Hebrew Glossary: T

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

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

Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Netzarim Reconstruction of Hebrew 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" or directly plagiarize the name "Netzarim."

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

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

טַעַם [Updated: 2011.07.26]

Mᵊraq Tei•mân•iꞋ

Tei•mân•iꞋ Cantillation Marks

taꞋam; taste, flavor. The comb. pl. is …טַעֲמֵי (ta•am•eiꞋ…; tastes of…).

טַעֲמֵי הַמִּקְרָא (ta•am•eiꞋ ha-mi•qrâꞋ) – cantillation, liturgical chant (lit. tastes, or flavors, of the miꞋqrâ). These marks determine the accents and punctuation according to the Oral Tradition of the community, which dictates the traditional meaning, governing the proper interpretation, of the passage.

Each element of the Jewish community has its own tradition for the liturgical chants. The most pristine is the Tei•mân•imꞋ: טַעֲמֵי הַמִּקְרָא הַתֵּימָנִים (ta•am•eiꞋ ha-miꞋqrâ ha-Tei•mân•imꞋ).

טָהוֹר [Updated: 2006.04.27]

tâ•horꞋ; Free of contamination, pure. The cognate טָהֳרָה (tâ•hâr•âhꞋ) means "decontaminating" or purifying. These are derived from the verb, usually expressed in the pi•eilꞋ, טִהֵר (ti•heirꞋ; he decontaminated—popularly "purified"). All of these are the antonyms of tâ•meiꞋ and tum•âhꞋ.

'תַאג [Updated: 2006.04.27]

Taj; crown (from Arabic), refers to the oldest Tei•mân•imꞋ mss. of the SeiꞋphër Tor•âhꞋ, which date to the 9^th century C.E.

תַּחֲנוּן [Updated: 2010.07.20]

Ta•khan•unꞋ; pl. תַּחֲנוּנִים (ta•khan•un•imꞋ) – a supplication imploring חֵן (graciousness).

טָלֶה [Updated: 2010.05.20]

Tâl•ëhꞋ

Tâl•ëhꞋ; a lamb. Compare & contrast with këvꞋës, a•yâlꞋ, sëh and tzon.

טַלִּית [Updated: 2007.12.13]

Ta•litꞋ with Tzitz•itꞋ with pëtilꞋ tëkheilꞋët, tied No•sakhꞋ Tei•mân•iꞋ (Click to enlarge)

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

It is exceedingly rare today to find a tal•itꞋ having tzitz•itꞋ with a pᵊtil tᵊkheilꞋët, as required for Nᵊtzâr•imꞋ. For Nᵊtzâr•imꞋ, the tzitz•itꞋ must also be tied according to the No•sakhꞋ Tei•mân•iꞋ.

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

1. The tal•itꞋ is the principal sign by which members of the Beit ha-KᵊnësꞋët 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•âhꞋ, but not visitors who are non-Jews.

2. The tal•itꞋ is the principal sign by which unmarried Jewesses of the Beit ha-KᵊnësꞋët distinguish whether a visitor is a Jew or a non-Jew. This is a necessary device to discourage socializing with non-Jews that might lead to intermarriage.

Tei•mân•imꞋ boys begin wearing a child-sized tal•itꞋ at the same time as a kip•âhꞋ – from the time they're aware enough, and capable, to keep it on. Thus, the earliest practice does not view the tal•itꞋ as a device for young maidens to distinguish eligible Jewish bachelors from Jewish married men, as practiced today among Sᵊphârâd•imꞋ (and also, I think, Ash•kᵊnazꞋim).

תַּלמִיד [Updated: 2006.05.01]

tal•midꞋ, pl. תַּלמִידִים (tal•mid•imꞋ), connective pl. -תַּלמִידֵי (tal•mid•eiꞋ-…); (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).

תַּלְמוּד (Ta•lᵊmudꞋ, popularly "Talmud"; [the] disciplined-study or learning; apprenticeship, discipleship) sets forth discussions surrounding mi•shᵊpât•imꞋ and khuq•imꞋ, issuing from the various Bât•eiꞋ-Din over the millennia, as they interpreted Tor•âhꞋ in daily applications.

There are two Ta•lᵊmudꞋs:

1. יְרוּשַׁלמִי (Yᵊru•sha•lᵊm•iꞋ), and

2. בַּבלִי (Ba•vᵊl•iꞋ)

By convention, Ta•lᵊmudꞋ Ba•vᵊl•iꞋ is assumed unless otherwise stated. Ta•lᵊmudꞋ Ba•vᵊl•iꞋ was codified in the 5^th century C.E., setting forth the Ha•lâkh•âhꞋ handed down by early Jewish Sho•phᵊt•imꞋ of the Beit-Din ha-Jâ•dolꞋ and other Bât•eiꞋ-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•âhꞋ through the court decisions of the various Bât•eiꞋ-Din.

תָּם [Updated: 2006.05.01]

tâm; whole(some), unblemished. Plural is תַּמִּים (tam•imꞋ; wholesome or unblemished things). The same Hebrew spelling with different vowelization yields tum•imꞋ, 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•meiꞋ; contaminate or contaminated (verb or adj.)—which may thereby be transformed into a contaminant (according to Tor•âhꞋ criteria), de-Judaized (Hellenized) to "unclean." טוּמאָה, also טֻמאָה (tum•âhꞋ) 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•midꞋ; perpetual, continual.

תַּנָּא [Updated: 2006.05.01]

Tan•âꞋ, pl. Tan•â•imꞋ; a sage from the time of Hi•leilꞋ until the compilation of the Mish•nâhꞋ, i.e. ca. B.C.E. 10—200 C.E.

תנ"ך [Updated: 2006.05.01]

Ta•na"khꞋ; an acronym for תּוֹרָה (Tor•âhꞋ; Instruction, not "law"), נְבִיאִים (Nᵊviy•imꞋ) and כְּתוּבִים, (Kᵊtuv•imꞋ; "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 Nᵊtzâr•imꞋ works, references to Ta•na"khꞋ refer to the original Hebrew and specifically exclude Christian versions, all of which Who Are the Netzarim? (WAN) and The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (NHM) document are highly Hellenized (i.e. misojudaicized / Christianized through Christian redaction) and are, therefore, inaccurate, and misleading.

טָרֵף [Updated: 2006.05.01]

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

תַּרגוּם [Updated: 2006.04.27]

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

תַּבְנִית [Updated: 2013.05.07]

ta•vᵊn•itꞋ; the design of a construction or its structure (as contrasted with the physical construction or structure itself); physical pattern or paradigm – verbal n. of בָּנָה (bân•âhꞋ; he built).

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

According to Yᵊkhëz•qeilꞋ's תַּבְנִית, the Beit ha-Mi•qᵊdâshꞋ 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•qᵊdâshꞋ, 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•imꞋ (Shᵊm•otꞋ 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]

Tᵊhil•âhꞋ, pl. תְּהִלִּים (Tᵊhil•imꞋ); fames, renowns, laudations, glories. Tᵊhil•imꞋ (plural) derives from הִלֵּל (hi•leil; Hellenized to "Hallel"). In the plural, this is the name of the book attributed mostly to Dâ•widꞋ ha-MëlꞋëkh (de-Judaized (Hellenized) to "Psalms").

תֵּימָנִי [Updated: 2006.04.27]

Tei•mân•iꞋ, fem. תֵּימָנִית (Tei•mân•itꞋ), pl. תֵּימָנִים (Tei•mân•imꞋ); Yemenite Jew.

No•sakhꞋ Tei•mân•iꞋ 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•sakhꞋ Tei•mân•iꞋ is the most pristine representation on the planet (followed by other Jews of Middle Eastern origin: Iraqi, the closest; then Iranian and other Sᵊpha•rad•imꞋ; loc. cit.) of the pristine Judaism of Har Sin•aiꞋ that MoshꞋëh knew.

The Nᵊtzâr•imꞋ 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 Nᵊtzâr•imꞋ and Pᵊrush•imꞋ, other than condemning sanctimony, appears to have been with the Roman-collaborating, Boethusian-Herodian "Pᵊrush•imꞋ" loathed by the mainstream Pᵊrush•imꞋ.

The Nᵊtzâr•imꞋ, 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•aiꞋ, on the planet—No•sakhꞋ Tei•mân•iꞋ. 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•âhꞋ; box (also, by extension, a barge; Hellenized to "ark").

תֵּבֵל [Updated: 2008.04.17]

teiꞋveil; inhabited or civilized world.

תְּכֵלֶת [Updated: 2006.05.01]

Ta•litꞋ with Tzitz•itꞋ with pëtilꞋ tëkheilꞋët, tied No•sakhꞋ Tei•mân•iꞋ (Click to enlarge)

Khilazon – Murex trunculus (encyclopedie-universelle.com)

TᵊkheilꞋët; a shade of indigo similar to denim or turquoise. While rabbis argue that Tal•mudꞋ / Ha•lâkh•âhꞋ stipulates that TᵊkheilꞋët can only be made from the Murex trunculus snail, this is inaccurate.

What Tal•mudꞋ condemned was the fraudulent selling of the far cheaper indigo dye made from the indigo plant, which could not be distinguished from the far more expensive dye made from the Murex trunculus, as the latter and at the latter's price. There is not a word in Tal•mudꞋ against non-wealthy Jews substituting indigo dye – nor, therefore, any justification for the rabbinic subtraction of the requirement of the tᵊkheilꞋët cord from Tor•âhꞋ. Indeed, the only 1^st century tzitz•itꞋ that archeologists have found – of a soldier of Bar-KokhꞋvâ under the rabbinic supervision of RabꞋi A•qiꞋvâ – was dyed with dye made from the indigo plant, not from the Murex trunculus snail!

פְּתִיל תְּכֵלֶת (pᵊtil tᵊkheilet) is the thread of indigo-color, which Tor•âhꞋ commands must be included in the tzitzꞋit.

טְחִינָה [Updated: 2007.02.26]

Tᵊkhina

Tᵊkhina – a thick sesame seed-based dip. Basic recipe (refine over time):

• 1 cup pure tᵊkhina (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
• A few coriander or oregano leaves for garnish

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

תְּפִלָּה [Updated: 2010.11.02]

tᵊphil•âhꞋ, pl. תְּפִלוֹת (Tᵊphil•otꞋ); prayer, from פִּלֵּל.

The verb is always found in the hit•pa•eilꞋ: הִתְפַּלֵּל (hit•pa•leilꞋ; he prayed).

Klein (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 511) gives two meanings for פִּלֵּל: ‭ ‬ 1. "to judge, arbitrate" or "invoke as a judge" and 2. "to pray." Klein suggests a possible association of the second, to pray, with the verb נָפַל. However, the first and second meanings can easily be seen as one interrelated theme:

1. the first (judging or arbitrating) being to determine a verdict and

2. the second (praying) being to "invoke as a judge" in struggling to reach a determination or verdict; i.e., struggling to understand and ascertain direction from י--ה, from His Tor•âhꞋ  – i.e., the revealed רְצוֹן י--ה – as contrasted against asking for something from our own will (our own eyes and our own heart).

This may expose the deeper meaning of hit•pa•eilꞋ  – and the deeper meaning of serving י--ה.

To pray is the secondary meaning of פִּלֵּל. The primary meaning is to make a determination, to render a verdict, implying consequent to careful deliberation. Accordingly, for תְּפִלָּה to be successful, one must pray compatibly with, after having given careful deliberation to, Tor•âhꞋ and Ha•lâkh•âhꞋ (vide Mish•leiꞋ ShlomꞋoh 28.9).

However, תְּפִלָּה, at this point, is still unfinished and unproductive. Like a warrior preparing himself or herself before going into battle, תְּפִלָּה is the spiritual warriors' pre-combat, self-preparation ritual. A soldier going through the rituals of pre-battle self-preparation has not yet done any fighting at all. Such a soldier is "all parade and no fight" – a useless pretense of a soldier. As cowboys used to say about their imitators, "all hat and no cattle." The same is true of תְּפִלָּה. The תְּפִלָּה isn't finished until the one making תְּפִלָּה is struggling his or her utmost to make it happen. The old adage is potently true: don't bother to pray for deliverance from the storm (again, Mish•leiꞋ ShlomꞋoh 28.9) unless you're rowing for shore. If it's not worth your utmost efforts to make it happen, then you have no right to pray for it. If you're not actively making your utmost efforts to make it happen, then boasting that you are praying, or will pray, for it would be hypocritical.

One who claims to keep Tor•âhꞋ  yet makes תְּפִלָּה without doing one's utmost to carry it (which complies with Tor•âhꞋ ) out and make it happen contravenes Mish•leiꞋ ShlomꞋoh 28.9 – a vain prayer!

Don't be like the Ultra-Orthodox / Kha•reid•iꞋ  hypocrites – all costume-ritual and no Tor•âhꞋ .

תְּפִלִּין [Updated: 2007.12.13]

tᵊphil•inꞋ; prayers (Aramaic); refers to the small black boxes of halakhically-selected Hebrew Scriptures. In accordance with Dᵊvâr•imꞋ 6.8 & 11.18, they are strapped to the crown of the forehead and the weak arm during regular weekday Sha•khar•itꞋ Tᵊhilot (de-Judaized to "phylacteries").

Archaeologist יִגָּאֵל יָדִיןYi•jâ•alꞋ Yâd•inꞋ discovered that the head tᵊphil•inꞋ used by Bar-KokhꞋvâ's men, of the 1^st—2^nd centuries C.E., included, in one of its scrolls, the עֲשֶׂרֶת הַדִּבְּרוֹת (A•sërꞋët ha-Di•bᵊr•otꞋ; cf. יִגָּאֵל יָדִין, תְּפִלִּין שֶׁל רֹאשׁ מִקוּמְרָן Yi•jâ•alꞋ Yâd•inꞋ, Tᵊphil•inꞋ shël Rosh mi-Qum•rânꞋ, Hebrew University, Yᵊru•shâ•layꞋim). As a backlash against Christian practice, the rabbis later eliminated this passage from the scroll.

תְּפוּצָה [Updated: 2006.04.27]

Tᵊphutz•âhꞋ; the Διασπορα (Diaspora; the dispersion, the dispersed), Jewish communities outside of ËrꞋëtz Yi•sᵊr•â•eilꞋ. See also Gâl•utꞋ.

תְּרָפִים [Updated: 2008.10.07]

Tâ•râphꞋ: Ishtar / Easter, goddess of all nourishment, healing, prosperity and fertility in her characteristic breast-offering ''Ishtar Pose,'' ca. BCE 1,000

Tᵊrâph•imꞋ; plural of תָּרָף (tâ•râphꞋ); 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•phᵊt•imꞋ 17.5; 18.17).

Tᵊrâph•imꞋ were usually small, portable, figurine idols similar to the figurines of Yësh"u, "angels" and "cherubs" treasured by Christians today (see bᵊ-Reish•itꞋ 31.34; but sometimes life-size, see Shᵊmu•eilꞋ ÂlꞋëph 19.13).

See also Shᵊmu•eilꞋ ÂlꞋëph 15.23; Mᵊlâkh•imꞋ Beit 23.24; Yᵊkhëz•qeilꞋ 21.26 and Zᵊkhar•yâhꞋ 10.2.

According to Klein, the term Tᵊrâph•imꞋ 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 bᵊrit•otꞋ)—determined by using tᵊrâph•imꞋ 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., bᵊrit) 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 tᵊrâph•imꞋ.

תְּקִיעָה [Updated: 2006.04.27]

TᵊqiyꞋâh; single monotonic fermata yelp on the sho•pharꞋ (Idelsohn, A.Z., Jewish Music, in Its Historical Development (New York: Schocken, 1929, 1973), p. 9-10 with note p. 495).

תְּרוּעָה [Updated: 2006.04.27]

Tᵊru•âhꞋ; vibrato (tremolo) fermata note on the sho•pharꞋ (Idelsohn, A.Z., Jewish Music, in Its Historical Development (New York: Schocken, 1929, 1973), p. 9-10 with note p. 495).

תְּרוּמָה [Updated: 2006.04.27]

tᵊrum•âhꞋ, pl. תְּרוּמוֹת (tᵊrum•otꞋ); presentation-offering (something lifted up), pop. "heave offering."

תְּשׁוּבָה [Updated: 2010.06.30]

tᵊshuv•âhꞋ; answer, reply, response—pop. but inaccurately "repentance." Derived, along with its cognate שׁוּבָה (shuv•âhꞋ; a return, a coming back), from שׁוּב (shuv; to return, he returned). To make tᵊshuv•âhꞋ is to respond with a return to Tor•âhꞋ. This was understood, via LXX, among Hellenist Jews as επιστρεφουσιν (epistrefousin; turning).

Contrary to popular notions among goy•imꞋ, י--ה does not confer ki•purꞋ unconditionally; He requires a demonstrated change in one's life practice—(re)turning to Tor•âhꞋ—as a prerequisite. As stipulated in the Shᵊm•aꞋ, one is required to keep all of the mi•tzᵊw•otꞋ Tor•âhꞋ to one's utmost—viz., "with all one's heart, nëphꞋësh 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 tᵊshuv•âhꞋ (Ency. Jud., 14.73):

1. Negative: ceasing a•veir•otꞋ of Tor•âhꞋ (Yᵊsha•yâhꞋu 33.15; Tᵊhil•imꞋ 15; 24.4)
2. Positive: proactively practicing the positive mi•tzᵊw•otꞋ (Yᵊsha•yâhꞋu 1.17; 58.5ff; Yi•rᵊmᵊyâhꞋu 7.3; 26.13; •mosꞋ 5.14-15; Tᵊhil•imꞋ 34.15-16; 37.27).

Tᵊshuv•âhꞋ is a matter of free choice. Not everyone chooses tᵊshuv•âhꞋ (and י--ה never overrides one's free will that He bestowed). Thus, only a "remnant" will make tᵊshuv•âhꞋ. "In the teaching of both [Ho•sheiꞋa] and [Yi•rᵊmᵊyâhꞋu], on the other hand, the call to turn back is never abandoned. When [Yi•rᵊmᵊyâhꞋu] despairs of man's capability of self-renewal, he postulates that [Ël•oh•imꞋ] will provide "a new heart" that will overcome [a•veir•âhꞋ] and merit eternal [ki•purꞋ] (31.32-33; 32.39-40; cf. [Dᵊvâr•imꞋ] 30.6; [Yᵊkhëz•qeilꞋ] 36.26.27)" (Ency. Jud., 14.74).

The traditional phrase חָזַר בִּתשׁוּבָה (khâ•zarꞋ bi-tᵊshuv•âhꞋ) means "return (to Tor•âhꞋ-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•zarꞋ bi-shᵊ•eil•âhꞋ; return in question).

One who returns to Tor•âhꞋ-observance is called a baꞋal tᵊshuv•âhꞋ.

Tᵊshuv•âhꞋ, the "return" to Tor•âhꞋ-observance, is only possible for one who previously kept Tor•âhꞋ; i.e. a Jew (or geir), who is from a Tor•âhꞋ-observant environment and, so, is "returning." (Non-Jews must make ni•lᵊwëhꞋ; cf. The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (NHM) 4.17.1 note.)

It's as non-sensical for Goy•imꞋ to speak of a "return" to the Tor•âhꞋ 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•imꞋ 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 ("Yᵊrei-ha-Sheim)—grafted on, not "born again" like one already born a Jew)
   
   

טְבִילָה [Updated: 2006.04.27]

Mi•qᵊwëhꞋ, modern (Orange County, CA)

tᵊvil•âhꞋ; immersion according to halakhic criteria in a miq•wëhꞋ.

In the first century C.E., one who practiced and advocated טְבִילָה (tᵊvil•âhꞋ), including one who supervised, witnessed and attested to the validity of tᵊvil•âhꞋ, was called "ha-Mat•bilꞋ" (the מַטבִּיל [Mat•bilꞋ]). (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 tᵊvil•âhꞋ for Jewish women has an entirely unrelated title. Thus, the term Mat•bilꞋ has no accurate and correct parallel today.

Archeology has confirmed the halakhic requirements of the miq•wëhꞋ.

For tᵊvil•âhꞋ to be valid, the Mat•bilꞋ 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 tᵊvil•âhꞋ can only be performed entirely nude. Modesty, of course, must also be maintained.

To ensure all halakhic requirements are satisfied so that a tᵊvil•âhꞋ 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 tᵊvil•âhꞋ.

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•klalꞋ; "everything in it." The name of the si•durꞋ Tei•mân•iꞋ.

תִּ?ון עוֹלָם [Updated: 2008.10.26]

Ti•?onꞋ O•lâmꞋ; ? of [the] o•lâmꞋ.

Scriptural, Echoed in the Tei•mân•iꞋ Si•durꞋ:

תִּכּוֹן תֵּבֵל (Ti•konꞋ TeiꞋveil; may the civilized-world be measured out, meted out, apportioned, calculated, weighed out)—relative to Hav•dâl•âhꞋ; i.e., to adjudicate-mi•shᵊpâtꞋ 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•iꞋ si•durꞋ (Yom Tov Mu•sâphꞋ), derives from the ordained order (first all of hâ-ÂꞋrëtz, "then" the Goy•imꞋ) set forth in Tᵊhil•imꞋ 93.1; 96.10 & Di•vᵊr•eiꞋ ha-Yâm•imꞋ ÂlꞋëph 16.30:

"Tremble before Him all hâ-ÂꞋrëtz,
". אַף-תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט

• The modern meaning of this verbal noun of the pi•eilꞋ is planning and designing.
• The Biblical meaning of the pi•eilꞋ was "he apportioned." (See I•yovꞋ 28.25; Tᵊhil•imꞋ 75.4 & Yᵊsha•yâhꞋu 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•iꞋ Si•durꞋ (•leinꞋu):

לְתַכֶּן עוֹלָם (lᵊ-ta•keinꞋ O•lâmꞋ; to measure out, mete out, apportion, calculate, weigh out [or "for measuring out, meting out, apportioning, calculating, weighing out"] an o•lâmꞋ),

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

Here, Ash•kᵊnazꞋim sidurim read: לְתַקֵּן עוֹלָם (lᵊ-ta•qeinꞋ o•lâmꞋ; to repair an o•lâmꞋ), popularly understood as "repairing [or reforming] the world!!!

Ash•kᵊnazꞋi, Sᵊphâr•âd•iꞋ, Qabâl•âhꞋ and non-Orthodox:

תִּקּוּן עוֹלָם (ti•qunꞋ O•lâmꞋ; repairing the world), popularly understood as human (Jewish Kabbalist or Humanist-Reform) efforts to "reform" the world—which contradicts Tᵊhil•imꞋ 3.9; et al. & 118.8-9!!!

The closest Scriptural mention is Qo•hëlꞋët 7.13: "Who can לְתַקֵּן (lᵊ-ta•qeinꞋ; repair) what He has twisted?"

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

Are humans reforming the world or are Tor•âhꞋ-keepers, with their nᵊphâsh•otꞋ, establishing the stones of a spiritual Beit ha-Mi•qᵊdâshꞋ ha-Sh^elishit in the heavens? Do we look in this world or in hâ-o•lâmꞋ ha-bâꞋ? Surprisingly, many look to peace and all of the fulfillments in this physical world when all of the prophecies describe the spiritual hâ-o•lâmꞋ ha-bâꞋ in which ha-Sheim dwells.

European לְתַקֵּן? Or Biblical (Tei•mân•iꞋ and Nᵊtzâr•imꞋ) לְתַכֶּן?

The Biblically-compatible phrase is תִּכּוּן עוֹלָם (ti•kunꞋ o•lâmꞋ; 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 Nᵊtzâr•imꞋ and other Orthodox Jews as authoritative, these passages derive from Dâ•ni•eilꞋ 7.25-27.

The "Times of the Gentiles" began with the banishment of Jews—and usurpation of the Nᵊtzâr•imꞋ Pâ•qidꞋ—from Yᵊru•shâ•layꞋim in 135 C.E. and ended with the re-establishment of the State of Israel in 1948 (and of the Nᵊtzâr•imꞋ Pâ•qidꞋ 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•shiꞋakh-"star" (TzëdꞋëq). For further information, reference Atonement In the Biblical 'New Covenant' (ABNC).

תִנֻחָמוּ מִן הַשָּׁמַיִם [Updated: 2009.10.11]

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

תִּקְוָה [Updated: 2012.12.22]

TiꞋqᵊwâh (Biblical pronunciation, Israelis pronounce this TiꞋqᵊvâh); hope based on, and deriving from, action.

Whomever desires the "hope" promised by Scripture cannot rely on a foreign translation – such as English. There's not the first word of English (or Greek) in the Bible. To relate to Biblical concepts, one must know what the authors conveyed in their original language. He or she must first know what Scriptural "hope" is, in the original Hebrew, in order to pursue that Scriptural "hope".

6 Hebrew Types of "Hope"

There are six different Hebrew terms in the Bible variously rendered as "hope" in misleading English translations that fail to accurately convey their meaning:

1. בֶּטַח and cognates בִּטָּחוֹן and מִבְטָח

2. כֶּסֶל

3. חָסָה and cognate מַחֲסֶה

4. שָׂבַר – Yësha•yâh′u 38.18; Tëhil•im′ 104.27; 119.166; 145.15; Rut 1.13; Ës•teir′ 9.1; Nëkhëm•yâh′ 2.13 & 15;

5. יִחֵל – bë-Reish•it′ 8.12; Shëm•u•eil′ Âl′ëph 10.8; 13.8; Shᵊmu•eilꞋ Beit 18.14; Mëlakh•im′ Beit 6.33; Yësha•yâh′u 42.4; 51.5; Yi•rëmëyâh′u 4.19; Yëkhëz•qeil′ 13.6; 19.5; Mikh•âh′ 5.6; 7.7; Tëhil•im′ 31.25; 33.18; 33.22; 38.16; 42.6, 12; 43.5; 69.4; 71.14; 119.43; 119.49; 119.74; 119.81, 114; 119.147 ; 130.5; 130.7, 131.3; 147.11; I•yov′ 6.11 ; 13.15; 14.14; 29.21 & 23; 30.26; 32.11; 32.16; Eikh•âh′ 3.21 & 24; cognate תּוֹחֶלֶת – Tëhil•im′ 39.8; Mi•shël•ei′ Shëlom•oh′  10.28; 11.7; 13.12; I•yov′ 41.1; Eikh•âh′ 3.18, and cognate חיל; viz., חֵיל, ‭ ‬ חַיִל, ‭ ‬ חַיָּל

Of 61 instances of חיל in the Bible, all of the other 60 mean "writhe in travail." So does Eikh•âh′ 3.26. Describing how trials refine our nëph′ësh (character), Scripture declares, "It is good to writhe-in-travail in anticipation לִתְּשׁוּעַת י--ה.

6. תִּקְוָה and cognate מִקְוֶה (hope based on, and deriving from, action) – Yëho•shu′a 2.18; 2.21; Yi•rëmëyâh′u 29.11; 31.17; Yëkhëz•qeil′ 19.5; 37.11; Ho•shei′a 2.17; Zᵊkhar•yâhꞋ 9.12; Tëhil•im′ 9.19; 62.6; 71.5; Mi•shël•ei′ Shëlom•oh′  10.28; 11.7; 11.23; 19.18; 23.18 &24.14 ; 26.12 & 29.20; I•yov′ 4.6; 5.16; 6.8; 7.6; 8.13; 11.18; 11.20; 14.7; 14.19; 17.15; 19.10; 27.8; Rut 1.12; Eikh•âh′ 3.29

Since 1-3 relate to security and safety issues, this entry will focus on the more personal aspects conveyed by the last three terms.

The central Biblical term that conveys hope is תִּקְוָה and cognate מִקְוֶה, from the verb root קוה. Interestingly, with no basis other than contextual convenience and intellectual laziness, scholars attribute מִקְוֶה to two different roots, both spelled identically: קוה. Then they assign some declensions to one root, meaning twisting, twining, stretching or straining, while assigning the remaining declensions to the other root, meaning collect or hope. Voila, they dangle a castle from a thread to avoid having to explain the conundrum.

There is no sound reason, however, to conclude that different instances of this term derive from different verbal roots. קוה is thought to be derived from an original meaning of twisting, twining, stretching or straining; as of a cord (Klein's and see the early usage in Yëho•shu′a [Bën-Nun] 2.18 & 21). The notion of intensely anticipating whether a cord would hold during use (bringing up–collecting–a bucket of water from a well in the parched desert or holding belongings and cargo on the back of a camel during a caravan) evolved into the notion of hope—which is then seen to be unlike the English term "hope." The popular religious theme of the English term, hope, is blind "faith" that requires no contribution or basis on the part of the hoper. By contrast, the Hebrew concept of tiꞋqᵊwëh is a combination of expectation and anxiety arising from some action.

In the middle east, nothing is more precious than water. Hoping for water to collect when digging a pool, for drinking or a bath, was the epitome of the combination of action and hope in anticipation. In this light, we may see how מִקְוֶה came to mean both an immersion pool (bë-Reish•it′ 1.10; Shëm•ot′ 7.19 and wa-Yi•qër•â′ 11.36) and hope (Di•vër•ei′ ha-Yâm•im Â′lëph 29.15; Ë′zër•â 10.2 and Yi•rëmëyâh′u 14.8; 17.13 & 50.7).

The most urgent point is that neither the cord nor the pool were imaginary (assumed) or pretend. Assuming a pretend cord or pool provides no real—rational—connection to the hope promised in the Bible. To claim the hope of the ancient Bible, your first step is to ensure that your hope is rational—fixed on a cord or pool in the real, rational, world, not in any imaginary irrational world—and then, most importantly, that you're following authentic and correct Scripture, not corrupted over the ages. Scriptural "hope" isn't authentic unless it reconciles with historical fact and documentation of the real world, not the fabricated imaginary world of post-135 C.E. Roman Hellenist syncretism – or the Jewish mystics imaginary Medieval European magic world of Qa•bâl•âhꞋ.

טִיּוּל [Updated: 2008.04.17]

Ti•yulꞋ; a tour or hike.

תּוֹדָה [Updated: 2006.04.27]

tod•âhꞋ; thanks.

תּוֹעֵבָה [Updated: 2006.04.27]

to•eiv•âhꞋ; an abomination, something unspeakably disgusting and revolting.

תּוֹלְדֹת [Updated: 2012.11.01]

to•lᵊd•otꞋ; "1 history, chronology. 2 generations. 3 annals, chronicles. 4 consequences, outcome." (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English; p. 694). In Biblical times, this was synonymous with yu•khas•inꞋ (the public genealogical registers – the genealogical "Tree of Life") – cf. also Atonement In the Biblical 'New Covenant' Live-Link (ABNC Live-Link)).

תּוֹרָה [Updated: 2008.05.09]

Tor•âhꞋ; Instructing or Indoctrinating, "the Bible," hiph•ilꞋ verbal noun of הוֹרָה (hor•âhꞋ; he instructed), deriving from יָרָה (yâr•âhꞋ) and related to מֹארִי (morꞋi; my instructor)—NOT "law," and not a cognate of Ha•phᵊtâr•âhꞋ.

Tor•âhꞋ 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•ëhꞋ; instructor, teacher).

Tor•âhꞋ is a metonym for the Biblical phrase DërꞋëkh ha-Sheim comprising Tor•âhꞋ shë-bi•khᵊtâvꞋ which specifically stipulates inherent khuq•imꞋ and mi•shᵊpât•imꞋ (Biblical terms for Tor•âhꞋ shë-bᵊ•al pëhꞋ = Oral Torah).

Consequently, Tor•âhꞋ is understood by all Orthodox Jews to be the five books of MoshꞋëh (bᵊ-Reish•itꞋ, Shᵊm•otꞋ, wa-Yi•qᵊr•âꞋ, bᵊ-Mid•barꞋ and Dᵊvâr•imꞋ) codified by MoshꞋëh on Har Sin•aiꞋ (also called הַר מוֹרִיָה; ca. B.C.E. 1466) and interpreted authoritatively (i.e. the Oral Law, later Ha•lâkh•âhꞋ) thereafter exclusively by Bât•eiꞋ-Din established by MoshꞋëh (Shᵊm•otꞋ 18.24-26) or Nᵊviy•imꞋ. Thus, Tor•âhꞋ, as used by Orthodox Jews, includes Tor•âhꞋ shë-bi•khᵊtâvꞋ and Tor•âhꞋ shë-bᵊ•al pëhꞋ. This is the standard convention in Jewish parlance.

Contrary to gentile perceptions, Dead Sea Scroll 4Q MMT has demonstrated conclusively that for Jews—including RibꞋi Yᵊho•shuꞋa Bën- Dâ•widꞋ—Tor•âhꞋ has ALWAYS consisted of two elements:

1. תּוֹרָה שֶׁבִּכתָב (Tor•âhꞋ shë-bi•khᵊtâvꞋ), written Tor•âhꞋ; the first five books of Ta•na"khꞋ, and
2. תּוֹרָה שֶׁבְּעַל-פֶּה (Tor•âhꞋ shë-bᵊ•al pëhꞋ), namely Ha•lâkh•âhꞋ, comprising mi•shᵊpâtꞋ (oral case law judgments rendered from Tor•âhꞋ shë-bikh•tâvꞋ) and khuq•imꞋ (legislation), each as determined by the Beit-Din and Nᵊviy•imꞋ (no longer extant apart from the books in Ta•na"khꞋ) understood in harmony with the Kᵊtuv•imꞋ. Hence, Tor•âhꞋ includes both the entire Ta•na"khꞋ and Ha•lâkh•âhꞋ.

תּוֹרָה שֶׁבְּעַל-פֶּה [Updated: 2006.05.23]

Tor•âhꞋ shë-bᵊ•al pëhꞋ "Tor•âhꞋ which is oral"; i.e., the interpretations that permitted the implementation of Tor•âhꞋ shë-bi•khᵊtâvꞋ 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•imꞋ Tzᵊdoq•imꞋ In the Beit ha-Mi•qᵊdâshꞋ Scattered (Many to Qum•rânꞋ) & Marginalized after B.C.E. 175 The Qum•rânꞋ Kha•sid•imꞋ Tzᵊdoq•imꞋ called their version of Tor•âhꞋ shë-bᵊ•al pëhꞋ מַעֲשֶׂה (Ma•as•ëhꞋ; 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•imꞋ Tzᵊdoq•imꞋ from the Beit ha-Mi•qᵊdâshꞋ
2. Hellenist Pseudo-Tzᵊdoq•imꞋ In the Beit ha-Mi•qᵊdâshꞋ Since these "Ko•han•eiꞋ hâ-RëshꞋa" were Greek-speaking Hellenists, they codified their Tzᵊdoq•imꞋ version of Oral Law in Greek—in their Χειρογραφον τοις Δογμασιν.	3. Pᵊrush•imꞋ The Pᵊrush•imꞋ, forbears of today's Orthodox rabbinic Judaism, called their Oral Law הֲלָכָה (Ha•lâkh•âhꞋ; the Walk). All RibꞋis and rabbis, including RibꞋi Yᵊho•shuꞋa—and their followers—were (and are) Pᵊrush•imꞋ.

"Observance of the Tor•âhꞋ'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•âhꞋ', 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•nâhꞋ 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•imꞋ times. The people toiled over Ha•lâkh•âhꞋ and meditated upon it; they clashed over it and divided because of it." (Ya'akov Sussmann in Qimron, p. 197).

Qim•ronꞋ, Ëlishâ (Prof. of Linguistics, Bën-Guryon Univ. of the NëꞋgëv, Bᵊ•eir Shëva) and John Strugnell (Prof. of Christian Origins, Harvard Divinity School) in consultation with Ya•a•qovꞋ Sussman and A. Yardeini, "Discoveries in the Judaean Desert X, Qum•rânꞋ Cave 4 V, Miqtzat Ma•as•ëhꞋ ha-Tor•âhꞋ (Oxford: Clarendon Press, 1994)

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

תּוֹרָה שֶׁבִּכתָב [Updated: 2006.04.27]

Tor•âhꞋ shë-bi•khᵊtâvꞋ; Tor•âhꞋ that is codified, written, i.e. the first five books of Ta•na"khꞋ: bᵊ-Reish•itꞋ, Shᵊm•otꞋ, wa-Yi•qᵊr•âꞋ, bᵊ-Mid•barꞋ, and Dᵊvâr•imꞋ.

תּוֹסֶפתָּא [Updated: 2006.04.27]

To•sëphꞋtâ; supplement, addition, refers to a collection of Bâ•ra•yᵊtâꞋ by the Ta•nâ•imꞋ.

תּוֹשָׁב [Updated: 2007.03.08]

To•shâvꞋ; settler, resident, inhabitant.

צַדִּיק [Updated: 2006.04.27]

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

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

The honorific title of Ya•a•qovꞋ "ha-Tza•diqꞋ" (Hellenized to "James the Just") Bën-Dâ•widꞋ, first Nᵊtzâr•imꞋ Pâ•qidꞋ and brother of RibꞋi Yᵊho•shuꞋa Bën-Dâ•widꞋ, is well documented.

See also cognates tzᵊdâq•âhꞋ, Tzᵊdoq•imꞋ and TzëdꞋëq.

צָרַעַת [Updated: 2013.04.04]

tzâ•raꞋ•at – "For hundreds of years, the popular translation of צָרַעַת has been 'leprosy.' " This is understated. צָרַעַת was rendered as λεπρα in LXX, perhaps three centuries before the destruction of the Beit-ha-Mi•qᵊdâsh′ ha-Shein•i′.

"R' Hirsch demonstrates at length and conclusively that '[equating צָרַעַת to leprosy is] completely erroneous. Very briefly, he shows that the symptoms of צָרַעַת, as outlined in [this week's portion ], are far different than those of leprosy" ("Vayikra [sic]," Artscroll, ibid.).

This is corroborated in the Encarta '95 Encyclopedia. "In both the Old [sic] and New [sic] Testaments the name leprosy is given to a number of physical conditions unrelated to leprosy. This Hebrew term was later translated as lepros, from which came the word leprosy.

"The earliest symptom is often anesthesia (loss of sensation) in a patch of skin. Because of damage to the nerves, muscles may become paralyzed. The loss of sensation that accompanies the destruction of nerves may result in unnoticed injuries. These may result in secondary infections, the replacement of healthy tissue with scar tissue, and the destruction or absorption of bone.

"The classic disfigurements of leprosy, such as loss of extremities from bone damage or the so-called leonine facies, a lionlike appearance with thick nodulous skin, are signs of advanced disease, now preventable with early treatment" (Microsoft (R) Encarta Copyright (c) 1994 Microsoft Corporation. Copyright ( c ) 1994 Funk & Wagnall's Corporation).

Some have fancied—dangling castles from a string contrary to all evidence—that מְּצֹרָע is a contraction of מוֹצִיא רַע. However, this clearly wasn't the original connotation because the מְּצֹרָע was well-recognized as having a physical—and natural, not miraculous—malady called צָרַעַת. But if צָרַעַת wasn't leprosy, we must investigate what it was. Then we will have defined the מְּצֹרָע, the person who had צָרַעַת.

By modern scientific standards, the descriptions of צָרַעַת indicate more than one type of affliction. Another of the descriptions, strangely afflicting both skin and walls alike, appears to describe a seasonal fungal, flaky-skin rash that peaks primarily during early spring and late autumn, corresponding with the waxing and waning of dark-gray fungus outbreaks on the inner surface of exterior walls of buildings and other damp spots; thriving during the cooler, wet winters and drying up during the dry heat of the summer months. The same diagnosis and treatment, for both infected walls and skin, demonstrate that the ancients assumed the same infection for both; apparently associating its exchange from walls to skin with the apparent disappearance of the dark-gray fungus from the walls corresponding with the appearance of the skin rash, and vice-versa.

צָרַעַת derives from the verb צֹרַע, which, in turn, parallels the Arabic "sara'a, (= he threw to the ground, threw down), sar` (= epilepsy), [and Old South Arabic] צרע (= to throw down, humiliate)" (Klein's, p.557). This malady periodically threw the victim to the ground, was often triggered by flickering light – as from a fire – and, if not rescued quickly from the fire, resulted in burn injuries that can resemble the symptoms of leprosy, yet from an entirely unrelated cause. Photos are too gruesome to include here, but readers who wish can Google photos of leprosy and burn victims.

What malady throws its victim to the ground, can be triggered by the flickering of a fire and, consequently, often resulted in the victim falling into a fire and receiving burn injuries that can be confused with leprosy? Moreover, notice that "the laws of this צָרַעַת are identical to those of burns in wa-Yi•qᵊr•â′ 13.24-28" (Artscroll 'Vayikra', ibid.).

What malady is triggered by the reflection of the sun on ripples of water, and throws the victim into the water? What malady can, by throwing the victim to the ground, inflict broken limbs, resulting in lameness, and paralysis? Virtually all of the symptoms of leprosy can be imitated by epilepsy. From this, צָרַעַת very clearly seems to include epilepsy. Probably, leprosy and epilepsy were considered different stages, or variations of, the same illness.

Translators and commentators unfamiliar with the Middle East and similar climates could not grasp how to interpret הַבָּשָׂר הַחַי as צָרַעַת in wa-Yi•qᵊrâ 13.15. "Living flesh" or "healthy flesh" is neither contaminated nor a contaminant.

However, there is a parallel phrase in Hebrew, מַיִם חַיִּים, and we know that this means "moving water" in contrast to still water. Thus, all other meanings having been debunked, it seems, a priori, that הַבָּשָׂר הַחַי refers to "the 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."

צָבָא [Updated: 2009.11.15]

IDF soldiers praying

tzâ•vâꞋ; 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 tzᵊvâ-… (army of…). The plural is צְבָאוֹת (tzᵊvâ•otꞋ). The plural connective (same Hebrew spelling as the plural) is pronounced tziv•otꞋ-… (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 (TzaꞋhal) is the acronym for the צְבָא הֲגַנָּה לְיִשׂרָאֵל (TzᵊvaꞋ Haganah Lᵊ-Yi•sᵊr•â•eilꞋ; Army of Defense for Israel), i.e. the Israel Defense Forces—the IDF.

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

צְדָקָה [Updated: 2013.03.17]

tzᵊdâq•âhꞋ; justness as defined by Tor•âhꞋ. (This cannot be rendered "righteousness" because Christians assume righteousness to be equivalent to right-ness in the sense of "what is right in their own eyes" rather than as defined by Tor•âhꞋ.)

According to Tor•âhꞋ, 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 from its Biblical meaning, in a case of selective 'tunnel vision,' to charity.

צֶדֶק [Updated: 2006.04.27]

TzëdꞋëq; justice. Christianized to "righteousness."

TzëdꞋëq has been known from antiquity as a metonym for the Mâ•shiꞋakh. The "star" (as it was then thought to be) that has represented the Mâ•shiꞋakh since ancient astronomy has always, for this reason, been called TzëdꞋëq, the Mâ•shiꞋakh-"star," in Hebrew (which is J*u*p*i*t*e*r in English). TzëdꞋëq 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 RibꞋi Yᵊho•shuꞋa (cf. The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•tit•yâhꞋu (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 MalꞋki-TzëdꞋëq.

צְדוֹקִים [Updated: 2011.04.03]

Tzᵊdoq•imꞋ (pl.); sing. צְדוֹקִי (Tzᵊdoq•iꞋ; a just [person], a person who is just) / Hellenized to Σαδδουκαιος (Sad•dou•kaiꞋos); Anglicized to "Sadducees," de-Judaized to "saints."

"According to most scholars" originally Bᵊn-Tzâ•doqꞋ—sons of Tzâ•doqꞋ (Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, Carta and Univ. of Haifa, p. 541 and cf. Yᵊkhëz•qeilꞋ 44.15). These were primarily the Ko•han•imꞋ and the wealthy aristocratic class of Jews.

The Bᵊn•eiꞋ-Tzâ•doqꞋ derive from Tzâ•doqꞋ Bën-Akh•i•tuvꞋ, the Ko•heinꞋ ha-Jâ•dolꞋ during the reign of Dâ•widꞋ ha-MëlꞋëkh, who returned the A•ronꞋ ha-Bᵊrit and remained loyal to Dâ•widꞋ ha-MëlꞋëkh, anointing Shᵊlom•ohꞋ as MëlꞋëkh—for which his descendents were awarded exclusive right to serve as Ko•han•imꞋ (Yᵊkhëz•qeilꞋ 44.15).

Bën-Gurion Univ. Prof. of Linguistics Ëlish•âꞋ Qim•ronꞋ has demonstrated from Dead Sea Scroll 4Q MMT that the Qum•rânꞋ-"Essenes" were also Tzᵊdoq•imꞋ. As the better-known Tzᵊdoq•imꞋ of the Beit ha-Mi•qᵊdâshꞋ in Yᵊru•shâ•layꞋim were corrupt Hellenist Roman appointee vassals, i.e., the "Ko•han•eiꞋ hâ-RëshꞋa," the Qum•rânꞋ-"Essene" Tzᵊdoq•imꞋ 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•qᵊdâshꞋ who sometimes weren't even genealogically kohanim at all, from the Qumran Tzᵊdoq•imꞋ. As the Hellenist Roman quisling " Tzᵊdoq•imꞋ" in the Beit ha-Mi•qᵊdâshꞋ were obviously Hellenized from the earlier Bᵊn•eiꞋ Tzâ•doqꞋ Tzᵊdoq•imꞋ, it is justified to refer to the "Tzᵊdoq•imꞋ" in the Beit ha-Mi•qᵊdâshꞋ, who often weren't Bᵊn•eiꞋ Tzâ•doqꞋ, as Pseudo-Tzᵊdoq•imꞋ. We can then easily differentiate the Pseudo-Tzᵊdoq•imꞋ from the authentic (probably Khasidim-) "Bᵊn•eiꞋ Tzâ•doqꞋ" Tzᵊdoq•imꞋ of Qum•rânꞋ. See also related terms Tzedaqah, Tzadiq, Tzeddeq, Qumran Tzᵊdoq•imꞋ and Pseudo-Tzᵊdoq•imꞋ.

The genuine Tzᵊdoq•imꞋ were displaced from the Beit ha-Mi•qᵊdâshꞋ, first by the Syrian Hellenists (Antioch IV Epiphanes) and later by the Romans, both of whom appointed their own 'Ko•han•imꞋ' and 'Ko•heinꞋ ha-Jâ•dolꞋ' who wasn't even genealogically a Ko•heinꞋ, corrupting the priesthood.

The first genealogically non-Ko•heinꞋ Roman appointee "Ko•heinꞋ ha-Jâ•dolꞋ" was a fanatic Hellenist named Menelaus (d. ca. B.C.E. 162), who succeeded Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ.

The corruption of the Kᵊhun•âhꞋ is well documented in Ta•na"khꞋ: Ma•lâkh•iꞋ 1,8,13-14; 2.8-9, 13; Ëzᵊr•âꞋ 10.18ff; Nᵊkhëm•yâhꞋ 13.29.

Specifically, it was Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ, a rabid Hellenizer Reformist, who Hellenized—corrupted—the Kᵊhun•âhꞋ for all time. He was also the last Ko•heinꞋ ha-Jâ•dolꞋ who was even genealogically qualified! He purchased the office of Ko•heinꞋ ha-Jâ•dolꞋ from Antiochus IV Epiphanes in B.C.E. 175, deposing the last Ko•heinꞋ ha-Jâ•dolꞋ who was faithful to Tor•âhꞋ—his own brother, Yᵊkhon•yâhꞋ Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ.

Consequently, the genuine Ko•han•imꞋ / Tzᵊdoq•imꞋ were relegated primarily to Qum•rânꞋ. The genealogically unqualified Roman puppets who served as priests in the Beit ha-Mi•qᵊdâshꞋ in Yᵊru•shâ•layꞋim were pseudo-Tzᵊdoq•imꞋ who became known as the "Sadducees."

It then becomes clear why the genuine Tzᵊdoq•imꞋ of Qum•rânꞋ called Yᵊho•shuꞋa Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ (and his successors) Ko•heinꞋ hâ-RëshꞋa instead of Ko•heinꞋ ha-Jâ•dolꞋ. The Qum•rânꞋ Kha•sid•imꞋ Tzᵊdoq•imꞋ also designated the last Ko•heinꞋ ha-Jâ•dolꞋ who was faithful to Tor•âhꞋ, Yᵊkhon•yâhꞋ Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ, as the MorꞋeih TzëꞋdëq.

The argument that Yᵊkhon•yâhꞋ Bën-Shim•onꞋ (II) Bën-Tzâ•doqꞋ cannot be the MorꞋeih TzëꞋdëq because the MorꞋeih TzëꞋdëq is documented to have lived at a later time is as silly as arguing that A•har•onꞋ couldn't have been the Ko•heinꞋ ha-Jâ•dolꞋ because the Ko•heinꞋ ha-Jâ•dolꞋ is documented to have lived when the Beit ha-Mi•qᵊdâshꞋ was destroyed in 70 C.E.

The relationship between the Romans and the Hellenist Pseudo-Tzᵊdoq•imꞋ was always a case of the compromising Pseudo-Tzᵊdoq•imꞋ being rejected as apostate and turncoat Ko•han•eiꞋ hâ-RëshꞋa 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-Tzᵊdoq•imꞋ 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-KᵊnësꞋët in Keis•ârꞋiyâh (Caesarea). The Romans refused to take any action against the Hellenists. It was impossible for the Pᵊrush•imꞋ to accept a Roman policy that, by their refusal to punish the offenders, passively endorsed Hellenist desecration of their Bât•eiꞋ ha-KᵊnësꞋët.

The writing was on the wall and not even the Hellenist-loving Pseudo-Tzᵊdoq•imꞋ 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-Tzᵊdoq•imꞋ, forced to choose sides, broke with the Romans. Ël•i•ëꞋzër Bën Kha•nan•yâhꞋ, son of the Pseudo-Tzᵊdoq•imꞋ Ko•heinꞋ ha-Jâ•dolꞋ, stopped the apostate Tᵊphil•otꞋ and qor•bân•otꞋ in the Beit ha-Mi•qᵊdâshꞋ 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 Yᵊru•shâ•layꞋim. The pro-Roman, Hellenist king descended from an Ë•dom•iꞋ-Arab father and Arab mother, Agrippa II, sided with the Romans and fled Yᵊru•shâ•layꞋim. These were the trigger events that culminated in the destruction of the Beit ha-Mi•qᵊdâshꞋ 4 years later, in 70 C.E.

It is not accidental that while the Pharisees (which included every RibꞋi) regarded the Hellenist Tzᵊdoq•imꞋ as apostate, the Christian Church did a 180° reversal: instead of Hellenist Christianity regarding the Hellenist Tzᵊdoq•imꞋ apostate—like the (Pᵊrush•iꞋ) RibꞋi Yᵊho•shuꞋa and the Nᵊtzâr•imꞋ did (!)—Christians have always been on the opposite—Hellenist (Tzᵊdoq•imꞋ)—side of the fence, regarding "Pharisee" (Pᵊrush•iꞋ) as the derogatory (and misojudaic) synonym for "hypocrite."

צֶמַח [Updated: 2010.09.01]

TzëꞋmakh, pl. צְמָחִים (tzᵊmâkh•imꞋ); a sprout; a seedling first sprouting from the ground. In Modern Hebrew, tzëꞋmakh has evolved to "plant" generally – and is a widely-recognized metonym for the Mâ•shiꞋakh.

There are twelve instances of צֶמַח in Ta•na"khꞋ :

Yâm ha-MëlꞋ akh, Sᵊdom, TzoꞋar, Khë•vᵊr•onꞋ

Sᵊdom-Amorâh (Bab edh-Dhra) destroyed ca BCE 2350 (Todd Bolen-BiblePlaces.com)

Har Sᵊdom looking NW to NaꞋkhal Tzo•harꞋ

1. bᵊ-Reish•itꞋ  19.25 – [י--ה] overturned these cities [S^Ədom and Amorâh], with all of הכִּכָּר and with all of the residents of the cities, וְצֶמַח הָאֲדָמָה.

   These cities were located on the southern shore of Yâm ha-MëlꞋ akh. Despite a number of severe earthquakes, oft-heralded "climatic changes" date from eons before relatively recent (geologically and climatically) Biblical times. Probably only sparse and isolated wild herbs grew there. Even with some primitive irrigation, collecting waters from nearby mountain run-offs, of the seven species, perhaps, the residents may have cultivated small plots of barley and wheat. Accordingly, צֶמַח in this verse likely means wild herbs and grasses (i.e., barley and wheat).

2. Yᵊsha•yâhꞋ u 4.2 – On that day there shall be a צֶמַח י--ה

3. Yᵊsha•yâhꞋ u 61.11 – For like the âꞋ rëtz puts forth צִמְחָהּ, and like a garden תַצְמִיחַ her seeds, so A•don•âiꞋ  ha-SheimꞋ  יַצְמִיחַ tzᵊdâq•âhꞋ  and praise נֶגֶד all of ha-goy•imꞋ .

4. Yi•rᵊmᵊyâhꞋ u 23.5 – Behold, the days are coming, declares י--ה, when I will set up for Dâ•widꞋ  a צֶמַח Tza•diqꞋ ; then a king shall reign, act judiciously and make mi•sh^ƏpâtꞋ  and tzᵊdâq•âhꞋ  in the âꞋ rëtz.

5. Yi•rᵊmᵊyâhꞋ u 33.15 – In those days and in that hour, אַצְמִיחַ for Dâ•widꞋ  a צֶמַח tzᵊdâq•âhꞋ ; then he shall make mi•sh^ƏpâtꞋ  and tzᵊdâq•âhꞋ  in the âꞋ rëtz.

6. Yᵊkhëz•qeilꞋ  16.7 – To increase כְּצֶמַח of the field…

   This clearly refers to wild herbs and grasses (grains).

7. Yᵊkhëz•qeilꞋ  17.9 – (referring, metaphorically, to Tzid•qi•yâꞋ hu, mëlꞋ ëkh Yᵊhud•âhꞋ , as הַגֶּפֶן; pâ•suqꞋ  7) Will י--ה not cut off … all of the freshly-plucked leaves of צִמְחָהּ she shall wither-up…

8. Yᵊkhëz•qeilꞋ  17.10 – (referring, metaphorically, to Tzid•qi•yâꞋ hu, mëlꞋ ëkh Yᵊhud•âhꞋ , as הַגֶּפֶן; pâ•suqꞋ  7) upon the garden-beds of צִמְחָהּ she shall wither-up…

9. Ho•sheiꞋ a 8.7 – צֶמַח that doesn't make flour

10. Zᵊkhar•yâhꞋ  3.8 – Shᵊm•aꞋ  prithee, Yᵊho•shuꞋ a ha-Ko•heinꞋ  Gâ•dolꞋ  – [both] you and your companions who are sitting before you – because they are men of מוֹפֵת, for behold, I am bringing My servant, the צֶמַח.

11. Zᵊkhar•yâhꞋ  6.12 – Say to [Yᵊho•shuꞋ a Bën-Y^ƏhotzâdâqꞋ  ha-Ko•heinꞋ  Gâ•dolꞋ  (pâ•suqꞋ  11)], Thus said י--ה of armies saying, Behold the man: צֶמַח is his name, and under him יִצְמָח; and he shall construct the Hei•khâlꞋ  י--ה.

12. Tᵊhil•imꞋ  65.11 – … צִמְחָהּ You bless

TzëꞋmakh is widely accepted as a symbol of the Mâ•shiꞋakh (cf. Yᵊsha•yâhꞋu 4.2; YirmᵊyâhꞋu 23.5; 33.15; Zᵊkhar•yâhꞋ 3.8 & 6.12).

נְטַע שַׁעֲשׁוּעָיו, in Yᵊsha•yâhꞋu 5.7, refers back to his use of צֶמַח as the Mâ•shiꞋakh in 4.2.

צְפַנְיָה [Updated: 2006.04.27]

Tzᵊphan•yâhꞋ; י--ה has cached, squirreled-away, encrypted; de-Judaized (Hellenized) to 'Zephaniah.'

Tzᵊphan•yâhꞋ is the ninth book of the twelve minor Nᵊviy•imꞋ of Ta•na"khꞋ.

צִיצִית [Updated: 2007.12.13]

Ta•litꞋ with Tzitz•itꞋ with pëtilꞋ tëkheilꞋët, tied No•sakhꞋ Tei•mân•iꞋ (Click to enlarge)

Tzitz•itꞋ; tassel, blossom, bloom and, by extension, nipple; Hellenized to "fringe" (plural tzitz•i•otꞋ). Tzitz•itꞋ is also used to refer to the ArꞋbâ Kᵊnâph•otꞋ.

The four-cornered garment refers either to the usual ArꞋbâ Kᵊnâph•otꞋ proper, which is worn all during the day, or to the tal•itꞋ. The ArꞋbâ Kᵊnâph•otꞋ are generally worn under a shirt, although the more zealous wear an outer version. According to bᵊ-Mid•barꞋ 15:37-38, one doesn't fulfill the Mitz•wâhꞋ unless the tzitz•i•otꞋ includes a פְּתִיל תְּכֵלֶת (pᵊtil tᵊkheilꞋët).

צִיּוֹן [Updated: 2006.04.27]

Har Tzi•yonꞋ (Hellenized to Mt. Zion)

Ir Dâ•widꞋ

Tzi•yonꞋ; notable, noteworthy, remarkable, demarcated by a Mitz•wâhꞋ; de-Judaized (Hellenized and Anglicized) to 'Zion.' Har Tzi•yonꞋ ("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 Yᵊsha•yâhꞋu 58.1-12. The Tor•âhꞋ-compatible greeting is, rather, "צוֹם מוֹעִיל!" See also Yi•rᵊmᵊyâhꞋu 31.13 and Zᵊkhar•yâhꞋ 8.19.

צֹאן [Updated: 2010.05.20]

שֶׂה = kâ•sheirꞋ  Bovidae עֵז אַיָּל פָּרָה

Tzon; flock or herd of Bovidae (kâ•sheirꞋ livestock; viz., sheep, goats or cattle). Compare & contrast with aꞋ yil, tal•ëhꞋ , këvꞋ ës, eiz and sëh.

הַצּוֹפֶה [Updated: 2006.04.27]

ha-Tzoph•ëhꞋ; the observer, spectator. This is the newspaper of מפד"ל (Maph•da"lꞋ) an acronym for מִפלָגָה דָתִית לְאֻמִית (mi•phᵊlâg•âhꞋ dât•itꞋ lᵊ•um•itꞋ; party of religious national; i.e., the National Religious Party or NRP). The NRP doesn't publish their circulation.