Issue Index
Word of the Month - נחשת (Nehhoshet)
By: Jeff A. Benner
The Hebrew word nehhoshet is translated as copper one time (Ezra 8:27) in the King James Version. Copper is a pure mineral meaning that it is not mixed with any other minerals. The King James Version translates this same word as brass one hundred and three times. Brass is an alloy (mixture) of copper and nickel (another pure mineral). Other translations translate nehhoshet as brass or bronze. Bronze is alloy of copper and tin (another pure mineral). It would appear that the translators are not certain of the meaning of the word nehhoshet as no consensus can be made on how to translate this word.
Jewish Hebrew dictionaries and Jewish translations of the Bible always translate this word as "copper." Why would Christian translations and dictionaries commonly translate nehhoshet as brass or bronze while Jewish dictionaries and translations use "copper?" Which is more accurate? At first glance it may seem like an insignificant problem but on further examination it becomes evident that a proper translation is essential.
In Leviticus 19:19 we find three commands;
- You shall not let your cattle breed with a different kind
- you shall not sow your field with two kinds of seed
- nor shall there come upon you a garment of cloth made of two kinds of stuff
Throughout the Torah God is demonstrating that mixtures are not appropriate. This would especially hold true for the items in the tabernacle. The altar was made of acacia wood and overlaid with nehhoshet. Is this nehhoshet brass, bronze or copper. Both brass and bronze are alloys, mixtures of pure minerals, only copper is a pure mineral. Would God call for an alloy, a mixture of different "pure" metals such as brass or bronze in the tabernacle? I doubt it.
Copper is the meaning of nehhoshet so whenever you see the word brass or bronze in your English translation make a mental note that this should be copper.
Name of the Month - ישמעאל (Ishma'el)
By: Jeff A. Benner
This name is composed of three parts - י (yi), שמע (sh'ma) and אל (el). The word שמע (sh'ma) is a verb literally meaning to listen but can also mean to obey or more correctly to respond. This word is the title of the "sh'ma," the Jewish affirmation of faith as found in Deuteronomy 6:4 states "sh'ma yisrael YHWH eloheynu YHWH echad" or as it is normally translated "Hear, O, Israel, the Lord our God, the Lord is one." The use of the word sh'ma in this verse is stating "hear and respond" to Yahweh. When the letter י (yi) is prefixed to a verb it identifies the subject of the verb as the third person, masculine and singular or "he." Therefore, the phrase ישמע (yishma) would mean "he listens." The final word is אל (el) meaning "mighty one" or as it is usually translated "God." In Hebrew sentence structure the noun following the verb is the subject of the verb, or in this case the "he" of "he listens." When these three components are combined into the sentence ישמע אל (yishma el) the sentence means "God listens."
Question of the Month - If Eve was taken from the bones of Adam why does it say "this is now bone of my bones?"
By: Jeff A. Benner
In Genesis 2:23 the phrase "this is now" is an attempt at a translation of the Hebrew phrase "zot hapa'am." The word "zot" does mean "this" but the word hapa'am is a little more difficult. This is the word pa'am prefixed by the "ha" meaning "the." The word pa'am is literally a repetitive beat such as from a drum. It can also mean a stroke of time or to repeat something such as seen in Genesis 33:3; "He himself went on before them, bowing himself to the ground seven times (pa'am)." Using this understanding of the word Genesis 2:23 could be translated as "This time is bone from my bones" and is implying that the previous times were not "bone from my bones." Three verses prior to this it states "The man gave names to all cattle, and to the birds of the air, and to every beast of the field; but for the man there was not found a helper fit for him." In this context we see that the "first times" were unsuccessful in finding a helper for Adam, but with Eve, this time it worked.
Verse of the Month - Leviticus 10:10
By: Jeff A. Benner
ולהבדיל
בין
הקדש
ובין
החל
ובין
הטמא
ובין
הטהור
You are to distinguish between the holy and the common, and between the unclean and the clean. (RSV)
ולהבדיל (u-la-hav-diyl)
The base word is the verb בדל (badal) meaning to separate. This verb is written in the hiphil form and identified by the ה (ha) in front of the verb and the י (iy) in the middle. A hiphil verb identifies the action of the verb as causative. While the verb badal means to separate the hiphil form means "to make separate." The prefix ו (u) means "and" and the prefix ל (la) means "to" or "for." The word ולהבדיל (ulahavdiyl) means "and to make a separation."
בין (beyn)
This word means "between" and is commonly used to distinguish between two separate things.
הקדש (ha-qo-desh)
The base word is קדש (qodesh) and is usually translated as "holy" but more literally means "to set apart for a special purpose." An example of something קדש (qodesh) would be the menorah (candlestick) in the tabernacle which was used only in the tabernacle and nowhere else. The ה (ha) is the prefix meaning "the."
ובין (u-veyn)
This is again the word beyn but with the prefix ו (u) meaning "and."
החל (ha-hhol)
The base word חל (hhol) is usually translated as "common" or "profane" but more literally means "general purpose" or something that has many different purposes. An example of something חל (hhol) would be a menorah which could be used in ones own tent, taken outside or used anywhere. The ה (ha) is the prefix meaning "the."
ובין (u-veyn)
The word uveyn again.
הטמא (ha-ta-mey)
The base word is טמא (tamey) and means contaminated. This would be like filling a glass of water from a rain puddle on the ground where the water is brown. This word is commonly used for animals that are not fit for food or practices that violate the Torah such as making idols or images of other gods. The ה (ha) is the prefix meaning "the."
ובין (u-veyn)
The word uveyn again.
הטהור (ha-ta-hor)
The base word is טהור (tahor) and means pure. This would be like filling a glass of water with rain from the sky which has not been polluted by the ground and would appear clear. This word is commonly used for animals which are fit for food or practices that cause one to follow the Torah. The ה (ha) is the prefix meaning "the."
The following is a literal rendering of this verse from its Hebraic meaning.
and to make a separation between what is set apart for a special purpose and what is used for any purpose and between what is contaminated by impurities and what is clean from any impurities.
Mechanical Translation Excerpt - Genesis 17:1-11
For details on this new translation see the MTHB web site.
1 and it came to pass Avram was a son of ninety nine years and YHWH appeared to Avram and he said to him I am a mighty one of the breast walk yourself to my face and exist whole 2 and I will give my covenent between me and you and I will make you a very great increase 3 and Avram fell upon his face and the powers spoke with him saying 4 look I am here, my covenent is with you and you will exist for a father of a multitude of nations 5 and your character will not be called out yet again as Avram and your character will exist as Avraham given that a father of a multitude of nations I gave you 6 and I will make you reproduce very greatly and I will give you for nations and kings will go out from you 7 and I will make my covenant rise between me and you and your seed after you for their generations for a covenant of an ancient time to exist for you for powers and for your seed after you 8 and I will give to you and to your seed after you a land of pilgrimage, all the land of Kena'an for a holdings of an ancient time and I will exist for them for powers 9 and the powers said to Avraham and you, you will guard my covenant, you and your seed after you for their generations 10 this is my covenant which you will guard between me and you and your seed after you, all your males be circumcised 11 and you will cut off the flesh of your foreskin and he will exist for a sign of the covenant between me and you
AHRC Web Site Excerpt - The Goat Hair Tent
The tent was divided into two parts. The main section, behind the tent door, is the men's section. The other section is the women's section, with a wall dividing the two parts. The only person allowed into the women's section, is the father of the tent. Notice the similarity to the Pictographic Hebrew letter "beyt" -  . The word "beyt" is not only the name of a letter but is also a common Hebrew word meaning, "home." This letter is a representation of the floor plan of the tent, the "home" of the nomadic Hebrews.
The entrance to the tent is covered by a curtain which hung down from the top of the entrance. The Hebrew word "dal" means "hang down" and is the root for the word "dalet" meaning "door." This word is also the name of another Hebrew letter -  , a representation of the tent door. The door of the tent is the most important part of the tent, not because of its appearance, but is function as the entrance into the tent. "He [Abraham] was sitting at the entrance of the tent as the day grew hot" (Genesis 18:1). The door of the tent can be equated with the throne of a king. In the Hebrew culture, the father of the family is the "king," the one who holds full authority over the family. The father will often sit at his door much like a king will sit on a throne. All family legal matters were performed at the tent. Here he will watch over his household as well as watch for passing travelers. The nomadic rules of hospitality are very strict and complex.
Article continues at the AHRC Web Site
Donnee's Corner -   (Qarab)
By: Donnee
Qarab, , “to be near”, an extremely interesting word that provides many lessons from the ancient Hebrew perspective. Leading is the, "quf" a picture of the "sun on the horizon." Its meaning is "cycle" shown by it various cognates meaning condense, circle, time and "cycle." It is also the first letter, the priority. This word is supported by the the "rosh," a picture of a "man's head" defined as "first," top and beginning maintaining the priority, the cycle! Both are based on the "bet" for "housed" the base letter completing this root. Concluded as "approach," again graphically as "Housing the Priority of the Cycle" As seen in:
Deu 5:27 “You, go near; and hear everything ADONAI our God says. Then you will tell us everything ADONAI our God says to you; and we will listen to it and do it." (CJB)
Jdg 5:25 "Sisera asked for water, but Jael gave him milk-- cream in a fancy cup." (CEV)
Eze 37:17 "and join them together into one stick, that they may become one in your hand” (JPS)
Lev 21:8 "You will dedicate 6942 him therefore; for 3588 he 1931 offers 7126 (853) the bread 3899 of your Elohim; 430 he will be 1961 encircled 6918 to you; for 3588 I 589 YHUH 3068, which dedicates 6942 you encircled 6918." (KJV, edited)
Hab 3:2 "O יהוה, I have heard your report, I was afraid. O יהוה, renew Your work in the midst of the years! Make it known in the midst of the years. In wrath remember compassion". (TS98)
Its usage is vast due to this priority and its applications. Occurring nearly six hundred times. The word is simple and complex in terminology. Simple and complex by the various means to “execute” and “approach” the “cycle”. Showing production in an "atmosphere" AND routines of intense priority. Not only enduring but also to go beyond establishing an over-achievement.
Strong's Definition: H7126 qa-rab kaw-rab'
A primitive root; to approach (causatively bring near) for whatever purpose: - (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.
BDB Definition: H7126 qa-rab
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Part of Speech: verb
Same Word by TWOT Number: 2065
Benner's AHLB Definition: B2729: (קרב QRB)
ac: Approach co: Near ab: ?: A bringing, giving, or approaching of someone or something to be close, at hand or among.
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(V) I. Approach: To come near, [Hebrew and Aramaic] [freq. 289] (vf: Paal, Niphal, Piel,) |kjv: offer, near, bring, nigh, come, approach, at hand, present| {str: 7126, 7127}
(Nm) Within: In the sense of being close. II. Near: III. Battle: In the sense of coming near. [Hebrew and Aramaic][freq. 248] |kjv: among, midst, within, inward, in, nigh, near, approach, came, battle, war| {str. 7128, 7129, 7130, 7131}
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Total KJV Occurrences: H7126 - 348; H7127 - 14; H7128 - 10; H7129 - 1; H7130 - 214; H7131 - 10 (Click Here for each occurrences of these words)
Guest Article - Mila Yomit (Daily Word)
By: Rabbi Itzchak
The following is Word Two from an ongoing Hebrew word by Hebrew word cyber learning journey and is being presented to you here as an introduction. For additional information on the 'MILA YOMIT: The Torah, Word By Word' and its author, Rabbi Itzchak Marmorstein, click here. To receive more of these, please contact Rabbi Itzchak.
MILA YOMIT 2 - BARA
ברא
Created
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The OTIOT (letters):
Same as the first three of Breishit, ברא BARA is the verb imbedded in Mila 1-, בראשית BREISHIT.
ב BET-Home
ר REISH-Head
א ALEPH-One
In the Divine Mind, there is the one (aleph). In the beginning, there is one
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WORDS CONTAINED WITHIN
בר א BAR ALEPH
Bar means 'pure, child of, wheat, grain'. This creation is a pure creation of the One. It is the sustenance of the One, the manifestation of the One in another form.
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CONCEPTUAL MEANING
The verb is לברא - Leebro - to create. It is used in the Torah only for Divine Activity. And relates to a particular step in the process of creation.
The world called בריאה - BRIYA. Kabbala teaches of the unfolding creation that emanated from the Creator. The process of emanation is described as originating in the En Sof-The Infinite. To create the finite, the Divine allowed a space to be within the Divine; the ב Bet-House of the Universe and filled that home with the Creation.
As Adin Steinsaltz explains in 13-Petalled Rose, (one of the best English books on Kabbala) "Creation is an emanation from the divine light; its secret is not the coming into existence of something new, but the transmutation of the divine reality into something
defined and limited-into a world. (p.36)
The first 'world' in the transmutation process is called ATZILUT-Emanation.
While it is a realm that has an independent existence (Atzilut) is "of such absolute clarity and transparency that no concealment of any essence whatsoever is possible, and that consequently essences do not exhibit any particular self at all...there is no hiding of the revealed divinity by (any) fence or screen that sets things apart." (p. 22)
The second step is called בריאה -Creation. At the root of that is our word ברא BARA.
BRIYA is that point of creation in which the mind becomes consciously engaged with a specific content. "The world of creation is a world of pure mind. This mind quality ...is not a merely intellectual essence but rather expresses itself as the power and capacity to grasp things with genuine inner understanding; it is, in other words, the mind as creator as well as that which registers and absorbs knowledge. (p.17)
Samson Raphael Hirsch (excellent commentary for word analysis) looks at cognated roots related to BARA and explains that 'bara' contains the underlying conception of bringing something out into the open.
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BARA-The second word (related to the second world) describes the Creation as experienced in the Divine Mind before manifesting further, unfolding more. It takes us back to that moment in which the thought of creation emerged from the Divine Mind into the open space that became our universe.
ברא
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