prick off, designate, distinguish (for each of which there are more accurate Hebrew terms) and "to pigeon-hole," which is more consistent with the theme of boring a hole.

3. to curse or blaspheme (for which there are more accurate Hebrew terms) and to skewer with a hole or riddle with holes, or emasculate (see next entry) is consistent with the theme of boring a hole. Klein's suggests this connotation may be a collateral form of קָבַב (qâ•vav′; "to auger," equated to cursing), which Klein notes (p. 559), "for sense development cp. Arab. na•qar•a′ (= he pierced, hollowed out; he reviled, maligned)" – i.e., "to auger-out"; corroborating נָקַב. Interestingly, this verb is also similar to נָקַר (nâ•qarꞋ; he bored, pierced, picked-out, gouged-out – cf. Sho•phᵊt•imꞋ 16.21). This appears to parallel today's English "chew someone out," which, if pictured literally, would also leave a bored-out hole. The difference between נָקַב and נָקַר appears to be the difference between augering out (drilling out a hole with a large auger) and gouging or picking out; both taken figuratively as "cursing out."

4. to put into a feminine form, to feminize, emasculate—the theme being obvious.

נָשִׂיא[Updated: 2008.10.29]

Nâ•siꞋ; tribal chieftan, later prince, modern: president (in Biblical times, head of the Beit-Din ha-Jâ•dolꞋ)

Nâ•siꞋ derives from the verb נָשָׂא (nâs•âꞋ; to bear or carry [burdens, responsibilities, etc.]).

Nâ•siꞋ describes an executive or manager, in ancient times the tribal chief. Subsequent to Har Sinai, the Nâ•siꞋ designated the president of the Beit-Din hâ-Jâ•dolꞋ and was the only person who could ordain Tor•âhꞋ teachers in Israel during the existence of the Beit-Din hâ-Jâ•dolꞋ. (A special title was afforded these Torah-teachers ordained by the Nâ•siꞋ in the land of Israel during the existence of the Beit-Din hâ-Jâ•dolꞋ: RibꞋi. The term RibꞋi is used in no other context.) Thus, the prophesied Nâ•siꞋ of the messianic era, the Mâ•shiꞋakh scion of David, will preside over the heavenly Beit-Din hâ-Jâ•dolꞋ. Cf. Yᵊkhëz•qeilꞋ 38.02.

נָשִׂיא רֹאשׁ (Nâ•siꞋ Rosh; Chief Nâ•siꞋ, head or chief manager, president or executive).

נָצְרַת [Updated: 2008.07.24]

Nâ•tzᵊr•atꞋ; Hellenized (i.e. Christianized) to Ναζαρεθ (Nazareth), derives from the verb נָצַר as distinguished from the internally-oriented nurturing שָמַר.

The meaning of the name Nâ•tzᵊr•atꞋ is obvious on a map (especially a topographical map), relative to הַר מְגִדּוֹ (also spelled הַר מְגִידּוֹ). The maps show that while הַר מְגִדּוֹ is the water-supplied spearpoint of defense forces repelling invaders coming south down the major trade route from the north, דֶרֶך הַיָּם, Nâ•tzᵊr•atꞋ was located high on a commanding hill near the south end of דֶרֶך הַיָּם where it opens into עֵמֶק יִזרְעֶאל—controlling the corridor through which invaders from Lebanon or Syria would have to pass. (EiꞋmëq Yiz•rᵊëlꞋ is an expansive internal valley that is more like a large inland strip or plain running southeast from Haifa to the Jordan Valley.)

נָצְרַת (Nâ•tzᵊr•atꞋ) is the connective form of an unused form, נָצְרָה (Nâ•tzᵊr•âhꞋ) which would mean "a sentry." Thus, נָצְרַת (Nâ•tzᵊr•atꞋ) means "a sentry of…"

Situated to the north opposite הַר מְגִדּוֹ, Nâ•tzᵊr•atꞋ served as a Nâ•tzᵊr•atꞋ ha-DërꞋëkh. When Nâ•tzᵊr•atꞋ sentries spotted invaders coming from the north, a signal fire (and resisting force) would provide several hours warning to הַר מְגִדּוֹ to muster troops and prepare for battle before invaders could reach הַר מְגִדּוֹ; even longer before invading troops could populate an effective battle formation to attack הַר מְגִדּוֹ.

Archeologists have excavated one house from the early 1^st century C.E. village of Nâ•tzᵊr•atꞋ from the time when RibꞋi Yᵊho•shuꞋa was a child. Since there were no more than about 50 houses in the small village, it is certain that RibꞋi Yᵊho•shuꞋa knew this house.

נָבִיא [Updated: 2006.06.15]

nâ•viꞋ, pl. נְבִיאִים (Nᵊviy•imꞋ), connective pl. -נְבִיא (nᵊvi-…; lit. "the one bringing"; i.e., a prophet; one who calls, proclaims, prophesies; from the verb נִבָּא (ni•bâꞋ; he brought forth, called, proclaimed, prophesied), i.e. one who explicates Tor•âhꞋ. In Hebrew, there is no necessary connection to future-telling implied in the English (and Greek) "prophet." The hit•pâ•eilꞋ form (hit•na•beiꞋ) refers to ecstatically expounding Tor•âhꞋ (a title and capacity that Goy•imꞋ, who by definition contradict Tor•âhꞋ and often can't even read Tor•âhꞋ, can never attribute to themselves). Among Hellenist Jews, the concept was understood, via LXX, as προφητης (profeiteis; prophet, in the sense of fortune-teller or future-teller), which is what has come down to the modern western world.

Biblically, a Nâ•viꞋ is an individual who has focused his mind and nature to the point where he is able to receive the outpouring of the RuꞋakh (spirit) of י--ה, and is evidenced by his clarity of understanding Tor•âhꞋ. (See RamꞋba"m, Hi•lᵊkh•otꞋ Yᵊsod•eiꞋ ha-Tor•âhꞋ 7.7; Kha•tamꞋ So•pheirꞋ, ËvꞋën ha-ËzꞋër section 40.)

Thus, the earlier prophets —foreseers —were called רוֹאִים (ro•imꞋ, seers; e.g. Shᵊmu•eilꞋ ÂlꞋëph 9.9). These are in contrast to nᵊviy•imꞋ who are proclaimers, of Tor•âhꞋ because they were Divinely granted deeper insight, which enabled them to provide spiritual and practical guidance to Israel. But רוֹאִים were not sent to be the leaders of Israel as were the nᵊviy•imꞋ. Thus, nᵊviy•imꞋ—expositors of Tor•âhꞋ—are embued with greater honor and authority than the earlier רוֹאִים.

In contrast, the term ha-Nâ•viꞋ, which essentially means a preacher (RashꞋ"i, Shᵊm•otꞋ 7.1), was commonly used for Jews who exhorted others to go in the Way of Tor•âhꞋ, and prayed for them in their time of need (Ë•mëtꞋ lᵊ-Ya•a•qovꞋ, bᵊ-Reish•itꞋ 20.7). Obviously, they had to be wise and Tza•diqꞋ, but such exponents of Tor•âhꞋ weren't, according to the Sages, necessarily Divinely inspired individuals.

Only in later years, when there was a need to send nᵊviy•imꞋ to admonish the Jewish people and provide national leadership, did ha-Nâ•viꞋ acquire the general appellation of a prophet. (ArtScroll, Tᵊr•eiꞋ •sârꞋ, xix-xx). See also The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu note 11.9.1.

נָזִיר[Updated: 2006.04.30]

nâ•zirꞋ; consecrated, plural nᵊzir•imꞋ; de-Judaized (Hellenized) to "Nazirite" and the cognate נְזִירוּת (nᵊzir•utꞋ; state of being a nâ•zirꞋ; naziriteship)

While LXX usually renders this ευχομαι (eukhomai; [one] "praying" according to Vine's Expository Dictionary), if the nâ•zirꞋ-ευχομαι correspondence carried over originally into the NT as a consecrant, it was distorted by the later redactions (cf. wish, would or prayMa•a•vârꞋ 26:29; 27:29 where, during the time of the Beit ha-Mi•qᵊdâshꞋ, nâ•zirꞋ would have been implied).

LXX also renders nâ•zirꞋ as Ναζειραιος (Nazeiraios), which is how it blurred into the totally unrelated, obviously gentile (unable to discern even between a nâ•zirꞋ and a Ko•heinꞋ ha-Jâ•dolꞋ) sect of Ναζωραιος (Nazoraios; Nazoraeans) in NT.

נֶדֶר[Updated: 2010.07.18]

nëdꞋër; a vow. The plural is nᵊdâr•imꞋ (vows); pl. connective ni•dᵊr•eiꞋ… (vows of…).

כָּל נִדרֵי (Kol Ni•dreiꞋ) "all of the vows of…" a tᵊphil•âhꞋ to be released from any and all vows forced upon us by the goy•imꞋ:

• Teimân•imꞋ: for any and all nᵊdâr•imꞋ vowed [under duress] in the coming year;
• All other traditions: for any and all nᵊdâr•imꞋ vowed during the past year,

recited on ërꞋëv Yom ha-Ki•pur•imꞋ. Contrary to popular Jewish opinion, this prayer is a medieval addition unknown to the Kha•khâm•imꞋ of Tal•mudꞋ or their predecessors (much less Mosh•ëhꞋ Rab•eiꞋnu), and does not absolve from any voluntary נֶדֶר; nor does Scripture allow the annulment of any נֶדֶר post hoc (except in cases where the נֶדֶר is overridden by the principle of pi•quꞋakh •nëphꞋësh).

נֶגֶב[Updated: 2006.04.27]

NëꞋgëv; the southern portion of Israel; the region south of Bᵊ•eir ShëvꞋa.

נֵר[Updated: 2010.10.01]

neir; oil lamp (especially olive-oil), candle (modern); pl. נֵרוֹת (neir•otꞋ).

נֵס [Updated: 2013.01.06]

neis; an upright pole or standard, flagpole, ensign or signpost. The popular connotation of "miracle" is strictly Modern Hebrew. (For instance, whereas "coffee" in Hebrew is קָפֶה, to order instant ("miracle") coffee in an Israeli restaurant, one asks for a cup of נֵס. Perhaps that is the origin of the brand "NesCafe"?)

For "sign," see אוֹת (ōt).

נְחֶמְיָה [Updated: 2006.04.27]

Nᵊkhëm•yâhꞋ; "י--ה has comforted." Book of the Kᵊtuv•imꞋ of Ta•na"khꞋ (de-Judaized to Nehemiah) de-Judaized (Hellenized) to 'Nehemiah.'

נֶפֶשׁ [Updated: 2007.07.12]

nëphꞋësh, fem. n.; pl. נְפָשׁוֹת (nᵊphâsh•otꞋ); sapience, psyche, free will (see Artscroll 'Bereishis' I.92), translated in LXX as ψυχη (psukhei; psyche) and popularly de-Judaized (Hellenized) to "soul."

In LXX, Hellenists comprehended no distinction between נֶפֶשׁ and נְשָׁמָה. The two are both rendered by ψυχως (psukhos; psyche)—which explains the confusion in subsequent translations.

Your נֶפֶשׁ is an inherent part of you—your sapience, your awareness of yourself relative to י--ה, your free will. The purpose of life is to learn to subordinate the נֶפֶשׁ to the נְשָׁמָה, and to differentiate those who succeed in doing so from those who fail to do so. Like the נְשָׁמָה, the נֶפֶשׁ is also a part of you that continues, along with your רוּחַ after shedding your body. (The body, being physical, is confined to this physical universe. Therefore, it cannot make the transition into the non-dimensional domain of hâ-o•lâmꞋ ha-bâꞋ.)

נְּפִלִים [Updated: 2013.03.18]

nëphil•imꞋ, heroes; m. pl. n. of uncertain origin (according to Klein, p. 421).

נְּפִלִים are related to "sons of ël•oh•imꞋ" – perceived by Medieval European Christians and rabbis (!) as "divine or angelic beings" (EJ, "Nephilim," 12.962) – in bᵊ-Reish•itꞋ 6.4; see also bᵊ-Mi•dᵊbarꞋ 13.33). The Tar•gumꞋ Onkelos translates both נְּפִלִים and הָגִּבֹּרִים with the same Aramaic term: גִּבָּרַיָּא

Originally (bᵊ-Reish•itꞋ 6.4), nëphil•imꞋ was an indistinct designation for the unknown, legendary, forbears, from distant and dim antiquity, to explain the presence of bigger peoples – עֲנָקִים – of their own day.

The association with עֲנָקִים is based on the (much later) only two other citations, both in bᵊ-Mi•dᵊbarꞋ 13.33, where the Israeli scouts gave their evil report. The evil – exaggerated – report of עֲנָקִים by these scouts was denounced as false by Mosh•ëhꞋ. Ergo, accepting the connotation of "giant" is unjustified.

While נְּפִלִים are described as עֲנָקִים, the latter is also a description for the רְפָאִים. As a result, the נְּפִלִים are sometimes associated with the רְפָאִים.

Medieval European rabbis understood this to be "an ancient tradition … equating the Nephilim and the gibborim as offspring of the union of angels and mortals."

It was only "[i]n apocryphal writings of the Second Temple period this fragmentary narrative was elaborated as rebels against God: lured by the charms of women, they 'fell' (Heb. nfl נפל), defiled their heavenly purity, and introduced all manner of sinfulness to earth. Their giant offspring were wicked and violent…" (EJ, loc. cit.).

The Tal•mudꞋ [Ma•sëkꞋët Yom•âꞋ 67b] states that the rite of Az•â•zeilꞋ on Yom ha-Ki•pur•imꞋ [wa-Yi•qᵊr•âꞋ 16] is so called 'because it obtains atonement for the affair of Uzza and Azael'."

In a note to the above, the Artscroll editors commented: "A most esoteric Mi•dᵊrâshꞋ quoted by Tor•âhꞋ Shᵊleim•âhꞋ 6.16 from the introduction to Mi•dᵊrâshꞋ A•gâd•atꞋ bᵊ-Reish•itꞋ elaborates upon the Tal•mudꞋic allusion cited above:

"בְּנֵי אֱלֹהִים are the angels Uzza and Azael whose abode was in the heavens but descended to earth to prove themselves. … God said to them: 'If you lived on earth like these people and beheld the beauty of their women, the [YeiꞋtzër hâ-Ra] would enter you, too, and cause you to sin!'" (Artscroll "Bereshis" I.181).

This "evil angel fallen on account of consorting with women" idolatry (based in Hellenist-Christian angelology tracing back through the Hellenist Greco-Roman pantheon to Egyptian theology; see also [sons of] Ël•oh•imꞋ) is evidently the origin of the Ultra-Orthodox Kha•reid•imꞋ obsession with perceiving women as the satanic influence (hence, apparently, calling them "sluts" for no reason other than not being covered up like a Muslim from the sight of "the godly Ultra-Orthodox") from which one must hide their face and flee (and if married to it, apparently, one must cover her up so she cannot to be a satanic influence to others).

נְשָׁמָה [Updated: 2006.04.27]

nᵊshâm•âhꞋ; breath, the essence (conscience) that is of the Divine Essence (see Artscroll 'Bereishis' I.93); popularly de-Judaized (Hellenized) to "soul."

In LXX, Hellenists comprehended no distinction between נְשָׁמָה and נֶפֶשׁ. The two are both rendered by ψυχως (psukhos; psyche)—which explains the confusion in subsequent translations.

Your נְשָׁמָה is you, your essence (conscience), the essential—life-giving—breath of your רוּחַ (wind). Like the נֶפֶשׁ, the נְשָׁמָה is also a part of you that continues, along with your רוּחַ, after shedding your body. (The body, being physical, is confined to this physical universe. Therefore, it cannot make the transition into the non-dimensional domain of hâ-o•lâmꞋ ha-bâꞋ.)

נֵצֶר [Updated: 2012.07.06]

Nᵊtzâr•imꞋ - Mediterranean Olive (Olea europaea) basal suckers / scions (Ariz St U; click to enlarge)"

Nᵊtzâr•imꞋ - Mediterranean Olive (Olea europaea) basal suckers / scions (Tuscany; click to enlarge)"

NeiꞋtzër, pl. נְצָרִים (Nᵊtzâr•imꞋ); basal sucker offshoot(s), scion(s); especially from the root or trunk of an olive tree—like little sentries standing at the foot guarding the mother tree; derives from the prophecy in Yᵊsha•yâhꞋu 11.1 and 60.21.

Pink: Roman Occupiers & Hellenist Jews
Blue: Pharisee & Qum•rânꞋ Jewish Community
(Hover cursor over terms for pronunciations)

"Christian"
PᵊshitᵊtâꞋ Aramaic:
Hellenist Greek:	Χριστιανος
Hebrew term "Christian"	נֹצְרִים or נוֹצְרִים נָצְרִים and not Hebrew transliteration of PᵊshitᵊtâꞋ Aramaic: כרִסטִיַנֶא

Most Christians (and Jews) believe that the followers of RibꞋi Yᵊho•shuꞋa were originally called "Christians," based on Acts 11.19-26. As the reader will see (below), the Church has worked very hard to gloss over this misrepresentation. With only two exceptions, Christian translators have interpreted "Nazareth" for every substantiation of the Judaic name by which RibꞋi Yᵊho•shuꞋa and his original Pharisee Jewish followers were known… and Helllenized even those two instances to "Nazarene." In contrast to RibꞋi Yᵊho•shuꞋa and his original Pharisee Jewish followers—who were Yᵊhud•imꞋ Pᵊrush•imꞋ living and teaching Tor•âhꞋ, Christians were Hellenist followers of the apostate Hellenist Turkish-Jew, Paul—in Hellenist Turkey. As followers of an excised apostate, the original Christians had no connection or roots whatsoever to RibꞋi Yᵊho•shuꞋa and his original Pharisee Jewish followers… or to legitimate Judaism in Yᵊru•shâ•laꞋyim.

The situation was opposite in Syrian Antioch, "(now Antakya, Turkey), founded by Seleucus I Nicator (B.C.E. 300) and named for his father Antiochus… Antioch had an important Jewish community.

When the deterioration of the Seleucid dynasty led to the Roman occupation of Syria (B.C.E. 64), Antioch became the capital of the new province of Syria… As a prosperous commercial center Antioch was a meeting point of the Greek and the oriental civilizations. When persecution broke out in [Yᵊru•shâ•laꞋyim] following the death of Stephan, many of [his min] fled to Antioch. Some of these undertook the customary preaching to the [Hellenist] Jews in the city. Others who were "Hellenist" (Greek-speaking) Jews, finding themselves in a Greek city, began to preach to the Greek-speaking Gentiles (Acts 11.19-21), some of whom had been attending the synagogue services, attracted by the Jewish ethical teaching; one of these may have been Nicolaus of Antioch, an early proselyte and one of the seven [deacons from Yᵊru•shâ•laꞋyim] (Acts 6.5).

Following the success of the first preachers, Barnabas and Paul began to work in Antioch, and it was here that the name Christians was first used (Acts 11.22-26), the term apparently having been adopted by the [Greek-speaking Hellenist] Roman authorities as a means of describing the group. We hear of an ekklesia [Greek, not Aramaic, term]…" (Geoffrey W. Bromiley, International Standard Bible Encyclopedia: A-D, Grand Rapids: Wm. B. Eerdmans Publ., 1979 p. 142-3)

It is clear from the above that the primary language used by Paul and these original Hellenist churches in Turkey was Greek, not Aramaic and certainly not Hebrew.

This is confirmed in the PᵊshitᵊtâꞋ where the text states that those in the Hellenist Diaspora city of Antakya, Turkey, who were preaching the NT teachings of the apostate Hellenist Turkish-Jew, Paul were called, in Aramaic, "Christiane"—conspicuously not the Aramaic מְשִׁיחִי used in Jewish circles. Rather, this was a transliteration of the Hellenist Greek Χριστιανος (Khristianos). These were Hellenist Christians, of Hellenist Turkey, followers of apostate Hellenist Turkish-Jew, Paul—who had been excised for his Hellenist—Reform—syncretizing (assimilation) by the original Pharisee Jewish followers of RibꞋi Yᵊho•shuꞋa!!!

Of 31 instances translated into English as "Nazareth," only 12 of these instances in the Greek source texts of the NT, properly refer to Ναζαρεθ (Nazareth) = Nâ•tzᵊr•atꞋ. Yet, of the remaining 19 instances, which properly refer to Nᵊtzâr•imꞋ—Ναζωραιος (Nazoraios; from which gentile sects derived 'Nazoraeans' or distorting Pâ•qidꞋ Ya•a•qovꞋ ha-Tza•diqꞋ Bën-Dâ•widꞋ to be a Nâ•zirꞋ) and Ναζαρηνος (Nazareinos, from which the English "Nazarene" derived), Christian versions typically render only 2 passages faithfully as "Nazarene" (Mt. 2:23 & "Acts" 24:5).

See for yourself the many instances where this identical term—Ναζωραιος—in the earliest extant source documents deliberately avoids acknowledging the Jewish Pharisee Nᵊtzâr•imꞋ in the gentile Roman Christian campaign to DISPLACE the original Nᵊtzâr•imꞋ: Mt. 2:23; 26:71; Mk. 10:47; Lu. 18:37; 24:19; Jn. 18:5, 7; 19:19; Ma•a•vârꞋ 2:22; 3:6; 4:10; 6:14; 22:8 and 26:9.

The Christian Displacement Theology is also evident in their redactions to LXX. In their campaign of Displacement Theology, the Hellenist Christians attempted to paint themselves as "gentile Nazirites" perhaps by perverting Nâ•zirꞋ and morphing it with αγιος (agios; "holy") to form Ναζωραιος. These post-135 CE Roman gentile Christian redactions are documented in Codex Alexandrius:

• Κριται (Kritai; Judges) 13:7 and 16:17 —redacting αγιος (agios; holy) to read instead Ναζειραιος (Nazeiraios; cf. A Handy Concordance of the Septuagint, London: Samuel Bagster, SBN 85150 174 5, 1970-71, p.3 ) and
  
  
• Κριται (Kritai; Judges) 13:5 —redacting נָזִיר (Nâ•zirꞋ; 'Nazirite' to read instead Ναζειραιος (Nazeiraios; ibid. p. 165);
  
  
• Θρηνοι (Thrænoi; Lamentations) 4:7—נְזִירֶיהָ (Nᵊzir•ëyꞋhâꞋ; her Nᵊzir•imꞋ, "her 'Nazirites'") is redacted into Codex Alexandrius as Ναζειραιος (Nazeiraios) rather than the correct Ναζιραιος (Naziraios) as found in all of the other source documents and instances in LXX.

  Through this documented redaction, Codex Alexandrius thus makes Ναζειραιοι (Nazeiraioi) distinct from Ναζιραιοι (Naziraioi; ; her Nᵊzir•imꞋ). The then-apparent—but incorrect and misleading—similarity in the Greek between distinct Ναζειραιος (Nazeiraios; Nâ•zirꞋ) and Ναζωραιος (Nazoraios; Nᵊtzâr•imꞋ) is the only plausible basis for the frequent confusion between the terms —totally unrelated in Hebrew —נָצְרִים (Nᵊtzâr•imꞋ; offshoots) and נְזִירִים (Nᵊzir•imꞋ; consecrated [ones; pl. masc. noun]). This is especially true of Christian misconceptions that our first Nᵊtzâr•imꞋ Pâ•qidꞋ, Ya•a•qovꞋ Bën-Dâ•widꞋ, was a "Nazirite." All evidence indicates that Pâ•qidꞋ Ya•a•qovꞋ Bën-Dâ•widꞋ was not a "Nazirite." He was, however, a Nᵊtzâr•imꞋ

נְצָרִים is the masc. plural of נֵצֶר, which, in turn, is related to the Aramaic נִצְרָא—"wicker (basket)". As can be seen from Yᵊsha•yâhꞋu 11.1 and 60.21, inter alia, NeiꞋtzër referred more specifically to the basal-sucker offshoot(s) from the root or trunk of an olive tree—which stood around the mother tree like little sentry-guard(s)—and transplantable young green shoots sprouting from the trunk… used (according to the dictionaries) to weave wicker-baskets.

Thus, the question arises, are these terms related to the shorꞋësh נָצַר? Because נָצַר is a synonym of שָמַר, the distinct meaning of נָצַר must be teased out in order to understand how it might be related to נֵצֶר and what connotations that might imply… particularly to cognates נָצְרַת and נָצְרִים.

נָצַר and שָמַר are synonyms that seem to be interchangeable with only one distinct and consistent thematic exception. (Additionally, this distinction lends new meaning to many passages.)

• שָמַר seems always to be used in the sense of an inward-oriented watchguard sentry, keeping the integrity of something within one's possession or area of responsibility. Think of watchcare of a child, feeding and taking care of a flock or maintaining the integrity of the Tor•âhꞋ and mitz•wotꞋ in your care.
  
  
• נָצַר seems always to be used in the sense of an external-oriented warning sentry, protective against external threats. Think of a forward sentry keeping guard on the lookout against an invader, the sentry-like concern for external predators that may threaten one's flock or external threats of redaction, syncretism, or assimilation to the Tor•âhꞋ and mitz•wotꞋ in your care.
  
  

The only time both synonyms are found in the same verse is in Mish•leiꞋ ShlomꞋoh 4.6: "אַל-תַּעַזְבֶהָ וְתִשְׁמְרֶךָ; אֱהָבֶהָ וְתִצְרֶךָּ:" ‬  (Don't let go of [Tor•âhꞋ, v. 2] and she will שָמַר you; love her and she will נָצַר you).

The Tar•gumꞋ sheds futher light on this contrast: "לא תשבקינה ותסרינך, ותנטריך; רחמה דתשגביך, דתשגבינך, contrasting נָטַר (guard, observe secundum Jastrow) with שִׂגֵּב (elevate, lift up, exalt, strengthen secundum Jastrow).

The PᵊshitᵊtâꞋ also illuminates the distinction: "תשבקיה דתנטרך רחהיה דתשוזבך," contrasting נָטַר (guard, observe secundum Jastrow) with שֵׁיזֵב (release, save secundum Jastrow; i.e., deliver).

NeiꞋtzër probably evolved from calling the sentry-like basal-sucker offshoots "sentries"; wicker used for weaving baskets, etc. (The correlation with "offshoots" is clear in the two Biblical passages and dictionaries.)

There are five references in the Bible to נֵצֶר, the plural of which is נְצָרִים, from נָצַר.

1. Yᵊsha•yâhꞋu 11.1: "Shall go forth a staff from the trunk of Yi•shaiꞋ; and וְנֵצֶר from his roots shall bear fruit." (corroborated in 1QIs^a)
   
   
2. Yᵊsha•yâhꞋu 14.19: "you have been sent from your grave כְּנֵצֶר." (corroborated in 1QIs^a)
   
   
3. Yᵊsha•yâhꞋu 60.21: "Your kindred shall all be tza•diq•imꞋ, to the ages they will inherit the land; a נֵצֶר of My Sowing, the Work of My Hand, to glorify." (corroborated in 1QIs^a)
   
   
4. Dân•i•eilꞋ 11.7: "Then will stand up, מִנֵצֶר of her roots, on his pedestal…"
   
   
5. Tᵊhil•imꞋ 141.3: "Place a watchguard for my mouth, י--ה, a נִצְּרָה over the door of my lips."
   
   

"The NeiꞋtzër" was the title of the prophesied Mâ•shiꞋakh (Yᵊsha•yâhꞋu 11.1 and 60.21) and historical RibꞋi Yᵊho•shuꞋa (The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu 2.23). The plural, Nᵊtzâr•imꞋ, describes his original Pharisee Jewish followers, including the first 12, who were specifically identified in NT by the name Nᵊtzâr•imꞋ (cf., for example Ma•a•vârꞋ 24:5, but also the numerous additional instances in the earliest Greek cited).

The term NeiꞋtzër was displaced by apostate Hellenist Turkish-Jew, Paul's Χριστιανος and, later, the telltale terms in the Greek mss. were de-Judaized (Hellenized) by the post-135 CE Christian NT redactors —unsupported by LXX —to Ναζαρηνος (nazareinos), Anglicized to 'Nazarene.'

The plural, Nᵊtzâr•imꞋ (referring to his followers), was de-Judaized (Hellenized) in the NT to Ναζωραιος (nazoraios) where it is clearly translated as "Nazarenes" in Ma•a•vârꞋ 24:5 (as well as confused, elsewhere, with Nazoraeans / Nazirites).

Another distinct cognate, n. & adj. (implying a distinction between the two groups requiring distinct names) is נָצְרִי(ם(—Χριστιανος—reflecting the meaning of the shorꞋësh (נָצַר). Thus, while the נְצָרִים continued to live harmoniously among their fellow Pharisee Jews, the נָצְרִים were Hellenist gentiles, outside and alien to the Pharisee Jews and understood by Pharisee Jews as gentile Hellenist sentries of the Hellenist Roman occupiers. Further, significantly, it was the נָצְרִים who incited the most vitriolic antinomian—misojudaic—libels, labeling נְצָרִים "lost to the 'law' of sin and death, enemies of God and the Church and servants of Sâ•tânꞋ" (see Eusebius)—demonstrating inarguably that the נָצְרִים were not only mutually exclusive from the נְצָרִים with no connection whatsoever, the נָצְרִים Church was the most bitter enemy of the נְצָרִים, whom they loathed as Jews.

Hebrew Ma•tit•yâhꞋu [Updated: 2006.05.10]

The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu with date of earliest extant ms.

These are in addition to contextual input from all extant Hebrew and Aramaic literature prior to 399 C.E. (including the Dead Sea Scrolls, Apocrypha, Pseudepigrapha, Josephus, Nag Hammadi codices and alternate "gospels," et al. and the LXX and early Christian historians (e.g., Eusebius, Epiphanius, Jerome, Ignatius, Irenaeus Hegesippus, Papias, Origen, et al.):

• ALL extant source documents (Hebrew, Aramaic, Greek and Latin) dating to 399 C.E. or earlier, including Hellenist Greek papyrus fragments, some of which date as early as ca. 200 C.E.
  
  
• Hellenist Greek, 4^th century, א
  
  
• Hellenist Greek, 4^th century, β
  
  
• Hellenist Latin, 4^th century, a-3
  
  
• Aramaic (translated from Hellenist Greek mss.), 4^th century, PᵊshitᵊtâꞋ
  
  
• Hebrew, 5^th century; several quotations of RibꞋi Yᵊho•shuꞋa in Tal•mudꞋ
  
  
• Hebrew, 9^th century, Book of Nestor
  
  
• Hebrew, ca. 1170, Mi•lᵊkhâm•otꞋ ha-Sheim
  
  
• Hebrew, 12^th century C.E. Or Rome #53
  
  
• Hebrew, 13^th century, SeiꞋphër Ni•tzakh•onꞋ Yâ•shânꞋ
  
  
• Hebrew, 13^th century, SeiꞋphër Yo•seiphꞋ ha-Mᵊqa•neiꞋ
  
  
• Hebrew, ËꞋvën Bo•khanꞋ
  
  

נִדָּה [Updated: 2006.04.27]

nid•âhꞋ; menstruant

נִלוָה [Updated: 2006.07.06]

nil•wâhꞋ; he was accompanied, escorted; the niph•alꞋ of לָוָה (lâ•wâhꞋ; he accompanied, escorted—cf. Klein’s Etymological Dictionary of Hebrew, p. 348-9). See geir in Yᵊsha•yâhꞋu 14:1 and Goy•imꞋ (Zᵊkhar•yâhꞋ 2:15).

The adjective and noun form is נִלוֶה (nil•wëhꞋ), plural נִלוִים nil•wimꞋ. When used as a noun, a ni•lᵊwëhꞋ is an escort or accompanier. As an adjective, the term refers to an escort or accompanier ni•lᵊwëhꞋ status.

Another cognate of לָוָה is לֵוִי (Lei•wiꞋ), plural Lᵊwiy•imꞋ, who escorted the Ko•han•imꞋ.

Qa•bâl•istsꞋ initiated מְלַוֵּה מַלכָּה (mᵊla•weihꞋ ma•lᵊk•âhꞋ; the accompanying Queen [Shab•âtꞋ]) are songs sung in concluding Shab•âtꞋ and סְעֻדַּת מְלַוֵּה מַלכָּה (Sᵊ•ud•atꞋ mᵊla•weihꞋ mal•kâhꞋ) is the concluding (4^th) meal of the accompanying Queen (meaning Shab•âtꞋ).

Lâ•wâhꞋ is likely the inspiration for the concept, advanced by RibꞋi Yᵊho•shuꞋa, of "grafting" the "wild branches"—geir•imꞋ—onto the "olive tree," which is Yi•sᵊr•â•eilꞋ. Of the five instances of לָוָה in MT that connote accompanying, joining or becoming attached, for which the rendering in LXX reflects the same meaning, three instances (bᵊ-Mid•barꞋ 18.2, 4 & Yᵊsha•yâhꞋu 14.1) are rendered by προστιθημι (prostitheimi; to put or place onto) while the other two instances (Yᵊsha•yâhꞋu 56.3, 6) are rendered by προσκειμαι (proskeimai; to lay or rest [something] on [something]). The NT term, ενκεντριζω (enkentrizo; graft onto) is not found in LXX. The term that defines this concept is clearly לָוָה, from which all three Hellenist (Greek) terms derived.

Lâ•wâhꞋ implies much more than simple "joining"; and is certainly the antithesis of being integrated, unchanged, into something. Lâ•wâhꞋ implies gradual, but active, assimilation into Israel; the abandonment of any elements of one's previous life and culture that conflict with Tor•âhꞋ, complemented by the replacing of the abandoned elements through undertaking the life practice and culture of Tor•âhꞋ and Israel, i.e. properly interfacing with the Jewish people (Israel) faithful to the example of Rut (1.16) —through the Jewish culture: the Hebrew language, Tor•âhꞋ, Jewish music, Jewish chanting of Ta•na"khꞋ, etc.

נִפעַל [Updated: 2006.04.27]

niph•alꞋ; imperfect intransitive / passive verb bin•yânꞋ

נָקוּר [Updated: 2006.04.27]

nâ•qurꞋ; gouged-out, boring-a-hole, removing veins from meat.

סֵפֶר נִצָּחוֹן יָשָׁן [Updated: 2006.04.27]

SeiꞋphër Ni•tzâkh•onꞋ Yâ•shânꞋ; Scroll of Old Victory; a polemic work against the NT by an unknown author dating from the 13^th-century C.E.

נֹחַ [Updated: 2006.04.27]

NoꞋakh; Hellenized to "Noah." (See also "Bën-.")

נֵכָר [Updated: 2012.06.14]

nei•khârꞋ ; a foreigner (m.n.); combinative □-נֵכַר (nei•kharꞋ …; a foreigner of…).

נָכרִי m.s. adj. (nâkh•riꞋ; foreign); נָכרִים m.p. adj. (nâkh•rimꞋ; foreigns)

בֶּן נֵכָר (bën-nei•khârꞋ ; a foreigner – lit. "son of a foreigner")

בְּנֵי נֵכָר (b^Ən•eiꞋ -nei•khârꞋ ; foreigners – lit. "sons of a foreigner")

נֹסַח or נוֹסַח [Updated: 2006.04.27]

no•sakhꞋ; version, draft (noun)

Χριστιανος / נָצְרִים [Updated: 2011.04.02]

Khris•ti•an•osꞋ; Christian. (Also spelled in Hebrew נוֹצְרִים and נֹצְרִים (No•tzᵊr•imꞋ; confinement or containment guards or keepers—guards or keepers who keep something in, plural); the singular noun is נוֹצֵר, also spelled נֹצֵר, (no•tzeirꞋ), meaning a "sentry," and the sing. adj. is נוֹצְרִי (no•tzᵊr•iꞋ), from נָצַר (nâ•tzarꞋ; to guard as a sentry). These are also the Hebrew terms—used among Jews—for "Christian(s)." Contrast this term against neiꞋtzër and its cognate, Nᵊtzâr•imꞋ.

In Biblical times, this verb root contrasted with its synonym שָמַר (shâ•marꞋ; see comparison and contrast of these two synonyms in the NeiꞋtzër glossary entry). No•tzeirꞋ and its cognates have been reserved for "Christian."

The term נָצְרִים (No•tzᵊr•imꞋ) refers to the gentile Hellenist Pauline proto-Christian groups, and subsequent gentile Christians, cursed in the Bi•rᵊk•atꞋ ha-Min•imꞋ; all of whom are distinguished from legitimate Judaism (i.e., recognized by the Beit-Din ha-Jâ•dolꞋ) by the sine qua non of having assimilated (apostatized) into selective observance of Tor•âhꞋ, i.e., at least partial rejection of Tor•âhꞋ (including Tor•âhꞋ she-bᵊ•alꞋ peh). Thus, No•tzᵊr•imꞋ are diametrically antithetical to the Nᵊtzâr•imꞋ.

Notice that, in Hebrew, though pronounced differently and deriving from an entirely unrelated root, the non-vowelized spelling of No•tzᵊr•imꞋ can be spelled, without vowels, identically to Nᵊtzâr•imꞋ as נצרים. This identical spelling enabled the נְצָרִים (Nᵊtzâr•imꞋ) and other Pharisee Jews (it was Pharisee Jews who prayed in "synagogues") to recite, undetected by the Church, the written Bi•rᵊk•atꞋ ha-Min•imꞋ against their antithesis—the נָצְרִים (No•tzᵊr•imꞋ, cf. min•imꞋ. One may observe in, for example, the Alcalay Hebrew-English Dictionary, that נָצְרִי (No•tzᵊr•iꞋ); a Christian) is different from נָצְרַתי (Nâ•tzᵊr•ât•iꞋ; Nazarethan, person from the city of Nâ•tzᵊr•atꞋ). There is no evidence that Nᵊtzâr•imꞋ (offshoots) were ever called "Nâ•tzᵊr•ât•imꞋ" (Nazarethans).

Despite the NT claim that Jesus was called a "Nazarene" because he was from "Nazareth"—this was clearly a similarity dependent upon the Hellenist Greek of the NT, already long divorced from the Hebrew, in order to be associated with "Nazareth" instead of the prophecy of Yᵊsha•yâhꞋu 11:1.

Up through the 4^th century C.E. there is no instance where No•tzᵊr•imꞋ (or Nᵊtzâr•imꞋ either) were called Nâ•tzᵊr•ât•imꞋ.

Christians were Greek-speaking Hellenists. After 135 C.E., they were predominated by gentiles with no knowledge of Hebrew. For them, both Hebrew terms were alien. They referred to themselves by the Greek term for "messianic": χριστιανος (Khristianos; Christian). To them, נֹצְרִים appeared related (or identical) to נְצָרִים (Nᵊtzâr•imꞋ), particularly since, whenever Jews wanted the Church confused, they could spell them identically and one could then tell only by context. However, the two terms derive from completely different stems and are unrelated except, perhaps, that "offshoots" from the root of an olive tree somewhat resemble sentry-guards around the mother tree.

The only instance in the Bible of נֹצְרִים is found in Yi•rᵊmᵊyâhꞋu 4.16:

"Remind the goy•imꞋ, Behold, make it heard concerning Yᵊru•shâ•laꞋyim: נֹצְרִים are coming from a distant land; and they will give upon the cities of Yᵊhud•âhꞋ their voice."

Written ca. B.C.E. 600, Christians wouldn't exist for more than 7 centuries (viz., 135 C.E.). Yi•rᵊmᵊyâhꞋu used this term in the ancient sense of prison guards or sentries, from נָצַר.

We can learn how Jews understood this term by how they translated it into Aramaic and Greek (although the latter reflects significant Hellenization).

Targum Yonatan, believed to be first written in the 1^st century C.E. but revised to reflect the 3^rd-4^th century C.E., renders נֹצְרִים as חָטוֹפִין כְקָטוֹפִין.

LXX renders נֹצְרִים with a more Diaspora oriented and Hellenist-sensitive (politically-correct) συστροφαι—a squirming, teeming, wriggling aggregate.

The Jewish reaction to post-135 C.E. Christianity, requiring a term to distinguish the Hellenist goy•imꞋ from the earlier Jews, found a convenient play on words from the original Nᵊtzâr•imꞋ to the Hellenist goy•imꞋ No•tzᵊr•imꞋ, reflecting the connotations of Targum Yonatan in Yi•rᵊmᵊyâhꞋu 4.16—"predacious grape harvesters," i.e., "missionaries harvesting souls of the Jewish Vine."

It should also be noted that no historical-political reason for this reaction existed until sometime between 135 C.E. and Constantine (333 C.E.). Prior to 135 C.E., the enmity was with the Roman Hellenist occupiers of Israel.

The No•tzᵊr•imꞋ had developed a completely Hellenistic and Romanized self-identification as the true Χριστιανος (Khristianos; Christians) as opposed to Nᵊtzâr•imꞋ and other Jews—whom the No•tzᵊr•imꞋ viewed as sons of Sâ•tânꞋ remaining under the law of sin and death and enemies of the Church.

Persecuted under the containment guards of the Church, the so•phᵊr•imꞋ (scribes) encrypted a warning in the Tor•âhꞋ selection for the intermediate Shab•âtꞋ of Khag ha-Matz•otꞋ by enlarging two letters, the first to call attention to a word and then the next to call attention to the associated meaning.

The first letter of Shᵊm•otꞋ 34.7 is the נ in the word נֹצֵר (no•tzeirꞋ; warning sentry [relative to khësꞋëd])!!! The next enlarged letter, calling attention to the hidden meaning, is (ending v. 13) the ר (rësh) in the word אַחֵר (a•kheirꞋ; another-different) in the phrase "You shall not prostrate ourselves לְאֵל אַחֵר (lᵊ-Eil a•kheirꞋ; to an Eil [Who is] another-different)."

That the encrypted warning is found in the pâ•râsh•âhꞋ during the year that is closest to the anniversary of the crucifixion is also a clear indication to the reader that Shᵊm•otꞋ 34.7 stipulates that י--ה, not a man or man-god, is the נֹצֵר (No•tzeirꞋ) and we "shall not prostrate ourselves to an Eil [Who is] another-different."

Διαθηκη Καινη [Updated: 2012.09.20]

(Diathækæ Kainæ; Freshened Testament, Anglicized to "New Testament")

A freshened unilateral bequeathal or testament; as derived from the Hellenized LXX Ιερεμιας 38.31-34. Calling the Christian-redacted accounts "The New Testament":

1. begs the questions (a logical fallacy = falsehood) of Christian supersession, Displacement Theology and what is Bible,

2. is a Hellenist (unilateral) "testament," not a (bilateral) Judaic בְּרִית (bᵊrit)! (Just because Christians mistranslate it thus doesn't make it so! Those who trust in translators are trusting in men!)

3. has deceived millions by misrepresenting their Hellenist Diathækæ (unilateral testament) to be the prophesied Judaic בְּרִית (bᵊrit)!

A בְּרִית is a bilateral covenant, alliance, treaty or pact—a two-party contract requiring action of both parties and binding on both parties; while a Diathækæ is well translated as testament since it is a unilateral bequeathal requiring nothing from the recipient. The בְּרִית חֲדָשָׁה of YirmᵊyâhꞋu ha-Nâ•viꞋ 31.30-32 is a new bilateral covenant, not a unilateral "testament"! This is a fundamental difference between Judaism and the Hellenized straying of Christianity; and why Christians mistakenly—eternally fatally mistakenly—think they need do nothing but believe.

In addition to being logically wrong, begging these questions is offensive to Jews who keep Tor•âhꞋ.

The earliest extant complete source texts of what the Christians call their "New Testament" are the Greek—Hellenized—codices א and β of the 4^th-century. All historians, including Christian scholars, agree that there was no "New Testament" during the lifetime of RibꞋi Yᵊho•shuꞋa his original eyewitness followers, or even his Nᵊtzâr•imꞋ.

According to the earliest extant Christian Church historian (Eusebius), these original Pharisee Jewish followers of the Pᵊrush•iꞋ RibꞋi Yᵊho•shuꞋa ("RibꞋi," hello; only the perushim had RibꞋis and rabbis) rejected the Christian claimed "new testament" (EH III.xxvii.4-6)!!!

Christianity was born with the Hellenist-Roman expulsion of the 15^th Nᵊtzâr•imꞋ Pâ•qidꞋ from Yᵊru•shâ•layꞋim in 135 C.E. and his consequent displacement (!) by the first gentile—(Hellenist-Roman) Christian—"bishop." While the occasional verse of The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu may have been translated into Greek from ca. 64 C.E., large-scale translation by Hellenists into Greek and redaction of Hebrew Ma•ti•tᵊyâhꞋu and various letters, with the inherent Hellenization, began in earnest only subsequent to 135 C.E.

Even according to the most authoritative Christian scholars, e.g., The Interpreter's Dictionary of the Bible, acknowledges:

"A study of 150 Greek MSS of the Gospel of Luke has revealed more than 30,000 different readings… It is safe to say that there is not one sentence in the NT in which the MS tradition is wholly uniform… But there are many thousands which have a definite effect upon the meaning of the text. It is true that not one of these variant readings affects the substance of Christian dogma" ("Text, NT," 2^nd edition (Abingdon, 1962).

Of course Christians redacting the Jewish texts made Christian redactions to make the Jewish texts compatible with "the substance of Christian dogma." Duh.

Quoting again from The Interpreter's Dictionary of the Bible,

"It is equally true that many of them do have theological significance and were introduced into the text intentionally… Many thousands of the variants which are found in the MSS of the NT were put there deliberately. They are not merely the result of error or careless handling of the text. Many were created for theological or dogmatic reasons—even though they may not affect the substance of Christian dogma. [Thanks for reminding us that Christians made Christian redactions compatible with Christian dogma; ybd]). It is because the books of the NT are religious books, sacred books, canonical books, that they were changed to conform to what the copyist believed to be the true reading. His interest was not in the 'original reading' but in the 'true reading'"

(ibid.)—as perceived by the Roman Christian redactors, of course. (Emphasis added and quoted from Who Are the Netzarim? (WAN))

The Nᵊtzâr•imꞋ never changed their mind about it, maintaining that only the Jewish Ta•na"khꞋ is Scripture and only their own Hebrew Ma•ti•tᵊyâhꞋu was a legitimate account of the life and teachings of RibꞋi Yᵊho•shuꞋa.

The Nᵊtzâr•imꞋ haven't changed from this position, and won't change from this position.

Christian versions include the relatively modern KJ/V (King James [per]version) of 1611 C.E.

Thus, for Jews, which includes the Nᵊtzâr•imꞋ, "NT" stands not for "New Testament," allowing a pass for Christians to beg the question, but for "Null Testament." (See also Ta•na"khꞋ and OT.)

Accordingly, only quotes from The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu and Ta•na"khꞋ are recognized by the Nᵊtzâr•imꞋ as authentically and authoritatively Judaic. Other works not recognized as authoritative by standard Judaic institutions are not recognized as authoritative by the Nᵊtzâr•imꞋ.

Obliterated Names [Updated: 2009.03.08]

Tor•âhꞋ prohibits uttering the names of אֱלֹהִים אֲחֵרִים (Ël•oh•imꞋ a•kheir•imꞋ; other Ël•oh•imꞋ) (Shᵊm•otꞋ 23.13; Dᵊvâr•imꞋ 12.3 and Yᵊho•shuꞋa 23.7). To comply with this Mitz•wâhꞋ, we employ strikethrough font (recent), insert an asterisk at the beginning (phasing out this older method) or use dashes (phasing out this even older method) in such names to remind the reader not to utter them (e.g., Aelia Capitolina, Ashtoret, Esotera, Jupiter, Mithra, Zeus, Isis, Iæsous, Jesus, etc. This includes the days of the week named after, and containing the names of, pagan gods, beginning with the most important gods to the pagans: Sunday, Moonday, Tiwe'sday, Odin'sday, Thor'sday, Freyjaday and Saturnday.

In Judaism, as in the Bible, these are called simply Day-one through Day-six and Shab•âtꞋ. One soon realizes how pervasive paganism is in Christianity.

אֹהֶל מוֹעֵד [Updated: 2006.04.27]

OꞋhël Mo•eidꞋ; Tent of Appointment

The Mi•shᵊkânꞋ bᵊ-mi•dᵊbarꞋ in which MoshꞋëh met with י--ה.

עוֹלָה [Updated: 2013.03.05]

o•lâhꞋ (pl. עֹלוֹת, ol•otꞋ); verb: she is ascending; verbal noun: 1. ascending or ascendance [sacrifice], 2. female immigrant.

The notion of ascendance ("going up") offerings, which were completely burnt, doubtless traces to the earliest concepts for how one could restore oneself to the good graces of the community and the Almighty, which included ridding himself or herself of the stigma (record) of sin and guilt: beginning with the return to doing one's utmost to adhere to Tor•âhꞋ, demonstrated by restitution (sacrifice), and then sealed by the sacrifice-associated transgressions being symbolically burned up entirely, destroyed in the fire (on the Mi•zᵊbeiꞋakh), having "gone up" in smoke, leaving a clean slate.

A cognate is f.s.n. עֲלִיָּה (pl. עֲלִיּוֹת), used primarily to refer to [a] ascending to read Tor•âhꞋ or [b] immigrating (upward), i.e., ascending, to Israel.

עוֹלָם [Updated: 2006.04.27]

o•lâmꞋ; era, epoch, age; world

הָעוֹלָם הַזֶּה (hâ-o•lâmꞋ ha-zeh; "this age/world, world-age")

לְעוֹלָם (lᵊ-o•lâmꞋ), lit. "to the age / world," connotes, and is often specified as, הָעוֹלָם הַבָּא (hâ-o•lâmꞋ ha-bâꞋ; "the age/world to come")

Another use of this term is in the phrase לְעוֹלָם וָעֵד (lᵊ-o•lâmꞋ va-ëd; forever and ever [lit. "to the age/world and until"]).

עֹמֶר or עוֹמֶר [Updated: 2008.05.05]

(oꞋmër) 1. sheaf. 2. dry measure representing yield from one sheaf of barley = 2.2 liters = ¹/₁₀ (i.e. a tithe of an) אֵיפָה. ‭ ‬ 3. 2.2 liters of the firstfruit of barley, brandished / waved in the Beit ha-Mi•qᵊdâshꞋ on the morrow after the Shab•âtꞋ of the First Day of Khag ha-Matz•otꞋ.

The first and seventh days of khag ha-Matz•otꞋ are each a special Shab•âtꞋ, on which mᵊlâkh•âhꞋ is prohibited.

Fifty days are counted from this waving of the OꞋmër to Shᵊvu•otꞋ, the first six days of which coincide with the 2^nd —7^th days of khag ha-Matz•otꞋ.

אוֹנְקְלוֹס / אָנְקְלוֹס [Updated: 2006.04.27]

OnꞋᵊqᵊlos / ÂꞋnᵊqᵊlos (popularly "Onkelos") – 2^nd century C.E. convert to Judaism who translated the Tar•jumꞋ (Aramaic translation of Tor•âhꞋ). Onkelos is often confused with a separate, presumably Hellenist, convert named Aquila, who translated Tor•âhꞋ into Greek.

עוֹף [Updated: 2008.03.26]

oph; poultry, esp. chicken. When ordering at a restaurant or meat market, however, oph invariably refers to תַּרְנְגוֹל, rather than הוֹדוּ, בַּרְוָז or אֲוָז.

אוֹר [Updated: 2006.04.27]

or; light (noun). Prefixing the preposition ל (lᵊ; to / for) forms לְאוֹר (lᵊ-or; to / for a light [of…]). See also ur.

Ωριγενης [Updated: 2011.03.29]

(Ō•ri•genꞋæs; genus of Horus; Anglicized to Origen)

A Hellenist Egyptian gentile (Arab) born in Alexandria, Egypt (ca. 185—254 C.E.); Christian (Catholic) champion of Hellenism and refuter of Gnosticism in the foetal (64 C.E.—135 C.E.), proto-Christian Hellenist Gentile nascent Church; author of "On First Principles" and "Against Celsus." ("Origenes (1)," Smith & Wace, "A Dictionary of Christian Biography," IV:96ff.). The supposition that this Hellenist champion was a Jew glosses over the fact that a Hellenist Jew was an apostate no better than any Hellenist gentile, and that the practice of Hellenism was intractably contradictory to the practice of Judaism.

אוֹת [Updated: 2013.01.06]

ōt; a sign, signal, symbol, token or miracle – that can, but doesn't necessarily, exceed one's understanding of science and, in any case, cannot contradict the Perfect Physical Laws, authored by י--ה, that govern our universe. For Modern Hebrew "miracle," see נֵס (neis).

In Post-Biblical Hebrew, אוֹת came to mean a letter of the Hebrew âlꞋëph-beit. There seems to be a cause-effect relationship between the connotation of a letter being a sign and the (post-12^th century C.E.) Qabâlist idea of equating a spoken word with a physical object – the supernatural magic belief that the saying. i.e., spoken word, brings a physical object into existence by its proper incantation, rather than the word merely representing it. This association continues to influence much of the view of incanting ("properly reciting," enchanting) "the correct" prayers and blessings. This belief in supernatural magic underlies the Qabâlist idea of a spoken-created "golem" and the long-running pursuit, by some Ultra-Orthodox rabbis, of unparalleled, and unbridled, power over the entire world and God.

This Qabâlist notion derived from the pagan Gnostics' concept of λογος. This medieval view isn't far removed from the fanciful world of "Dungeons and Dragons" or Harry Potter and has no place either in the modern world or in a Tor•âh′-observant life where such sorcery and magical practices are strictly אָסוּר.

To observant Jews, the אוֹת refers principally to the rainbow (bᵊ-Reish•it′ 9.12, 13, 17), Shab•ât′ (Yᵊkhëz•qeil′ ha-Nâ•vi′ 20.12, 20), circumcision (bᵊ-Reish•it′ 17.11), tᵊphil•in′ (Shᵊm•ot′ 13.9,16; Dᵊvâr•im′ 6.8; 11.18), etc.

As for signs ("gifts of the spirit" in Christian parlance) that "prove" one is a "prophet" or "sage." Tor•âh′'s teaching is explicit (Dᵊvâr•im′ 13:1-3). Rib′i Yᵊho•shu′a confirmed the Tor•âh′ teaching (The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu 12.38-42).

OT [Updated: 2006.04.27]

Calling the Judaic Bible the "Old Testament" begs the question of supersession and, therefore, Displacement Theology. In addition to being logically wrong (the logical fallacy of petitio principii), begging this question is offensive, or should be offensive, to Jews.

In addition to this logical fallacy—falsehood—of petitio principii, this offensive assumption also depends upon another logical fallacy: ad ignorantiam (shifting the burden of proof). No responsible scholar denies that Jews recognized the authority of Tor•âhꞋ from the time of Har Sin•aiꞋ. Therefore, the burden of proof is upon anyone who alleges the polar change of rejecting Tor•âhꞋ. Such proof has never been offered because it never existed.

The Nᵊtzâr•imꞋ never changed their mind about it, maintaining that only the Jewish Ta•na"khꞋ was Scripture and only their own The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu was a legitimate account of the life and teachings of RibꞋi Yᵊho•shuꞋa.

Nᵊtzâr•imꞋ haven't changed, and won't change.

Thus, for Jews, including the Nᵊtzâr•imꞋ, OT stands not for "Old Testament" but for "Original Torah." (See also Ta•na"khꞋ and NT.)

עוֹבַדְיָה [Updated: 2006.04.27]

O•vad•yâhꞋ; "ëvꞋëd of Y-h"; fourth of the twelve minor Nᵊviy•imꞋ in Ta•na"khꞋ (Hellenized to 'Obadiah').

פָּעַל [Updated: 2006.04.27]

pâ•alꞋ; imperfect transitive / active, verb bin•yânꞋ; also called קַל qal (simple, light[weight]); the active preterite transitive.

פָּדָהָ [Updated: 2009.05.26]

pâd•âhꞋ; he ransomed, redeemed; modern verb "cash," as to cash (ransom, redeem) a check or coupon.

פּוֹדֶה (pod•ëhꞋ; he ransoms or redeems; he is ransomer or redeemer of…) found only in Dᵊvâr•imꞋ  13.6 and Tᵊhil•imꞋ  34.23. See also go•eilꞋ , often mistranslated as redeem or ransom.

"Palestinians" vs. Philistines [Updated: 2006.04.27]

(aka Paleban, Palistanis, Hamastanis)

פְּלִישְׁתִּים (Pᵊli•shᵊt•imꞋ).

• Biblical usage: ancient —Aegean Greeks—Hellenists (see Philistines and Phoenicians)—not Arabs—Hellenized to Philistines
• Modern usage: local Arabs who, even by their own insistence until the latter part of the 20^th century, are no different from the Arabs in 22 neighboring countries; Hellenized to "Palestinians."

A check of history books and encyclopedias in your local university or public library will confirm that while a number of countries have "administered" this area, no country has attained sovereignty over Israel. Except for the Jews, no country or people has any innate or inherited right to sovereignty. 'Palestinian' claims of sovereignty are a PR bubble devoid of any basis. However, the 'Palestinians' claim of occupation is valid. There is an occupation by squatters who moved in after the Romans drove us from our native land. The Holy Land is Arab-occupied Israel!!!

Arabs initially refused to be called "Palestinians," insisting they were an inseparable part of one pan-Arab Nation.

Many readers may be shocked to learn that "Palestinians" in modern parlance at first didn't refer to Arabs at all. "Palestinians" initially described post-Holocaust Jews immigrating to the Holy Land. The Jerusalem Post, a Jewish newspaper, was formerly The Palestinian Post.

Neither is there any connection between local 'Palestinian' Arabs and the ancient Philistines or ancient "Palestine." Modern 'Palestinian' Arabs freely acknowledge they are Arabs. Yet, any reputable encyclopedia will confirm for you that the ancient Philistines weren't Arabs at all. In fact, the ancient Philistines were an Aegean people who existed before Av•râ•hâmꞋ—before the first Arabs and Jews were even born!

Until 135 C.E., the name "Palestine" referred only to a region of Syria and עַזָּה (A•zâhꞋ; —Hellenized to 'Gaza'), not to Israel or Yᵊhud•âhꞋ. It wasn't until some time after 135 C.E. that Romans renamed Yᵊhud•âhꞋ to "Palestine" —in a deliberately misojudaic gesture. 'Palestine' as a name for Yᵊhud•âhꞋ or Israel never existed prior to the Roman renaming some time after 135 C.E.! Ever since, only the thoughtless, the ignorant and misojudaics call it 'Palestine.'

Παπιας [Updated: 2011.03.29]

(Pa•piꞋas; pope, priest; Anglicized to Papias)

(Syrian Arab or Turk born in western Turkey in the early 2^nd century, i.e., around 135 C.E.), a Hellenist Catholic bishop in the newly-born, infant Christian Hellenist Gentile Church in the interior (Phrygia) of northwestern Turkey, Papias is known only as filtered through the pen of Irenaeus (Haer. 5.33.4), "the earliest witness," filtered again through the pen of Eusebius (EH III.xxxix.1), who doubted any connection between Papias and "John" (EH III.xxxix.3-7). His name, deriving from an epithet meaning "Zeus the Savior," betrays his Hellenist Greek heritage and orientation. Yet, despite being intractably contradictory to them and separated from them by an entire generation, typical of the early Christian fabricators, he reportedly (according to Eusebius) fancifully claimed to have been a disciple of some of the original Nᵊtzâr•imꞋ. It is according to Papias that Eusebius records the first mention of the original Hebrew Matityahu. Concerning one of the stories of "St. John" (drinking poison unharmed), "it is likely to have been later than Papias, else we should have been apt to hear of it here." This suggests the true origin of the Greek "Gospel of St. John," which derives from that region of Turkey! ("Papias (1)," Smith & Wace, "A Dictionary of Christian Biography," IV:185ff.)

פָּקִיד [Updated: 2007.01.29]

Pâ•qidꞋ, pl. פְּקִידִים (pᵊqid•imꞋ); Biblical Hebrew: overseer, supervisor, monitor, auditor or commissioner as found in bᵊ-Reish•itꞋ 41.34; Mᵊlâkh•imꞋ Beit 25.19; Di•vᵊr•eiꞋ ha-Yâm•imꞋ Beit 31.13; Yi•rᵊmᵊyâhꞋu 29.26; et al. In modern Hebrew, a Pâ•qidꞋ is a clerk. This is the Hebrew term Hellenized in LXX Greek as επισκοπος (episkopos; inquisitioner, critical-examiner) and later rendered in Vulgar Latin as ebiscopus—which was then anglicized to "bishop."

Notice that for the first few centuries—until the 3^rd century, documented below—there were only bishops—no "popes"!!!

The Hebrew derives from the verb פָּקַד (pâ•qadꞋ; he supervised, oversaw—i.e., exacted accountability [Ho•sheiꞋa 1.4], held accountable, mustered, monitored or audited). This was understood in the Hellenist community as επισκεπτομαι (episkeptomai; judge critically, examine).

The fem. noun cognate, פְּקֻדָּה (pᵊqud•âhꞋ), pl. פְּקֻדּוֹת or פְּקֻדֹּת (pᵊqud•otꞋ) – an overseeing position, a supervisory position, a mustering or auditing position.

The first 15 pᵊqid•imꞋ are listed by the earliest extant Church historian, (EH loc. cit. and "Jerusalem," EJ 9:1405). More documentation and details are found in Who Are the Netzarim? Live-Link (WAN Live-Link)

The first 15 pᵊqid•imꞋ ha-Nᵊtzâr•imꞋ were:

(Dates of Tenure Approximated)

1. 30—ca. 62 C.E. (according to Josephus, see History Museum, Suk•âhꞋ 6)—Pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ" Bën-Dâ•widꞋ—brother of RibꞋi Yᵊho•shuꞋa Bën-Dâ•widꞋ—the Mâ•shiꞋakh
2. ca. 63—ca. 107 C.E.—Pâ•qidꞋ Shim•onꞋ "ha-Tza•diqꞋ" Bën-KhëlꞋëph (Hellenized to "Clopas"), murdered by Trajan for being a royal descendent of Dâ•widꞋ (Hegesippus according to Eusebius EH III.xii.19-20, 32; xxxii.1-6). From this point, Hellenist Romans appear to have consistently hunted them down and assassinated them.
3. ca. 107—ca. 110 C.E.—Pâ•qidꞋ Tzi•dᵊq•i•yâhꞋ "ha-Tza•diqꞋ" (the first)
4. ca. 110—ca. 113 C.E.—Pâ•qidꞋ Zᵊkhar•yahꞋ "ha-Tza•diqꞋ"
5. ca. 113—ca. 115 C.E.—Pâ•qidꞋ Tov•i•yâhꞋ "ha-Tza•diqꞋ"
6. ca. 115—ca. 117 C.E.—Pâ•qidꞋ Bin•yâ•minꞋ "ha-Tza•diqꞋ"
7. ca. 117—ca. 119 C.E.—Pâ•qidꞋ Yo•khâ•nânꞋ "ha-Tza•diqꞋ"
8. ca. 119—ca. 121 C.E.—Pâ•qidꞋ Ma•tit•yâhꞋu "ha-Tza•diqꞋ"
9. ca. 121—ca. 123 C.E.—Pâ•qidꞋ PërꞋësh "ha-Tza•diqꞋ" (Hellenized by Eusebius to 'Philip')
10. ca. 123—ca. 125 C.E.—Pâ•qidꞋ Sᵊna•âhꞋ "ha-Tza•diqꞋ" (Hellenized by Eusebius to 'Seneca')
11. ca. 125—ca. 127 C.E.—Pâ•qidꞋ Tzi•dᵊq•i•yâhꞋ "ha-Tza•diqꞋ" (the second)
12. ca. 127—ca. 129 C.E.—Pâ•qidꞋ Lei•wiꞋ "ha-Tza•diqꞋ"
13. ca. 129—ca. 131 C.E.—Pâ•qidꞋ Ë•phᵊr•ayꞋim "ha-Tza•diqꞋ"
14. ca. 131—ca. 133 C.E.—Pâ•qidꞋ Yo•seiphꞋ "ha-Tza•diqꞋ"
15. ca. 133 –135 C.E.—Pâ•qidꞋ Yᵊhud•âhꞋ "ha-Tza•diqꞋ," who was ousted and exiled from Yᵊru•shâ•layꞋim by the gentile Hellenist Romans in 135 C.E. (Eusebius, Ecclesiastical History IV.v.3), being usurped by Markos, the first gentile "bishop," who is the only documented (not retroactively fabricated) origin of the tradition of "popes," who thereby are documented to have arrogated rightful authority from the Nᵊtzâr•imꞋ Pâ•qidꞋ and are, therefore, counterfeit displacers of the Nᵊtzâr•imꞋ Pâ•qidꞋ (see section on "Papal Succession" in our History Museum, click on "Apostasy" in menu at top). Legitimate authority remains unchanged—in the Eyes of the Ël•oh•imꞋ of Israel—with the Nᵊtzâr•imꞋ Pâ•qidꞋ, restored in the generation of the reemergence of the State of Israel; like Israel itself, after a long hiatus concluding the Age of the Expulsion from Israel (the 'Dark-Age of the Gentiles').

Thus, there have only been 15 pᵊqid•imꞋ in the legitimate (Pharisee ⇒ Orthodox) Jewish community in which RibꞋi Yᵊho•shuꞋa and the original Nᵊtzâr•imꞋ lived and taught until our generation—when, for the first time since 135 C.E., a Nᵊtzâr•imꞋ Pâ•qidꞋ, the 16^th, has again been accepted in good standing, restoring the Nᵊtzâr•imꞋ to the same legitimate (Pharisee ⇒ Orthodox) Jewish community in which RibꞋi Yᵊho•shuꞋa and the original Nᵊtzâr•imꞋ lived and taught!!!

Unlike any of the fakes, Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu has been an Orthodox Israeli Jew in good standing in an Orthodox synagogue (Moreshet Avot in Ra'anana, Israel) since 1998.

No others claiming to be "Netzarim" are accepted in the legitimate (Pharisee ⇒ Orthodox) Jewish community in which RibꞋi Yᵊho•shuꞋa and the original Nᵊtzâr•imꞋ lived and taught. Thus, all others claiming to be "Netzarim" without being recognized by our Beit-Din are fakes and deceivers!

Hadrian (117-138 C.E.)

The earliest extant Church historian, Eusebius, documents (EH IV.v.3) that in 135 C.E. Hellenist proto-Christians, collaborating with the Hellenist Roman occupiers under Hadrian, forcibly ousted and expelled the 15^th Nᵊtzâr•imꞋ Pâ•qidꞋ from Yᵊru•shâ•layꞋim with the other Jews, displacing him with the first Roman gentile—Christian—bishop: Επισκοπος Μαρκος (Episkopos Markos; Bishop Markos)—thereby usurping the Nᵊtzâr•imꞋ paqid with the first gentile Christian "bishop." This marks the true birth of Christianity and the Church.

Until Hegesippus in the 3^rd century, there were only bishops—no popes!!! Hegesippus himself documents that he fabricated the Papal Succession: εποιησαμην, (epoieisamein; "I made) the list of the succession…." This is the first aorist indicative middle singular of ποιεω (poieo, "I make" or "I do"). Even this is documented no earlier than the 4^th century C.E., by Eusebius (EH IV.xxii.3). See also, inter alia, "Pius I," Smith & Wace, "A Dictionary of Christian Biography," IV.416 and Yi•rᵊmᵊyâhꞋu Bën- Dâ•widꞋ, Who Are the Netzarim? Live-Link (WAN Live-Link)). Hegesippus then projected his fabrication of the 3^rd century back to "Simon Peter."

Thus, the pope is documented to be false, a usurping displacement-counterfeit Pâ•qidꞋ—the 11^th horn of the 4^th beast of Dâ•ni•eilꞋ 7.25—with no connection to Shim•onꞋ "KeiphꞋâ" Bar-YonꞋâh . Everything the papacy has usurped, and all authority the pope falsely claims, depends on Displacement Theology and rightfully remains, and must be returned to, the domain of the Pâ•qidꞋ ha-Nᵊtzâr•imꞋ.

Note, too, that the Nᵊtzâr•imꞋ succession of Pᵊqid•imꞋ is the chain of authority in Yᵊru•shâ•layꞋim (not Rome) that was recognized by Shim•onꞋ "KeiphꞋâ" Bar-YonꞋâh—whom Christians claim was the first pope. (If Shim•onꞋ "KeiphꞋâ" Bar-YonꞋâh had defied the Beit-Din in Yᵊru•shâ•layꞋim, which he didn't, then he would have been excised as an apostate—no longer legitimate—as Paul the Apostate was decades later.)

As Tal•mudꞋ (Ma•sëkꞋët Ho•rây•otꞋ 3b) demonstrates from Biblical text, Ha•lâkh•âhꞋ from the first century and before holds that only in the land of Israel may Jews be legitimately referred to as a Qâ•hâlꞋ. There were no more pᵊqid•imꞋ, nor any legitimately identifiable group of Nᵊtzâr•imꞋ until 1983 when Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ was admitted by Orthodox rabbis as a Nᵊtzâr•imꞋ into the legitimate Jewish community where he thereby became the first, and only, identifiable Nᵊtzâr•imꞋ in the legitimate Jewish community since 135 C.E.

Ha•lâkh•âhꞋ requires that every community constitute a beit din. While normally comprising three Tor•âhꞋ-observant Jews recognized by Orthodox rabbis (who were called 'Pharisees' in the first century), Ha•lâkh•âhꞋ permits small communities to constitute a beit din with as few as one Tor•âhꞋ-observant Jew recognized by Orthodox rabbis.

Accordingly, as the only Nᵊtzâr•imꞋ in the legitimate Jewish community since 135 C.E., Ha•lâkh•âhꞋ required Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ to restore the Nᵊtzâr•imꞋ beit din to operation for the first time since 135 C.E. and shoulder the mantle of Pâ•qidꞋ that had been vacated by the gentile ouster of Pâ•qidꞋ Yᵊhud•âhꞋ in 135 C.E. Thus, Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu became the 16^th Pâ•qidꞋ of the Nᵊtzâr•imꞋ, restoring the Nᵊtzâr•imꞋ as an identifiable group within the legitimate (Orthodox) Jewish community as they were in 135 C.E.

See also Dâ•ni•eilꞋ's prophecies in The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu note 16.19.5; James Parkes, The Conflict of the Church and the Synagogue, A Study in the Origins of Anti-Semitism (New York: Athen-eum, 1977) p. 93 and Bellarmino Bagatti, The Church from the Circumcision (Jerusalem: Franciscan Printing Press, 1971), p. 9.

פָּרָה אֲדֻמָּה [Updated: 2010.11.11]

Pâr•âhꞋ Adumâh; clay-colored cow, chestnut cow, popularly the "Red Heiffer." However, "red" refers to "clay-red," not cartoon red. Vide סמליות הפרה האדומה / 'Red Heifer' Finally Explained.

פָּרָשָׁה [Updated: 2006.04.27]

pâ•râsh•âhꞋ, pl. פָּרָשׁוֹת (pâ•râsh•otꞋ), conn. -פָּרָשַׁת (pâ•râsh•atꞋ-…; distinct, separate section or episode, pop. portion. The term is probably etymologically related to Pᵊrush•imꞋ.

The pâ•râsh•otꞋ Shâ•vuꞋa (or Si•dᵊr•otꞋ) are successive weekly portions of Tor•âhꞋ, with associated Ha•phᵊtâr•âhꞋ selections from the Nᵊviy•imꞋ. Jews all over the world read the same pâ•râsh•âhꞋ on any given Shab•âtꞋ in every Beit ha-KᵊnësꞋët around the world.

[Updated: 2012.12.06]

Par•ohꞋ Khât-shepꞋset KᵊruvꞋ (ca. BCE 1504-1483; ancient-egypt.co.uk, Metropolitan Museum)

"The Great Temple." (Murray, J., An Egyptian hieroglyphic dictionary (London: Publisher, 1920), p. 440, On openlibrary.org). Hover cursor over glyph to discover the correspondence.

Used similarly to "the White House," it became a metonym for the ruler in, and personification of, the PRaA – transliterated into Hebrew as פַּרעֹה (Par•ohꞋ), Hellenized, then later Anglicized, to "Pharaoh".

פָּרֹכֶת [Updated: 2006.04.27]

Pâ•rokhꞋët; curtain.

פָּסוּק [Updated: 2012.08.23]

pâ•suqꞋ, verse, paragraph; pl. פְּסוּקִים (pᵊsuq•imꞋ), masc. pl. connective -פְּסוּקֵי (pᵊsuq•eiꞋ-…; verses of…;.

פָּסוּק derives from the root verb פָּסַק (pâ•saqꞋ; he cleaved, split, divided, apportioned or assigned). This was understood among Hellenist Jews as the verb κρινω or noun κριτης.

Probably consequently, in Medieval Hebrew, this verb refers to making a halakhic ruling.

פּוּסֵק (po•seiqꞋ; codifying, deciding), plural is פּוֹסְקִים (po•sᵊq•imꞋ) — medieval term for sho•phᵊt•imꞋ of a Beit-Din; this pret. pres. masc. sing. form also being used as a verbal noun to refer to the person making the ruling — i.e., MH codifier [he who is codifying]; NH decider [he who is deciding] — Klein's p. 498). This was understood among Greek-speaking Hellenist Jews as an ηγεμων.

פְּסָק (pl. פְּסָקִים) or פְּסָק-דִין, from the Aramaic פִּסְקָא — the ruling(s) handed down by פּוֹסְקִים.

παθος [Updated: 2011.04.01]

(pathꞋos); Anglicized to pathos.

emotion; defined by Aristotle as argument appealing to emotion (demagoguery or ignoratio elenchi) in contrast to λογος = argument from reason and εθος (ethos) = argument based on morality.

Christians have exaggerated παθος to "passion" and, from there, to πασχω (paskhō; to suffer agony) and, from there, to πασχα (paskha; amplified to the "paskhal–suffering, agony, passion–sacrifice"–displacing the Hebrew פֶּסַח and Aramaic פִּסחָא (Pis•khâꞋ; in Tar•gumꞋ Onkelos), meaning skip-over, pass-over.

Παyλος[Updated: 2011.03.29]

(Pa•ulꞋos); Anglicized to Paul.

(b. ca. 3 C.E., d. ca. 67 C.E.) שָׁאוּל (Shâ•ulꞋ; questioned, asked or, by extension, borrowed)

A Hellenist Turk Jew (from Tarsus, Turkey), Shâ•ulꞋ was, by his own testimony, raised in the tradition of Beit-Sham•aiꞋ (Ma•a•vârꞋ 26.5), which predominated the Beit-Din ha-Jâ•dolꞋ until 20 C.E. Jerome alleged, probably to create a fictional proximity to RibꞋi Yᵊho•shuꞋa, that his family was originally from the Gâ•lilꞋ.

Considering his rabidly Hellenist career, the Christian claim, in the book of Acts (22.3), that Shâ•ulꞋ studied directly under Nâ•siꞋ RibꞋi Ja•mᵊl•iy•eilꞋ suggests a long-after-the-fact, overreaching redaction. Apparently rebelling against the strict teachings of his upbringing, Shâ•ulꞋ found this an intellectually liberating enlightenment, which prepared him for his eventual "theophany" that would manifest itself in his extreme swing from the strictness of his upbringing to an obsessive "vision" of Hellenism and assimilation in the tradition of Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ.

Paul's rabid obsession with Hellenism is evidenced:

1. by his submission to the Hellenist pseudo-Tzᵊdoq•imꞋ Ko•han•eiꞋ hâ-RëshꞋa (successor, in every respect, to Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ) in their cooperative persecution of non-Hellenist, Pᵊrush•imꞋ-heritage (Orthodox), Jews (Ma•a•vârꞋ 26.10). This effort was aimed specifically at those whom the Hellenist pseudo-Tzᵊdoq•imꞋ Ko•han•eiꞋ hâ-RëshꞋa regarded the most threatening. Proof of this includes their instigation of the execution of RibꞋi Yᵊho•shuꞋa, their murder of Ya•a•qovꞋ Bën-Za•vᵊd•i•eilꞋ (Ma•a•vârꞋ 12:1-3) and their murder of Pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ" (Josephus xx.ix.1).
   
   
2. by his intimacy with the Hellenist pseudo-Tzᵊdoq•imꞋ (as evidenced by the incumbent Ko•heinꞋ hâ-RëshꞋa, whom he cites as a personal reference in Ma•a•vârꞋ 22.5).
   
   
3. by his own acknowledgement that his followers were congregations in Turkey of apostate and kâ•reitꞋ "Hellenist Jews" (cf. note 15.1.2-1 to note 15.1.2 in Appendix IV of Atonement In the Biblical 'New Covenant' Live-Link (ABNC Live-Link)).
   
   

Circa 36 C.E., "Shâ•ulꞋ" was in Yᵊru•shâ•layꞋim where, as a loyal Hellenist Roman citizen, he had been persecuting the Nᵊtzâr•imꞋ. As he was leaving Yᵊru•shâ•layꞋim on his return to Damascus, Syria, he was met by a prototype of Justin, who gave him a Hellenist "vision" of "Jesus" that was compatible with his Roman citizenship and inspired anew his Hellenist "enlightenment" (Ma•a•vârꞋ 26.12ff). There is good reason to wonder, given the description in Ma•a•vârꞋ 26.15ff, which Yᵊho•shuꞋa inspired Paul's Hellenism, RibꞋi Yᵊho•shuꞋa Bën- Dâ•widꞋ, as claimed by Christians, the more likely rabid Hellenist paradigm, Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ— who was certainly the champion of Hellenism among the Hellenist pseudo-Tzᵊdoq•imꞋ Ko•han•eiꞋ hâ-RëshꞋa or, even more likely, a hybrid image of the two that formed in Paul's mind and developed into the 4^th-century Christian idol.

This prototype of Justin who met with Paul on the road to Damascus was almost certainly the Ko•heinꞋ hâ-RëshꞋa—the same Sâ•tânꞋ (or his successor) who offered the same deal to RibꞋi Yᵊho•shuꞋa (The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu 4.8-11). However, whereas RibꞋi Yᵊho•shuꞋa refused the deal, Paul, offered the same "vision" on the road to Damascus, Syria, accepted it and the rest is history.

Before his "first mission" (to Cyprus) in 45 C.E., Paul's intractable insistence on his Hellenist "vision" eventually resulted in a breach and his kâ•reitꞋ, being expunged from the Yu•khas•inꞋ (not merely the Nᵊtzâr•imꞋ), as documented by Eusebius (EH III.xxvii.4), described with typical Judaic elegance in the NT (Ma•a•vârꞋ 15.38) as "having been 'delivered over to khën (graciousness) of י--ה by the brothers" (see notes in Appendix IV, Transition 15, Atonement In the Biblical 'New Covenant' (ABNC)).

Until his kâ•reitꞋ, the point noted in Ma•a•vârꞋ 13.9 (and described in Ma•a•vârꞋ 15.38), he is referred to as Shâ•ulꞋ, while in Ma•a•vârꞋ 13.9 he is last called by his Hebrew name, Shâ•ulꞋ, and first called by his Hellenist name, Paul—the apostate never again (except by himself in his own letters) referred to as Shâ•ulꞋ.

Christian beliefs about Paul's "martyrdom" range from execution by Romans for practicing Judaism ("proving" Paul's Christianity was Judaism) to murder by Jews for being a Christian. Both are driven by a need to corroborate Christianity rather than historical fact. It's no accident that Paul, a rabidly Hellenist Jew, was executed, in Rome, between 66-68 C.E. This is precisely the time that the Hellenist pseudo-Tzᵊdoq•imꞋ, with whom Paul was intimately and inextricably tied, declared war on Rome (see Hellenist pseudo-Tzᵊdoq•imꞋ). Paul was killed by the Romans at this time because he was a Hellenist Jew, no different in any significant respect from the Hellenist pseudo-Tzᵊdoq•imꞋ in Yᵊru•shâ•layꞋim who had declared war on them. Paul's execution by the Romans had no more to do with his proto-Christian theology than the Roman killings of other Hellenist Jews, who had no connection to his theology, during this period as tensions mounted toward the destruction of Yᵊru•shâ•layꞋim and the Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ in 70 C.E. Because it was the Hellenist pseudo-Tzᵊdoq•imꞋ who had attacked the Roman occupiers in Yᵊru•shâ•layꞋim, the Romans focused their retaliation particularly on Hellenist Jews, like Paul; for a short time leaving non-Hellenist Jews outside of Yᵊhud•âhꞋ in relative, though fearful, oppressed and short-lived, "peace."

פֵּאוֹת [Updated: 2006.04.27]

pei•otꞋ; edges.

Πελλα [Updated: 2011.04.03]

Pella or Phei•khalꞋ, now Khirbet Fahil (Phakhil); Hellenist Roman city of the Decapolis ("Ten Cities"; in red on map) with forum, public baths, a nymphaeum, and a small theater (odeum). The archeological site is located about 4 km (2.5 mi.) east of NᵊharꞋ ha-Yar•deinꞋ and 27 km (17 mi.) south of Yâm Ki•nërꞋët.

פֶּרֶק [Updated: 2006.04.27]

përꞋëq; episode, chapter

פְּרִי [Updated: 2010.09.21]

p^ƏriꞋ; fruit (m.s. and m.s. combinative form: fruit of…); pl. פֵּרוֹת (peir•otꞋ; fruits) and pl. comb. form פֵּרֵי (peir•eiꞋ; fruits of…).

פְּרוּשִׁי [Updated: 2012.07.31]

Pᵊrush•iꞋ, pl. פְּרוּשִׁים (Pᵊrush•imꞋ); separate or distinct, Hellenized to Pharisaic or Pharisees. This was the only one of the three 1^st-century sects having RibꞋis and rabbis – forerunners of today's Tei•mân•iꞋ and moderate Orthodox rabbis. A priori, it is certain that RibꞋi (!) Yᵊho•shuꞋa was a פְּרוּשִׁי.

The Pᵊrush•imꞋ didn't exist until they first appeared in Judaism in the Maccabean period (B.C.E. 2^nd century). These first RibꞋis were the first to establish local Bât•eiꞋ ha-KᵊnësꞋët to encourage local prayer patterned after the liturgy of the Beit ha-Mi•qᵊdâshꞋ. One of the reasons that RibꞋi Yᵊho•shuꞋa incurred such wrath from the Hellenist pseudo-Tzᵊdoq•imꞋ Ko•han•eiꞋ hâ-RëshꞋa is because RibꞋi Yᵊho•shuꞋa was becoming so successful in popularizing the practice of praying in Bât•eiꞋ ha-KᵊnësꞋët among the masses, which was perceived as a religious, political and financial rival and, therefore, threat to the Hellenist-Tzᵊdoq•imꞋ who, collaborating with the Hellenist Roman occupiers, controlled their (Hellenist Tzᵊdoq•imꞋ priests') Hellenized (i.e., idolatrous-assimilated and adulterated) Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ.

פֶּסַח [Updated: 2006.04.27]

PësꞋakh; skip-over. PësꞋakh consists of the PësꞋakh SeiꞋdër (PësꞋakh liturgy) on the evening of the 14^th of Firstmonth (Babylonian "Nisan"). The seven day festival often wrongly called PësꞋakh is more correctly Khag ha-Matz•otꞋ.

פֶּשַׁע [Updated: 2010.06.30]

pëshꞋa; rebellious and felonious transgression against Tor•âhꞋ; pl. פְּשָׁעִים (p^Əshâ•imꞋ). Contrast with kheit and â•wonꞋ.

Cognates: פּוֹשֵׁעַ (posh•eiꞋa; a rebellious and felonious transgressor against Tor•âhꞋ), pl. פּוֹשְׁעִים (posh•imꞋ).

פְּשִׁיטְתָא [Updated: 2008.03.23]

Pᵊshi•tᵊ•tâꞋ; Syriac (Aramaic, ca. 300-399 C.E.) version of the NT.

Although Matityahu was originally written in Hebrew (cf. The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu, note 1.1.1), the Pᵊshi•tᵊ•tâꞋ is a translation from the Greek, not an originally Aramaic work.

In the original Hebrew, there are several different titles / names for Ël•oh•imꞋ. These are always differentiated in Hebrew and Aramaic when quoting from the Ta•na"khꞋ (or the Tar•jumꞋ).

In the Greek, by contrast, these are all expressed by only two terms, corresponding either to θεος or κυριος. Despite Aramaic's richness in paralleling of names and titles, the Pᵊshi•tᵊ•tâꞋ follows the Greek pattern, unlike original Aramaic and Hebrew texts. The richness of the Aramaic has, with certainty, been funneled and filtered through Hellenized limitations of understanding, translating one of the two Greek concepts.

The only reasonable explanation is that the Pᵊshi•tᵊ•tâꞋ was translated from a Greek (or possibly Latin a-3) text. The Pᵊshi•tᵊ•tâꞋ, most certainly, does not reflect a pristine Aramaic text. Being a second-generation product of an earlier Greek text, the Pᵊshi•tᵊ•tâꞋ is even less reliable than the earliest Greek mss. This is like the modern Hebrew translation of the NT, which is the product of some Christian organization hiring a modern Israeli to translate the KJ/V into Hebrew.

פָּשׁוּת [Updated: 2006.04.27]

pᵊshut; simple, plain, by extension literal.

פְּסִיקְתָא [Updated: 2006.04.27]

PᵊsiqꞋtâ; cleaving, halakhic ruling (see pâ•suqꞋ) refers specifically to several Mi•dᵊrâsh•imꞋ on Tor•âhꞋ (from the Alcalay Dictionary):

• פְּסִיקְתָא דְרַב כַּהֲנָא (Pᵊsiqtâ dᵊ-Rav Ka•hanꞋâ), the oldest—5^th century C.E.,
  
  
• פְּסִיקְתָא רַבָּתִי (PᵊsiqꞋtâ Rab•âtꞋi; large cleaving), 9^th century C.E. and
  
  
• פְּסִיקְתָא זוֹטַרתִּי (PᵊsiqꞋtâ Zo•tarꞋti; small cleaving) or פְּסִיקְתָא זוּטַרתָּא (PᵊsiqꞋtâ Zu•tarꞋti), 11^th century C.E.
  
  

פְּתִיל תְּכֵלֶת [Updated: 2006.05.25]

Ta•litꞋ with Tzitz•it′ with pәtil′ tәkheil′ët, tied No•sakh′ Tei•mân•i′ (Click to enlarge)

pᵊtil tᵊkheilꞋët; a string of indigo, required to be included in tzitz•itꞋ (bᵊ-Mid•barꞋ 15.38). Bar-KokhꞋvâ's soldiers, under the mentoring of Rabbi A•qiꞋvâ, used kela ilan—dye from the indigo plant ("Tekhelet," EJ, 15:913-14).

PG [Updated: 2006.04.27]

Patrologia Graeca, Migne

Φυλιστινοι [Updated: 2011.03.29]

(Phu•lis•tinꞋoi; Anglicized to Philistines)

Hammond Map of Ancient Eastern Mediterranean; Mycenaean-Greek—second migration—"Sea People" from Πυλος (PulꞋos, Anglicized to Pilos in Greece and their colony on the western coast of the Sin•aiꞋ—hence "Pilos-tines," while their colony in Gaza came to be called Philistia from the Hebrew influence). Therefore, their name derived from their native Greek and was transliterated into Hebrew as פְּלִשְׁתִּים (P^Əlish•timꞋ); not the reverse as nearly unanimously assumed.

These "Sea People" were almost certainly reinforced by those from the Mycenaean-Greek colony on the island of Santorini-Thera as the island's volcano became increasingly volatile prior to its eruption ca. B.C.E. 1467-53 (the time of the Yᵊtzi•âhꞋ). In addition to founding the new city of Pilos on the northern Sinai shore near the Egyptian Delta, where they undoubtedly encountered great Egyptian resistance, they migrated principally to settle a large colony on the Mediterranean coast southwest of Kᵊna•anꞋ.

The Philistines long predated the birth of Yi•shᵊmâ•eilꞋ, the first Arab, and were DNA-related to the Mycenaean-Greeks, certainly not Arabs who had not yet come into existence.

Φιλων [Updated: 2011.03.29]

(PhilꞋōn; Anglicized to Philo)

Diaspora Hellenist Jew and philosopher in Alexandria, Egypt (b. ca. B.C.E. 20—50 C.E.). Some hypothesize that Yᵊho•shuꞋa Bën-Yo•seiphꞋ, while a boy in Egypt becoming learned in Greek and mastering Aristotelian analytics (logic, מִידּוֹת) and dialectics (debate, פִּלְפּוּל), may also have studied under Φιλων; though later he became a tal•midꞋ of Ja•mᵊl•iy•eilꞋ).

כְּנַעַן & [Updated: 2011.03.29]

(Phoenician Hebrew: K^Əna•anꞋ) & (Modern Hebrew: K^Əna•anꞋ; Anglicized to Canaan)

Map: Israel ca. B.C.E. 1000

Macedonian-Greek—first migration—"Sea People" attempted, with only partial success, to settle in the Egyptian Delta and, with great success, colonized the Mediterranean coast from modern Turkey south through Lebanon. Thus, the Phoenicians, long predating the birth of Yi•shᵊmâ•eilꞋ, the first Arab, are probably DNA-related to the ancient Macedonian-Greeks, certainly not Arabs.

DNA sampling suggests that the Phoenicians are roughly synonymous with today's Lebanese.

פִּדיוֹן הַבֵּן [Updated: 2006.04.27]

A•qeid•âhꞋ (incognizant surreal fingerpainting by Yâ•eilꞋ in 1990 – at 4 years old). Hover cursor for help. Click image to display enlarged photo.

Pid•yonꞋ ha-Bein; ransom of the first-born-son — reminiscent of the A•qeid•âhꞋ .

פִעֵל [Updated: 2006.04.27]

pi•eilꞋ; intensive-causative verb bin•yânꞋ; transitive / active.

פִּלְפּוּל [Updated: 2009.11.10]

pil•pulꞋ; peppering (פִּלְפֵּל [pil•peilꞋ] is pepper). Used metonymically of casuistry, polemics, peppery argumentation.

Notice that the Hebrew theological meaning differs significantly from Aristotelian dialectics and debate—which the rabbis dismiss as "Hellenist." This error is one of the two unreliable pillars of rabbinic evolution that has, in some cases, caused rabbis over-skilled in casuistry—while under-skilled in logic—to lead Jews far astray from Tor•âhꞋ.

פִּקּוּחַ נֶפֶשׁ [Updated: 2012.09.04]

pi•quꞋakh nëphꞋësh; cognizance (overseeing, supervising) of the psyche, i.e. saving an endangered soul / life from any reasonably perceived threat; i.e., a medical emergency.

There are three categories of violation for which pi•quꞋakh nëphꞋësh does not apply and one must choose martyrdom rather than commit any of these three categories of violation (Ma•sëkꞋët Sunedrion 74a-b):

1. a•vod•âhꞋ zâr•âhꞋ,

2. illegitimate sexual violations, or

3. murder (which includes lᵊshonꞋ hâ-râꞋ, murdering someone's reputation).

פִּתָּה [Updated: 2012.08.24]

PitꞋâh I•raq•itꞋ (ha-Shipudia Restaurant, Yᵊru•shâ•laꞋyim)

PitꞋâh; popularly spelled "pita." The most authentic, both to Har Sin•aiꞋ and the 1^st century CE, is PitꞋâh I•raq•itꞋ – from the land of Av•râ•hâmꞋ; which makes it sort of an Israeli family recipe.

Utensils Needed

• Baking surface:

  1. Ideally: the underside (bottom) of an upside-down cast iron round-bottomed wok, pot or other heavy skillet or griddle at least 30 cm (12") in diameter.

  2. Alternately: pizza stone (i.e., unglazed quarry tile, check that it's non-poisonous type for baking), or

  3. several baking sheets

large bread bowl

Ingredients (for 4 large Iraqi pit•otꞋ):

(adapted from Maggie Glezer, A Blessing of Bread)

This pita is very large and has no central pocket, which makes it ideal for sopping up stews, but it becomes stale pretty quickly. This will make four large pitas – if you freeze the leftovers, they will keep a few days more and need only to be warmed up under the grill.

• 1 tsp dried yeast

• 4 cups all-purpose flour (health enthusiasts can try whole-wheat flour and let us know how it turns out)

• 1½ cups warm water

• 1 tsp sugar

• ½Tbl salt

• 1 Tbl Israeli extra-virgin olive oil

Directions:

1. Sift the yeast over the warm water in the large bread bowl.

2. Stir to dissolve.

3. Add whole wheat flour, one cup at a time, then 1 cup white flour.

4. Stir one minute (about 100 stirs) in the same direction to activate the gluten in the flour.

5. First Rest: Let this sponge rest for at least 10 minutes or as long as 2 hours, until it has begun to ferment and bubbles are appearing. This fermentation is what distinguishes Pitah Iraqit from similar breads.

6. Sprinkle the salt and sugar over the sponge, stir in the extra-virgin Israeli olive oil and mix well.

7. Add white flour (one cup at a time if making a multiple recipe).

8. When the dough is too stiff to stir, turn it out onto a lightly floured bread board and knead for 8 to 10 minutes, until dough is smooth and elastic (alternately, the lesser experience is to machine mix for 5 minutes). Cut it into four equal pieces and round them, then roll them in more flour. Return the dough to a lightly oiled bread bowl and cover with plastic wrap.

Allow to rise ≅ 1½ hours

9. Second Rest: Vital: It won't be Iraqi Pita unless you let the dough rise rise until at least double in size – approximately 1½ hours.

10. While the dough rises, place your baking surface on a rack in the bottom third of your oven, under the broiler, leaving a one inch gap all around to allow air to circulate, and preheat the oven to 290°C (550°F), or whatever is its highest temperature setting.

11. Either the pitah must be turned over after about 5 min.; it will quickly burn after that) or a broiler can also be used to brown the top simultaneously. After an hour, turn off the oven and heat the broiler (the pitas need to bake from both sides, the iron below and the broiler above).

Punch it down thin

12. On a lightly floured surface, with lightly floured hands, gently punch down one of the chunks of dough until it’s about 3mm (⅛") thick and 30 cm (12") in diameter. Do not stack them (they will stick).

13. Place it on a baking sheet, and put the baking sheet on top of the heated iron or baking stone under the broiler. Bake it about 5 minutes, but be careful not to over-bake, because it will burn in the space of a minute. Meanwhile, stretch out the next pita. Wrap the finished pita in a towel and put the next one in the oven.

Dough can be made ahead to this point and then stored, covered, in the refrigerator for 5 days or less.

(If at this time you want to save the dough in the refrigerator for baking later, simply wrap it in a plastic bag that is at least three times the size of the dough, pull the bag together, and secure it just at the opening of the bag to allow full expansion. This will give the dough a chance to expand when it is in the refrigerator (which it will do). From day to day, simply cut off the amount of dough you need and keep the rest in the refrigerator, for up to one week. The dough will smell slightly fermented after a few days, but this improves the taste of the bread.)

Dough should be brought to room temperature before baking.

Pitah Iraqit is generally spread with khumꞋus and skhug, perhaps a dash of Zaatar or Salat Turki, and wrapped around, or used to pick up, salads, meat, vegetables or fillings.

'Pizza Process' [Updated: 2006.04.27]

A hybrid of the "salami negotiating tactic" combined with the blood-shedding of terrorism.

The "salami tactic" is a well-known negotiating tactic by which one side extracts a slice at a time until they have taken the entire salami.

The 'Palestinian' Arabs call their salami tactic their "plan of phases," by which they intend to take whatever they can get, applying terrorism whenever convenient, slice by slice, until the "holy Islamic middle east" has been "ethnically cleansed" of Jews. Using human bombs, Arabs turn our streets into a grisly pizza of Jewish blood and body parts. Their 'Salami Tactic' is more accurately a grisly 'Pizza Tactic' for acquiring "all of 'Palestine'" (as they call Israel) a grisly pizza-slice at a time through terrorist warfare.

With a wink to Arab terrorists, the world pervertedly calls blowing up Jews a "peace process." 'Palestinians' get the peace —plus land, money, and employment —while Israel and Jews get a war of terror, a grisly 'Pizza Process', and nearly unanimous condemnation by the UN for resisting this wonderful opportunity to go like sheep to our slaughter like we did in the Holocaust.

𝔓ⁿ (or P-n) [Updated: 2012.04.07]

𝔓¹, …, 𝔓²⁵, … 𝔓⁶⁴, …; papyrus fragments.

Though obviously Hellenized, being in Greek, the papyri fragments represent the earliest sources of tiny parts of the NT and The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu. Despite their antiquity, there is little evidence to suggest that papyri should be regarded as authoritative. Their authorship and usage may signify nothing more than the recall of Greek-speaking Roman (pagan) students of apostate Hellenist Jews. Consequently, one might incline toward א and even β in preference to a given papyrus.

Yet, things aren't so simple. We can see that misojudaism antinomian (anti-Tor•âhꞋ; in concert with misojudaic attitudes) increased with the passage of time among those who exercised control over the mss. Consider graphing time on an x-axis and increasing antinomianism on the y-axis. The earlier we can view this text in terms of time (the x-axis), the lower the point at which we can intercept the antinomian curve on the y-axis. This minimizes the antinomian distortion and misojudaism in the text.

Πολυκαρπος [Updated: 2011.03.29]

(Po•luꞋkar•pos; Anglicized to Polycarp)

b. ca. 70 C.E., Greek-speaking Hellenist who, ca. 110 C.E., became bishop of an isthmus (Smyrna) jutting into the Aegean Sea from western Turkey during the late-foetal (64 C.E.—135 C.E.), proto-Christian Hellenist Gentile Church and claimed to know one "apostle"—"St. John." Because he held office for such a long tenure and became so venerated, the popular belief arose that he had been "a hearer of St. John" and had received his "episcopate" from "St. John." This, despite his Hellenist and seething misojudaism orientation (denouncing those—predomnantly Jews—who rejected his Hellenist Christian Church as "the firstborn of Sâ•tânꞋ" and blaming his martyrdom primarily on "the Jews") while being intractably contradictory to the Nᵊtzâr•imꞋ—who recognized only the Pâ•qidꞋ and Beit-Din ha-Nᵊtzâr•imꞋ in Yᵊru•shâ•layꞋim.

"Our knowledge of the life of Polycarp between the date of his letter and his martyrdom is almost entirely derived from three notices by Irenaeus" "During the later years of his life Gnostic speculation had become very active, and many things unknown to the faith of ordinary Christians were put forth as derived by secret traditions from the apostles." The same must be stated of claims made by other gentiles that their Hellenist traditions were derived from the "apostles." ("Polycarpus (1)," Smith & Wace, "A Dictionary of Christian Biography," IV:423ff.)

Pseudepigrapha [Updated: 2006.05.26]

The editor of The Old Testament Pseudepigrapha (Garden City: Doubleday 1983, Vol. I, p. xxiii), James H. Charlesworth, defines "the Pseudepigrapha as follows: Those writings

1. that, with the exception of Ahiqar, are Jewish or Christian;
2. that are often attributed to ideal figures in Israel's past;
3. that customarily claim to contain [God]'s word or message;
4. that frequently build upon ideas and narratives present in the Old Testament [sic];
5. and that almost always were composed either during the period [B.C.E. 200] to [200 C.E.] or, though late, apparently preserve, albeit in an edited form, Jewish traditions that date from that period."

– "…to call the Pseudepigrapha 'non-canonical,' or the biblical books 'canonical,' can be historically inaccurate prior to [100 C.E.] and the period in which most of these documents were written. These terms should be used as an expression of some later 'orthodoxy' about a collection that is well defined regarding what belongs within and what is to be excluded from it. It is potentially misleading to use the terms 'non-canonical,' 'canonical,' 'heresy,' and 'orthodoxy' when describing either Early Judaism or Early Christianity" (Charlesworth, p. xxiv).

However, the above statement is misleading without noting Charlesworth's earlier acknowledgment of the earlier compilation of Ta•na"khꞋ (p. xxiii), "it is becoming obvious that the process of canonization began long before the first century [C.E.], and that perhaps the earliest part of the Bible, the [Torah], had been closed and defined as authoritative well before the second century [B.C.E.], and the Prophets surely by that time. On the other hand, it is clear that after [90 C.E.] there were still debates regarding the canonicity of such writings as the Song of Songs, Ecclesiastes, and Esther, but it is not clear what were the full ramifications of these debates. It seems to follow, therefore, both that the early Pseudepigrapha were composed during a period in which the limits of the canon apparently remained fluid at least to some Jews [namely, the Hellenists, who can be dismissed], and that some [i.e., Hellenist] Jews and [Hellenist] Christians inherited and passed on these documents as inspired. They did not necessarily regard them as apocryphal, or outside a canon."

The Dead Sea Scrolls are customarily considered a separate class, and excluded, from the Pseudepigrapha or Apocrypha.

פֻּעַל [Updated: 2006.04.27]

pu•alꞋ; intensive-passive intransitive verb bin•yânꞋ.

Q [Updated: 2009.04.23]

(Quell; source {German}).

Hypothesized source document supposedly used as the basis for later Christians to compose the Christian "gospels."

More accurately, Q represents a synthesis of the earliest (post-135 CE) Hellenized oral accounts—stories and myths—of Hellenist (i.e., Greek-speaking) Jews to the Hellenist, gentile, Roman Christians.

Unsurprisingly, the Hellenist product supports Paul's Hellenist Christianity, leaving precious little authentic Judaic content.

It can be seen from the historical record that the Hebrew Ma•tit•yâhꞋu, documented by Eusebius, in contrast to Q, would have been a thoroughly Judaic description uncontaminated by Hellenism / Christianity. However, pointing to a few, sparse, Judaic elements in the heavily Hellenist-redacted "gospels" as "Q" ignores the many Hellenizing redactions that, when restored to their Judaic original, produces a far fuller and richer account. This can be achieved only by threading back from the NT Greek, matching it to LXX Greek to restore a Tor•âhꞋ-faithful Hebrew Ma•tit•yâhꞋu—exactly what The Nᵊtzârim Reconstruction of Matityâhu, alone, has achieved.

קַבָּלָה [Updated: 2009.01.20]

Qa•bâl•âhꞋ; "received," popularly (but incorrectly) spelled "'Kabbalah' is the traditional and most commonly used term for the esoteric teachings of Judaism and for Jewish mysticism, especially the forms which it assumed in the Middle Ages from the 12^th century onward." ("Kabbalah," Ency. Jud., 10.489).

רמב"ם (Ramb"m); statue in Córdoba, Spain.

Thus, the medieval esoteric mysticism defined in the 12^th century and since as—what is today called—"Qabâlâh" was introduced during the lifetime of Ramb"m, who was born in 1135 C.E. in Córdoba, Spain.

Ramb"m vehemently opposed Jews straying into the medieval magic practices and superstitions that we observe in Qabâlâh: amulets, incantations disguised as magic "blessings" and other supposed supernatural powers that rival the Christian charismatic and Pentecostal "gifts." Ramb"m explicitly opposed the irrationalism of Qabâlâh, championing, instead, rational—logical—thought and interpretation of Halâkhâh.

According to the foremost, widely-recognized, modern Jewish historian and scholar on Qabâlâh, Gershom Scholem, the Zohar is a work of the dark ages of the superstitious medieval world, written in the last quarter of the 13^th century in Castile, Spain (The Messianic Idea in Judaism, New York: Schocken, 1971, p. 39). See especially אוֹת – an oral incantation as a sign that creates ("golem," etc.).

"The most famous work of Qabâlâh, the Zohar. was revealed to the Jewish world in the thirteenth century by Moses De Leon, who claimed that the book contained the mystical writings of the second-century rabbi [Shimon bar Yokhai]. Almost all modern Jewish academic scholars believe that De Leon himself authored the Zohar" (Jewish Virtual Library).

The Zohar is written exclusively in medieval Aramaic and medieval Hebrew. There is no reference to the Zohar or its main tenets anywhere in Jewish literature prior to Moses De Leon. Neither Moses De Leon nor any other has ever produced any supporting evidence of the claimed authorship of Shimon bar Yokhai. The claim is self-evidently baseless and, therefore, false and, as Ramb"m correctly held, an apostasy from Tor•âhꞋ.

While there is an ancient spiritual tradition, it is necessarily logical—reflecting the inerrant Logic of the Creator, reflected, in turn, in His inerrantly logical universe. Therefore, while authentic spiritual tradition is intrinsically symbolic and eschatological, it cannot be the mystical and esoteric tradition adapted from medieval goy•imꞋ.

As the term Qa•bâl•âhꞋ is used today, however, it refers NOT to the authentic ancient spiritual tradition of Tor•âhꞋ but, rather, to the post-medieval, Zo•harꞋ-based apostasy of adapting and adopting (assimilating) the magic, wizardry and superstition (prohibited by Tor•âhꞋ) of Middle Ages Goy•imꞋ that infused 12^th century Judaism and was condemned by no less than RamꞋba"m.

Rational spiritual Tor•âhꞋ tradition predating the 12^th century was recorded by Tei•mân•iꞋ Sage Yi•tzᵊkhâqꞋ A•bu•hâvꞋ in his work Mᵊnor•atꞋ ha-Ma•orꞋ, which traces back through Judaism's most pristine—Tei•mân•iꞋ—oral tradition not only to Shimon bar Yokhai but back to Yi•rᵊmᵊyâhꞋu ha-Nâ•viꞋ (see the Tei•mân•iꞋ page of our History Museum); and was quoted by Moses De Leon in his Zo•harꞋ!!!

קַדִּישׁ [Updated: 2006.04.27]

Qa•dishꞋ; consecration, sanctification, deeming as holy, as defined in Tor•âhꞋ.

Conventionally anglicized (Hellenized) to "Kaddish." Contrary to more than a few ignorant Jews, the Qa•dishꞋ is NOT, nor has it ever been, a prayer for the dead!

Like most Judaic Tᵊphil•otꞋ, the Qa•dishꞋ received its name due to its opening phrase:

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא (yit•ga•dalꞋ wᵊ-yitqa•dashꞋ shᵊm•eiꞋ rab•âꞋ; may be magnified and may be sanctified His Great Name).

There are four versions of this tᵊphil•âhꞋ: Complete Qa•dishꞋ, Half Qa•dishꞋ, Scholar's Qa•dishꞋ and Mourner's Qa•dishꞋ. The overriding purpose of each is to sanctify the Great Name. The mourners' version (Mourner's Qa•dishꞋ) sanctifies the Great Name even in the face of great sorrow and mourning. It contains not even a remote hint of any prayer for the dead.

קָדוֹשׁ [Updated: 2008.06.13]

Qâ•doshꞋ; adj. – consecrated, holy as defined in Tor•âhꞋ; pl. קְדוֹשִׁים (qᵊdosh•imꞋ), Hellenized to "saint(s)".

הַקָּדוֹשׁ (ha-Qâ•doshꞋ; the Holy), i.e., י--ה and is invariably followed by the phrase בָּרוּך הוּא (bâ•rukhꞋ hu; blessed be He).

קָמַץ [Updated: 2007.03.08]

qâmꞋatz; T-shaped "aw" vowel located beneath a consonant.

קְדֻשָּׁה [Updated: 2006.04.27]

Qᵊdush•âhꞋ; consecration, holiness, the third bᵊrâkh•âhꞋ of the A•mid•âhꞋ, containing the recitation of "Qâ•doshꞋ Qâ•doshꞋ, Qâ•doshꞋ."

קְהִלָּה / קָהָל [Updated: 2008.05.29]

Qᵊhil•âhꞋ & Qâ•hâlꞋ; community & convocation (summoned-congregation, appointed-assembly, invited-audience), respectively. The connective form of qᵊhil•âhꞋ is קְהִלַּת- (qᵊhil•atꞋ; congregation of…). The plural is קְהִלּוֹת (qᵊhil•otꞋ).

Hellenized to εκκλησια (ekkleisia; congress, corrupted to "church").

קֵץ [Updated: 2008.08.20]

qeitz; cut-off, termination; a non-routine end. קֵץ derives from the verb קָצַץ (qâtz•atzꞋ), meaning "chop off." A synonym, סוֹף (soph), translates more accurately as "end." Another synonym for "end," כָּל (kal, all, finish, end), found in Dân•i•eilꞋ, is used as a verb in the sense of "that's all," "finish up" or "end it."

קְרֵי [Updated: 2007.09.14]

qᵊrei; "recited" form of a questionable word in Tor•âhꞋ; as contrasted against the kᵊtiv form.

קִרְיָה [Updated: 2011.08.01]

qi•r^ƏyâhꞋ; town; combinative form: …קִרְיַת (qi•r^ƏyatꞋ… -town).

קֶרֶן [Updated: 2006.04.27]

QërꞋën; beam, horn; by extension, also an ancient cantillation mark ֨ that evolved, inter alia, into the Tei•mân•iꞋ אֹזֶל (o•zëlꞋ) / Ash•kᵊnazꞋim קַדמָא (qad•mâꞋ) and the Tei•mân•iꞋ פִשׁטָא (phi•shᵊtâꞋ). While sometimes found alone, this cantillation mark is sometimes paired with another cantillation mark. Losing a QërꞋën would alter the punctuation, reciting, phrasing and interpretation of a passage of Tor•âhꞋ, which could then radiate apostate implications causing extensive misinterpretations. See further details in The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu note 5.18.2.

קִדּוּשׁ [Updated: 2008.09.15]

Qi•dushꞋ; "consecration, sanctification, a making holy"; blessing over wine, often followed by a light brunch or meal.

'קִדּוּשׁ ה (Qi•dushꞋ ha-Sheim; consecration, sanctification or making holy of the Name) complemented by lᵊ-hav•dilꞋ, khi•lulꞋ ha-Sheim, form counter-balancing pillars, sanctification versus diminution of the kâ•vodꞋ of ha-Sheim, constituting one of the most significant concepts in Tor•âhꞋ, based on wa-Yi•qᵊr•âꞋ 22.31-32.

Two orientations or perspectives apply to these counter-balancing pillars: ha-Sheim-originating (seeing ha-Sheim as the Sanctifier of His Name; e.g. Yᵊkhëz•qeilꞋ 20, 36, 39) and man-originating (seeing man as sanctifying—or failing to sanctify (including giving proper credit to)—the Name; e.g., bᵊ-Mi•dᵊbarꞋ 20.12; Dᵊvâr•imꞋ 32.51; wa-Yi•qᵊr•âꞋ 22.32; Yi•rᵊmᵊyâhꞋu 34.16; •mosꞋ 2.7).

According to rabbinic interpretation, Qi•dushꞋ ha-Sheim could be consummated in three ways: martyrdom, exemplary ethical and moral conduct and tᵊphil•otꞋ.

Two formal tᵊphil•otꞋ of the si•durꞋ stand out in this respect: the Qᵊdush•âhꞋ and the Qa•dishꞋ. The Qᵊdush•âhꞋ is based on Yᵊsha•yâhꞋu 6.1-3. The more esoteric recitation, preceding the Shᵊm•aꞋ, refers to the sanctification of י--ה by the mᵊlâkh•imꞋ, while the recitation in the A•mid•âhꞋ is a live recitation by Yi•sᵊr•â•eilꞋ sanctifying ha-Sheim.

See also khi•lulꞋ ha-Sheim.

קְלָף [Updated: 2006.04.27]

Qᵊlaph; parchment, especially handwritten parchment for a mᵊzuz•âhꞋ.

קֹדֶשׁ [Updated: 2013.04.12]

QoꞋdësh, pl. קָּדָשִׁים – consecration, consecrated-thing, holiness, holy-thing (m.n.), as defined by Tor•âhꞋ.

The perversion of Hellenist syncretism can be seen in the correspondence, via LXX, to αγιος (agios; dedicated to the gods). See also The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu note 1.18.7.

קֹדֶשׁ הַקָּדָשִׁים – popularly, "Holy of Holies."

קֹהֶלֶת [Updated: 2006.04.27]

Qo•hëlꞋët; convoker, one who convokes a convocation. This is ShᵊlomꞋoh ha-MëlꞋëkh, the one who called the קָהָל (Qâ•hâlꞋ; convocation) to assembly (cf. also qᵊhil•âhꞋ); fourth of the five Mᵊgil•otꞋ (de-Judaized to Ecclesiastes, "churcher"). Qᵊhil•âhꞋ is a cognate of the same root.

רַב יוֹסֵף קָאפַּח ז"ל [Updated: 2012.09.23]

Rav Mor′ i Yo·seiph′  Gâ′ pheikh (1918–2000)

Mori Yi′ khәyâ Gâ′ pheikh (Tei•mân•i′  pronunciation) 1853–1932

Rav Yo•seiphꞋ QâꞋpakh (popularly "Kapakh"), 1917.11.27 in Tei•mânꞋ – 2000.07.21 in Yi•sᵊrâ•eilꞋ; the foremost rabbi in the nascent Tei•mân•iꞋ – and Dor DaꞋim – community in modern Yi•sᵊrâ•eilꞋ.

רַב יוֹסֵף קָאפַּח was the grandson of, and raised from the age of 6 by, רַב יְחִיֶא קָאפַּח ‭ ‬ (1853–1932), the Chief Rabbi of Sana'a and founder of the Dor DaꞋim (rational, anti-Qa•bâl•âhꞋ) movement advocating for logical Ha•lâkh•âhꞋ, explicitly as formulated in the Mi•shᵊn•ëhꞋ  Tor•âhꞋ  of Ram•ba"mꞋ.

קָרבָּן [Updated: 2012.07.08]

Qor•bânꞋ, pl. (qor•bân•otꞋ; approach-gift, convergence-gift, communing-gift), metonym for זֶבַח (zëvꞋakh; sacrifice, especially a sacrifice-feast or banquet) – and, via this usage as a metonym, qor•bânꞋ obtained the connotation of "victim."

While zëvꞋakh is a proper cognate of sacrifice, deriving from the same verb stem as Miz•beiꞋ akh, qor•bânꞋ  derives from קָרַב (qâ•ravꞋ; he came close, converged with). ZëvꞋakh emphasizes the Mi•zᵊbeiꞋakh, sacrifice and subsequent banquet feast while qor•bânꞋ, by contrast, stresses a prescribed, mandatory approach-gift implying resulting convergence and communing together.

Though pop. "approach," the nouns קֶרֶב (qërꞋëv; innards, see pâ•râsh•atꞋ Tzav, 7.3) and קְרַב (qᵊrav; hostile convergence, i.e., hand-to-hand combat) demonstrate that mere approach doesn't fully relate קָרַב, which implies approach that culminates in convergence and communing together. The cognate קָרבָּן, then, implied the necessary provisions for expiation that enables (re-)convergence with י--ה—i.e., convergence-, communing-.

Just as it is the custom to bring a house-warming gift (bottle of wine or the like) when invited to someone's home for a dinner or evening, so the קָרבָּן parallels the custom of bringing an appropriate gift when obtaining an audience with a King.

Another term deriving from קָרַב is קִירוּב (qi•ruvꞋ; outreach – resulting in convergence).

קוּבָנָה [Updated: 2012.08.26]

Qu•bânꞋâh Tei•mân•itꞋ (popularly corrupted "Kubaneh"; i.e., Khal•âhꞋ  Tei•mân•itꞋ), with baked egg in shell.

Qu•bânꞋâh (khâ•lâvꞋ); prepared before Shab•âtꞋ, this khal•âhꞋ Tei•mân•itꞋ, including one egg (in shell) per person, bakes all night and is served warm (off a hotplate) as khal•âhꞋ with the noon Shab•âtꞋ Qi•dushꞋ (after Sha•khar•itꞋ and Mu•sâphꞋ), embellished with a bit of skhug.

Ingredients for 6-8 servings:

• 350g unbleached, all-purpose flour, sifted

• 150g whole wheat flour

• 1 envelop or 60 grams (2 oz. or 2 rounded tsp) of active dry yeast or one cake fresh yeast

• One egg (in shell) per person (up to 3 or 4 eggs)

• 2 tsp sugar or honey

• 1⅓ cups of lukewarm water: 40-45°C (105-110°F) for dry yeast; 27-30°C (80-85°F) for dry yeast

• 1 tsp table salt or 2 tsp koshering salt

• Khâ•lâvꞋ: Use a khâ•lâvꞋ qu•bânꞋâh (or casserole) pot and utensils: 200 grams of butter. To serve with meat, use bâ•sârꞋ qu•bânꞋâh (or casserole) pot and utensils and substitute margarine. If it is to bake overnight, add another 200g

Preparation:

Qu•bânꞋâh Tei•mân•itꞋ slices with red skhug condiment. (Qu•bânꞋâh is designed to be torn, but the uninitiated can slice it.) Click to enlarge.

1. Sprinkle yeast over lukewarm water and add 1 teaspoon sugar. Let sit for 10 minutes until yeast is foamy.

2. In a mixing bowl, combine remaining sugar, salt,

3. Add sugar and egg into the depression. Without touching the yeast, sprinkle salt around the depression. Gradually add water into the yeasted depression, then sugar, and stir until the salt and sugar are mixed.

4. Then stir with a mixer 7-8 minutes or by hand for about fifteen minutes. Cover the bowl with a towel and allow to rise for 45 minutes.

5. When the dough triples in volume work by hand and begin to knead dough balls.

6. Smear butter (margarine) over a work surface. With 2 hands gently open and flatten a ball into a leaf (like an ajin) and spread it with butter. You can dip your hand in butter and rub each leaf with it

7. Smear butter (margarine) over the bottom of the qu•bânꞋâh (or casserole) pot. Roll the leaf to an ajin-shape qu•bânꞋâh and place it in an oven pot

8. Each time, make room to place the next qu•bânꞋâh on the very bottom of the pot, fitting each additional ajins tightly against each other. Each should press tightly against the next. Don't create another layer. Each time, continue stuffing more and more into the pot until the ajins reach halfway to the top of the pot.

9. Leave the pot covered with a towel for half an hour to rise. Preheat oven to 200°C (400°F).

10. Bake for half an hour on the bottom rack of the oven, then raise to the center rack for 20 minutes (total 50 minutes).

11. Reduce the oven temperature to 105-110°C (225°F) for the night and cut 200 g. of butter (margarine if serving bâ•sârꞋ) into patties and scatter over the qu•bânꞋâh. Bake all night Shab•âtꞋ until served.