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.
[Updated: 2008.04.21]
[Updated: 2006.04.27] [Updated: 2007.03.12]רבנן (Rabânân) is Aramic for "our Ravs."
[Updated: 2006.04.27]Sha·ar ha-Rakhamim is the "Gate of Compassion," the East Gate of Har ha-Ba′ yit. Based on a mistranslation, non-Jews know this gate by an erroneous name: the 'Golden Gate."
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.07.31] [Updated: 2006.07.31] [Updated: 2006.07.31]Rashi's commentary is mainly distinguished by a rather imaginative philological treatment of Midrâshic interpretations and riddled with logical inconsistencies. When the text didn't fit into his view he changed the wording of Midrâsh, the Targums, cantillations, etc. to conform to his view. Rashi's second great shortcoming was his failure to deal with reconciling philosophy and Biblical concepts of the universe.
[Updated: 2007.01.21]רצון is often suffixed by the pronominal ך (khâ, masc. or ëkh, fem. meaning "your") to form רצונך (rәtzonkhâ or rәtzonëkh; your [masc. & fem., respectively]) pleasure or will. The connective form without the suffix, רצון, is pronounced rәtzon…, e.g. רצון י--ה (rәtzon ha-Sheim, the will or pleasure of ha-Sheim). רצון can also be prefixed by a preposition, for instance, ב (bә-…; in…) to form ברצון (bә-râtzon; with [lit. "in"] pleasure). These can also take a pronominal suffix to form, for example, ברצונך (bә-rәtzonkhâ; with or by your pleasure).
רצון derives from the verb רצה (râtzâh; 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 אם ירצה השם (im yirtzëh ha-Sheim), abbreviated אי"ה (IY"H), which means "if [it] will please ha-Sheim.
[Updated: 2007.03.12]"Rebbe" derives from German assimilation (Yiddish) and is, therefore, to be shunned.
The term for 1st century and earlier Pәrush·im′ scholars ,like Hileil, Shamai and Jamliyeil, is Rib′ i ("Titles," Ency. Jud., 15:1163-4). This group includes the most famous Rib′ i of all time, upon whom Jamliyeil himself conferred sәmikhâh (cf. also The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM) note 23.7.1) – Rib′ i Yәho·shu′ a Bën-Dâ·wid′ , ha-Mâshiakh.
רבון (Ribon; Sovereign-Great) is used of ha-Sheim, most popularly in the phrase רבונו של עולם (Ribono shël olâm; Sovereign-Great of the world-age).. See also adoni and mori.
[Updated: 2008.03.10] [Updated: 2006.05.17]rësha, wickedness.
[Updated: 2006.04.27]"Rabbi" is anachronistic relative to Yәhudah 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 Hileil, 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, רב (rav / rabi — "rabbi," meaning "great" or "master") subsequently came to be substituted for the historically correct nomenclature of ריבי (Rib′ i) limited to the conditions cited above. "In [Yәhudah] the custom which had been instituted during the Tanaitic period [from Hileil to the 2nd century C.E.] of according the title [Rib′ i — Ency. Jud. incorrectly gives "rabbi"] to scholars ordained by the Nasi and [Beit-Din ha-Gadol] continued during the period of the Amoraim" ("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 Eretz Israel… 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 Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u and elsewhere proves (see NHM note 23.7.1) that since Rib′ i Yәho·shu′ a was recognized by the title of 'Ribi,' therefore, this necessarily implies that Rib′ i Yәho·shu′ a had ordination from the Beit-Din ha-Gadol.
In the times of Hileil (pop. Hillel, 1st century B.C.E. to beginning of 1st century C.E.) and the patriarchs of Beit-Hileil, ordination in Eretz Israel was distinct from ordination in the Galut (principally Bavel), with ordination in Eretz Israel carrying clear superiority. "סמיכה (semikhah) could only be granted by scholars residing in Eretz Israel to scholars present in the Ërëtz Yisrâ·eil at the time of their ordination… The appellation of [רבי] rabi (Hellenized to "rabbi"; actually Rib′ i, as demonstrated below) is therefore never used for the Babylonian amoraim since they did not possess סמיכה, and they have the title [רב] "rav." As a result, the Babylonian sages were dependent upon their [colleagues in Yehudah]. 'We submit to them' was the Babylonian attitude (Pesakh. 51a)" ("Semikhah," EJ, 14:1140-47).
In the time of Rib′ i Yәho·shu′ a, this partriarch was Raban Gamlieil ha-Zaqein, grandson of Hileil. "According to Acts, Gamlieil was tolerant toward the first [Nәtzâr·im′ , not "Christians" who didn't even come into existence until 135 CE; ybd] and Paul was one of his pupils (22:3)… 'When Raban Gamlieil the elder died the glory of the Tor·âh′ ceased, and purity and saintliness [lit. "separation"] perished' (Sotah 9:15)" ("Gamliel, Rabban," EJ, 7:295-6).
It is clear from this that the minui (cf. 21.23.2) conferred upon Rib′ i Yәho·shu′ a, previously demonstrated, was conferred by Raban Gamlieil ha-Zaqein.
"In Eretz Israel 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 Hileil, who were the recognized heads of the Jewish community of the Ërëtz Yisrâ·eil during the centuries subsequent to the demise of Raban Yokhanan Bën-Zakai, 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 Ërëtz Yisrâ·eil in the days of the Jerusalem Talmud for ordination was [מנוי (minui; apportioning {of the Ruakh ha-Qodesh bestowed upon Mosh′ ëh at Har Sin·ai′ which Mosh′ ëh, in turn, apportioned to the original Bât·ei′ -Din in Shәm·ot′ 18.24-26}, i.e. nomination or "appointment" to the office of judge)]. In Babylonia the designation of סמיכה (semikhuta in Aramaic) was retained" ("Semikhah," EJ, 14:1140-47).
Raban Gamlieil ha-Zaqein, grandson of the original patriarch Hileil, belonged to the 'later' category in which the approval of the Beit-Din ha-Gadol was obtained. From this it is clear that the minui (21.23.2) conferred upon Rib′ i Yәho·shu′ a not only was conferred by Raban Gamlieil, but in concert with the Beit-Din ha-Gadol of which Raban Gamlieil was Nasi.
This brings us to the question of Rib′ i Yәho·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)" ("Semikhah," EJ, 14:1140-47) [emphasis added; ybd].
This demonstrates that not only was minui (21.23.2) conferred upon Rib′ i Yәho·shu′ a as a talmid of Raban Gamlieil ha-Zaqein, but that minui is, in turn, conferred upon his authentic talmidim — legitimate Nәtzâr·im′ Jews, i.e. recognized by the Beit-ha-Din shel ha-Nәtzâr·im′ (in Raanana) within Eretz Israel, of the authentic and historical Rib′ i, and Tana, Yәho·shu′ a Bën-Yoseiph Bën-David. (This is confirmed in NHM 10.1.). Again, this explains the events in "Acts" 2.
The documentation clearly demonstrates that, far greater than סמיכה, Rib′ i Yәho·shu′ a was recognized here as having received מנוי from both the patriarch of Beit-Hileil "in cooperation with" the Beit-Din ha-Gadol!!!
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 מנוי were Ta·nâ·im′ . It's immediately clear how often this is confirmed of Rib′ i Yәho·shu′ a in Ma·tit·yâh′ u.
Moreover, if Rib′ i Yәho·shu′ a lacked מנוי, he would not have been tolerated as a teacher in the country (21.23.2), nor in the Bât·ei′ -ha-Kәnësët, much less in the Beit ha-Miqdâsh. This further corroborates that the historical Rib′ i Yәho·shu′ a, in contrast to the syncretized Yesh"u (J-e-s-u-s) of Christianity, was shomeir-Tor·âh′ . This was, understandably, buried by the Christian (Roman) redactors who couldn't afford to acknowledge that Rib′ i Yәho·shu′ a was so inextricably linked to Jewish, and Judaic, hegemony.
[Updated: 2006.04.27] [Updated: 2006.09.10] [Updated: 2008.05.13]רעי/רועי האליל — ro·i hâ-elil; My feckless shepherd (i.e., those who are supposed to be shepherds of Tor·âh′ but are incompetent, losing the sheep), plural ro·ai ha-elilim. See also Zәkharyah 11.17 with Yir·mәyâh′ u 23.1 and Yәkhezqeil 34.2-23; 37.24.
[Updated: 2006.05.01]Rosh also denotes the top (as a ladder), the chief (among people), prime (among ministers, e.g., ראש הממשלה (Rosh ha-Mëmshâlâh; "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": התחל (hatkheil). ראשון (rishon; head, first) derives from this same root, as does the fem. noun ראשית (Reish·it′ ; head, first). Prefix this with the preposition ב (bә-; in) and you have the name of the first book in Tor·âh′ : בראשית (bә-Reish·it′ ; at first, lit. "in first").
ראש חדש (head of the khodesh).
ראש השנה (head of the shânâh; year).
[Updated: 2006.04.27]Your רוח is your sentience, your feelings and emotions. (Think of the team spirit of sports fans supporting their team.)
Though unable to distinguish נפש from נשמה, in LXX the Hellenists distinguished these two terms from רוח, which they rendered πνευμα (pneuma; wind, spirit).
Whether for good or evil, your רוח strongly influences your נפש and נשמה. The רוח is the interface between your נפש and נשמה 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 נפש and נשמה in the non-dimensional realm. Those who haven't prepared for the non-dimensional realm, developing healthy and complementary נפש and נשמה 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.
רוח הקדש (Ruakh ha-Qodësh) is the Spirit of Qodësh, where Qodësh is defined by Tor·âh′ .
[Updated: 2006.04.27]Rut is the second of the five Mәgilot
[Updated: 2007.09.18] [Updated: 2006.05.01] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2007.02.18] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.06.27] [Updated: 2006.04.27][Updated: 2006.04.27] [Updated: 2006.05.01]Sәmikhâh is used in two senses:
Mosh′ ëh also ordained the 70 zәqanim (bә-Mid·bar′ 11.16-17, 24-25). The zәqanim ordained by Mosh′ ëh ordained their successors, who in turn ordained their successors, so that there was an unbroken chain of Sәmikhâh from Mosh′ ëh and Har Sin·ai′ down into the time of the Beit ha-Mi·qәdâsh′ ha-Sheini. Only a transfer of the Ruakh ha-Qodësh, which originally rested on Mosh′ ëh, empowered the person with Sәmikhâh to make decisions in crucial areas. For some centuries the tradition of conferring Sәmikhâh 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).
Sәmikhâh was originally performed by every ordained teacher on his talmidim.
In Ërëtz Yisrâ·eil, it also became necessary for individual talmid to obtain the consent of the Nâsi before conferring Sәmikhâh on their talmidim. On account of the high regard in which the patriarchs of Beit-Hileil were held subsequent to 20 C.E. when the Pәrush·im′ achieved predominance in the Beit-Din ha-Jâ·dol′ , no Sәmikhâh was considered valid without the consent of the Nâsi. The Nâsi was, at first, permitted to confer it without consulting the Beit-Din ha-Jâ·dol′ . Later, the Nâsi could only confer Sәmikhâh with the affirmation of the Beit-Din ha-Jâ·dol′ .
Due to persecution from the Roman Hellenists, a new term introduced in the Ërëtz Yisrâ·eil in the 2nd-3rd centuries C.E. was מנוי (minui; allocation, apportionment), from the verb מנה (minâh; reckoning, allocating, apportioning), however, the term Sәmikhâh was retained in Iraq (Bavel).
Sәmikhâh could only be granted by teachers residing in Ërëtz Yisrâ·eil to talmidim present in the Ërëtz Yisrâ·eil at the time Sәmikhâh was conferred upon them.
The appellation of "rabbi" is therefore never used for the Babylonian Âmorâyim since they didn't posess Sәmikhâh, and they have the title "rav." As a result, the Babylonian sages were dependent upon their colleagues in Ërëtz Yisrâ·eil. "We submit to them" was the Babylonian attitude (Pes. 51a).
After the Bar-Kokhvâ 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 Sәmikhâh to new talmidim. 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 Sәmikhâh with the powers described above was discontinued. Majority opinion favors the latter part of the 4th century C.E., during the time of Hileil 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 Talmud and codes. Ignoring the fact that, for centuries, the tunnel-visioned focus of "rabbis" on Talmud has produced a teaching caste blissfully ignorant of Tana"kh, in Israel today רב (rav; a great) denotes an Orthodox leader, while רבי (rabi; my great) is the appellation for non-Orthodox leaders. See also Rib′ i.
[Updated: 2006.05.01] [Updated: 2007.03.16]This brunch-like afternoon meal generally begins and ends, among Tei·mân·im′ and Nәtzâr·im′ with various fruits and nuts. In between, the main course consists of pita & khumus, often with smoked (kâ·sheir′ ) fish, garnished with skhug, hilbe or chile peppers, washed down with beer or other beverage and all liberally sprinkled with zәmirot chanted with great gusto.
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.05.01]Shabât begins on the eve (sundown of the previous evening), called ערב שבת (Ër′ ëv Shabât; eve of Shabât).
Shabât ends the evening concluding the day, called מוצאי שבת (Motzâ·ei Shabât; the going-out of Shabât) refers to Havdâlâh, about 46 minutes after sundown, and the remainder of the evening and night.
The standard greeting on Shabât is שבת שלום (Shabât Shâlom), for which the response is שבת שלום וברכה (Shabât Shâlom u-vәrâkhâh).
שבת שבתון Shab·ât′ Shabâton; cessation of a cessation-day, see also Artscroll Vayikra 3b.403). While some argue that Shabâton is more lax than a regular Shabât, that is is appended to Shabât suggests the opposite, that it's an added restriction, a special Shabât that is more restrictive than the regular Shabât.
[Updated: 2006.04.27] [Updated: 2008.03.07] [Updated: 2006.04.27] [Updated: 2006.05.01] [Updated: 2007.03.06]The Shami Bât·ei′ -ha-Kәnësët introduced additions to the sidur, based upon innovations made by the Qa·bâl·âh′ -ist in Tzәphat in the 16th century. (The many Yemenite synagogues of Rehovot," Assaf Patrick, hâ-Â′ rëtz, 2004.06.18)
[Updated: 2006.04.27]The concluding greeting of Havdâlâh initiates the start of a new week: Shavua tov! (Good week!). This greeting is also common on Day1 of each week upon meeting people for the first time that week.
[Updated: 2007.03.07] [Updated: 2006.04.27]Hellenized in modern times to the Arab-occupied (and Arab-renamed) city of 'Nablus.'
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.05.01]Non-Jews who have any familiarity with Judaism — and too many Jews — have the misconception that the 'Shәma!' is Dәvâr·im′ 6.4.
The recitation of Shәma begins with the tәphilâh that introduces the Shәma in the sidur, אהבת עולם (ahavat olâm; love of the age), and continues through אמת ויציב (ëmët wә-yatziv; true and stable).
Particularly salient to the self-orientation and displacement theology of today's western culture are two concepts inherent in the 'Shәma!':
Reciting the 'Shәma!' is a verbal commitment to all of these principles.
By at least as early as the second century C.E., the 'Shәma!' comprised three portions of Tor·âh′ , in the following order, prefaced by the introductory bәrakhah (or two) and concluded with other bәrakhah (or two):
The earliest extant texts of the 'Shәma!' are from the tәphilin of Bar-Kokhva's soldiers, found near Qumran. The most complete of these tәphilin scrolls discovered was found to contain a fourth passage: Dәvâr·im′ 5.1-21 — the Aseret ha-Di·bәr·ot′ .
This find provides physical evidence that, up until 135 C.E., the 'Shәma!' included this passage containing the Aseret ha-Di·bәr·ot′ .
The rabbis eliminated this from both tәphilin and recitation of the 'Shәma!' to distance Judaism from Christianity that was claiming that only the Aseret ha-Di·bәr·ot′ remained valid.
While the Christians were wrong, diminishing from established Ha·lâkh·âh′ by eliminating the Aseret ha-Di·bәr·ot′ is prohibited by Tor·âh′ shë-bikh·tâv′ (Dәvâr·im′ 13.1) and, therefore, isn't valid Ha·lâkh·âh′ .
Abudraham also remarks that the letter ע (ayin) of the word שמע (Shәma!; hearken!) and the letter ד (dalet) of the word אחד (ekha d; one) are traditionally written larger than the other letters in the seipher Tor·âh′ so as to form the word עד (eid; witness). In testifying to the Singularity of ha-Sheim when he recites the 'Shәma!' the Jew becomes ha-Sheim's witness. ("Shema, Reading of," Ency. Jud., 14.1370-73).
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.05.01] [Updated: 2008.03.30]The modern 'New Israeli Sheqel' (abbreviated NIS) sign is ₪, a merger of overlapped letters: ש (for שקל) and ח, for חדש (khadash; new). ₪ thus abbreviates שקל חדש (sheqel khadash; new sheqel).
Up to the moment ₪/$ exchange rate (rightmost column).
[Updated: 2006.04.27]shëqëtz; 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.
שקצה (shiqtzâh; 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.
[Updated: 2006.06.14]According to the Encyclopedia Judaica ("Noachide Laws," 12:1190ff), the earliest extant reference to (a prototype consisting of four of) the Shëva (seven) Mitzwot Bәn·ei′ -No′ akh was formulated by the Beit Din ha-Nәtzâr·im′ , in Ma·avâr 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 ëzrâkh [native]" .
The Shëva Mitzwot Bәn·ei′ -No′ akh are:
[Updated: 2006.04.27] [Updated: 2006.05.01] [Updated: 2008.04.15] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.05.01]Ultra-Orthodox often describe themselves as 'shomeir Shabât.'
[Updated: 2006.04.27] [Updated: 2006.04.27] [Updated: 2006.04.27]Shopheit tracks, via LXX, to the Hellenist concept of κριτης (kriteis; judge). See also The Nәtzâr·im′ Reconstruction of Hebrew Ma·tit·yâh′ u (NHM) note 5.25.1.
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