Hebrew Glossary: T

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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."

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טָהוֹר [Updated: 2006.04.27]

tâ•hor′ ; Free of contamination, pure. The cognate טָהֳרָה (tâ•hâr•âh′ ) means "decontaminating" or purifying. These are derived from the verb טָהַר (ti•heir′ ; he decontaminated—popularly "purified"). All of these are the antonyms of tâ•mei′  and tum•âh′ .

'תַאג [Updated: 2006.04.27]

Taj; crown (transliteration from Arabic). The oldest Tei•mân•im′  mss. of the Sei′ phër Tor•âh′ , which date to the 9^th century C.E.

טַלִּית [Updated: 2007.12.13]

tal•it′ ; prayer mantle or shawl, incorporating tzitz•it′ . The 4-cornered poncho-like shawl worn by Jews in Biblical times has evolved into today's tal•it′ .

It is exceedingly rare today to find a tal•it′  having tzitz•it′  with a p^әtil t^әkheil′ ët, as required for N^әtzâr•im′ . For N^әtzâr•im′ , the tzitz•it′  must also be tied according to the No•sakh′  Tei•mân•i′ .

For a visiting non-Jew to wear a tal•it′  invites an undesirable misidentification on two counts.

1. The tal•it′  is the principal sign by which members of the Beit ha-K^әnës′ ët distinguish whether a visitor is a Jew or a non-Jew. This is a necessary device since it is customary to call a visiting Jew up to Tor•âh′ , but not visitors who are non-Jews.
   
   
2. The tal•it′  is the principal sign by which unmarried Jewesses of the Beit ha-K^әnës′ ët distinguish whether a visitor is a Jew or a non-Jew. This is a necessary device to discourage socializing that may lead to intermarriage.
   
   

תַּלמִיד [Updated: 2006.05.01]

tal•mid′ , pl. תַּלמִידִים (tal•mid•im′ ), connective pl. -תַּלמִידֵי (tal•mid•ei′ -…); (an indentured apprentice-student in Biblical usage, therefore a student studying under discipline—hence "disciple" rather than merely "student," as in modern Hebrew).

The indentured apprentice connotation is reinforced in the LXX Greek translation to μαθητης (matheiteis; one under discipline).

Tal•mud′  (a study) is a cognate. There are two Tal•mud′ s:

1. יְרוּשַׁלמִי (Y^әru•sha•l^әm•i′ )
   
   
2. בַּבלִי (Ba•v^әl•i′ )
   
   

Tal•mud′  sets forth discussions surrounding mi•sh^әpât•im′  and khuq•im′ , issuing from the various Bât•ei′ -Din over the millennia, as they interpreted Tor•âh′  in daily applications.

By convention, Tal•mud′  Ba•v^әl•i′  is assumed unless otherwise stated. Tal•mud′  Ba•v^әl•i′  was codified in the 5^th century C.E., setting forth the Ha•lâkh•âh′  handed down by early Jewish Sho•ph^әt•im′  of the Beit-Din ha-Jâ•dol′  and other Bât•ei′ -Din dating back into the 1^st century B.C.E.. These record discussion and real-life, practical, day-to-day interpretation and implementation of Tor•âh′  through the court decisions of the various Bât•ei′ -Din.

תָּם [Updated: 2006.05.01]

tâm; whole(some), unblemished. Plural is תַּמִּים (tam•im′ ; wholesome or unblemished things). The same Hebrew spelling with different vowelization yields tum•im′ , wholesomenesses (Hellenized to "Thummim"—as in "Urim and Thummim").

In modern Hebrew, tâm has developed the connotation of unsophisticated, artless and naive.

טָמֵא [Updated: 2006.06.14]

tâ•mei′ ; contaminate or contaminated (verb or adj.)—which may thereby be transformed into a contaminant (according to Tor•âh′  criteria), de-Judaized (Hellenized) to "unclean." טוּמאָה, also טֻמאָה (tum•âh′ ) is the noun, contamination or a contaminant. This was understood among Hellenist Jews, via LXX, as αλισγημα (alisgeima; polluted).

תָּמִיד [Updated: 2007.03.07]

Tâ•mid′ ; perpetual, continual

תַּנָּא [Updated: 2006.05.01]

Tan•â′ , pl. Tan•â•im′ ; a sage from the time of Hi•leil′  until the compilation of the Mish•nâh′ , i.e. ca. B.C.E. 10—200 C.E.

תנ"ך [Updated: 2006.05.01]

Ta•na"kh′ ; an acronym for תּוֹרָה (Tor•âh′ ; Instruction, not "law"), נְבִיאִים (N^әviy•im′ ) and כְּתוּבִים, (K^әtuv•im′ ; "writings")—the Bible.

Beside the logical fallacy of begging the question, the phrase "Old Testament" is offensive because the תנ"ך has not been superseded as Christians insinuate by their use of the phrase. If anything, OT stands for "Original Testament." (See also NT.)

In all N^әtzâr•im′  works, references to Ta•na"kh′  refer to the original Hebrew and specifically exclude Christian versions, all of which Who Are the Netzarim? (WAN) and The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) document are highly Hellenized (i.e. misojudaicized / Christianized through Christian redaction) and are, therefore, inaccurate, and misleading.

טָרֵף [Updated: 2006.05.01]

tâ•reiph′ ; torn, originally, meat of an animal torn by wild beasts (antonym of kâ•sheir′ ). By halakhic extension, tâ•reiph′  includes meat from animals, which are halakhically unfit—organically or otherwise. Meat that isn't inspected and slaughtered according to Ha•lâkh•âh′  is also tâ•reiph′ , (= "not kâ•sheir′ ").

תַּרגוּם [Updated: 2006.04.27]

Tar•gum′ ; translation, implying the Aramaic translations of the (Hebrew) Ta•na"kh′  or the Aramaic portions of Ta•na"kh′ . The Tar•jum′  par excellence is that of Onkelos, and is considered so authoritative that the Tei•mân•im′  require its reading in parallel with the Hebrew reading of Tor•âh′ . Tor•âh′  is read first in Hebrew and then a boy responds by reading the Tar•jum′ . The Tar•jum′  is, therefore, the primary resource for interpreting enigmatic phrases in the Hebrew Ta•na"kh′ .

תַּבנִית [Updated: 2006.04.27]

tav•nit′ ; pattern, paradigm.

The Beit ha-Mi•q^әdâsh′  designed by Y^әkhëz•qeil′  (43, et al.) was not only never built, but (as Artscroll "Yechezkel" demonstrates is physically and geographically impossible to fit within Israel) was the תַּבנִית for how the Second Beit ha-Mi•q^әdâsh′  was supposed to be, but wasn't, understood—a Beit ha-Mi•q^әdâsh′  in the spiritual realm.

According to Y^әkhëz•qeil′ 's תַּבנִית, the Beit ha-Mi•q^әdâsh′  was never intended to come down to physical and geographical Israel. Rather, physical Israel—the kindred living in the land of geographical Israel—was intended to ascend regularly to the spiritual Beit ha-Mi•q^әdâsh′ , interceding on behalf of all mankind as the buffer between the י--ה of Israel and the rest of mankind; the prophesied realm of Ko•han•im′  (Sh^әm•ot′  19.5-6).

Additionally, this interpretation, alone, overcomes the endless contradictions deriving from interpretations stuck in a physical domain—the Moslem cemetary immediately in front of the East Gate, prophecies of eternal, invulnerable and inviolable nature, and the like.

תְּהִלָּה [Updated: 2006.05.01]

T^әhil•âh′ , pl. תְּהִלִּים (T^әhil•im′ ); fames, renowns, laudations, glories. T^әhil•im′  (plural) derives from הִלֵּל (hi•leil; Hellenized to "Hallel"). In the plural, this is the name of the book attributed mostly to Dâ•wid′  ha-Mël′ ëkh (de-Judaized (Hellenized) to "Psalms").

תֵּימָנִי [Updated: 2006.04.27]

Tei•mân•i′ , fem. תֵּימָנִית (Tei•mân•it′ ), pl. תֵּימָנִים (Tei•mân•im′ ); Yemenite Jew.

No•sakh′  Tei•mân•i′  is regarded by most scholars as the least contaminated by external factors in the world. (See, for example, A.Z. Idelsohn, Jewish Music (New York: Schocken, 1967), pp. 22-23, 67.)

Hence, No•sakh′  Tei•mân•i′  is the most pristine representation on the planet (followed by other Jews of Middle Eastern origin: Iraqi, the closest; then Iranian and other S^әpha•rad•im′ ; loc. cit.) of the pristine Judaism of Har Sin•ai′  that Mosh′ ëh knew.

The N^әtzâr•im′  were dormant from 135 C.E. until the 1970s. Until they were ousted by gentile Roman "bishops" that year, the only evidence of dispute between the N^әtzâr•im′  and P^әrush•im′ , other than condemning sanctimony, appears to have been with the Roman-collaborating, Boethusian-Herodian "P^әrush•im′ " loathed by the mainstream P^әrush•im′ .

The N^әtzâr•im′ , lacking our own halakhic tradition since 135 C.E., fill in the lucanae with the most pristine halakhic tradition, least compromised by extra-Judaic influences since Har Sin•ai′ , on the planet—No•sakh′  Tei•mân•i′ . This stands in stark contrast to the Christian tradition of filling in lucanae with post-135 C.E. gentile, Hellenist-Roman mythology and idolatry.

תֵּבָה [Updated: 2006.04.27]

teiv•âh′ ; box (also, by extension, a barge; Hellenized to "ark")

תֵּבֵל [Updated: 2008.04.17]

tei′ veil; inhabited or civilized world.

תְּכֵלֶת [Updated: 2006.05.01]

T^әkheil′ ët; a shade of indigo similar to denim or turquoise.

פְּתִיל תְּכֵלֶת (p^әtil t^әkheilet) is the thread of indigo-color, which Tor•âh′  commands must be included in the tzitz′ it.

T^әkhina [Updated: 2007.02.26]

A thick sesame seed-based dip. Basic recipe (refine over time):

• 1 cup pure t^әkhina (sesame paste)
• 2 garlic cloves, crushed
• 1/2 cup water
• dash of hot red pepper
• 1 tsp. salt
• juice from 2 lemons
• 3 tbs. Israeli extra-virgin olive oil

Mix t^әkhina, garlic, water, pepper, salt and lemon juice until you get smooth paste. Add water if t^әkhina is too thick.

תְּפִלָּה [Updated: 2006.04.27]

t^әphil•âh′ , pl. תְּפִלוֹת (T^әphil•ot′ ); prayer

תְּפִלִּין [Updated: 2007.12.13]

t^әphil•in′ ; prayers (Aramaic); refers to the small black boxes of halakhically-selected Hebrew Scriptures. In accordance with D^әvâr•im′  6.8 & 11.18, they are strapped to the crown of the forehead and the weak arm during regular weekday Sha•khar•it′  T^әhilot (de-Judaized to "phylacteries").

Archaeologist יִגָּאֵל יָדִיןYi•jâ•al′  Yâd•in′  discovered that the head t^әphil•in′  used by Bar-Kokh′ vâ's men, of the 1^st—2^nd centuries C.E., included, in one of its scrolls, the עֲשֶׂרֶת הַדִּבְּרוֹת (A•sër′ ët ha-Di•b^әr•ot′ ; cf. יִגָּאֵל יָדִין, תְּפִלִּין שֶׁל רֹאשׁ מִקוּמְרָן Yi•jâ•al′  Yâd•in′ , T^әphil•in′  shël Rosh mi-Qum•rân′ , Hebrew University, Y^әru•shâ•lay′ im). As a backlash against Christian practice, the rabbis later eliminated this passage from the scroll.

תְּפוּצָה [Updated: 2006.04.27]

T^әphutz•âh′ ; the Διασπορα (Diaspora; the dispersion, the dispersed), Jewish communities outside of Ër′ ëtz Yi•s^әr•â•eil′ . See also Gâl•ut′ .

Tâ•râph′ : I*shtar-E*aster, g*oddess of all nourishment, healing, prosperity and fertility in her characteristic breast-offering ''I*shtar Pose,'' ca. BCE 1,000

תְּרָפִים [Updated: 2008.10.07]

T^әrâph•im′ ; plural of תָּרָף (tâ•râph′ ); household or pagan temple idol-g*ods used to feel watched or protected, for good luck—as well as for healing and divination and, thus, considered priceless (Sho•ph^әt•im′  17.5; 18.17).

T^әrâph•im′  were usually small, portable, figurine idols similar to the figurines of Yësh"u, "angels" and "cherubs" treasured by Christians today (see b^ә-Reish•it′  31.34; but sometimes life-size, see Sh^әmu•eil′  Âl′ ëph 19.13).

See also Sh^әmu•eil′  Âl′ ëph 15.23; M^әlâkh•im′  Beit 23.24; Y^әkhëz•qeil′  21.26 and Z^әkhar•yâh′  10.2.

According to Klein, the term T^әrâph•im′  is of uncertain origin—like its probable stem, תֹּֽרֶף, meaning (PBH, deriving from earlier related origins)

• vagina and breasts; the essence (symbolized by milk ⇒ שָׁד) of feminine and fertility; and, by extension, profit, success and prosperity, and
• the essentials of life's decisions, especially regarding the making of contracts (cutting of b^әrit•ot′ )—determined by using t^әrâph•im′  for divination ⇒ שֵׁד in much the same way as modern Christians use "speaking in (or interpreting) tongues," astrology, divining rods, ouija boards, tarot cards, crystal balls, etc.

By extension, תֹּֽרֶף refers to the essence and essentials of a contract (i.e., b^әrit) in contrast to its template—"that part of a document which makes it binding." (Relative to a contract, the שֵׁד is the details.)

It appears likely that תֹּֽרֶף is a cognate of תֳּרֶף, which Klein defines as a poetic variant of תְּרוּפָה, which we know derives from רִפֵּא—for the pagans a function believed to be performed by their t^әrâph•im′ .

תְּקִיעָה [Updated: 2006.04.27]

T^әqiy′ âh; single glissando on the sho•phar′ 

תְּרוּעָה [Updated: 2006.04.27]

T^әru•âh′ ; monotonic staccato series on the sho•phar′ 

תְּרוּמָה [Updated: 2006.04.27]

t^әrum•âh′ , pl. תְּרוּמוֹת (t^әrum•ot′ ); presentation-offering (something lifted up), pop. "heave offering."

תְּשׁוּבָה [Updated: 2010.01.07]

t^әshuv•âh′ ; answer, reply, response—pop. but inaccurately "repentance." Derived from שׁוּב (shuv), "return." To make t^әshuv•âh′  is to respond with a return to Tor•âh′ . This was understood, via LXX, among Hellenist Jews as επιστρεφουσιν (epistrefousin; turning).

Contrary to popular notions among goy•im′, י--ה does not confer ki•pur′ unconditionally; He requires a demonstrated change in one's life practice—(re)turning to Tor•âh′—as a prerequisite. As stipulated in the Sh^әm•a′, one is required to keep all of the mi•tz^әw•ot′ Tor•âh′ to one's utmost—viz., "with all one's heart, nëph′ësh and might [lit. "very"]"—"for the purpose of extending your days and the days of your children… like the days of the heavens above the earth" (i.e., eternal life).

Scripture stipulates two "substages" of t^әshuv•âh′ (Ency. Jud., 14.73):

1. Negative: ceasing a•veir•ot′ of Tor•âh′ (Y^әsha•yâh′u 33.15; T^әhil•im′ 15; 24.4)
2. Positive: proactively practicing the positive mi•tz^әw•ot′ (Y^әsha•yâh′u 1.17; 58.5ff; Yi•r^әm^әyâh′u 7.3; 26.13; •mos′ 5.14-15; T^әhil•im′ 34.15-16; 37.27).

T^әshuv•âh′ is a matter of free choice. Not everyone chooses t^әshuv•âh′ (and י--ה never overrides one's free will that He bestowed). Thus, only a "remnant" will make t^әshuv•âh′. "In the teaching of both [Ho•shei′a] and [Yi•r^әm^әyâh′u], on the other hand, the call to turn back is never abandoned. When [Yi•r^әm^әyâh′u] despairs of man's capability of self-renewal, he postulates that [Ël•oh•im′] will provide "a new heart" that will overcome [a•veir•âh′] and merit eternal [ki•pur′] (31.32-33; 32.39-40; cf. [D^әvâr•im′] 30.6; [Y^әkhëz•qeil′] 36.26.27)" (Ency. Jud., 14.74).

The traditional phrase חָזַר בִּתשׁוּבָה (khâ•zar′  bi-t^әshuv•âh′ ) means "return (to Tor•âh′ -observance) in response."

In recent decades, in which 90+% of Jews have become estranged from rabbinic views and serious and sincere questions have gone unanswered by the rabbis, the retort from modern questioning Jews has become חָזַר בִּשְׁאֵלָה (khâ•zar′  bi-sh^ә•eil•âh′ ; return in question).

One who returns to Tor•âh′ -observance is called a ba′ al t^әshuv•âh′ .

T^әshuv•âh′ , the "return" to Tor•âh′ -observance, is only possible for one who previously kept Tor•âh′ ; i.e. a Jew (or geir), who is from a Tor•âh′ -observant environment and, so, is "returning." (Non-Jews must make ni•l^әwëh′ ; cf. The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) 4.17.1 note.)

It's as non-sensical for Goy•im′  to speak of a "return" to the Tor•âh′  they've never known as it is for a gentile to speak of being "born again"—implying, in Judaic literature, "as a Jew." As in the 1^st century, Goy•im′  can interface in the Jewish community only by

1. conversion recognized by legitimate rabbis and the State of Israel (being born a spiritual Jew a first time), or
   
   
2. recognition by a Beit-Din as a non-Jewish geir ("Y^әrei-ha-Sheim)—grafted on, not "born again" like one already born a Jew)
   
   

טְבִילָה [Updated: 2006.04.27]

t^әvil•âh′ ; immersion according to halakhic criteria in a miq•wëh′ 

In the first century C.E., one who practiced and advocated טְבִילָה (t^әvil•âh′ ), including one who supervised, witnessed and attested to the validity of t^әvil•âh′ , was called "ha-Mat•bil′ " (the מַטבִּיל [Mat•bil′ ]). (The immersant cannot be touching anything, even clothes or jewelry. The Judaic practice has always been grossly different from the Christian misunderstanding and subsequent perversion of it.)

Today, Jewish men aren't required to have a supervising witness and the woman who supervises t^әvil•âh′  for Jewish women has an entirely unrelated title. Thus, the term Mat•bil′  has no accurate and correct parallel today.

Archeology has confirmed the halakhic requirements of the miq•wëh′ .

For t^әvil•âh′  to be valid, the Mat•bil′  checked (and today's women's attendant checks), inter alia, that nothing—not even a ring, hairpin, dirt under fingernails, or the like—is touching the body (much less another person) during immersion, as well as to ensure that the entire body, including all hair, is completely enveloped in water. This means that t^әvil•âh′  can only be performed entirely nude. Modesty, of course, must also be maintained.

To ensure all halakhic requirements are satisfied so that a t^әvil•âh′  is valid, the מַטבִּיל (and today's women's attendant), who only instructs, inspects and witnesses, must be thoroughly familiar with halakhic requirements.

For numerous reasons, no "baptism" performed by Christians, depicted in their movies, etc.—and a public event in front of an audience—qualifies as t^әvil•âh′ .

TR [Updated: 2006.04.27]

Textus Receptus; "Received Text" (1624 C.E.). The Greek text rendered from the earlier English—'King James Version'—of 1611 C.E. by the Anglican Church of England.

TR occasionally diverges from all early source mss. TR is also known as the Elzevir text.

תִּכּלַאל [Updated: 2008.03.31]

Ti•klal′ ; "everything in it." The name of the si•dur′  Tei•mân•i′ .

תִּ?ון עוֹלָם[Updated: 2008.10.26]

Ti•?on′  O•lâm′ ; ? of [the] o•lâm′ .

Scriptural, Echoed in the Tei•mân•i′  Si•dur′ :

תִּכּוֹן תֵּבֵל (Ti•kon′  Tei′ veil; may the civilized-world be measured out, meted out, apportioned, calculated, weighed out)—relative to Hav•dâl•âh′ ; i.e., to adjudicate-mi•sh^әpât′  differentiating sheep from sheep, rams and billygoats" (NHM 25.32). The meaning of regulate, arrange or fix is Modern Hebrew according to Klein.

This phrase, echoed in the Tei•mân•i′  si•dur′  (Yom Tov Mu•sâph′ ), derives from the ordained order (first all of hâ-Â′ rëtz, "then" the Goy•im′ ) set forth in T^әhil•im′  93.1; 96.10 & Di•v^әr•ei′  ha-Yâm•im′  Âl′ ëph 16.30:

"Tremble before Him all hâ-Â′ rëtz,
". אַף-תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט

• The modern meaning of this verbal noun of the pi•eil′  is planning and designing.
• The Biblical meaning of the pi•eil′  was "he apportioned." (See I•yov′  28.25; T^әhil•im′  75.4 & Y^әsha•yâh′ u 40.12 & 13.) Thus, the phrase employing the verbal noun meant, "apportioning the world." The implication is that we prepare the world for the messianic era by marshalling not only our abilities but by apportioning "the world"—our property and material resources—to Him, i.e., to His service. 'ה apportioned the world to mankind. Now each person is expected, in this way, portion by portion, to reciprocate; apportioning the world back to Him (i.e., His service), returning the world to its Creator.

Tei•mân•i′  Si•dur′  (•lein′ u):

לְתַכֶּן עוֹלָם (l^ә-ta•kein′  O•lâm′ ; to measure out, mete out, apportion, calculate, weigh out [or "for measuring out, meting out, apportioning, calculating, weighing out"] an o•lâm′ ),

"…to quickly see the Opulence of Your Strength, causing idols to pass away from hâ-Â′ rëtz and the faux-g*ods to be absolutely excised—לְתַכֶּן עוֹלָם in the Kingdom of Shad•ai′ …"

Here, Ash•k^әnaz′ im sidurim read: לְתַקֵּן עוֹלָם (l^ә-ta•qein′  o•lâm′ ; to repair an o•lâm′ ), popularly understood as "repairing [or reforming] the world!!!

Ash•k^әnaz′ i, S^әphâr•âd•i′ , Qabâl•âh′  and non-Orthodox:

תִּקּוּן עוֹלָם (ti•qun′  O•lâm′ ; repairing the world), popularly understood as human (Jewish Kabbalist or Humanist-Reform) efforts to "reform" the world—which contradicts T^әhil•im′  3.9; et al. & 118.8-9!!!

The closest Scriptural mention is Qo•hël′ ët 7.13: "Who can לְתַקֵּן (l^ә-ta•qein′ ; repair) what He has twisted?"

Pivotal to One's Orientation vis-à-vis the Messianic Era!!!

Are humans reforming the world or are Tor•âh′ -keepers, with their n^әphâsh•ot′ , establishing the stones of a spiritual Beit ha-Mi•q^әdâsh′  ha-Sh^elishit in the heavens? Do we look in this world or in hâ-o•lâm′  ha-bâ′ ? Surprisingly, many look to peace and all of the fulfillments in this physical world when all of the prophecies describe the spiritual hâ-o•lâm′  ha-bâ′  in which ha-Sheim dwells.

European לְתַקֵּן? Or Biblical (Tei•mân•i′  and N^әtzâr•im′ ) לְתַכֶּן?

The Biblically-compatible phrase is תִּכּוּן עוֹלָם (ti•kun′  o•lâm′ ; apportioning the world—i.e., separating the sheep from the goats).

"Times of the Gentiles" [Updated: 2006.04.27]

A Gentile & NT concept; (Lk. 21.20-28 & Rev. 11.1-2). Though not recognized by N^әtzâr•im′  and other Orthodox Jews as authoritative, these passages derive from Dâ•ni•eil′  7.25-27.

The "Times of the Gentiles" began with the banishment of Jews—and usurpation of the N^әtzâr•im′  Pâ•qid′ —from Y^әru•shâ•lay′ im in 135 C.E. and ended with the re-establishment of the State of Israel in 1948 (and of the N^әtzâr•im′  Pâ•qid′  in 1985). The celestial sign "in the stars" of Lk. 21.25 was fulfilled in 1994 by the collision of the bride-like comet, Shoemaker-Levy 9 , with the Mâ•shi′ akh-"star" (Tzëd′ ëq). For further information, reference Atonement In the Biblical 'New Covenant' (ABNC).

תִנֻחָמוּ מִן הַשָּׁמַיִם [Updated: 2009.10.11]

Ti•nu•khâm•u′  min ha-Shâ•mâ′yim; May you be comforted from the Heavens (viz., י--ה); condolence.

טִיּוּל [Updated: 2008.04.17]

Ti•yul′ ; a tour or hike.

תּוֹדָה [Updated: 2006.04.27]

tod•âh′ ; thanks

תּוֹעֵבָה [Updated: 2006.04.27]

to•eiv•âh′ ; an abomination, something unspeakably disgusting and revolting

תּוֹרָה [Updated: 2008.05.09]

Tor•âh′ ; Instruction or Doctrine, "the Bible," derives from the root יָרָה (yâr•âh′ ), usually found as the hoph•al′  verbal noun of הוֹרָה (hor•âh′ ; he instructed) and related to מֹארִי (mor′ i; my instructor)—NOT "law." (The prefix ה, ha-, means "the.")

Tor•âh′  does not mean "Law"—for which there is דִין (din). The Christian de-Judaization to "Old Testament"—implying displacement theology—is extremely offensive.

Another cognate deriving from יָרָה is מוֹרֶה (mor•ëh′ ; instructor, teacher).

Tor•âh′  is a metonym for the Biblical phrase Dër′ ëkh ha-Sheim comprising Tor•âh′  shë-bi•kh^әtâv′  which specifically stipulates inherent khuq•im′  and mi•sh^әpât•im′  (Biblical terms for Tor•âh′  shë-b^ә•al pëh′  = Oral Torah).

Consequently, Tor•âh′  is understood by all Orthodox Jews to be the five books of Mosh′ ëh (b^ә-Reish•it′ , Sh^әm•ot′ , wa-Yi•q^әr•â′ , b^ә-Mid•bar′  and D^әvâr•im′ ) codified by Mosh′ ëh on Har Sin•ai′  (also called הַר מוֹרִיָה; ca. B.C.E. 1466) and interpreted authoritatively (i.e. the Oral Law, later Ha•lâkh•âh′ ) thereafter exclusively by Bât•ei′ -Din established by Mosh′ ëh (Sh^әm•ot′  18.24-26) or N^әviy•im′ . Thus, Tor•âh′ , as used by Orthodox Jews, includes Tor•âh′  shë-bi•kh^әtâv′  and Tor•âh′  shë-b^ә•al pëh′ . This is the standard convention in Jewish parlance.

Contrary to gentile perceptions, Dead Sea Scroll 4Q MMT has demonstrated conclusively that for Jews—including Rib′ i Y^әho•shu′ a Bën- Dâ•wid′ —Tor•âh′  has ALWAYS consisted of two elements:

1. תּוֹרָה שֶׁבִּכתָב (Tor•âh′  shë-bi•kh^әtâv′ ), written Tor•âh′ ; the first five books of Ta•na"kh′ , and
2. תּוֹרָה שֶׁבְּעַל-פֶּה (Tor•âh′  shë-b^ә•al pëh′ ), namely Ha•lâkh•âh′ , comprising mi•sh^әpât′  (oral case law judgments rendered from Tor•âh′  shë-bikh•tâv′ ) and khuq•im′  (legislation), each as determined by the Beit-Din and N^әviy•im′  (no longer extant apart from the books in Ta•na"kh′ ) understood in harmony with the K^әtuv•im′ . Hence, Tor•âh′  includes both the entire Ta•na"kh′  and Ha•lâkh•âh′ .

תּוֹרָה שֶׁבְּעַל-פֶּה [Updated: 2006.05.23]

Tor•âh′  shë-b^ә•al pëh′  "Tor•âh′  which is oral"; i.e., the interpretations that permitted the implementation of Tor•âh′  shë-bi•kh^әtâv′  and the resolution of disputes; i.e. 'Oral Law.'

In the 1^st century C.E., there were three traditions of Oral Law:

1. Original Kha•sid•im′ Tzәdoq•im′ In the Beit ha-Mi•qәdâsh′ Scattered (Many to Qum•rân′) & Marginalized after B.C.E. 175 The Qum•rân′  Kha•sid•im′  Tzәdoq•im′  called their version of Tor•âh′  shë-bә•al pëh′  מַעֲשֶׂה (Ma•as•ëh′ ; the practice, the doing). What we know of מַעֲשֶׂה today is almost totally limited to 4Q MMT.
Consequent to the Hellenization & Ouster, in B.C.E. 175, of the Kha•sid•im′ Tzәdoq•im′ from the Beit ha-Mi•qәdâsh′
2. Hellenist Pseudo-Tzәdoq•im′ In the Beit ha-Mi•qәdâsh′ Since these "Ko•han•ei′  hâ-Rësh′ a" were Greek-speaking Hellenists, they codified their Tzәdoq•im′ version of Oral Law in Greek—in their Χειρογραφον τοις Δογμασιν.	3. Pәrush•im′ The Pәrush•im′ , forbears of today's Orthodox rabbinic Judaism, called their Oral Law הֲלָכָה (Ha•lâkh•âh′ ; the Walk). All Rib′is and rabbis, including Rib′i Yәho•shu′a—and their followers—were (and are) Pәrush•im′.

"Observance of the Tor•âh′ 's laws and the milieu of the halakha were the central factor in Jewish life during this period. The assertion that 'there was no factor, force or event which made so significant an impression on the history of the Jewish people, molded its life and forged its character, as the Ha•lâkh•âh′ ', is particularly appropriate with regard to the Second Temple period [attested not only by the literary evidence but also by archaeological finds], not only with respect to the Pharisees, but also with regard to their opponents, who scrupulously observed the law according to Sadducean tradition [emphasis added; ybd]. Not only observance of the Torah's commandments, but also preoccupation with the proper interpretation of the law in its most minute details, stood in the center of their spiritual world. The halakhic minutiae, concepts, and terms of the talmudic sages that we find in the Mish•nâh′  of the later Tanâim and which occasionally appear to be the result of late, abstract rabbinic speculation, actually have their roots in this period; they now come alive in front of our eyes as a concrete historical reality, in contemporary documents stemming from Khash•mo•nâ•im′  times. The people toiled over Ha•lâkh•âh′  and meditated upon it; they clashed over it and divided because of it." (Ya'akov Sussmann in Qimron, p. 197).

Qim•ron′ , Ëlishâ (Prof. of Linguistics, Bën-Guryon Univ. of the Në′ gëv, B^ә•eir Shëva) and John Strugnell (Prof. of Christian Origins, Harvard Divinity School) in consultation with Ya•a•qov′  Sussman and A. Yardeini, "Discoveries in the Judaean Desert X, Qum•rân′  Cave 4 V, Miqtzat Ma•as•ëh′  ha-Tor•âh′  (Oxford: Clarendon Press, 1994)

See also "Oral Law" entry in EJ 12:1441.

תּוֹרָה שֶׁבִּכתָב [Updated: 2006.04.27]

Tor•âh′  shë-bi•kh^әtâv′ ; Tor•âh′  that is codified, written, i.e. the first five books of Ta•na"kh′ : b^ә-Reish•it′ , Sh^әm•ot′ , wa-Yi•q^әr•â′ , b^ә-Mid•bar′ , and D^әvâr•im′ .

תּוֹסֶפתָּא [Updated: 2006.04.27]

To•sëph′ tâ; supplement, addition, refers to a collection of Bâ•ra•y^әtâ′  by the Ta•nâ•im′ .

תּוֹשָׁב [Updated: 2007.03.08]

To•shâv′ ; settler, resident, inhabitant

צַדִּיק [Updated: 2006.04.27]

Tza•diq′ , pl. צַדִּיקִים (Tza•diq•im′ ); a person who is just, as defined by Tor•âh′  (de-Judaized—Hellenized— to "saints").

When used as a title, הַצַדִּיק ( ha-Tza•diq′ ; "the just") identifies a person as the leader of a branch of Kha•sid•im′ .

The honorific title of Ya•a•qov′  "ha-Tza•diq′ " (Hellenized to "James the Just") Bën-Dâ•wid′ , first N^әtzâr•im′  Pâ•qid′  and brother of Rib′ i Y^әho•shu′ a Bën-Dâ•wid′ , is well documented.

See also cognates tz^әdâq•âh′ , Tz^әdoq•im′  and Tzëd′ ëq.

צָרַעַת [Updated: 2006.04.27]

tzâ•ra′ •at; a fungal or larval skin infestation.

Commentators unfamiliar with the Middle East and similar climates could not grasp how to interpret הַבָּשָׂר הַחַי (ha-bâ•sâr′  ha-khai; "living flesh") in wa-Yi•q^әrâ 13.15. "Living flesh" or "healthy flesh" is neither contaminated nor a contaminant.

However, there is a parallel phrase in Hebrew, מַיִם חַיִּים (may′ im khay′ im; "living water"), and we know that this means "moving water" in contrast to still water. Thus, הַבָּשָׂר הַחַי refers to "moving flesh." Maturing larvae deposited by a biting fly can cause movement under the skin. We find "moving flesh"—that is contaminated—when a biting fly deposits an egg under the flesh and it begins to mature and move under the flesh, causing "moving flesh."

The descriptions of tzâ•ra′ •at indicate more than one type of affliction. Another of the descriptions suggests a seasonal fungal rash (spring & autumn) that causes flaking of the skin—and coincides with fungus outbreaks on the walls of buildings.

צָבָא [Updated: 2009.11.15]

tzâ•vâ′ ; military force or service, army. Klein's Etymological Dictionary also includes in its definition the terms war and warfare. The connective form (same Hebrew spelling) is pronounced tz^әvâ-… (army of…). The plural is צְבָאוֹת (tz^әvâ•ot′ ). The plural connective (same Hebrew spelling as the plural) is pronounced tziv•ot′ -… (armies of…).

These terms are all popularly distorted in Christian Bibles as "host" (pl. "hosts") when they mean, and should be understood, as a military force of warriors, i.e. an army.

צה"ל (Tza′ hal) is the acronym for the צְבָא הֲגַנָּה לְיִשׂרָאֵל (Tz^әva′  Haganah L^ә-Yi•s^әr•â•eil′ ; Army of Defense for Israel), i.e. the Israel Defense Forces—the IDF.

Ha•gan•âh′  derives from the same root verb as mâ•gein′  in Mâ•gein′  Dâ•wid′ —shield and, by extension, defense (popularly mistranslated as "star") of Dâ•wid′ .

צְדָקָה [Updated: 2006.04.27]

tz^әdâq•âh′ ; justness as defined by Tor•âh′ .

According to Tor•âh′ , charity is required, and the poor are due such assistance. Therefore, it is not accurately charity, but mere justice. Thus, the meaning of צְדָקָה has eroded, in a case of selective 'tunnel vision,' to charity.

צֶדֶק [Updated: 2006.04.27]

Tzëd′ ëq; justice. Christianized to "righteousness."

Tzëd′ ëq has been known from antiquity as a metonym for the Mâ•shi′ akh. The "star" (as it was then thought to be) that has represented the Mâ•shi′ akh since ancient astronomy has always, for this reason, been called Tzëd′ ëq, the Mâ•shi′ akh-"star," in Hebrew (which is J*u*p*i*t*e*r in English). Tzëd′ ëq was also the planet impacted by the "heavenly-angelic-bride" (symbolic of the Bride of ha-Sheim—the Jews) string of comets in 1994 that was the greatest phenomenon in the recorded history of the solar system, even beyond that signaling the birth of Rib′ i Y^әho•shu′ a (cf. The N^әtzâr•im′  Reconstruction of Hebrew Ma•tit•yâh′ u (NHM) chap. 2 commentary). How could this not herald the dawn of the Messianic Era (cf. our note "Shoemaker-Levy" in our newsletter archives)? See also Mal′ ki-Tzëd′ ëq.

צְדוֹקִי [Updated: 2007.07.20]

Tz^әdoq•i′ ; pl. צְדוֹקִים (Tz^әdoq•im′ ; just persons, de-Judaized to "saints"); "according to most scholars" originally B^әn-Tzâ•doq′ )—sons of Tzâ•doq′  (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, Carta and Univ. of Haifa, p. 541 and cf. Y^әkhëz•qeil′  44.15). These were primarily the Ko•han•im′  and the wealthy aristocratic class of Jews.

The B^әn•ei′ -Tzâ•doq′  derive from Tzâ•doq′  Bën-Akh•i•tuv′ , the Ko•hein′  ha-Jâ•dol′  during the reign of Dâ•wid′  ha-Mël′ ëkh, who returned the A•ron′  ha-B^әrit and remained loyal to Dâ•wid′  ha-Mël′ ëkh, anointing Sh^әlom•oh′  as Mël′ ëkh—for which his descendents were awarded exclusive right to serve as Ko•han•im′  (Y^әkhëz•qeil′  44.15).

Bën-Gurion Univ. Prof. of Linguistics Ëlish•â′  Qim•ron′  has demonstrated from Dead Sea Scroll 4Q MMT that the Qum•rân′ -"Essenes" were also Tz^әdoq•im′ . As the better-known Tz^әdoq•im′  of the Beit ha-Mi•q^әdâsh′  in Y^әru•shâ•lay′ im were corrupt Hellenist Roman appointee vassals, i.e., the "Ko•han•ei′  hâ-Rësh′ a," the Qum•rân′ -"Essene" Tz^әdoq•im′  were clearly the more authentic, and probably hearkened back to the Khasidim.

Consequently, it is essential to distinguish between the Hellenist Roman appointed vassals of the Beit ha-Mi•q^әdâsh′  who sometimes weren't even genealogically kohanim at all, from the Qumran Tz^әdoq•im′ . As the Hellenist Roman quisling " Tz^әdoq•im′ " in the Beit ha-Mi•q^әdâsh′  were obviously Hellenized from the earlier B^әn•ei′  Tzâ•doq′  Tz^әdoq•im′ , it is justified to refer to the "Tz^әdoq•im′ " in the Beit ha-Mi•q^әdâsh′ , who often weren't B^әn•ei′  Tzâ•doq′ , as Pseudo-Tz^әdoq•im′ . We can then easily differentiate the Pseudo-Tz^әdoq•im′  from the authentic (probably Khasidim-) "B^әn•ei′  Tzâ•doq′ " Tz^әdoq•im′  of Qum•rân′ . See also related terms Tzedaqah, Tzadiq, Tzeddeq, Qumran Tz^әdoq•im′  and Pseudo-Tz^әdoq•im′ .

The genuine Tz^әdoq•im′  were displaced from the Beit ha-Mi•q^әdâsh′ , first by the Syrian Hellenists (Antioch IV Epiphanes) and later by the Romans, both of whom appointed their own 'Ko•han•im′ ' and 'Ko•hein′  ha-Jâ•dol′ ' who wasn't even genealogically a Ko•hein′ , corrupting the priesthood.

The first genealogically non-Ko•hein′  Roman appointee "Ko•hein′  ha-Jâ•dol′ " was a fanatic Hellenist named Menelaus (d. ca. B.C.E. 162), who succeeded Y^әho•shu′ a Bën-Shim•on′  (II) Bën-Tzâ•doq′ .

The corruption of the K^әhun•âh′  is well documented in Ta•na"kh′ : Ma•lâkh•i′  1,8,13-14; 2.8-9, 13; Ëz^әr•â′  10.18ff; N^әkhëm•yâh′  13.29.

Specifically, it was Y^әho•shu′ a Bën-Shim•on′  (II) Bën-Tzâ•doq′ , a rabid Hellenizer Reformist, who Hellenized—corrupted—the K^әhun•âh′  for all time. He was also the last Ko•hein′  ha-Jâ•dol′  who was even genealogically qualified! He purchased the office of Ko•hein′  ha-Jâ•dol′  from Antiochus IV Epiphanes in B.C.E. 175, deposing the last Ko•hein′  ha-Jâ•dol′  who was faithful to Tor•âh′ —his own brother, Y^әkhon•yâh′  Bën-Shim•on′  (II) Bën-Tzâ•doq′ .

Consequently, the genuine Ko•han•im′  / Tz^әdoq•im′  were relegated primarily to Qum•rân′ . The genealogically unqualified Roman puppets who served as priests in the Beit ha-Mi•q^әdâsh′  in Y^әru•shâ•lay′ im were pseudo-Tz^әdoq•im′  who became known as the "Sadducees."

It then becomes clear why the genuine Tz^әdoq•im′  of Qum•rân′  called Y^әho•shu′ a Bën-Shim•on′  (II) Bën-Tzâ•doq′  (and his successors) Ko•hein′  hâ-Rësh′ a instead of Ko•hein′  ha-Jâ•dol′ . The Qum•rân′  Kha•sid•im′  Tz^әdoq•im′  also designated the last Ko•hein′  ha-Jâ•dol′  who was faithful to Tor•âh′ , Y^әkhon•yâh′  Bën-Shim•on′  (II) Bën-Tzâ•doq′ , as the Mor′ eih Tzë′ dëq.

The argument that Y^әkhon•yâh′  Bën-Shim•on′  (II) Bën-Tzâ•doq′  cannot be the Mor′ eih Tzë′ dëq because the Mor′ eih Tzë′ dëq is documented to have lived at a later time is as silly as arguing that A•har•on′  couldn't have been the Ko•hein′  ha-Jâ•dol′  because the Ko•hein′  ha-Jâ•dol′  is documented to have lived when the Beit ha-Mi•q^әdâsh′  was destroyed in 70 C.E.

The relationship between the Romans and the Hellenist Pseudo-Tz^әdoq•im′  was always a case of the compromising Pseudo-Tz^әdoq•im′  being rejected as apostate and turncoat Ko•han•ei′  hâ-Rësh′ a by the rest of the Jews while their refusal to give allegiance to Rome, manifested in their resistance against the occupying authorities, failed to satisfy the Roman Hellenists.

In 66 C.E., this fissure between the Hellenist Pseudo-Tz^әdoq•im′  and Hellenist Romans was cracked open, creating a no-longer-bridgeable chasm, when increasing tensions between Hellenists and Jews erupted in the desecration, by Hellenists (including non-Jewish foreigner occupiers), of a Beit ha-K^әnës′ ët in Keis•âr′ iyâh (Caesarea). The Romans refused to take any action against the Hellenists. It was impossible for the P^әrush•im′  to accept a Roman policy that, by their refusal to punish the offenders, passively endorsed Hellenist desecration of their Bât•ei′  ha-K^әnës′ ët.

The writing was on the wall and not even the Hellenist-loving Pseudo-Tz^әdoq•im′  could any longer ignore it. With their lifeline of Jewish-Roman relations irreparably destroyed, the option of trying to walk a middle path of assimilation between Jews and Romans evaporated. The Pseudo-Tz^әdoq•im′ , forced to choose sides, broke with the Romans. Ël•i•ë′ zër Bën Kha•nan•yâh′ , son of the Pseudo-Tz^әdoq•im′  Ko•hein′  ha-Jâ•dol′ , stopped the apostate T^әphil•ot′  and qor•bân•ot′  in the Beit ha-Mi•q^әdâsh′  for the Roman Emperor, which they had earlier authorized to comply with the Roman occupiers, and subsequently led a successful attack on the Roman garrison occupying Y^әru•shâ•lay′ im. The pro-Roman, Hellenist king descended from an Ë•dom•i′ -Arab father and Arab mother, Agrippa II, sided with the Romans and fled Y^әru•shâ•lay′ im. These were the trigger events that culminated in the destruction of the Beit ha-Mi•q^әdâsh′  4 years later, in 70 C.E.

צֶמַח [Updated: 2006.04.27]

Tzë′ makh; a plant, a planting, a transplant.

Tzë′ makh is widely accepted as a symbol of the Mâ•shi′ akh (cf. Y^әsha•yâh′ u 4.2; Yi•r^әm^әyâh′ u 23.5; 33.15; Z^әkhar•yâh′  3.8 & 6.12).

צְפַנְיָה [Updated: 2006.04.27]

Tz^әphan•yâh′ ; י--ה has cached, squirreled-away, encrypted; de-Judaized (Hellenized) to 'Zephaniah.'

Tz^әphan•yâh′  is the ninth book of the twelve minor N^әviy•im′  of Ta•na"kh′ .

צִיצִית [Updated: 2007.12.13]

Tzitz•it′ ; tassel, blossom, bloom and, by extension, nipple; Hellenized to "fringe" (plural tzitz•i•ot′ ). Tzitz•it′  is also used to refer to the Ar′ bâ K^әnâph•ot′ .

The four-cornered garment refers either to the usual Ar′ bâ K^әnâph•ot′  proper, which is worn all during the day, or to the tal•it′ . The Ar′ bâ K^әnâph•ot′  are generally worn under a shirt, although the more zealous wear an outer version. According to b^ә-Mid•bar′  15:37-38, one doesn't fulfill the Mitz•wâh′  unless the tzitz•i•ot′  includes a פְּתִיל תְּכֵלֶת (p^әtil t^әkheil′ ët).

צִיּוֹן [Updated: 2006.04.27]

Tzi•yon′ ; notable, noteworthy, remarkable, demarcated by a Mitz•wâh′ ; de-Judaized (Hellenized and Hellenized) to 'Zion.' Har Tzi•yon′  ("Mt. Zion") is located south of the "Old City" (bottom of the map, slightly west of center).

צוֹם [Updated: 2007.12.19]

Tzom; fasting, a fast.

Not-so-observant Jews often wish "Tzom kal" (an easy fast). However, this is incompatible with Y^әsha•yâh′ u 58.1-12. The Tor•âh′ -compatible greeting is, rather, "צוֹם מוֹעִיל!" See also Yi•r^әm^әyâh′ u 31.13 and Z^әkhar•yâh′  8.19.

צֹאן [Updated: 2008.05.13]

Tzon; flock or herd of kâ•sheir′  livestock (viz., sheep, goats or cattle)

הַצּוֹפֶה [Updated: 2006.04.27]

ha-Tzoph•ëh′ ; the observer, spectator. This is the newspaper of מפד"ל (Maph•da"l′ ) an acronym for מִפלָגָה דָתִית לְאֻמִית (mi•ph^әlâg•âh′  dât•it′  l^ә•um•it′ ; party of religious national; i.e., the National Religious Party or NRP). The NRP doesn't publish their circulation.