The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in… the 'Netzarim Quarter' Village web site in Ra•an•an′ â(h), Israel at www.netzarim.co.il
The real content is in the 'Netzarim Quarter'! Click on our logo above for an exciting visit to the 'Netzarim Quarter' where you'll learn about Historical Ribi Yehoshua and his original, Jewish, followers before the great Roman-Hellenist apostasy of 135 C.E.—and even more importantly, how you (whether Jew or non-Jew) can follow the historically true, Judaic, Ribi Yehoshua. In Hebrew, his original followers were called the Netzarim (Hellenized to "Nazarenes").
Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Netzarim Reconstruction of Hebrew Matityahu (NHM) no one in modern times was even aware of the name Netzarim. It stretches credulity that no one in modern times had heard of the Netzarim until Paqid Yirmeyahu published it in 1972… and then, suddenly, everybody figured it out??? Check (and verify) the dates of the earliest works about the Netzarim by the others and you'll see that they are deceiver-plagiarists. Then insist on the person whom ha-Sheim selected to entrust the knowledge, not imposters who falsely call their continuing practice of Displacement Theology "Nazarene Judaism."
Because we teach and practice the authentic Judaic teachings of Ribi Yehoshua—not Displacement Theology—we are the only group who have restored the Netzarim to be accepted in the legitimate Jewish community in Israel—genuinely like Ribi Yehoshua and the original Netzarim. Consequently, the 'Netzarim Quarter' is the only web site of legitimate Netzarim / Nazarene Judaism.
Give all the friends you've ever known the chance to know about this exciting site; send them our web site address (www.netzarim.co.il) that opens modern eyes for the first time to the Judaic world that Ribi Yehoshua and his original Netzarim knew, practiced and taught.


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 pәtil tәkheil′ ët, as required for Nәtzâr•im′ . For Nәtzâr•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.

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:
Tal•mud′ sets forth discussions surrounding mi•shәpât•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•vәl•i′ is assumed unless otherwise stated. Tal•mud′ Ba•vәl•i′ was codified in the 5th century C.E., setting forth the Ha•lâkh•âh′ handed down by early Jewish Sho•phәt•im′ of the Beit-Din ha-Jâ•dol′ and other Bât•ei′ -Din dating back into the 1st 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.

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




Beside the logical fallacy of begging the question, the phrase "Old Testament" is offensive because the úð"ê 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 Nәtzâr•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 Nәtzâr•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.



The Beit ha-Mi•qәdâsh′ designed by Yәkhëz•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 úÌÇáðÄéú for how the Second Beit ha-Mi•qәdâsh′ was supposed to be, but wasn't, understood—a Beit ha-Mi•qәdâsh′ in the spiritual realm.
According to Yәkhëz•qeil′ 's úÌÇáðÄéú, the Beit ha-Mi•qәdâsh′ 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•qәdâsh′ , interceding on behalf of all mankind as the buffer between the é--ä of Israel and the rest of mankind; the prophesied realm of Ko•han•im′ (Shәm•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.


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 Sәpha•rad•im′ ; loc. cit.) of the pristine Judaism of Har Sin•ai′ that Mosh′ ëh knew.
The Nәtzâr•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 Nәtzâr•im′ and Pәrush•im′ , other than condemning sanctimony, appears to have been with the Roman-collaborating, Boethusian-Herodian "Pәrush•im′ " loathed by the mainstream Pәrush•im′ .
The Nәtzâr•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.



ôÌÀúÄéì úÌÀëÅìÆú (pәtil tәkheilet) is the thread of indigo-color, which Tor•âh′ commands must be included in the tzitz′ it.

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


tәphil•in′ ; prayers (Aramaic); refers to the small black boxes of halakhically-selected Hebrew Scriptures. In accordance with Dәvâr•im′ 6.8 & 11.18, they are strapped to the crown of the forehead and the weak arm during regular weekday Sha•khar•it′ Tәhilot (de-Judaized to "phylacteries").Archaeologist éÄâÌÈàÅì éÈãÄéïYi•jâ•al′ Yâd•in′ discovered that the head tәphil•in′ used by Bar-Kokh′ vâ's men, of the 1st—2nd centuries C.E., included, in one of its scrolls, the òÂùÒÆøÆú äÇãÌÄáÌÀøåÉú (A•sër′ ët ha-Di•bәr•ot′ ; cf. éÄâÌÈàÅì éÈãÄéï, úÌÀôÄìÌÄéï ùÑÆì øÉàùÑ îÄ÷åÌîÀøÈï Yi•jâ•al′ Yâd•in′ , Tәphil•in′ shël Rosh mi-Qum•rân′ , Hebrew University, Yәru•shâ•lay′ im). As a backlash against Christian practice, the rabbis later eliminated this passage from the scroll.


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Tәrâph•im′ were usually small, portable, figurine idols similar to the figurines of Yësh"u, "angels" and "cherubs" treasured by Christians today (see bә-Reish•it′ 31.34; but sometimes life-size, see Shәmu•eil′ Âl′ ëph 19.13).
See also Shәmu•eil′ Âl′ ëph 15.23; Mәlâkh•im′ Beit 23.24; Yәkhëz•qeil′ 21.26 and Zәkhar•yâh′ 10.2.
According to Klein, the term Tәrâph•im′ is of uncertain origin—like its probable stem, úÌÍÉøÆó, meaning (PBH, deriving from earlier related origins)
By extension, úÌÍÉøÆó refers to the essence and essentials of a contract (i.e., bәrit) in contrast to its template—"that part of a document which makes it binding." (Relative to a contract, the ùÑÅã is the details.)
It appears likely that úÌÍÉøÆó is a cognate of úÌÃøÆó, which Klein defines as a poetic variant of úÌÀøåÌôÈä, which we know derives from øÄôÌÅà—for the pagans a function believed to be performed by their tәrâph•im′ .




Contrary to popular notions among goy•im′, é--ä 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 Shәm•a′, one is required to keep all of the mi•tzәw•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 tәshuv•âh′ (Ency. Jud., 14.73):
Tәshuv•âh′ is a matter of free choice. Not everyone chooses tәshuv•âh′ (and é--ä never overrides one's free will that He bestowed). Thus, only a "remnant" will make tәshuv•âh′. "In the teaching of both [Ho•shei′a] and [Yi•rәmәyâh′u], on the other hand, the call to turn back is never abandoned. When [Yi•rәmәyâh′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. [Dәvâr•im′] 30.6; [Yәkhëz•qeil′] 36.26.27)" (Ency. Jud., 14.74).
The traditional phrase çÈæÇø áÌÄúùÑåÌáÈä (khâ•zar′ bi-tәshuv•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 çÈæÇø áÌÄùÑÀàÅìÈä (khâ•zar′ bi-shә•eil•âh′ ; return in question).
One who returns to Tor•âh′ -observance is called a ba′ al tәshuv•âh′ .
Tәshuv•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•lәwëh′ ; cf. The Nәtzâr•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 1st century, Goy•im′ can interface in the Jewish community only by

In the first century C.E., one who practiced and advocated èÀáÄéìÈä (tәvil•âh′ ), including one who supervised, witnessed and attested to the validity of tәvil•âh′ , was called "ha-Mat•bil′ " (the îÇèáÌÄéì [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 tәvil•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 tәvil•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 tәvil•âh′ can only be performed entirely nude. Modesty, of course, must also be maintained.
To ensure all halakhic requirements are satisfied so that a tәvil•âh′ is valid, the îÇèáÌÄéì (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 tәvil•âh′ .

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


úÌÄëÌåÉï úÌÅáÅì (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•shәpât′ 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 Tәhil•im′ 93.1; 96.10 & Di•vәr•ei′ ha-Yâm•im′ Âl′ ëph 16.30:
"Tremble before Him all hâ-Â′ rëtz,
".
àÇó-úÌÄëÌåÉï úÌÅáÅì
áÌÇì úÌÄîÌåÉè
ìÀúÇëÌÆï òåÉìÈí (lә-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—ìÀúÇëÌÆï òåÉìÈí in the Kingdom of Shad•ai′ …"
Here, Ash•kәnaz′ im sidurim read: ìÀúÇ÷ÌÅï òåÉìÈí (lә-ta•qein′ o•lâm′ ; to repair an o•lâm′ ), popularly understood as "repairing [or reforming] the world!!!
úÌÄ÷ÌåÌï òåÉìÈí (ti•qun′ O•lâm′ ; repairing the world), popularly understood as human (Jewish Kabbalist or Humanist-Reform) efforts to "reform" the world—which contradicts Tәhil•im′ 3.9; et al. & 118.8-9!!!
The closest Scriptural mention is Qo•hël′ ët 7.13: "Who can ìÀúÇ÷ÌÅï (lә-ta•qein′ ; repair) what He has twisted?"
Are humans reforming the world or are Tor•âh′ -keepers, with their nәphâsh•ot′ , establishing the stones of a spiritual Beit ha-Mi•qәdâsh′ ha-Shelishit 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 ìÀúÇ÷ÌÅï? Or Biblical (Tei•mân•i′ and Nәtzâr•im′ ) ìÀúÇëÌÆï?
The Biblically-compatible phrase is úÌÄëÌåÌï òåÉìÈí (ti•kun′ o•lâm′ ; apportioning the world—i.e., separating the sheep from the goats).

The "Times of the Gentiles" began with the banishment of Jews—and usurpation of the Nәtzâr•im′ Pâ•qid′ —from Yәru•shâ•lay′ im in 135 C.E. and ended with the re-establishment of the State of Israel in 1948 (and of the Nәtzâr•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).





Tor•âh′ does not mean "Law"—for which there is ãÄéï (din). The Christian de-Judaization to "Old Testament"—implying displacement theology—is extremely offensive.
Another cognate deriving from éÈøÈä is îåÉøÆä (mor•ëh′ ; instructor, teacher).
Tor•âh′ is a metonym for the Biblical phrase Dër′ ëkh ha-Sheim comprising Tor•âh′ shë-bi•khәtâv′ which specifically stipulates inherent khuq•im′ and mi•shәpât•im′ (Biblical terms for Tor•âh′ shë-bә•al pëh′ = Oral Torah).
Consequently, Tor•âh′ is understood by all Orthodox Jews to be the five books of Mosh′ ëh (bә-Reish•it′ , Shәm•ot′ , wa-Yi•qәr•â′ , bә-Mid•bar′ and Dәvâr•im′ ) codified by Mosh′ ëh on Har Sin•ai′ (also called äÇø îåÉøÄéÈä; 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 (Shәm•ot′ 18.24-26) or Nәviy•im′ . Thus, Tor•âh′ , as used by Orthodox Jews, includes Tor•âh′ shë-bi•khәtâv′ and Tor•âh′ shë-bә•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 Yәho•shu′ a Bën- Dâ•wid′ —Tor•âh′ has ALWAYS consisted of two elements:

In the 1st century C.E., there were three traditions of Oral Law:
1. Original Kha•sid•im′ Tzәdoq•im′
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| 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′
| 3. Pәrush•im′The Pәrush•im′ , forbears of today's Orthodox rabbinic Judaism, called their Oral Law äÂìÈëÈä (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, Bә•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.




When used as a title, äÇöÇãÌÄé÷ ( 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 Nәtzâr•im′ Pâ•qid′ and brother of Rib′ i Yәho•shu′ a Bën-Dâ•wid′ , is well documented.
See also cognates tzәdâq•âh′ , Tzәdoq•im′ and Tzëd′ ëq.

Commentators unfamiliar with the Middle East and similar climates could not grasp how to interpret äÇáÌÈùÒÈø äÇçÇé (ha-bâ•sâr′ ha-khai; "living flesh") in wa-Yi•qәrâ 13.15. "Living flesh" or "healthy flesh" is neither contaminated nor a contaminant.
However, there is a parallel phrase in Hebrew, îÇéÄí çÇéÌÄéí (may′ im khay′ im; "living water"), and we know that this means "moving water" in contrast to still water. Thus, äÇáÌÈùÒÈø äÇçÇé 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.

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.
öä"ì (Tza′ hal) is the acronym for the öÀáÈà äÂâÇðÌÈä ìÀéÄùÒøÈàÅì (Tzәva′ Haganah Lә-Yi•sәr•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′ .

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 öÀãÈ÷Èä has eroded, in a case of selective 'tunnel vision,' to charity.

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 Yәho•shu′ a (cf. The Nәtzâr•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.

The Bәn•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-Bәrit and remained loyal to Dâ•wid′ ha-Mël′ ëkh, anointing Shәlom•oh′ as Mël′ ëkh—for which his descendents were awarded exclusive right to serve as Ko•han•im′ (Yәkhëz•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 Tzәdoq•im′ . As the better-known Tzәdoq•im′ of the Beit ha-Mi•qәdâsh′ in Yәru•shâ•lay′ im were corrupt Hellenist Roman appointee vassals, i.e., the "Ko•han•ei′ hâ-Rësh′ a," the Qum•rân′ -"Essene" Tzәdoq•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•qәdâsh′ who sometimes weren't even genealogically kohanim at all, from the Qumran Tzәdoq•im′ . As the Hellenist Roman quisling " Tzәdoq•im′ " in the Beit ha-Mi•qәdâsh′ were obviously Hellenized from the earlier Bәn•ei′ Tzâ•doq′ Tzәdoq•im′ , it is justified to refer to the "Tzәdoq•im′ " in the Beit ha-Mi•qәdâsh′ , who often weren't Bәn•ei′ Tzâ•doq′ , as Pseudo-Tzәdoq•im′ . We can then easily differentiate the Pseudo-Tzәdoq•im′ from the authentic (probably Khasidim-) "Bәn•ei′ Tzâ•doq′ " Tzәdoq•im′ of Qum•rân′ . See also related terms Tzedaqah, Tzadiq, Tzeddeq, Qumran Tzәdoq•im′ and Pseudo-Tzәdoq•im′ .
The genuine Tzәdoq•im′ were displaced from the Beit ha-Mi•qәdâsh′ , 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 Yәho•shu′ a Bën-Shim•on′ (II) Bën-Tzâ•doq′ .
The corruption of the Kәhun•âh′ is well documented in Ta•na"kh′ : Ma•lâkh•i′ 1,8,13-14; 2.8-9, 13; Ëzәr•â′ 10.18ff; Nәkhëm•yâh′ 13.29.
Specifically, it was Yәho•shu′ a Bën-Shim•on′ (II) Bën-Tzâ•doq′ , a rabid Hellenizer Reformist, who Hellenized—corrupted—the Kәhun•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, Yәkhon•yâh′ Bën-Shim•on′ (II) Bën-Tzâ•doq′ .
Consequently, the genuine Ko•han•im′ / Tzәdoq•im′ were relegated primarily to Qum•rân′ . The genealogically unqualified Roman puppets who served as priests in the Beit ha-Mi•qәdâsh′ in Yәru•shâ•lay′ im were pseudo-Tzәdoq•im′ who became known as the "Sadducees."
It then becomes clear why the genuine Tzәdoq•im′ of Qum•rân′ called Yәho•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′ Tzәdoq•im′ also designated the last Ko•hein′ ha-Jâ•dol′ who was faithful to Tor•âh′ , Yәkhon•yâh′ Bën-Shim•on′ (II) Bën-Tzâ•doq′ , as the Mor′ eih Tzë′ dëq.
The argument that Yәkhon•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•qәdâsh′ was destroyed in 70 C.E.
The relationship between the Romans and the Hellenist Pseudo-Tzәdoq•im′ was always a case of the compromising Pseudo-Tzәdoq•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-Tzәdoq•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-Kәnës′ ët in Keis•âr′ iyâh (Caesarea). The Romans refused to take any action against the Hellenists. It was impossible for the Pәrush•im′ to accept a Roman policy that, by their refusal to punish the offenders, passively endorsed Hellenist desecration of their Bât•ei′ ha-Kәnës′ ët.
The writing was on the wall and not even the Hellenist-loving Pseudo-Tzәdoq•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-Tzәdoq•im′ , forced to choose sides, broke with the Romans. Ël•i•ë′ zër Bën Kha•nan•yâh′ , son of the Pseudo-Tzәdoq•im′ Ko•hein′ ha-Jâ•dol′ , stopped the apostate Tәphil•ot′ and qor•bân•ot′ in the Beit ha-Mi•qәdâsh′ 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 Yәru•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 Yәru•shâ•lay′ im. These were the trigger events that culminated in the destruction of the Beit ha-Mi•qәdâsh′ 4 years later, in 70 C.E.

Tzë′ makh is widely accepted as a symbol of the Mâ•shi′ akh (cf. Yәsha•yâh′ u 4.2; Yi•rәmәyâh′ u 23.5; 33.15; Zәkhar•yâh′ 3.8 & 6.12).

Tzәphan•yâh′ is the ninth book of the twelve minor Nәviy•im′ of Ta•na"kh′ .

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 Kәnâph•ot′ .The four-cornered garment refers either to the usual Ar′ bâ Kәnâph•ot′ proper, which is worn all during the day, or to the tal•it′ . The Ar′ bâ Kәnâph•ot′ are generally worn under a shirt, although the more zealous wear an outer version. According to bә-Mid•bar′ 15:37-38, one doesn't fulfill the Mitz•wâh′ unless the tzitz•i•ot′ includes a ôÌÀúÄéì úÌÀëÅìÆú (pәtil tәkheil′ ët).




Not-so-observant Jews often wish "Tzom kal" (an easy fast). However, this is incompatible with Yәsha•yâh′ u 58.1-12. The Tor•âh′ -compatible greeting is, rather, "öåÉí îåÉòÄéì!" See also Yi•rәmәyâh′ u 31.13 and Zәkhar•yâh′ 8.19.



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