(shab-BAHT) n. Shabbat; Sabbath; Day of rest. (Ex. 20:8). Observed from sunset Friday evening to sundown Saturday evening, marked by rest, worship, and study. One who traditionally observes the legal requirements for Shabbat is called Shomer Shabbat. One of the aseret hadibrot, or Ten Commandments (Ex. 20:2-17; Deut. 5:6-21) requires the sanctification of this day.
Sabbath Boundary
(ay-ROOV) n. A Rabbinic religious legal fiction of drawing a symbolic line or “fence” around an area so that the area may be considered as one’s “own yard,” thus permitting the carrying of things within it without fear of desecrating the Sabbath.
Sabbath Delight
(OH-neg shab-BAHT) n. Shabbat party. The informal gathering for conversation and community after Sabbath services. Hebrew for "joy of the Sabbath."
Sabbath Meals
(shah-lohsh se-oo-DOHT) n. The three traditional meals of the Sabbath (on Friday evening, on Saturday morning (kiddush) and the Saturday afternoon meal). Note that this term is often used to refer to the last meal of the Sabbath day (i.e., the afternoon meal (after mincha prayers), though technically this third meal is called seudah shlishit.
Sabbath Soul
(ne-shah-MAH ye-tay-RAH) n. Sabbath soul. Extra blessing given during Sabbath observance.
Sabbatical Year
(she-meet-TAH) n. Sabbatical Year; 7th year in the cycle to leave land fallow. The laws of shemittah apply to the land of Israel -- and to farmers. It falls every 7th year in a 49-year cycle that operated during biblical times. On this cycle, the 7th, 14th, 21st, 28th, 35th, 42nd, and 49th years were shemittah. The Jubilee year ("Yovel") then follows the completion of the 49-year cycle. There are three main places in the Torah where shemitta is mentioned:
1) Parashat Mishpatim: "Do not oppress the stranger, for you know the soul of the stranger, for you were strangers in the land of Egypt. Six years shall you sow your land and gather in its produce. And in the seventh year release it and leave it alone, so that the poor of your people may eat; and what is left shall be left to the beast of the field. So shall you do to your vineyard and your olive trees." (Ex. 23:9-11.)
2) Parashat Behar: "Speak to the children of Israel, saying: When you come in to the land which I gave to you, the land shall rest a Sabbath to HaShem. Six years shall you sow your field, and six years shall you prune your vineyard, and gather its produce. And in the seventh year the land shall have a Sabbatical, a Sabbath to HaShem; you shall not sow your field nor prune your vineyard. You shall not reap the growth of your harvest nor gather in the grapes of yield; the earth shall have a Sabbatical." (Lev. 25:2-5.)
"...And should you say, 'What will we eat in the seventh year? We will not be planting nor gather our produce!' I will command My blessing in the sixth year, and it will make produce for the three years. . . And the land will not be sold in permanence, for Mine is the land, and your are sojourners and residents with Me." (Lev. 25:20-21, 23.)
3) Parashat Re'eh: "At the end of every seven years you shall grant a release. And this is the manner of the release: every creditor shall release what he has lent to his neighbor. He shall not exact it of his neighbor, his brother, because the LORD'S release has been proclaimed. Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release. But there will be no poor among you; for the LORD will bless you in the land that the LORD your God is giving you for an inheritance to possess. (Deut 15:1-4)."
"For the poor shall never cease from the land, therefore I command you saying, open your hand wide to your poor brother" (Deut 15:11).
Determing the Shemittah
To determine the shemittah year, take the current Jewish year and divide by seven; if there is no remainder, it is a shemittah year; otherwise it is not. For example, if the Jewish year is 5768, you divide by 7 to get 824 with no remainder, so it's a Sabbatical year. The next year (that begins with Rosh Hashanah) is 5769. Divide that by 7 gives 824 with a remainder of 1, indicating one year past the last shemittah. Since the Jewish year begins at Rosh Hashanah, each shemittah begins on Rosh Hashanah and ends just before the next Rosh Hashanah begins.
Sabra
(tsah-BAHR) n. Sabra; Israeli-born person.
Sacrifice (korbanot)
(kohr-BAHN) n. Sacrifice; Offering; Gift. (Matt 5:23). The Hebrew word comes from the root korav meaning to "come close," specifically, to come close to God. The offering was meant to bring someone who was far near once again. Korbanot is the plural.
There are five types of korbanot discussed in the Torah. Here are additional details regarding each type of sacrifice:
Olah ("ascending offering"): This was a nedavah (freewill) sacrifice that was consumed entirely by the fire on the altar. The sacrificial victim must be an animal or a bird that is without defect. As the animal is slaughtered, the kohen catches its blood in a pan and sprinkles it (zerikat hadam) on the altar. The animal is then cut up, salted, and entirely burned. Normally, semichah (leaning of the hands on the head of the animal) and viduy (confession of sin) accompanies this sacrifice (though in the case of a bird olah, semichah is not performed). This parashah adds that Olah sacrifices must only be offered during daylight hours and must burn through the night. The kohanim, therefore, needed to be present at the mishkan around the clock, tending to the sacrifices and ensuring that the fire for the mizbeach (altar) would never go out.
Minchah ("meal offering"): This was a nedavah (freewill) offering of flour (prepared with fine flour, olive oil and frankincense), usually brought by a person of modest means. Part of the meal offering is burned on the altar, and the remaining part is eaten by the kohanim (the word “mincha” means gift). Note that any flour offering must be baked quickly to prevent the dough from rising (i.e., unleavened bread). Like the animal sacrifices, minchah offerings must also be salted.
The Kohen Gadol (High Priest) was required to offer minchah offerings. First, he was required to offer minchat chinuk, a special offering that was given in the morning and afternoon on the first day of his avodah (service) as High Priest. Second, he was required to offer daily minchah as long as he served as High Priest.
Shelamim ("peace offering"): This was a nedavah (freewill) offering (eaten by the one bringing it) given as a way of expressing thanks to God on joyous occasions. Semichah is performed, though instead of viduy, praise to the LORD is offered. The offerer must "wave" the offering before the LORD (tenufah) and part of the meat given to the kohanim (priests).
Shalmei Todah ("thank offerings") were to be given whenever a Jew had reason to recite Birkat HaGomel for deliverance from some danger. This offering included no less than 40 loaves of bread (10 with chametz, 30 without) that had to be consumed within 24 hours. The requirement for so much food was so that family and friends would come together and celebrate the goodness of the LORD for His acts of mercy and deliverance.
Chatat ("sin offering"): This was a chovah (required) offering to make atonement for certain sins committed unintentionally by an individual (by the High Priest, the entire community, the king, or the ordinary Jew). Note that there is no explicit sacrifice for deliberate, intentional, and willful sins against the LORD, but instead punishment by an early death. Note that the blood for the sin offering was used in the mishkan, though the flesh and hide were to be burned outside the camp.
Asham ("guilt offering"): This was a chovah (required) offering as part of the penitence required for certain improper acts (e.g., retaining another's property by swearing falsely). (In each case, the wrongdoer was required to restore the property plus an additional 20% to its rightful owner before he could offer this sacrifice and receive forgiveness.) Note that the blood for the guilt offering was used in the mishkan, though the flesh and hide were to be burned outside the camp.
The Chatat and Asham offerings were to be made at the same place (i.e., the north side of the mizbeach) as the Olah offering, suggesting that this was to spare any embarrassment for the Jew who came to confess sin (viduy) and be reconciled to God. If someone saw his friend offering korban, he would then not know if it were for Olah or for Chatat or Asham.
Sacrifice (Zevach)
(ZAY-vakh) n. Zevach refers specifically to an animal offering (such as a lamb) that is slaughtered (as opposed to a Minchah [grain] or bird offering). Zevach is also used to signify a Korban Shelamim (fellowship or peace offering) that is eaten (Ex 18:12), called zivchei shelamim. Korban is more general term than Zevach. Zevach is offered upon the mizbe’ach (altar, from the same root (Zayin-Vav-Chet). Metaphorically, zevachim (pl.) can be righteous (zivchei tzedek) or not.
Sacrifices (laws of)
(ze-va-KHEEM) n. Animal sacrifices and the laws pertaining to animal sacrifices (Shechitat Kodashim). A tractate in Talmud.
Sacrifices of God
(zeev-khay e-loh-HEEM n. Sacrifices of God.
zivchei elohim ruach nishbarah the sacrifices of God are a broken spirit (Psalm 51:19a)
Sacrifices of Praise
(zeev-khay toh-DAH) n. Sacrifices of praise. Sacrifices of thanksgiving. Psalm 107:22; Heb. 13:15.
zivchei todah leilohim tamid the sacrifice of praise to God continually (Heb 13:15)
Sacrifices of Righteousness
(zeev-khay TZE-dek) n. Right sacrifices. Sacrifices of righteousness. “Just” sacrifices. Chesed.
zivchu zivchei-tzedek uvitchu el-Adonai Offer sacrifices in righteousness and trust in the LORD (Psalm 4:5).
Sadducees
(tsad-doo-KEEM) n. pl. Sadducees, a sect within Judaism that flourished from the Second Century BC until the destruction of the Second Temple in AD 70. One of the two main groups in the religious establishment of Yeshua’s time (the other being the Pharisees (Perushim)). The Tzaddukim tended to be more Hellenistic and more willing to cooperate with the Roman conquerors than the Perushim.
Sages (Early)
(cha-khah-MEEM) n. pl. The early Jewish sages draw their roots from the time before the return of the exiles from Babylon, after the destruction of the First Temple. Ezra the Scribe and the the Great Assembly (כְּנֶסֶת הַגְּדוֹלָה) were the precursors of the Pharisees (i.e., Perushim, from פרוש parush, meaning "separated," a school of thought that flourished during the Second Temple Era (536 BC–70 AD)). The Sadducees (Tzadukim) were a Hellenized sect within Judaism that flourished from the Second Century BC until the destruction of the Second Temple in AD 70. The sages of Jewish tradition also include the Zugot (142-40 BC), five “pairs” of leaders who established schools and were instrumental in the activities of the Sanhedrin. After the fall of the Temple the Tannaim (70-200 AD), and the Amoraim (200-500 AD) arose to fill the void in Temple-less Judaism.
Salt (Covenant of)
(be-REET mel-AKH) n. Covenant of Salt (Num. 18:19). Metaphor of the preservative power of salt, an everlasting covenant, reliable. Salt is a symbol of eternity because of its preservative properties, opposed to chametz (leavening). Salt does not ferment and preserves food against rot. Specifically, brit melach refers to the provision for the Kehuna (priesthood) of the Torah and their provision through ma’aser from the people.
Samaria
(shohm-ROHN) n. Samaria. Capital of the Northern Kingdom of ancient Israel. The later Samaritans were a mixed ethnic group descended from Jews deported by the Assyrians in the 8th century B.C. and other peoples ruled by the Assyrians, followed a religion combining pagan and Jewish elements. By the first century most Jews regarded them as pariahs. Eg., Matt. 10:5.
Samekh
(SAH-mekh) n. Samekh. Samech. 15th letter of the Hebrew alphabet having a sound of “s” as in son. Originally a pictograph representing a staff. Gematria = 60.
Samson
(sheem-SHOHN) n. Samson. Judge of Israel (Judges 13-16).
Sanhedrin
(san-HED-reen) n. Sanhedrin. High court of law. The highest court of ancient Israel (from about the third century BC until the Romans destroyed Jerusalem in 70 AD). Comprised of 71 (70) rabbis, it produced a sophisticated system of jurisprudence that is still in effect today. The Sanhedrin sat in the Temple area and could only be convened while the offerings and rituals of the Temple were in play. Since there is no Temple today, a Sanhedrin cannot be convened.
The Anshei Knesset HaGedolah (אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, "The Men of the Great Assembly") are noted in the Mishnah (Ab. i. 1) as those who occupied a place in the chain of authority between the last of the Jewish Prophets (Haggai, Zechariah, and Malachi) and the earliest named sages of Jewish tradition. Ezra the Scribe is thought to be the founder of the Great Assembly.
Samuel
(she-moo-EL) n. Samuel. 1) The book of Samuel, part of the Nevi’im in the Tanakh; 2) Samuel, the great prophet, priest, and judge of Israel. Also transliterated as Sh’muel.
Sar Shalom
(sar-shah-LOHM) n. Prince of Peace; a title for the Messiah. See the Names of God. Sar means Prince; Ruler; Leader; Captain; or Minister.
Sarah
(SAH-rah) n. Sarah. “Princess.” Wife of Abraham and matriarch of the Hebrews (Gen. 17:15). (Sarai. “My princess,” is the original name of Sarah the wife of Abram (Gen. 11:29).
Satan
(sah-tahn) n. Satan; Accuser. In the Tanakh, "the satan" appears as a prosecutor in the heavenly court among "the sons of God" (Job 1-2; Zech. 3:1-3) and later as a tempter (1 Chron. 21:1; cf. 2 Sam. 24:1). Although the Hebrew Bible says virtually nothing about Satan's origin, the pseudepigraphal writings contain much legendary material about his fall from heaven and the establishment of a hierarchy of demons and devils. By the time the New Testament was written, Satan was understood to head a kingdom of Evil and to seek the corruption of all people, including the Messiah (Matt. 4:1-11; Luke 4:1-13). Satan (the "Opposer" or "Adversary") is also "the Evil One" (Matt. 6:13; 13:19; Eph. 6:16; 1 John 2:13; 5:18-19), "the Devil" (Matt. 4:1; 13:39; 25:41; John 8:44; Eph. 4:27), and the primordial serpent who tempted Eve (Rev. 12:9). Setani is the adjective.
Saul
(sha-’OOL) n. Saul. “also known as Paul” (Acts 13:9). Messiah’s emissary to the gentile world. Rabbi Shau'l is widely known for being the emissary to the gentiles (also the name of the first king of Israel).
Savior
(mo-SHEE-ah) n. Deliverer. One who “makes wide" or "makes sufficient.” One who gives freedom from distress and the ability to pursue one's way. Often understood in a “this-worldly” manner of political deliverance, the word is also used to ultimately portray Adonai’s deliverance and salvation of the Israel of God. Derived from the Hebrew verb Yasha’. Note that the Name for Jesus - Yeshua - is derived from this same root. See Names of God.
Savlanut
(sav-lah-NOOT) n. Patience; Derived from savlan, "long-suffering."
Savta
(SAV-tah) n. Grandmother. (Sabba is grandfather.)
Scapegoat
(sah-’eer la-e-za-EL) n. Scapegoat. (Lev. 16:8). According to Leviticus 16, a sacrificial goat on whose head Israel's high priest placed the people's collective sins on Yom Kippur, after which the goat was sent out into the desert to Azazel (possibly a demon).
Scarlet Thread
(khoot shah-NEE) n. The scarlet cord that Rachav (Rahab) dangled from her window to be delivered from God’s judgment. The theme of the “scarlet cord” runs from Gen. 3 to the Cross of Yeshua to Revelation.
Dr. W. A. Criswell said, "Rahab the harlot is an example of the grace of God at work. Her salvation was not based on her character or merits: she lived in a doomed city, practiced a condemned profession, engaged in subversive activities, and falsified [lied about] her actions. Nevertheless she…acted upon faith, and was spared the judgment of God which was executed at the hands of the Israelites. In addition to her deliverance, Rahab was rewarded beyond measure when she married into the household of Nahshon…By Salmon, Rahab became the mother of Boaz and ancestress of David in the Messianic line [of those who were the ancestors of Jesus]. As one of four women listed in the genealogy of Matthew 1, Rahab is in the company of Tamar, who was also a harlot, and Ruth, who was a virtuous Ger Tzedek."
Scepter
(SHE-vet) n. Rod; Staff; Tribe (of Israel); Scepter (a ceremonial or emblematic staff held by a royal representative that represents divine power). עד כּי־יבא שׁילה...לא־יסוּר שׁבט מיהוּדה -- lo-yasur shevet mi-Yehudah...ad ki yavo shiloh -- “The scepter (shevet) will not depart from Judah... until Shiloh comes” (49:10). The term "Shiloh" was understood by the early rabbis and Talmudic authorities as referring to the Messiah (Targum Onkelos, Targum Pseudo-Jonathan, and Targum Yerusahlmi), and this was interpreted to mean that the kingship would remain until the coming of the Mashiach. Historically speaking, the scepter (shevet) departed from Judah in AD 6-7 after the Romans installed a procurator as the authority in Judea (replacing the Sanhedrin), but indeed the Mashiach had come and was in their midst as Yeshua mi-netzeret (Jesus of Nazareth).
Scribe(s)
(soh-fer / soh-fe-REEM) n. Scribe(s); Writer(s). Soferim is a general designation for scholars and copyists in both Talmudic and later literature; a "scholastic" or learned researcher whose vocation was the study and teaching of the tradition. In early times the Sofer was the scholar, but later on (by the 1st century) he was primarily a functionary and teacher of children. Soferim is also a tractate from Talmud that explains the halakhah for writing holy books.
Schoolhouse
(bayt SE-fer) n. School; schoolhouse; “house of books.”
Scroll
(me-geel-LAH) n. Scroll; Sefer; from galal, to roll. The scroll form of documents persisted through the days of the Qumran community (i.e. A. D. 68). The plural is meggilot.
S''D
(see-ya‘-ta deesh-MAI-ya) n. phr. [Aramaic] “Help from Heaven.” Abbreviated as S"D.
Sea of Reeds
(yam SOOF) n. The Sea of Reeds; When Israel left Egypt, pursued by the Egyptian army, God instructed Moses to raise his arm over the Sea of Reeds which then parted. After the Israelites escaped to dry land, the sea closed over the Egyptians.
Seder
(SAY-der) n. Seder. Order; Arrangement; ceremonies of the Passover meal. The Passover Seder is a ceremonial meal in which the story of the exodus from Egypt and songs are read out from a Haggadah (narrative). Note that the word Seder can also be used to describe the order of rituals at other meals; for example, the Shabbat seder, or the Tu B'shevat seder.
Sefer
(SE-fer / se-fah-REEM) n. Book(s). The Jews are sometimes referred to as Am hasefer: People of the book.
Sefer Hachayim
(SE-fer ha-CHA-yeem) n. The allegorical book in which God records the names and lives of the righteous (tzaddikim). According to the Talmud it is open on Rosh Hashanah (the Book of the Dead, sefer hametim, is open on this date as well) and God then examines each soul to see if teshuvah is sh’leimah (complete). If a person turns to God and makes amends to those whom he has harmed, he will be given another year to live in the following (Jewish) year. On the other hand, if he does not repent, then the decree may be given that he will die during the coming year... In Jewish tradition, Yom Kippur is essentially your last appeal, your last chance to change “the judgment of God” and to demonstrate your repentance and make amends. The books are “written” on Rosh Hashanah, but our deeds during the Ten Days of Awe can alter God's decree. The actions that change the decree are teshuvah (repentance), tefilah (prayer) and tzedakah (good deeds). The books are then “sealed” on Yom Kippur.
The Psalmist speaks of the Book of Life in which only the names of the righteous are written and from which the unrighteous are blotted out (Ps. 69:28). The prophet Daniel wrote: "Every one that shall be found written in the book . . . shall awake to everlasting life" (Dan. 12:1). Other references include:
"And the LORD said to Moses, "Whoever has sinned against Me, I will blot him out of My book." If one dies without forgiveness of their sins their name vanishes out of the record book of life." Exod. 32:33
"Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." God knows who are his, even before they are born, everyone who lives is written in the book of life." Ps. 139:16
Paul recognized those who labored with him in the gospel, "with Clement also, and the rest of my fellow workers, whose names are in the Book of Life." Phil 4:3
"He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels." Rev.3:5
All those who truly belong to Yeshua are written in the “Lamb’s book of life ” (Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19).
Sefer HaSefarim
(SE-fer ha-se-fah-REEM) n. The Book of Books -- the Bible; Kitvei HaKodesh; the Jewish Scriptures.
Sefer Torah
(SE-fer TOH-rah) n. Sefer Torah. A handwritten copy of the Torah (the first five books of the Jewish Bible) that meets extremely strict standards of production (collectively called the laws of soferut). There are over 4,000 “laws” or rules used by scribes to prepare a kosher scroll. For instance, the Torah must contain exactly 304,804 well-formed letters in 248 amudim (columns). Each yeriah (sheet of parchment) must come from the hide of a kosher animal that has been specially prepared for the purposes of writing. Special inks are used and whenever a scribe writes any of the seven Names of God, he must say a blessing (l'shem k'dushat Hashem) and dip his quill in fresh ink.
The Torah scroll is mainly used in the ritual of Torah reading during Jewish services (Mondays, Thursdays, Shabbat, and on holidays). The megillat Torah (Torah scroll) is kept in the Aron Kodesh (holy ark) of the synagogue. The plural is sifrei Torah. The script style for a Sefer Torah can vary according to the calligrapher (i.e., sofer): Arizal, Bet Yosef, Sefard, etc. The text of the Torah is also printed (for non-ritual or study functions) in book form, commonly called the Chumash (five fifths).
Sefirat HaOmer
(se-fee-RAT hah-OH-mer) n. Count of the ‘omer for 49 days between Pesach and Shavu‘ot (Lev. 23:16). The word "Sefirah" basically means "counting" or "the count."
Sefirah (pl. Sefirot)
(se-fee-RAH / se-fee-ROHT) n/pl. “Enumeration,” from sofer, to count (also “emanation”). A Kabbalistic attempt to reconcile the philosophical problem of the One and the Many. In mystical lore, a channel of Divine energy or life-force. In the process of creation an intermediate stage was emanated from God's infinite light to create what we experience as finite reality. These channels are called the Ten Sefirot or Ten Divine Emanations which are the basic terms and concepts of the inner wisdom of the Torah which is called Metaphysical Kabbalah.
Chochmah - Wisdom; Yesh me’ayin - being from nothingness (ex nihilo)
Binah - Understanding; revelation as outworking of love
Chesed - Kindness; everlasting love
Gevurah - Strength; intentionality
Tiferet - Beauty in the universe
Netzach - Victory; resurrection
Hod - Awe; surrender
Yesod - Foundation; 1st principles of human knowledge
Malkhut - Kingdom; physical revelation in space-time
Rabbi Isaac Luria substitutes the sefirah Keter with Da'at (knowledge), which is then said to be the mystical state of unity of the 10 Sephirot (sometimes called the Tree of Life).
Segol
(se-GOHL) n. Segol. Hebrew vowel mark of the E-type.
Seh HaElohim
(seh ha-e-loh-HEEM) n. The Lamb of God (John 1:29); a Title for the Messiah Yeshua. See the Names of God.
Sekhel
(SE-khel) n. Sechel. Common-sense. Sichlut halev (seekh-LOOT h-levl) means paying heed, behaving wisely, using good judgment and intelligence.
Selah
(se-LAH) interj. Selah. Perhaps related to a shoresh(salah) meaning to lift up (as voices) before a pause. Occurs 71 times in the Psalms, three times in Habakkuk. From salah, "to lift up" (the voice). Selah might have been a musical mark suggesting a forte of voices just before a reflective instrumental interlude. Upon selah, the singers would pause and only the instruments were heard.
Self Control
(hatz-NAY-ah LE-khet) n. Self-control; this phrase comes from Micah 6:8 - v’hatznea lekhet im eloheykha - “to walk humbly with your God.”
Self-Righteousness
(tzad-kah-NOOT) n. Personal integrity and self-righteousness; self-justification.
Selichah - Selichot
(se-lee-KHAH / se-lee-KHOHT) n. Forgiveness; esp. forgiveness by God. Forgiveness is obtained by exercising emunah in the sacrifice of Yeshua as the kapparah for your sins, and by evidencing wholehearted teshuvah or repentance in one’s daily life. Selichot (pl) are prayers for forgiveness, esp. said in the month of Elul, before the coming “Days of Awe” (the 10 days from Rosh Hashanah to Yom Kippur).
Semichah
(se-mee-KHAH) n. Semichah. 1) Laying on our hands (upon the head of the sacrifice); 2) Ordination (as of a Rabbi).
Sephardic
(se-fah-ra-DEE) n./ adj. Sephardic. Spanish.
Serenity
(shal-VAH) n. Serenity; peace; tranquility.
Servant Candle
(SHAM-mahsh) n. Servant candle for Chanukkah menorah; also a caretaker at a synagogue.
Seudah / Seudot
(se-oo-DAH / se-oo-DOHT) n./n. pl. A festive meal, often eaten in commemoration of a ritual event (such as Bar Mitzvah) or a festival (such as a Passover seder).
Seudah Hamafseket
(se-oo-DAH ham-mahf-SE-ket) n. The concluding meal before the Yom Kippur fast. The Rabbis reasoned that since it is a mitzvah to fast on the Tishri 10, so is it a mitzvah to eat on the ninth (Tractate Yoma 81b). The meal, which is similar to a traditional Sabbath meal, takes place before sunset and before Erev Yom Kippur synagogue services.
Seudat Mitzvah
(se-oo-DAHT meets-VAH) n. A commanded meal. An obligatory festive meal following the performance of some mitzvah (commanded ritual event), such as circumcision (seudah brit milah), redemption of the firstborn (seudah pidyon haben), and so on. The plural form is seudot mitzvot. Note that the name for the Last Supper of Jesus is ha-seudat hacharonah.
Seudat Shabbat
(se-oo-DAHT shab-BAHT) n. A Shabbat meal. Three meals are required on the Sabbath, including seudat shlishit (the third meal of Shabbat, late afternoon).
Seven Species
(shee-vat ham-mee-NEEM) n. "The Seven Species." Seven types of fruits and grains enumerated in the Torah (Deut. 8:8) as being special products of the Land of Israel. Sometimes referred to as bikkurim, since the first fruits of these species were to be consecrated to the LORD as a token of appreciation for the care of the Promised Land. See the articles on Shavuot for additional information, as well as parashat Ki Tavo.
Seven Universal Laws
(SHE-va meetz-VOTE be-nay NO-akh) n. Sheva mitzvot b’nei Noach.Seven Laws given to the children of Noah considered binding on all people, at all times, as universal obligations. The Children of Noah are the Gentiles, comprising the seventy nations of the world. They are commanded concerning the Seven Universal Laws, also known as the Seven Noahide Laws. These include:
Avodah Zarah: Prohibition on idolatry.
Birchat HaShem: Prohibition on blasphemy and cursing the Name of G-d.
Shefichat Damim: Prohibition on murder.
Gezel: Prohibition on robbery and theft.
Gilui Arayot: Prohibition on immorality and forbidden sexual relations.
Ever Min HaChay: Prohibition on removing and eating a limb from a live animal.
Dinim: Requirement to establish a justice system and courts of law to enforce the other 6 laws.
When a Gentile resolves to fulfill the Seven Universal Laws, his or her soul is elevated. This person becomes one of the "Chasidei Umot Haolam" (Pious Ones of the Nations) and receives a share of the World to Come.
Note that this entire idea is a patently false teaching, since NO ONE can come to the Father without the Son of God, Yeshua, as his or her Advocate and Savior, and whoever does not honor the Son does not honor the Father, YHVH [John 5:23; John 14:6, etc.]).
Seventeenth of Tamuz
(shev-ah ah-sahr be-ta-MOOZ) n. 17th of Tamuz. A fast day (tzom) commemorating the breaking down of the wall of Jerusalem by Nebuchadnezzar and the cessation of Temple worship during the siege of Titus.
Seventy Faces of Torah
(sheev-’eem pah-neem la-TOH-rah) phr. “The Torah has 70 faces.” A phrase used to indicate different levels of interpretation of the Torah. See Pardes.
Sever Panim Yafot
(SE-ver pah-neem yah-FOHT) phr. “Being of cheerful countenance.” The mitzvah of living a life that exudes joy and emunah.
Sichlut ha-lev
(seekh-LOOT ha-LAYV) n. Showing sechel or common-sense. Paying heed, behaving wisely, using good judgment and intelligence. One of the classic middot.
Sidon
(tsee-DOHN) n. Sidon. Town on the coast north of Tyre (Matt.11:21).
Siddur
(seed-DOER) n. Siddur. Prayer book. Arrangement of the book begins with Shacharit, Minchah, and Ma‘ariv services, then Shabbat and festival services. A Machzor is a prayerbook used for holiday services. Prior to the Gaonic era, all prayers were known by heart and prayer books appear not to have existed. The earliest prayer book, that of Rav Amram Gaon, dates from the ninth century. The Ashkenazim use four main types of prayer books; the Sephardim use the Tefillat ha-Hodesh for daily and Sabbath prayer and individual books for festivals. The Chassidim and the other movements have their own prayer books.
Sidrah
(SEED-rah) n. Sidrah. “Order.” Bible-portion; Parasha; One of 54 divisions of the Torah which are read at the synagogue consecutively until the entire Torah is completed. Here is a list of the weekly Torah readings (note that there are additional readings for holidays):
Bereishit (Genesis)
Noach
Lekh Lekha
Vayeira
Chayei Sarah
Toldot
Vayeitzei
Vayishlach
Vayyeshev
Mikeitz
Vayigash
Vayechi
Shemot (Exodus)
Va'eira
Bo
Beshalach
Yitro
Mishpatim
Terumah
Tetzaveh
Ki Tisa
Vayakhel
Pequdei
Vayikra (Leviticus)
Tzav
Shemini
Tazria
Metzora
Acharei Mot
Kedoshim
Emor
Behar
Bechukotai
Bamidbar (Numbers)
Nasso
Beha'alotkha
Shelach
Korach
Chuqat
Balaq
Pinchas
Mattot
Masei
Devarim (Deuteronomy)
Va'etchanan
Eiqev
Re'eh
Shoftim
Ki Teitzei
Ki Tavo
Nitzavim
Vayeilekh
Ha'azinu
Vezot Haberakhah
Sifriyah
(seef-ree-YAH) n. Library.
Silluq
(seel-LOOK) n. Silluq; Cantillation sign; accent mark in the Masoretic text used for chanting Tanakh. See Accent Marks.
Silver Rule
(ve-a-HAV-ta le-ray-a-kha kah-moh-kha) phr. You shall love your neighbor as yourself; the second great mitzvah; the “silver rule” of the mitvot. Love for others is the basis for all other commandments. This phrase comes from the Shema (Lev. 19:18).
Simchah
(SEEM-khah) n. Joy; Gladness; Happiness; cheerfulness.
Simchat-Torah
(seem-khat TOH-rah) n. Simchat Torah; festival of the Torah; “Joy of the Torah.” The last day of the festival of Sukkot during which the final (weekly) portion of the Torah is concluded and the first one is begun. The festival is marked by rejoicing and congregational dancing around the Sefrei Torah.
Simon
(sheem-’ohn) n. Simeon. “Heard.” The 2nd son of Jacob by his wife Leah and progenitor of the tribe of Simeon. Also the name for Peter in the Brit Chadashah (Matt 4:18).
Sin (the letter)
(sheen / seen) n. Sin; 21st letter of Hebrew alphabet having the sound of “s” as in sun. Originally a pictograph representing a mouth. Gematria = 300.
Sinai
(see-NAI) n. Sinai; mountain in the desert between Egypt and Israel where Israel received the Torah from God through Moses. The Sinai peninsula is a peninsula in northeastern Egypt; at north end of Red Sea. Sinai also refers to the Covenant that God made with the children of Israel stipulating blessings for obedience and cursings for disobedience.
The Older and New Covenants do not coexist. The Sinaitic Covenant, the Old Covenant, ceased at the death of Yeshua haMashiach. The symbolism of the Sinaitic Covenant did not cease until the destruction of the Second Temple and the demise of the Levitical priesthood. In some first-century Christian theologies, particularly in early Ebionite circles, flourished the notion that the Older Covenant did not terminate. To the adherents of this view, the Older and New Covenants coexisted; the New simply ”renewed” the Older Covenant without nullifying it. Compare: Jeremiah 31:31-34 with Hebrews 8:8-12.
Sinat Chinam
(seen-at kheen-NAHM) n. Baseless hatred; literally, “hatred of [their] grace (chen).” The Talmud (Yoma 9b) says: מפני מה חרב מפני שהיתה בו שנאת חנם,"Because of what was (the Second Temple) destroyed? Because sinat chinam was in it." Baseless hatred is considered as bad as the three cardinal sins of idolatry, immorality, and bloodshed which destroyed the First Temple. In essence, sinat chinam is the rejection of God’s grace, especially as it is evidenced in the lives of those He created....
Sivan
(see-VAHN) n. Sivan. 3rd month of the Biblical calendar, 9th month of Jewish calendar.
Siyyum
(seey-YOOM) n. (Scribal arts) Siyyum. Celebration over the completion of a Sefer Torah scroll (called a siyyum haTorah). When a torah is finished it marks a great accomplishment and mitsvah and will be marked by communal festivities known as a siyyum hatorah (completion of the torah). Various customs have developed over the years to mark this simchah.
Skeptic
(a-pee-koh-ROHS) n. A term designating a person who leaves the rabbinic tradition. Also, a skeptic regarding the basic Jewish articles of faith.
Sod
(SOHD) n. Secret. In the realm of interpretation, sod refers to the most “hidden” or “secret” level of a given pasuk (e.g., Gematria or Pictographic meanings).
Sodom
(se-DOHM) n. Sodom. City near the Dead Sea destroyed by God (Gen. 10:19, 19).
Sof
(SOHF) End. Finish; Ein Sof means “without end” and is a Kabbalistic Name for God.
Sof Pasuk
(sohf pa-SOOK) n. End of verse marker ( : ) that looks like a colon in the Masoretic text of the Tanakh.
Sofer / Soferim
(soh-fer / soh-fe-REEM) n. Scribe(s); Writer(s). Soferim is a general designation for scholars and copyists in both Talmudic and later literature; a "scholastic" or learned researcher whose vocation was the study and teaching of the tradition. In early times the Sofer was the scholar, but later on (by the 1st century) he was primarily a functionary and teacher of children. The Soferim is also a tractate from Talmud that explains the halakhah for writing holy books.
Soferut
(so-fe-ROOT) n. The laws pertaining to the work of a certified STA”M scribe; the various laws concerning the scribal arts of writing Sefrei Torah, tefillin, and mezuzot. There are over 4,000 “laws” or rules used by scribes to prepare a kosher scroll. For instance, the Torah must contain exactly 304,804 well-formed letters in 248 amudim (columns). Each yeriah (sheet of parchment) must come from the hide of a kosher animal that has been specially prepared for the purposes of writing. Special inks are used and whenever a scribe writes any of the seven Names of God, he must say a blessing (l'shem k'dushat Hashem) and dip his quill in fresh ink.
Sofit
(soh-FEET) adj. / n. Final (letter); ending letterform of the five Hebrew letters Kaf, Mem, Nun, Pey, and Tsade.
Solitude
(be-dee-DOOT) n. Solitude; silence; shtikah.
Solomon
(sh’loh-moh) n. Solomon. The son of King David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs and Ecclesiastes. Also transliterated as Shlomo, Shlomoh, Sh’lomoh, Shelomoh.
Son of Man
(bar e-nash) n. (Aramaic) Son of Man; The Messiah as seen by Daniel the prophet (Daniel 7:13-14), who “was given dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” One of the titles of the Messiah. Bar enosh, like Hebrew ben adam, can also mean "son of man," or "typical man," or simply "man." Yeshua is all of these: the Messiah, a typical (ideal) man, one schooled both in heaven and on earth to be a man. Yeshua refers to himself frequently by this title, stressing his full identification with the human condition, as taught in Rom.5.12-21, 8.3-39; 1 Cor. 15.21-49; Phil. 2.5-11; Heb. 2.5-18, 4.15.
Song of Songs
(sheer hash-shee-REEM) n. Song of Songs; Song of Solomon; Canticles; one of the five scrolls (part of the Ketuvim). Written by King Solomon and considered an allegory of the relations between Adonai and Israel (and Messiah’s love for the Church). Read during Pesach (Passover). Shir Hashshirim means “Song of (all) songs.”
Songs of Israel
(shee-RAT yis-rah-AYL) n. Jewish Music; Songs of Israel.
Sorcery
(kee-SHOOF) n. Sorcery; witchcraft, soothsaying (all pagan/occult). Sorcerers were outlawed in Israel and subject to the death penalty. Sorcerers gained their supposed power from the powers of tumah (impurity). However, no weapon or spell cast against a true child of Adonai can be harmed by this, since ein ‘od milvado - there is no power other than that of the Living God, who is Almighty and blessed forever.
Sotah (law of)
(soh-TAH) n. “Straying woman.” The Torah provided a means of testing a woman’s fidelity to her husband in cases where there was reasonable doubt. This is called the law of the “Sotah,” or the wife suspected of unfaithfulness by her husband (Num. 5:12-31).
In an unusual ritual, a husband would bring his wife to the kohanim and present a “jealousy” offering (actually, an offering of barley rather than wheat, without added oil and spices as was customary for the minchah offering). A kohen would then take the offering and put it in the woman’s hand and the woman was required to make an oath of her innocence before the LORD.
After this, the kohen would prepare “bitter water” that the woman would be required to drink. The priest would take an earthen drinking vessel and fill it with water taken from the Kiyyor Nechoshet (bronze laver or wash basin), mixing some dust from the mishkan floor and stirring it into the water. The priest would write on a scroll a curse that described the woman’s punishment, written with the sacred Name of God, and immerse it in the water so that the words of the oath “rubbed off” (dissolved) into the water of the drinking vessel.
Finally she was made to drink “bitter waters.” If she was indeed guilty of adultery, she would die a painful death: her body would swell, her face would become ashen, and her limbs would weaken. If she was vindicated, however, the water would not harm her at all, and she would be given a special blessing that she would no longer have pain during childbirth. Note that the Talmud (Sotah 27b) states that though it is the woman who was made to drink the bitter waters, the death sentence was also given to her male partner in adultery.
Soul
(NE-fesh) n. Nephesh; Self; Soul; Spirit; essence; innermost part.
Soul Searching
(khesh-bone ha-NE-fesh) n. Soul-searching; self-accounting; spiritual accounting; traditionally associated with the teshuvah season between Rosh Hashanah and Yom Kippur.
Spirit
(ROO-akh) n. Ruach. Wind; Breath; Air; Spirit.
Spirit of the LORD
(ROO-akh Adonai) n. The Spirit of YHVH; see Judg. 3:10; 11:29; 13:25; 14:6, 19; 15:14; 1 Sam. 10:6; 16:13; 19:9; 2 Sam. 23:2; 1 Kgs 22:24; 2 Kgs 2:16; 2 Chr. 18:23; 20:14; Isa. 11:2; 40:7, 13; 59:19; 63:14; Ezek. 11:5; Hos. 13:15; Mic. 2:7; 3:8.
Spirit of Wisdom
(ROO-akh chokh-MAH) n. Spirit of wisdom (gift from God).
Spirituality
(roo-khahn-nee-YOOT) n. Spirituality.
Statutes
(khook-KEEM) n. (sing. chok) Divine decrees; Statutes given without a reason (i.e., fiats or statutes). As such they are sometimes called “supra-rational” decrees. The classic example is the chok (sing.) regarding the Red Heifer, which, legend has it, defied even the wisdom of King Solomon. Other examples include dietary law or the laws concerning family purity. These laws can seem irrational to human reason. The chukkim are one of the two main subcategories of the concept of mitzvot (commandments).
Still Small Voice
(kohl de-mah-mah dak-KAH) phr. “the sound of a whisper.” A “still, small voice.” The sound of thin silence. The Voice of the LORD spoken to Eliyahu ha-Navi (Elijah). Adonai shows that He is more than just a natural force (as was Baal) by speaking kol demamah dakkah. 1 Kings 19:12
Stone Tablets
(she-NAY loo-KHOHT a-vah-NEEM) Phr. Shnei luchot avanim. The Two Tablets of Stone on which Adonai wrote Aseret Hadevarim (the Ten Words or Ten Commandments). These tablets were smashed by Moses after the Sin of the Golden Calf. However, Adonai mercifully let Moses inscribe a second set after a 40 day period of teshuvah.
The two tablets (shnei luchot avanim) are also refered to as the two tablets of testimony (shenei luchot ha’edut), or “tables of stone” (luchot even) written with the finger of God.
Success!
(hatz-lah-KHAH) n. Success! b’hatzlachah means “good luck!”
Suffering
(yees-soo-REEM) n. pl. Suffering; tribulation; testing. Tzuris with a purpose.
Sukkah
(SOOK-kah) n. Sukkah; Hut; Tent; Tabernacle. Temporary structure built for the celebration of Sukkot in recognition of the temporary dwellings built by the Jews as they journeyed from Egypt to Canaan.
Sukkot
(soo-KOHT) n. Sukkot. Feast of Tabernacles; Fall festival; celebrating the forty years when the people of Israel lived in booths or tents in the desert. Sukkot is one of three pilgrim festivals when Jews were expected to go up to Jerusalem. Also called Chag Ha-Asif (Festival of the Ingathering).
Sympathy
(a-ha-DAH) f. n. Sympathy; pity; understanding.
Synagogue
(bayt k’NES-set) n. Synagogue (also the name for the Israeli Parliament). A Jewish house of worship. Traditionally the first synagogues were established during the Babylonian exile (after the destruction of the Temple).
