Hebrew Glossary: R-S

The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in… the 'Netzarim Quarter' Village web site in Ra•an•an′ â(h), Israel at www.netzarim.co.il

The real content is in the 'Netzarim Quarter'! Click on our logo above for an exciting visit to the 'Netzarim Quarter' where you'll learn about Historical Ribi Yehoshua and his original, Jewish, followers before the great Roman-Hellenist apostasy of 135 C.E.—and even more importantly, how you (whether Jew or non-Jew) can follow the historically true, Judaic, Ribi Yehoshua. In Hebrew, his original followers were called the Netzarim (Hellenized to "Nazarenes").

Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Netzarim Reconstruction of Hebrew Matityahu (NHM) no one in modern times was even aware of the name Netzarim. It stretches credulity that no one in modern times had heard of the Netzarim until Paqid Yirmeyahu published it in 1972… and then, suddenly, everybody figured it out??? Check (and verify) the dates of the earliest works about the Netzarim by the others and you'll see that they are deceiver-plagiarists. Then insist on the person whom ha-Sheim selected to entrust the knowledge, not imposters who falsely call their continuing practice of Displacement Theology "Nazarene Judaism."

Because we teach and practice the authentic Judaic teachings of Ribi Yehoshua—not Displacement Theology—we are the only group who have restored the Netzarim to be accepted in the legitimate Jewish community in Israel—genuinely like Ribi Yehoshua and the original Netzarim. Consequently, the 'Netzarim Quarter' is the only web site of legitimate Netzarim / Nazarene Judaism.

Give all the friends you've ever known the chance to know about this exciting site; send them our web site address (www.netzarim.co.il) that opens modern eyes for the first time to the Judaic world that Ribi Yehoshua and his original Netzarim knew, practiced and taught.

רַע [Updated: 2008.04.21]

ra; wrong = bad

רַעֲנַנָּה [Updated: 2006.04.27]

Ra•a•nan′ âh (spelled in English as Ra´anana and pronounced by Anglos as Ra•nan′ a); suburb roughly 20km (12mi) north of Teil •viv′ , between K^әphar Sab′ a and Her•tz^әl•iy′ ah at the narrowest point of Israel's pre-1967 waist.

רַבָּן [Updated: 2007.03.12]

Rab•ân′ ; Aramaic of Rav, plural רַבָּנִים (Rab•ân•im′ ).

רַבָּנָן (Rab•ân•ân′ ) is Aramic for "our Ravs."

רַחֲמִים [Updated: 2006.04.27]

ra•kham•im′ ; compassion

Sha′ ar ha-Ra•kham•im′  is the "Gate of Compassion," the East Gate of Har ha-Bay′ it. Based on a mistranslation, non-Jews know this gate by an erroneous name: the 'Golden Gate."

רָחֵל [Updated: 2006.04.27]

Râ•kheil′ 

רָמַת הַגּוֹלָן [Updated: 2006.04.27]

Râm•at′  ha-Jo•lân′ ; Golan Heights

רמב"ם [Updated: 2006.07.31]

Ram′ ba"m (1135-1204 C.E.), acronym for Rabbi Moshëh Bën-Mai•mon′  (his father's name). Ram′ ba"m is also widely known by his Greek—Hellenist—name: Maimonides. In the great medieval European controversy over rationalism, Ram′ ba"m, who was the leading Sage of medieval Spain, was the champion of Mit•na•j^әd•im′  rationalists against the irrationalist Kha•sid•im′  (namely, the Qabâlist mystics—Kha•sid•im′ ), primarily in France. Tei•mân•im′  Jews consulted, and sided, with Ram′ ba"m. To avoid persecution by the Muslims of Spain—who offered Jews and Christians the choice of conversion to Islam or death—Ram′ ba"m fled with his family, first to Morocco, later to Israel, and finally to Egypt.

רמב"ן [Updated: 2006.07.31]

Ram•ba"n′  (1194-1270 C.E.), acronym for Rabbi Moshëh Bën-Nakh•man′  (Nakhmanides), one of the last leading irrationalist Sages of medieval Spain. In the great controversy of rationalism versus irrationalism (which includes Qabâl•âh′  mysticism), Ram•ba"n′  attempted to reconcile the two. Thus, Ram•ba"n′  is the least irrational of the irrationalists.

רש"י [Updated: 2006.07.31]

Rash"i, acronym for Rabbi Shlomoh Yitzkhâqi, a leading irrationalist Sage of medieval France (1040—1105 C.E., spanning the First Crusade).

Rash′ i's commentary is mainly distinguished by a rather imaginative philological treatment of Mi•d^әrâsh′ ic interpretations riddled with logical inconsistencies. When the text didn't fit into his view he reworded the Mi•d^әrâsh′ , the Tar•jum′ s, cantillations, etc. to conform to his view. Rash′ i's second great shortcoming was his failure to deal with reconciling philosophy and Biblical concepts of the universe.

רָצוֹן [Updated: 2007.01.21]

râtz•on′ ; pleasure, wish, will

רָצוֹן is often suffixed by the pronominal ך (khâ meaning "your") to form רְצוֹנְךָ (r^әtzon•khâ′ ; your [masc.]) pleasure or will. The connective form without the suffix, רְצוֹן, is pronounced r^әtzon…, e.g. רְצוֹן י--ה (r^әtzon ha-Sheim, the will or pleasure of ha-Sheim). רָצוֹן can also be prefixed by a preposition, for instance, ב (b^ә-…; in…) to form בְּרָצוֹן (b^ә-râ•tzon′ ; with [lit. "in"] pleasure). These can also take a pronominal suffix to form, for example, בְּרָצוֹנְךָ (b^ә-r^әtzon•khâ′ ; with or by your pleasure).

רָצוֹן derives from the verb רָצָה (râtz•âh′ ; he was pleased with, favorable toward). While it is translated for "he wanted," the English wanting = lacking something, is a connotation absent in this Hebrew term. The future tense is used in the phrase אִם יִרצֶה הַשֵּׁם (im yi•r^әtz•ëh′  ha-Sheim), abbreviated אי"ה (IY"H), which means "if [it] will please ha-Sheim.

רַב [Updated: 2007.03.12]

Rav; "[someone or something] great," rendered in English as "Rabbi" from רַבִּי (rab•i′ ; my great), the title of a P^әrush•im′  Tor•âh′  teacher.

"Rebbe" derives from German assimilation (Yiddish) and the term is, therefore, to be shunned.

The term for 1^st century and earlier P^әrush•im′  scholars ,like Hi•leil′ , Sham•ai′  and Ja•m^әl•iy•eil′ , is Rib′ i ("Titles," Ency. Jud., 15:1163-4). This group includes the most famous Rib′ i of all time, upon whom Ja•m^әl•iy•eil′  himself conferred s^әmikh•âh′  (cf. also The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) note 23.7.1)—Rib′ i Y^әho•shu′ a Bën-Dâ•wid′ , ha-Mâ•shi′ akh.

רִבּוֹן (Rib•on′ ; Sovereign-Great) is used of ha-Sheim, most popularly in the phrase רִבּוֹנוֹ שֶׁל עוֹלָם (Rib•on•o′  shël o•lâm′ ; Sovereign-Great of the world-age).. See also a•don•i′  and mor′ i.

רְחוֹב, usually abbreviated 'רח [Updated: 2008.03.10]

R^әkhov; BH public square or expanse; in NH times, they paved them over and now the word means "street." Plural is רְחוֹבוֹת. Moving the accent back to the penultimate syllable, R^ә•khov′ ot (public-squares, expanses or streets) is the name of a city in the Në′ gëv.

רָשַׁע [Updated: 2006.05.17]

râsh•a′ ; to do wickedness, plural r^әshâ•im′ 

רֶשַׁע (Rësh′ a, wickedness).

רִבִּי [Updated: 2006.04.27]

Rib′ i (when written without vowels: ריבי); Rabbinic ordination that was granted

• only by the Nâ•si′  and Beit-Din ha-Jâ•dol′ ,
• only to Jews residing in Ë′ rëtz Yi•s^әr•â•eil′  (not, for example, to Babylonian Jews), and
• only during the Tanaitic period, in the generation after Hi•leil′  to the 2^nd century C.E.

"Rabbi" is anachronistic relative to Y^әhud•âh′  in the first century C.E.. The following is excerpted from note 23.7.1 of The Netzarim Reconstruction of Hebrew Matityahu (NHM).

"It was only during the Tanaitic period, in the generation after Hi•leil′ , that [rabbi] was employed as a title for the sages. The passage in the New Testament (Matt. 23:7) in which the Scribes and Pharisees are criticized because they 'love… to be called of men, Rabbi, Rabbi' probably reflects the fact of its recent introduction" ("Rabbi, Rabbinate," Ency. Jud., 13:1445).

More accurately, רַב (rav / rab′ i—"rabbi," meaning "great" or "master") subsequently came to be substituted for the historically correct nomenclature of רִבִי (Rib′ i) limited to the conditions cited above. "In [Y^әhud•âh′ ] the custom which had been instituted during the Tanaitic period [from Hi•leil′  to the 2^nd century C.E.] of according the title [Rib′ i—Ency. Jud. incorrectly gives "rabbi"] to scholars ordained by the Nâ•si′  and [Beit-Din ha-Jâ•dol′ ] continued during the period of the •mor•â′ im" ("Amoraim," EJ, 2:873).

Elsewhere, "Since the title was accorded only to those who had been properly ordained, and such ordination was not granted in talmudic times outside Ë′ rëtz Yi•s^әr•â•eil′ … it was not borne by the Babylonian sages… who adopted, or were granted, the alternative title of rav" ("Rabbi, Rabbinate," EJ, 13:1445).

The unavoidable conclusion is that the documentation in The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u and elsewhere proves (see NHM note 23.7.1) that since Rib′ i Y^әho•shu′ a was recognized by the title of 'Rib′ i,' therefore, this necessarily implies that Rib′ i Y^әho•shu′ a had ordination from the Beit-Din ha-Jâ•dol′ .

In the times of Hi•leil′  (pop. Hillel, 1^st century B.C.E. to beginning of 1^st century C.E.) and the patriarchs of Beit-Hi•leil′ , ordination in Ë′ rëtz Yi•s^әr•â•eil′  was distinct from ordination in the Gâl•ut′  (principally Bâvël′ ), with ordination in Ë′ rëtz Yi•s^әr•â•eil′  carrying clear superiority. "סְמִיכָה (s^әmikh•âh′ ) could only be granted by scholars residing in Ë′ rëtz Yi•s^әr•â•eil′  to scholars present in the Ër′ ëtz Yi•s^әr•â•eil′  at the time of their ordination… The appellation of [רַבִי] rab′ i (Hellenized to "rabbi"; actually Rib′ i, as demonstrated below) is therefore never used for the Babylonian •mor•â′ im since they did not possess סְמִיכָה, and they have the title [רַב] "rav." As a result, the Babylonian sages were dependent upon their [colleagues in Y^әhud•âh′ ]. 'We submit to them' was the Babylonian attitude (Pës′ akh. 51a)" ("S^әmikh•âh′ ," EJ, 14:1140-47).

In the time of Rib′ i Y^әho•shu′ a, this partriarch was Rab•ân′  Ja•m^әl•iy•eil′  ha-Zâ•qein′ , grandson of Hi•leil′ . "According to Acts, Ja•m^әl•iy•eil′  was tolerant toward the first [N^әtzâr•im′ , not "Christians" who didn't even come into existence until 135 CE; ybd] and Paul was one of his pupils (22:3)… 'When Rab•ân′  Ja•m^әl•iy•eil′  the elder died the glory of the Tor•âh′  ceased, and purity and saintliness [lit. "separation"] perished' (Sot•âh′  9:15)" ("Gamliel, Rabban," EJ, 7:295-6).

It is clear from this that the mi•nu′ i (cf. 21.23.2) conferred upon Rib′ i Y^әho•shu′ a, previously demonstrated, was conferred by Rab•ân′  Ja•m^әl•iy•eil′  ha-Zâ•qein′ .

"In Ë′ rëtz Yi•s^әr•â•eil′  it also became necessary for individual scholars to obtain the consent of the patriarch before ordaining their pupils. On account of the high regard entertained for the patriarchs of the house of Hi•leil′ , who were the recognized heads of the Jewish community of the Ër′ ëtz Yi•s^әr•â•eil′  during the centuries subsequent to the demise of Rab•ân′  Yo•khâ•nân′  Bën-Za•kai′ , no ordination was considered valid without the patriarch's consent. The patriarch himself was at first permitted to confer it without consulting the Sanhedrin. Later, the patriarch could only grant the degree in cooperation with the court (TJ, Sanh. 1:3, 19a).

The term used in the Ër′ ëtz Yi•s^әr•â•eil′  in the days of the Jerusalem Tal•mud′  for ordination was [מִנּוּי (mi•nu′ i; apportioning, appointment {of the Ru′ akh ha-Qo′ dësh bestowed upon Mosh′ ëh at Har Sin•ai′  which Mosh′ ëh, in turn, apportioned to the original Bât•ei′ -Din in Sh^әm•ot′  18.24-26}, i.e. nomination or "appointment" to the office of judge)]. In Babylonia the designation of סְמִיכָה (s^әmikh•ut•â′  in Aramaic) was retained" ("S^әmikh•âh′ ," EJ, 14:1140-47).

Rab•ân′  Ja•m^әl•iy•eil′  ha-Zâ•qein′ , grandson of the original patriarch Hi•leil′ , belonged to the 'later' category in which the approval of the Beit-Din ha-Jâ•dol′  was obtained. From this it is clear that the mi•nu′ i (21.23.2) conferred upon Rib′ i Y^әho•shu′ a not only was conferred by Rab•ân′  Ja•m^әl•iy•eil′ , but in concert with the Beit-Din ha-Jâ•dol′  of which Rab•ân′  Ja•m^әl•iy•eil′  was Nâ•si′ .

This brings us to the question of Rib′ i Y^әho•shu′ a's ordination when "the ordination itself, which required the presence of three elders, one of whom was himself ordained, was originally performed by every ordained teacher upon his pupils (Sanh. 1:3; TJ, Sanh. 1:3, 19a)" ("S^әmikh•âh′ ," EJ, 14:1140-47) [emphasis added; ybd].

This demonstrates that not only was mi•nu′ i (21.23.2) conferred upon Rib′ i Y^әho•shu′ a as a tal•mid′  of Rab•ân′  Ja•m^әl•iy•eil′  ha-Zâ•qein′ , but that mi•nu′ i is, in turn, conferred upon his authentic tal•mid•im′ —legitimate N^әtzâr•im′  Jews, i.e. recognized by the Beit-ha-Din shël ha-N^әtzâr•im′  (in Ra•a•nan′ a) within Ë′ rëtz Yi•s^әr•â•eil′ , of the authentic and historical Rib′ i, and Tan•â′ , Y^әho•shu′ a Bën-Yo•seiph′  Bën-Dâ•wid′ . (This is confirmed in NHM 10.1.). Again, this explains the events in "Acts" 2.

The documentation clearly demonstrates that, far greater than סְמִיכָה, Rib′ i Y^әho•shu′ a was recognized here as having received מִנּוּי from both the patriarch of Beit-Hi•leil′  "in cooperation with" the Beit-Din ha-Jâ•dol′ !!!

This is further corroborated by the following: "The Ta•nâ•im′  were both scholars and teachers. They expounded the law and taught it to the people in academies and synagogues" ("Tanna, Tannaim," Ency. Jud. 15.800). Holders of מִנּוּי were Ta•nâ•im′ . It's immediately clear how often this is confirmed of Rib′ i Y^әho•shu′ a in Ma•tit•yâh′ u.

Moreover, if Rib′ i Y^әho•shu′ a lacked מִנּוּי, he would not have been tolerated as a teacher in the country (21.23.2), nor in the Bât•ei′ -ha-K^әnës′ ët, much less in the Beit ha-Mi•q^әdâsh′ . This further corroborates that the historical Rib′ i Y^әho•shu′ a, in contrast to the syncretized Yësh"u (J*esus) of Christianity, was sho•meir′ -Tor•âh′ . This was, understandably, buried by the Christian (Roman) redactors who couldn't afford to acknowledge that Rib′ i Y^әho•shu′ a was so inextricably linked to Jewish, and Judaic, hegemony.

רִבְקָה [Updated: 2006.04.27]

Riv′ qâh

רֹגֶז [Updated: 2006.09.10]

Ro′ gëz; agitation, irascibility, exasperation.

רוֹעֶה [Updated: 2008.05.13]

ro•eih′ ; n. shepherd, also the pres. tense v.: shepherding, herding, pasturing, grazing.^sing. Plural רֹעִים (ro•im′ ; n. shepherds, also the pres. tense v. shepherding ^pl.) or הָרוֹעִים (ha-ro•im′ ; the shepherds). Also the verb רָעָה (râ•âh′ ; he shepherded, herded, pastured, grazed).

רֹעִי הָאֱלִיל—ro•i′  hâ-ë•lil′ ; My feckless shepherd (i.e., those who are supposed to be shepherds of Tor•âh′  but are incompetent, losing the sheep), plural ro•ai′  hâ-ë•lil′ . See also Z^әkhar•yâh′  11.17 with Yi•r^әm^әyâh′ u 23.1 and Y^әkhëz•qeil′  34.2-23; 37.24.

רֹאשׁ [Updated: 2006.05.01]

Rosh; head (by extension, top or beginning)

Rosh also denotes the top (as a ladder), the chief (among people), prime (among ministers, e.g., רֹאשׁ הַמֶּמשָׁלָה (Rosh ha-Më•m^әshâl•âh′ ; "head of the government"), or the beginning (as a month). Contrast this verb family with the completely unrelated verb family that more accurately expresses the idea "to begin": הַתחָלָה (hat•khâl•âh′ ). רִאשׁוֹן (rish•on′ ; head, first) derives from this same root, as does the fem. noun רֵאשִׁית (Reish•it′ ; head, first). Prefix this with the preposition בְּ (b^ә-; in) and you have the name of the first book in Tor•âh′ : בְּרֵאשִׁית (b^ә-Reish•it′ ; at first, lit. "in first").

רֹאשׁ חֹדֶשׁ (head of the kho′ dësh).

רֹאשׁ הַשָּׁנָה (head of the shân•âh′ ; year).

רוּחַ [Updated: 2006.04.27]

Ru′ akh; wind, breeze or spirit; sentience. This corresponds, via LXX, to πνευμα (pneuma; wind, spirit). See also The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) note 1.18.6.

Your רוּחַ is your sentience, your feelings and emotions. (Think of the team spirit of sports fans supporting their team.)

Though unable to distinguish נֶפֶשׁ from נְשָׁמָה, in LXX the Hellenists distinguished these two terms from רוּחַ, which they rendered πνευμα (pneuma; wind, spirit).

Whether for good or evil, your רוּחַ strongly influences your נֶפֶשׁ and נְשָׁמָה. The רוּחַ is the interface between your נֶפֶשׁ and נְשָׁמָה in the non-dimensional realm, on the one side, and your body in the physical universe.

All of our physical senses are located in our physical body. Thus, all of our perceptions that depend upon our physical senses seem to us to be experienced in our body and in our physical world—just as when playing a virtual game we experience being in a virtual world.

It is this sentiency interface that "unplugs" from the physical brain at death, liberating the נֶפֶשׁ and נְשָׁמָה in the non-dimensional realm. Those who haven't prepared for the non-dimensional realm, developing healthy and complementary נֶפֶשׁ and נְשָׁמָה don't survive. Even among those who survive, those who haven't developed their non-dimensional senses are entirely disoriented—like a virtual game-player who has never seen the "real" world.

רוּחַ הַקֹּדֶשׁ (Ru′ akh ha-Qo′ dësh) is the Spirit of Qo′ dësh, where Qo′ dësh is defined by Tor•âh′ . רוּחַ הַקֹּדֶשׁ, conveying a spirit independent of localized closeness, was adapted by goy•im′  for whom י--ה was never their aboriginal שָׁכֵן, and, therefore, to Whose spiritual שְׁכִינָה, they could never relate. With rare exception, Jews use the term שְׁכִינָה exclusively.

רוּת [Updated: 2006.04.27]

Rut; a Mo•âv′  name; Hellenized to "Ruth." Mi•d^әrâsh′  associates the name with râ•at•âh′  ("she saw", i.e. understood, the words of her mother-in-law, Artscroll, The Book of Ruth, p. 67).

Rut is the second of the five M^әgil•ot′ 

!סְלִיחָה [Updated: 2007.09.18]

S^ә•likh•âh′ ; forgiveness, "excuse me!," fem. n. of סָלַח (sâ•lakh′ ; he forgave). The plural noun, סְלִיחוֹת (s^ә•likh•ot′ ; forgivenesses), is the title of T^әphil•ot′  incorporated in Sha•khar•it′  from the first day of the week preceding Yom T^әru•âh′  until Yom ha-Ki•pur′ .

סָלָט טוּרְקִי [Updated: 2009.03.10]

and similar מַטְבּוּחָה (adapted from Mimi)

Yield: approximately 4 cups

Ingredients:

• 1 large onion

• 2 Tblsp. olive oil

• 1 green bell pepper

• 2 red bell peppers

• 2 large tomatoes

• 3 Tblsp. sliced or pitted, chopped green olives

• 1 tsp. salt

• 1/2 tsp. ground cumin

• 1/2 tsp. black pepper

• 4 Tblsp. tomato purée

• 2 Tblsp. chopped coriander leaf

• skhug to taste (and color)

Method:

1. Peel and dice the onions. Fry them in the olive oil till golden: use a medium-sized pan or a large frying pan.

2. Remove the stem, seeds and white inner membrane from all the peppers. Chop into dice. Add them to the onions. Cover the pan and cook the vegetables till the peppers are soft - about 8 minutes. Stir once or twice.

3. Dice the tomatoes. If necessary, pit and slice the olives. Add all of these to the pan.

4. Add the black pepper, cumin, salt, tomato paste and skhug.

5. Cover the pan again and cook the vegetables over a medium flame for about 15 minutes.

6. Sprinkle coriander over the salad

7. Serve cold.

שַׂר [Updated: 2006.05.01]

Sar, nobleman, minister, pl. שָׂרִים (Sar•im′ ), plural connective form …-שָׂרֵי (sar•ei′ -…; minsters of…). Government ministers in the Israeli ha-K^әnës′ ët are Sar•im′ .

שָׂרָה [Updated: 2006.04.27]

Sâr•âh′ , noblewoman

שָׂטָן [Updated: 2006.04.27]

Sâ•tân′ ; impugner, adversary, accuser, polemicist (Christianized to "Satan").

סֵדֶר [Updated: 2007.02.18]

Sei′ dër, especially the Pës′ akh Sei′ dër; order [table setting or a service], liturgy, schedule, programme, schedule, arrangement). See also סִדּוּר (si•dur′ ).

סֵדֶר נָשִׁים [Updated: 2006.06.27]

Sei′ dër Nâsh•im′ ; Order: Women), 3^rd order of the Mish•nâh′  (i.e., Tal•mud′ )

סֵדֶר נְזִיקִין [Updated: 2006.06.27]

Sei′ dër N^әziq•in′ ; Order: Torts), 4^th order of the Mish•nâh′  (i.e., Tal•mud′ )

סֵדֶר קָדָשִׁין [Updated: 2006.06.27]

Sei′ dër Qâ•dâsh•in′ ; Order: Holinesses), 5^th order of the Mish•nâh′  (i.e., Tal•mud′ )

סֵדֶר טָהֳרוֹת [Updated: 2006.06.27]

Sei′ dër Tâ•hâr•ot′ ; Order: Decontaminations), 6^th order of the Mish•nâh′  (i.e., Tal•mud′ )

סֵדֶר זְרָעִים [Updated: 2006.06.27]

Sei′ dër Z^әrâ•im′ ; Order: Seeds), 1^st order of the Mish•nâh′  (i.e., Tal•mud′ )

סֵפֶר [Updated: 2006.04.27]

sei′ phër, pl. סְפָרִים (s^әphâr•im′ ); a writing, codex, book (see also M^әgil•âh′ ). One who hand writes s^әphâr•im′  is called a סוֹפֵר (so′ pheir), pl. סוֹפְרִים (so•ph^әr•im′ ).

סֵפֶר יוֹסֵף הַמְּקַנֵּא[Updated: 2006.04.27]

Sei′ phër Yo•seiph′  ha-M^әqan•ei′ ; Scroll of Yoseiph "the Zealous"; a polemic work against the NT by Rabbi Yo•seiph′  Bën-Nâ•tân Official (surnamed because his father, then himself, were financial adviser and administrator "officials" of the Archbishop) of Sens, France, ca. 1280 C.E.

סְמִיכָה [Updated: 2006.05.01]

s^әmikh•âh′ ; "leaning of hands," ordination), from סָמַך (sâ•makh′ ; support, uphold, sustain—pre-4^th century ordination). Though modern ordination is still called S^әmikh•âh′ , post-4^th century S^әmikh•âh′  is not equivalent and doesn't confer the same authority ("Semikhah," Ency. Jud. 14:1140ff).

S^әmikh•âh′  is used in two senses:

1. Of qor•bân•ot′ —the dedication by the owner of animals sacrificed on the Mi•z^әbei′ akh. The act, which was obligatory whenever sacrifices were offered by individuals was carried out by the owner laying both his hands with all his might between the horns of the animal immediately before it was dispatched (Semikhah, EJ 14.1140).
   
   
2. Of Sho•ph^әt•im′ , z^әqan•im′ , Rib′ is & Rabbis—All Jewish leaders had to be ordained before they were permitted to perform certain judicial functions and to decide practical questions in Jewish law. The Bible relates that Mosh′ ëh ordained Y^әho•shu′ a ha-Nâ•vi′  Bin-Nun by placing his hands on him, thereby מִנָּה (min•âh′ ; reckoning, allocating, apportioning) a portion of his own portion of the Ru′ akh ha-Qo′ dësh to Y^әho•shu′ a ha-Nâ•vi′  Bin-Nun (b^ә-Mid•bar′  27.22-23; D^әvâr•im′  34.9).
   

   Mosh′ ëh also ordained the 70 z^әqan•im′  (b^ә-Mid•bar′  11.16-17, 24-25). The z^әqan•im′  ordained by Mosh′ ëh ordained their successors, who in turn ordained their successors, so that there was an unbroken chain of S^әmikh•âh′  from Mosh′ ëh and Har Sin•ai′  down into the time of the Beit ha-Mi•q^әdâsh′  ha-Shein•i′ . Only a transfer of the Ru′ akh ha-Qo′ dësh, which originally rested on Mosh′ ëh, empowered the person with S^әmikh•âh′  to make decisions in crucial areas. For some centuries the tradition of conferring S^әmikh•âh′  by the "leaning" of hands continued, but the rabbis later decided to ordain by merely conferring the title "rabbi" either orally or in writing. (Semikhah, EJ 14.1140).

   
   
   

S^әmikh•âh′  was originally performed by every ordained teacher on his tal•mid•im′ .

In Ër′ ëtz Yi•s^әr•â•eil′ , it also became necessary for individual tal•mid′  to obtain the consent of the Nâ•si′  before conferring S^әmikh•âh′  on their tal•mid•im′ . On account of the high regard in which the patriarchs of Beit-Hi•leil′  were held subsequent to 20 C.E. when the P^әrush•im′  achieved predominance in the Beit-Din ha-Jâ•dol′ , no S^әmikh•âh′  was considered valid without the consent of the Nâ•si′ . The Nâ•si′  was, at first, permitted to confer it without consulting the Beit-Din ha-Jâ•dol′ . Later, the Nâ•si′  could only confer S^әmikh•âh′  with the affirmation of the Beit-Din ha-Jâ•dol′ .

Due to persecution from the Roman Hellenists, a new term introduced in the Ër′ ëtz Yi•s^әr•â•eil′  in the 2^nd-3^rd centuries C.E. was מִנּוּי (min•u′ i; allocation, apportionment), from the verb מִנָּה (min•âh′ ; reckoning, allocating, apportioning), however, the term S^әmikh•âh′  was retained in Iraq (Bâvël′ ).

S^әmikh•âh′  could only be granted by teachers residing in Ër′ ëtz Yi•s^әr•â•eil′  to tal•mid•im′  present in the Ër′ ëtz Yi•s^әr•â•eil′  at the time S^әmikh•âh′  was conferred upon them.

The appellation of "rabbi" is therefore never used for the Babylonian Âmor•ây′ im since they didn't posess S^әmikh•âh′ , and they have the title "rav." As a result, the Babylonian sages were dependent upon their colleagues in Ër′ ëtz Yi•s^әr•â•eil′ . "We submit to them" was the Babylonian attitude (Pes. 51a).

After the Bar-Kokh′ vâ Revolt (132-35 C.E.), the Roman emperor Hadrian attempted to end the spiritual authority still wielded by the Beit-Din ha-Jâ•dol′ , which had been shorn of all government support, by forbidding the conferral of S^әmikh•âh′  to new tal•mid•im′ . It was declared that "whoever performed ordination should be put to death, and whoever received ordination should be put to death, the city in which the ordination took place demolished, and the boundaries wherein it had been performed uprooted" (Sanh. 14a).

It isn't clear when the original S^әmikh•âh′  with the powers described above was discontinued. Majority opinion favors the latter part of the 4^th century C.E., during the time of Hi•leil′  II. (Semikhah, EJ 14.1140-42).

In modern usage, the title "rabbi" is no longer an indication, as it was up to the last centuries, that its bearer is thoroughly acquainted with the Tal•mud′  and codes. Ignoring the fact that, for centuries, the tunnel-visioned focus of "rabbis" on Tal•mud′  has produced a teaching caste blissfully ignorant of Ta•na"kh′ , in Israel today רַב (rav; a great) denotes an Orthodox leader, while רַבִּי (rab′ i; my great) is the appellation for non-Orthodox leaders. See also Rib′ i.

סְפָרָדִי [Updated: 2006.05.01]

S^әphâr•âd•i′ ; Spanish, plural S^әphâr•âd•im′  are, along with the Ash•k^әnaz′ im, one of the two European traditions of Jewry dating from Medieval times. Most more ancient, Middle Eastern, Jews, with the notable exception of the Tei•mân•im′ , who cling to their pristine earliest traditions, have gravitated to the S^әphâr•âd•i′  tradition.

סְעֻדָּה שְׁלִישִׁית [Updated: 2007.03.16]

S^ә•ud•âh′  Sh^әlish•it′ ; "third meal" [of Shab•ât′  or Khag). It is a Mitz•wâh′  to eat three meals on Shab•ât′  (Ma•sëk′ ët Shab•ât′  117b).

This brunch-like afternoon meal, completed before sundown, generally begins and concludes, among Tei•mân•im′  and N^әtzâr•im′  with various fruits and nuts. In between, the main course consists of pita & khum′ us, often with smoked (kâ•sheir′ ) fish, garnished with skhug, hil′ be or fiery chile peppers, washed down with beer or other beverage and all liberally sprinkled with z^әmir•ot′  chanted with great gusto.

S^ә•ud•âh′  Sh^әlish•it′  overrides and replaces the S^ә•ud•âh′  Maph•sëq′ ët.

סְעֻדָּה מַפסֶקֶת [Updated: 2008.07.27]

S^ә•ud•âh′  Maph•sëq′ ët "interrupter, breaker, disconnector"; the meal preceding a tzom.

When a tzom commences on Mo•tzâ•ei′  Shab•ât′ , S^ә•ud•âh′  Sh^әlish•it′  overrides and replaces S^ә•ud•âh′  Maph•sëq′ ët (in which case S^ә•ud•âh′  Sh^әlish•it′  should be eaten is its customary fashion).

שַׁעַר [Updated: 2006.04.27]

sha′ ar, pl. שְׁעָרִים (sh^ә•âr•im′ ); gate. Mei′ âh Sh^ә•ar•im′ , the Ultra-Orthodox enclave in Y^әru•shâ•lay′ im, means "100 Gates."

שַׁעַטנֵז [Updated: 2006.04.27]

sha•at•neiz′ ; fabric made of wool mixed with linen; symbolic of prohibition against mingling Yi•tz^әkhâq′  with Yish•mâ•eil′  or intermarriage.

שַׁעַטנֵ"ז גֵ"ץ [Updated: 2006.04.27]

sha•at•nei"z′  gei"tz; the seven letters of the Sei′ phër Tor•âh′  that are written with crowns; symbolizing sha•at•neiz′  plus the acronym גֵ"ץ (geitz)—Geir Tzëd′ ëq, warning against intermarrying even with a Geir Tzëd′ ëq (much moreso against intermarrying a goy).

שַׁבָּת [Updated: 2008.08.06]

Shab•ât′ ; cessation, settling-down, pl. שַׁבָּתוֹת (Shab•ât•ot′ ), from שָׁבַת (shâ•vat′ ; to cease), which probably derives ultimately from יָשַׁב (yâ•shav′ ; to settle); the latter being related to the cognate תּוֹשָׁב (to•shâv′ ; settler).

שַׁבַּת שַׁבָּתוֹן Shab•ât′  Shab•ât•on′ ; absolute cessation-day (lit. cessation cessation-day, the doublet implying utterly or absolute—see also Artscroll Vayikra 3b.403). While some argue that Shab•ât•on′  is more lax than a regular Shab•ât′ , that it is appended to Shab•ât′  forming a doublet suggests the opposite, that it's an added restriction, a special Shab•ât′  that is more restrictive than the regular Shab•ât′ .

Even many Orthodox Jews don't realize that keeping Shab•ât′  is the third-highest priority mi•tz^әw•âh′ ; behind only "You shall love your רַע as yourself" (wa-Yi•q^әr•â′  19.18) and pi•qu′ akh nëph′ ësh—even above Yom ha-Ki•pur′ .

Rib′ i Y^әho•shu′ a taught that one can only learn how to keep Tor•âh′  by learning to keep Tor•âh′  as the P^әrush•im′  teach:

"Then [Rib′ i] Y^әho•shu′ a spoke to the Q^әhil•ot′  and to his tal•mid•im′  saying, ''The So•ph^әr•im′  and those of the Rabbinic-P^әrush•im′  [who advocate that Ha•lâkh•âh′  must be exclusively oral] sit upon the bench [i.e., the Beit-Din] of Mosh′ ëh. So now, keep sho•meir′  and do concerning everything—as much as they shall tell you! Just don't imitate their Ma•as•ëh′  because they say but they don't do." (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) (23.1-3).

In the intervening centuries since, however, the modern successors of the P^әrush•im′ , Orthodox Jews, have introduced an innovation—which, despite the good intention, is prohibited by Tor•âh′  (D^әvâr•im′  13.1, inter alia)—to impose a Hav•dâl•âh′  between Judaism and Christianity, falsely redefining the phrase B^әn•ei′ -No′ akh and falsely teaching that non-Jews are prohibited from keeping Shab•ât′  like Jews.

Today, one must filter out intervening rabbinic innovations (which are strayings). Tor•âh′  explicitly declares that there is only one Tor•âh′ , applying the same to Y^әhud•im′  and geir•im′  (b^ә-Mi•d^әbar′  15.16, 29), one khuq•âh′  (b^ә-Mi•d^әbar′  9.14; 15.14-15) and one mi•sh^әpât′  (wa-Yi•q^әr•â′  24.22; b^ә-Mi•d^әbar′  15.16). Therefore, one can only follow the teaching of Rib′ i Y^әho•shu′ a by learning what Orthodox Jews teach that Orthodox Jews must keep concerning Shab•ât′ , filtering out any intervening rabbinic strayings.

Accordingly, the fundamentals can only be learned from an Orthodox rabbi who will teach you how Orthodox Jews keep Shab•ât′  (which, if you are a non-Jew, they won't teach you, since they believe non-Jews must keep it differently) or from our Khav•rut′ â distance course (link in the Foreign Ministry of our website). Some of the basics include:

• Shab•ât′  begins on the eve (sundown of the previous evening), called עֶרֶב שַׁבָּת (Ër′ ëv Shab•ât′ ; eve of Shab•ât′ ).
• Shab•ât′  ends the evening concluding the day, called מוֹצָאֵי שַׁבָּת (Motzâ•ei Shab•ât′ ; the going-out of Shab•ât′ ) refers to Hav•dâl•âh′ , about 46 minutes after sundown, and the remainder of the evening and night.
• The standard greeting on Shab•ât′  is שַׁבָּת שָׁלוֹם (Shab•ât′  Shâ•lom′ ), for which the response is שַׁבָּת שָׁלוֹם וּבְרָכָה (Shab•ât′  Shâ•lom′  u-v^әrâkhâh).

שַׁחֲרִית [Updated: 2006.04.27]

Sha•khar•it′ ; pre-dawn darkness (and, by extension, pre-dawn T^әphil•ot′ ) paralleling the liturgy in the Beit ha-Mi•q^әdâsh′ . שָׁחוֹר (Shâ•khor′ ) means "black."

שָׁלִיחַ [Updated: 2008.03.07]

shâ•li′ akh, pl. שְׁלִיחִים (sh^әlikh•im′ ); emissary, representative. This tracks, via LXX, to the Hellenized (Greek) αποστολος (apostolos; emissaries, anglicized—and de-Judaized—to "apostle"). See also NHM note 10.2.1.

שָׁלוֹם [Updated: 2006.04.27]

Shâ•lom′ ; peace, used as "hello" and "good-bye" in Hebrew.

שַׁמַּאי [Updated: 2006.05.01]

Sham•ai′  (ca. B.C.E. 50 to ca. 30 C.E.); founding Rib′ i of the strict P^әrush•im′  school of interpreting Oral Law (Ha•lâkh•âh′ ), in opposition to the liberal P^әrush•im′  school of Hi•leil′ . Sham•ai′  was one of the leaders of the P^әrush•im′  contingent in the Beit-Din ha-Jâ•dol′ , which, until 20 C.E. was controlled by the Hellenist pseudo-Tz^әdoq•im′  (an upheaval that certainly motivated fierce antiP^әrush•im′  sentiments among the Hellenist pseudo-Tz^әdoq•im′  less than a decade before Rib′ i Y^әho•shu′ a rose to prominence), during which time, the stricter views of Sham•ai′  prevailed (within the P^әrush•im′  faction). By the time of the destruction in 70 C.E., however, the more lenient views of Hi•leil′  came to prevail.

שַׁאמִי [Updated: 2007.03.06]

Sha′ mi; from Arabic "asham," meaning Greater Syria (and meaning the inclusion of Israel), i.e. based on the S^әpharadi tradition with many deviations: assimilated with Ash•k^әnaz′ im and infused with the Zo•har′  and Qa•bâl•âh′ ). The Sha′ mi were the Yemenite Reform, diverging from the pristine Ba•lad•i′  Tei•mân•im′  tradition.

The Shami Bât•ei′ -ha-K^әnës′ ët introduced additions to the si•dur′  made by the Qa•bâl•âh′ -ists in Tz^әphat in the 16^th century. (Sha′ mi, The many Yemenite synagogues of R^әkhov′ ot, hâ-Â′ rëtz, 2004.06.18)

שָׁבוּעַ / שָׁבוּעוֹת [Updated: 2006.04.27]

Shâ•vu′ a, plural shâ•vu•ot′ ; week / weeks

The concluding greeting of Hav•dâl•âh′  initiates the start of a new week: Shâ•vu′ a tov! (Good week!). This greeting is also common on Day1 of each week upon meeting people for the first time that week.

שֵׁנִי [Updated: 2007.03.07]

Shein•i′ ; second (adj.)

שְׁכֶם [Updated: 2006.04.27]

Sh^әkhëm; Biblical city of K^әna•an′ , later capital of the Ten Northern Tribes of Israel rivaling Y^әru•shâ•lay′ im (capital of Judea)

Hellenized in modern times to the Arab-occupied (and Arab-renamed) city of 'Nablus.'

שְׁכִינָה [Updated: 2006.04.27]

Sh^әkhin•âh′ ; the Neighboring, from שָׁכַן (shâ•khan′ ; he neighbored with or by), pop. "Presence." See also Sh^әkhun•âh′ ).

שְׁחִיטָה [Updated: 2006.04.27]

Sh^әkhit•âh′ ; slaughter according to Tor•âh′  standards, i.e. kâ•sheir′  slaughter by a sho•kheit′  (kâ•sheir′  butcher).

שְׁכוּנָה [Updated: 2006.04.27]

sh^әkhun•âh′ , connective form -שְׁכוּנת (sh^әkhun•at′ -…; neighborhood of…); neighborhood, burrough, pop. "quarter". שְׁכוּנת הַנְצָרִים (sh^әkhun•at′  ha-N^әtzâr•im′ ) is the N^әtzâr•im′  neighborhood, or quarter. See also Sh^әkhin•âh′ .

שְׁמַע [Updated: 2006.05.01]

Sh^әma!; Hearken! Hear!

Non-Jews who have any familiarity with Judaism—and too many Jews—have the misconception that the 'Sh^әma!' is D^әvâr•im′  6.4.

The recitation of Sh^әma begins with the t^әphil•âh′  that introduces the Sh^әma in the si•dur′ , אַהֲבַת עוֹלָם (a•hav•at′  o•lâm′ ; love of the age), and continues through אֱמֶת וְיַצִּיב (Ë•mët′  w^ә-ya•tziv′ ; true and stable).

Particularly salient to the self-orientation and displacement theology of today's western culture are two concepts inherent in the 'Sh^әma!':

• Q: What is expected of you, perfection? A: "You shall love ha-Sheim your Ël•oh•im′  with all of your heart, and with all of your nëph′ ësh and all of your utmost" (D^әvâr•im′  6.5) and "to love ha-Sheim your Ël•oh•im′  and to serve Him with all of your heart and with all of your nëph′ ësh" (D^әvâr•im′  11.13). No more than your utmost; all of your heart and all of your heart. Also, no less.
• Q: Who interprets Tor•âh′  for you? A: A legitimate Beit-Din in the Orthodox Jewish community, "not straying after your own heart and after your own eyes after which you prostitute yourselves" (b^ә-Mid•bar′  15.39). Displacing the authority of Beit-Din with the self-authority of "straying after your own heart and after your own eyes" is Displacement Theology.

Reciting the 'Sh^әma!' is a verbal commitment to all of these principles.

By at least as early as the second century C.E., the 'Sh^әma!' comprised three portions of Tor•âh′ , in the following order, each prefaced by the introductory b^әrâkh•âh′  (or two) and concluded with another b^әrâkh•âh′  (or two):

1. Introductory b^әrâkh•âh′ 
   1. Sha•khar•it′  (2)
      1. יוֹצֵר הַמְּאוֹרוֹת (yo•tzeir′  ha-m^ә•or•ot′ ; Molder/former of the illuminators, luminaries)—No•sakh′  Tei•mân′ 
      2. אַהֲבַת עוֹלָם (A•hav•at′  O•lâm′ ; love of the world-age)… —No•sakh′  Tei•mân′ 
   2. Ar^әv•it′  (2)
      1. הַמַּעֲרִיב עֲרָבִים (ha-Ma•a•riv′  A•râv•im′ ; causes the evening to become evening).
      2. אַהֲבַת עוֹלָם (A•hav•at′  O•lâm′ ; love of the world-age)…
2. D^әvâr•im′  6.4-9
3. D^әvâr•im′  11.13-21
4. b^ә-Mid•bar′  15.37-41
5. Concluding b^әrâkh•âh′ 
   1. Sha•khar•it′  (1)—אֱמֶת ְויַצִּיב (Ë•mët′  w^ә-ya•tziv′ ; True and reliable/stable) is…
   2. Ar^әv•it′  (2)
      1. אֶמֶת וֶאֱמוּנָה (Ë•mët′  w^ә-Ë•mun•âh′ ; true and trustworthy/faithful) is…
      2. הַשְׁכִּיבֵנוּ (Ha•sh^әkiv•ein′ u; cause us to lie down)…

The earliest extant texts of the 'Sh^әma!' are from the t^әphil•in′  of Bar-Kokh′ vâ's soldiers, found near Qum•rân′ . The most complete of these t^әphil•in′  scrolls discovered was found to contain a fourth passage: D^әvâr•im′  5.1-21—the A•sër′ ët ha-Di•b^әr•ot′ .

This find provides physical evidence that, up until 135 C.E., the 'Sh^әma!' included this passage containing the A•sër′ ët ha-Di•b^әr•ot′ .

The rabbis eliminated this from both t^әphil•in′  and recitation of the 'Sh^әma!' to distance Judaism from Christianity that was claiming that only the A•sër′ ët ha-Di•b^әr•ot′  remained valid.

While the Christians were wrong, diminishing from established Ha•lâkh•âh′  by eliminating the A•sër′ ët ha-Di•b^әr•ot′  is prohibited by Tor•âh′  shë-bikh•tâv′  (D^әvâr•im′  13.1) and, therefore, isn't valid Ha•lâkh•âh′ .

Abudraham also remarks that the letter ע (ay′ in) of the word שְׁמַע (Sh^әma!; hearken!) and the letter ד (dal′ ët) of the word אֶחָד (ë•khad′ ; one) are traditionally written larger than the other letters in the Sei′ phër Tor•âh′  so as to form the word עֵד (eid; witness). In testifying to the Singularity of ha-Sheim when he recites the 'Sh^әma!' the Jew becomes ha-Sheim's Eid•âh′ . ("Shema, Reading of," Ency. Jud., 14.1370-73).

שְׁמִינִי עֲצֶרֶת [Updated: 2006.04.27]

Sh^әmin•i′  A•tzër′ ët; Eighth [day] Restraint, the eighth day of Suk•ot′ , in which one "arrests" himself or herself from doing m^әlâkh•âh′ . שְׁמִינִי (sh^әmin•i′ ) is the masc. adj. form of שְׁמוֹנָה (sh^әmon•âh′ ; eight). עֲצֶרֶת (a•tzër′ ët) is the fem. noun form of the verb עָצַר (â•tzar′ ; he arrested, detained, restrained).

שְׁמִטָּה [Updated: 2006.04.27]

Sh^әmit•âh′ ; remission year (each 7^th year). The years of the cycle can be calculated by taking the remainder after dividing the Hebrew calendar year by 7; i.e., the Hebrew year modulo 7.

שְׁמוֹנֶה עֶשְׂרֵה [Updated: 2006.04.27]

Sh^әmon•ëh′  Ës^әr•eih′ ; 18. This refers to the 18 b^әrâkh•ot′  comprising (and thus a synonym for) the A•mid•âh′ .

שְׁמוֹת [Updated: 2006.04.27]

Sh^әm•ot′ ; Names—de-Judaized (Hellenized) to 'Exodus.'

שְׁמוּאֵל [Updated: 2006.04.27]

Sh^әmu•eil′ ; An amalgamation of Shâ•ul′  mei-eil′  ("Borrowed from Eil"), cf. 'שְׁמוּאֵל א (Sh^әmu•eil′  Âl′ ëph) 1.20 and ArtScroll Stone Edition Ta•na"kh′ , p. 646. 'שְׁמוּאֵל ב (Sh^әmu•eil′  Âl′ ëph & Beit) are two books of Ta•na"kh′  (de-Judaized (Hellenized) to I & II Sam.).

שְׁאוֹל [Updated: 2006.05.01]

Sh^ә•ol; the question—masc. form of the usually fem. noun, שְׁאֵלָה (sh^ә•eil•âh′ ; question). While typically translated as grave, pit or even "hell," in reality what followed physical life was the great question. Cf. also The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) note 10.28.2.

שֶׁקֶל [Updated: 2008.03.30]

₪ / shëq′ ël, plural sh^әqâl•im′ .

The modern 'New Israeli Sheqel' (abbreviated NIS) sign is ₪, a merger of overlapped letters: ש (for שֶׁקֶל) and ח, for חָדָשׁ (khâ•dâsh′ ; new). ₪ thus abbreviates שֶׁקֶל חָדָשׁ (shëq′ ël khâ•dâsh′ ; new shëq′ ël).

Up to the moment ₪/$ exchange rate (rightmost column).

שֶׁקֶץ [Updated: 2006.04.27]

shi•qutz′ ; detestable (masc.), metonym for an idol.

shë′ qëtz; detestable (masc.), e.g., a man who doesn't keep Tor•âh′ , i.e. a pagan man (i.e. idolator), especially one who marries a Jewess.

שִׁקצָה (shi•q^әtz•âh′ ; detestable (fem.), e.g., a woman who doesn't keep Tor•âh′ , i.e. a pagan woman (i.e. idolatress), especially one who marries a Jew.

שֶׁבַע מִצווֹת בְּנֵי-נֹחַ [Updated: 2006.06.14]

Shëv′ a Mitz•wot′  B^әn•ei′ -No′ akh; Seven Laws of No′ akh.

According to the Encyclopedia Judaica ("Noachide Laws," 12:1190ff), the earliest extant reference to (a prototype consisting of four of) the Shëv′ a (seven) Mitz•wot′  B^әn•ei′ -No′ akh was formulated by the Beit Din ha-N^әtzâr•im′ , in Ma•a•vâr′  15.20:

"This … list is the only one that bears any systematic relationship to the set of religious laws which the Pentateuch makes obligatory upon resident aliens (the jeir ha-jâr) and ëz•râkh′  [indigenous, native]" .

The Shëv′ a Mitz•wot′  B^әn•ei′ -No′ akh are:

1. Subordinate yourself to a legitimate Beit-Din
   
   
2. Do not profane the Name (see Profaning the Holy Name Unawares)
   
   
3. Have no part in idolatry (including J*esus and Christianity)
   
   
4. Do not engage in sexual promiscuity (including intermarriage between a Jew and a gentile)
   
   
5. Do no murder (including reputation, i.e., character assassination and slander)
   
   
6. Do not steal (includes misrepresentation, i.e. stealing someone's reputation and life)
   
   
7. Do not eat tâ•reiph′  meat
   
   

בְּרֵכַת שִׁלֹּחַ [Updated: 2006.04.27]

B^әreikh•at′  Shi•lo′ akh; Pool of Shi•lo′ akh; issuance—Hellenized (Arabaized) to Siloam / Silwan.

שִׁיר הַשִּׁירִים [Updated: 2006.05.01]

Shir ha-Shir•im′  is the first of the five M^әgil•ot′  (de-Judaized to Song of Solomon and Canticles)

שִׁעוּר [Updated: 2008.04.15]

shi•ur′ , lesson (which may be a short lecture), class, homework.

שִׁבעָה [Updated: 2006.04.27]

Shiv•âh′ ; seven (masc. n.); frequently referring to the first seven days of mourning following burial of a Jew, during which time "the mourner emerges from the stage of intense grief to a new state of mind in which he is prepared to talk about his loss and to accept comfort from friends and neighbors. The world now enlarges for the mourner. While he remains within the house, expressing grief through the observances of avelut—the wearing of the rent garment, the sitting on the low stool [pillow on the floor according to No•sakh′  Tei•mân•i′ ], the wearing of slippers, the refraining from shaving and grooming, the recital of [Qa•dish′ ]—his acquaintances come to his home to express sympathy in his distress." (Maurice Lamm, The Jewish Way in Death and Mourning, p. 78).

שְׁלֹמֹה [Updated: 2006.04.27]

Sh^әlom•oh′ , Hellenized to "Solomon."

שׁוֹאָה [Updated: 2006.04.27]

Sho•âh′ ; Holocaust, Calamity

שׁוֹמֵר [Updated: 2006.05.01]

sho•meir′ ; keeping protective watch over, as in guard duty, present tense of שָׁמַר (shâ•mar′ ; he kept watch over). The noun is מִשׁמָר (mi•sh^әmar′ ; a watch or shift, as of guard duty). Compare and contrast this verb with its synonym: נוֹצְרִים (No•tz^әr•im′ ).

Ultra-Orthodox often describe themselves as 'sho•meir′  Shab•ât′ .'

שׁוֹמרוֹן [Updated: 2006.04.27]

Sho•m^әron′ , de-Judaized (Hellenized) to 'Samaria'; then, in classical petitio principii prejudiced and distorted by misojudaic and anti-Israel world media to "Occupied Palestinian land." Today, the Sho•m^әron′  is Arab-occupied Israeli land which was inhabited by the 10 Northern Tribes of Israel prior to the invasion of Syria in BCE 722.

שׁוֹפָר (or שֹׁפָר) [Updated: 2006.04.27]

sho•phâr′ ; ram's horn

שׁוֹפֵט [Updated: 2006.04.27]

sho•pheit′ , pl. שׁוֹפְטִים (sho•ph^әt•im′ ); judge(s) of a Beit-Din. Sho•ph^әt•im′  (de-Judaized (Hellenized) to "Judges") is also the name of a book in Ta•na"kh′  (following Y^әho•shu′ a, Hellenized to "Joshua"). See also the cognate mi•sh^әpât′ . See also z^әqan•im′ .

Sho•pheit′  tracks, via LXX, to the Hellenist concept of κριτης (kriteis; judge). See also The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) note 5.25.1.

שֹׁרֶשׁ, also שׁוֹרֶשׁ [Updated: 2006.04.27]

shor′ ësh; root

שׁוֹטֵר [Updated: 2006.05.01]

Sho•teir′ ; Biblical, an enforcement officer of the Beit-Din. In modern terminology, a sho•teir′  is an officer of the court, i.e. a law enforcement officer or policeman. In Israel, the police are the מִשׁטָרָה (mi•sh^әtâr•âh′ ).

שׁוּלחָן [Updated: 2007.03.16]

Shul•khân′ ; table. See also Shul•khân′  •rukh′  and A•rikh•at′  ha-Shul•khân′ .

שׁוּלחָן עָרוּך [Updated: 2006.05.01]

Shul•khân′  •rukh′ ; the set table, i.e., the table that is set, ordered, arranged)—the name of what is heralded as the Jew's daily operating manual, written by Joseph Caro (Portugal & Turkey; S^әphâr•âd•i′ , 1488-1575 C.E.) and first printed in Venice in 1565 C.E., for daily Judaic practice, but was opposed into the 17^th century and from which some Orthodox Jews still sometimes disagree and deliberately diverge. It was first rejected by Ash•k^әnaz′ im until adopted by Moses Isserles () to the assimilation of German and Poland culture. The Shul•khân′  •rukh′  is an adaptation, by Caro, of an earlier work—Arb′ a Tur•im′  (Four Rows) by Ya•a•qov′  Bën-Âsheir (Spain = S^әphâr•âd•i′ , 1270?-1340 C.E.):

1. אֹרַח חַיִּים (O′ rakh khay′ im; path of life), dealing with b^әrâkh•ot′ , T^әphil•ot′ , Shab•ât′ , Khaj•im′  and ta•an•i•yot′  (fasts)
   
   
2. יוֹרֶה דֵעָה (Yor•ëh′  D^ә•âh; "knowledge shooter" or "knowledge gun"), dealing with ritual law (sh^әkhit•âh′ , t^әreiph•ot′ , usury, A•vod•âh′  Zâr•âh′  & mourning)
   
   
3. אֶבֶן הָעֵזֶר (Ë′ vën hâ-Ei′ zër; the helping stone), dealing with feminine matters (marriage, divorce, extrication from levirate obligation and k^әtub•âh′ )
   
   
4. חֹשֶׁן מִשׁפָּט (Kho′ shën Mi•sh^әpât′ ), dealing with civil law and personal relations.
   
   

סִדָרה [Updated: 2007.02.22]

si•d^әr•âh′ ; order [of recitation], liturgy, schedule, programme, schedule, arrangement; especially, the weekly portion of Tor•âh′  and Ha•ph^әtâr•âh′  read by Jews around the world.

סִדּוּר [Updated: 2007.02.18]

si•dur′ , plural si•dur•im′ ; order [of a service], liturgy, schedule, programme, schedule, arrangement; also, the book containing the liturgy; de-Judaized to "prayer book." See also סֵדֶר (Sei′ dër).

סִימָן [Updated: 2006.05.01]

si•mân′ , sign, mark, symbol, signal, paragraph).

Si•mân′  is used as "chapter" in citing a chapter of Ta•na"kh′ , e.g. 'בס (b^ә-s') is an abbreviation for "in chapter…"

Thus, using the standard abbreviations, wa-Yi•q^әr•â′  17:11 would be וַיִּקְרָא בס' י"ז י"א, though 'בס (b^ә-s') is generally understood and omitted.

Note that the numbers of the chapter and verse are given in Gi•ma•tri•yâh′ , their corresponding Hebrew letters (10 + 7 = 17 and 10 + 1 = 11).

There are two exceptions to this convention—15 and 16—due to the desire to avoid accidentally forming part of the Name. Thus, all 15's & 16's (including 115, 2516, etc.) are formed using 9 + 6 (ט"ו) and 9 + 7 (ט"ז) rather than the expected 10 + 5 and 10 + 6. Resuming with 17 = י"ז, the convention continues as expected.

The lapse of two millenia from the 15^th Pâ•qid′  ha-N^әtzâr•im′  to the 16^th Pâ•qid′  ha-N^әtzâr•im′  thus mirrors the disconnect presaged in these two special numbers. See also Gi•ma•tri•yâh′ .

שִׁמחָה [Updated: 2006.04.27]

si•m^әkh•âh′ , connective si•m^әkh•at′ -…; rejoicing

סִינַי [Updated: 2006.05.01]

Sin•ai′ ; its meaning is uncertain. The only modern translation would be "my Chinese."

It may surprise some readers to learn that scholars agree that the popular tourist spot, Mount St. Katherine's, near the southern tip of the Sin•ai′  peninsula, cannot be the Har Sin•ai′  of Ta•na"kh′ . The only mountain that fits the requirements at all is Har Kar•kom′ , adjacent to Mid•bâr′  Pâ•rân′  in the Israeli Në′ gëv. (Cf. Archaeologist Emanuel Anati's discussion in "Mountain of g*o*d," The Jerusalem Post Magazine, 87.03.27, p. 14-15); also at www.harkarkom.com.

א [Updated: 2006.04.27]

Codex Sinaiticus (ca. 300-399 C.E.) The earliest extant complete ms. of the Christian NT, thought to have originated in Israel. א likely derived more from Israel and Israeli Jews than the other source texts, perhaps leaving it less Christianization by pagan (Hellenist Roman) redactors and, therefore, less antinomian and less misojudaic.

א* Using the conventions of the apparatus of the Novum Testamentum Graeca, the asterisk refers to the original Hellenist Greek scribe of a document (in this example, of the Codex Sinaiticus). א¹ refers to the first redactor's handwriting, א² to the second redactor's handwriting, etc. as they redacted the Greek ms.

שִׂנאַת חִנָּם [Updated: 2006.04.27]

sin•at′  khi•nam′ ; gratuitess hatred, hate-mongering

סְכָךְ [Updated: 2008.07.28]

s^әkhâkh; a wicker-like semi-covering on a Suk•âh′  (Ha•lâkh•âh′  prohibits a true roof on a Suk•âh′ ).

סְחוּג [Updated: 2008.03.30]

Skhug. Hot sauce to dab on meats, Ma•la′ wakh, etc. Basic recipe (refine over time):

• 200 grams dry molten-hot-red or nuclear-hot-green chili peppers (determines whether skhug is red or green)
• 6 cloves of garlic
• 1 bunch fresh coriander leaves
• 3-4 pods cardamon, fresh ground
• 1/2 teaspoon cumin
• 10 black peppercorns, fresh ground
• water

It's advisable to use rubber gloves when handling the peppers as they tend to burn the skin. (Do not rub your eyes!) Clean the peppers, remove the seeds and ends. Peppers should be hollow. Put in the blender. Add water, about a third to the total volume of peppers in blender (sounds complicated but it's really quite simple). Add rest of ingredients and blend to a fine paste.

Skhug is dabbed on various meats (as one might dab on horseradish) or added to tomato paste and eaten on Ma•la′ wakh. Lasts well in refrigerator.

סוֹפֵר [Updated: 2007.08.05]

so•pheir′ ; a counter (popularly "scribe"), because the Tor•âh′  scribes counted the number of letters to ensure accuracy; pl. so•ph^әr•im′ ; pl. connective so•ph^әr•ei′ -).

A cognate, Sei′ phër, "book" or "scroll," is widely used of a Sei′ phër Tor•âh′  and Beit-Sei′ phër (house of books = school).

סת"ם (pronounced sta"m), acronym for סְפָרִים, תְּפִלִּין, מְזוּזוֹת (Si•ph^әr•ei′ -Tor•âh′ , t^әphil•in′ , m^әzuz•ot′ ),

סְתָמִי [Updated: 2006.04.27]

stâm•i′ ; neutral (e.g., neither khâ•lâv′  nor bâ•sâr′ ).

"Parve" is a Yiddish word—which represents German assimilation. In the Bible and Tal•mud′  the closest term is פַּרוָה (peirv•âh′ ), a completely unrelated term meaning "fur."

סֻכָּה or סוּכָּה [Updated: 2006.04.27]

Suk•âh′ ; hut, plural סֻכּוֹת (Suk•ot′ ; huts; Modern Hebrew: booths). This is widely rendered by the inaccurate and misleading term "tabernacles," leading to confusion of סֻכָּה with the completely unrelated מִשׁכָּן; and חַג סֻכּוֹת (Khag Suk•ot′ ; "Pilgrimage of Huts") is similarly misleadingly rendered as "Festival of Tabernacles."