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R
Ra' Ayin
Rachmana Litzlan!  (ra-kha-MAH-na leets-LAHN) phr. Aramaic. רַחֲמָנָא לִצְלַן "God have mercy!" "God save us" or (idiomatically) "God forbid!" The phrase is usually heard in conjunction with some tragic or unfortunate news. "Did you hear about that terrible house fire, "Rachmana Litzlan?" The Talmud notes that the phrase should be answered with "Kol De'aved Rachmana Letav Aved" - All the works of God are for the best (Berachot 60b). Synonymous phrases: chas v'Shalom ("mercy and peace!") or chas v'chalila ("heaven forbid!").
Rachamanut  (ra-kha-mah-NOOT) n. Rachamanut means pity, mercy, empathy, and compassion. Since God is rachum ve-chanun, compassionate and gracious, we are to be likewise. The shoresh of this word (resh, chet, and mem) associates rechem, womb, with the idea of showing mercy.  As a father shows compassion to his children, so the LORD shows compassion to those who fear him (Psalm 103:13)
Rachamim  (ra-kha-MEEM) n. pl. Compassions; tender mercies; mercy. The Hebrew root for Rachamim comes from the word "rechem", which means "womb." To have compassion then means to express pity as we have for the love of an unborn child. The quality of compassion is called rachamanut.
Rachamanim b'nei Rachamanim  (ra-kha-mah-NOOT be-NAY ra-kha-mah-NOOT) n. pl. Compassionate children of compassionate parents; the idea to practice compassion and to make it a central family value.
Rachel  (rah-KHEL) n. Rachel. The daughter of Laban, wife of Jacob, and mother of Joseph and Benjamin. Rachel means "ewe" (female lamb). One of the four Matriarchs of the 12 tribes of Israel.
Rachum v'chanun  (ra-KHOOM ve-khan-NOON) phr. Compassionate and gracious. Merciful and gracious. One of the first of the middot YHVH uses to describe Himself in the Shelosh Esrei Middot Rachamim - the 13 attributes of God's mercy (Exodus 34-6-7). God is described as El Rachum v'Chanun.
Rahab  (rah-KHAV) n. Rahab. The prostitute in Jericho who hid the Israelite spies in the days of Joshua (Josh. 2).
Rapeh  (rah-FAY) adj./ n. Weak; a Begadkephat letter without dagesh.
Rambam (Ramba'm)  (ha-RAHM-bam) n. Rabbi Moshe Ben Maimon, also known as the Ramba'm (ha-rambam), lived from 1135-1204 in Spain and North Africa. One of the great scholars and philosophers in Jewish history, he is best known for two works: the Mishneh Torah, and The Guide for the Perplexed. A medievalist who followed Aristotle and the general scholasticism of the Middle Ages (as did St. Thomas Aquinas).
Ram of Ordination  (ayl ham-mee-loo-EEM) n. "The Ram of Ordination" (from aiyil, ram and milu, installation or dedication). The eil ha-milu'im was a ram whose blood was sprinkled upon Aaron as the Kohen Gadol of the newly established mishkan (Tabernacle). The blood of the eil ha-milu'im was put on the right ear, right thumb, and big toe of the Aaron and his sons (a clear picture of Yeshua and His sacrifice as the coming greater High Priest) and the rest of the blood was dashed upon the sides of the altar. After its slaughter, Moses also took the innards of the eil hamilu'im and some unleavened bread and put them in the hands of the priests to perform tenufah (a wave offering) before burning them upon the altar (a picture of the resurrection). Finally, Moses mixed some of the blood of the eil hamilu'im and anointing oil and sprinkled it on the priest's garments to sanctify them.
Ransom  (pe-DOOT) n. Redemption; ransom; Transfer of ownership from one to another through payment of a price or an equivalent substitute (as in the redemption of a slave). When Adonai delivered Israel from servitude to Egypt, He did so at the "price" of the slaughter of all the firstborn (bechorim) of Egypt, man and beast (Exodus 4:23; 12:29). Consequently, the Exodus event was to be commemorated by the Jewish people through the consecration of an the firstborn of man and beast to the Lord (Exodus 13:12). The Jewish people were the firstborn of God (Exodus 4:22) and had been redeemed by the LORD (Deut. 15:15; 24:18). Later this idea of redemption for service included the idea of deliverance from sin (Psalm 130:7-8). Redemption becomes a spiritual concept that is for the entire world through the ransom of Yeshua the Mashiach for the sins of the world. This is called pedut olam (everlasting redemption) in Hebrews 9:12. See Pidyon.
Rashei Teivot  (rah-shay tay-VOHT) n pl. Hebrew abbreviations; initial letters of the words in a Hebrew phrase or clause (abbreviations of the ending letters of words in a phrase are called sofei teivot). Acronym; Initialism. The commentaries are full of rashei teivot and it is very difficult to read even a single Tosafot if you cannot decipher them.
Rashbi  (RAHSH-bee) n. An acronym for Rabbi Shimon bar Yochai (רבי שמעון בר יוחאי), a tanna (sage of the Mishnah) who is considered one of the great revealers of "Torat Hanistar" (the hidden Torah or kabalah). A disciple of Rabbi Akiva who is (psuedopigraphically) said to be the author of the Zohar ("splendor"), a key work of Jewish mysticism. Lag Ba'omer (i.e., 18th of Iyar) is traditionally regarded as his Yahrzeit (the anniversary of the death). c.100-160 AD.
Rashi  (RAH-shee) n. Rashi; great French commentator of the Tanakh and the Talmud. Rabbi Shelomo Yitshaki (1040-1105). Chumash with Rashi constitutes the basic Jewish education for many generations of Jews in the galut. Note the gerashim used to indicate that this is an abbreviation.
Ransom of the (firstborn) Son  (PEED-yohn ha-BEN) n. "Redemption of the (firstborn) son." The ceremony of redeeming the firstborn, 31st day after the birth (Ex. 13:13; Num. 18:16). When the son has established a claim to viability, the father is obligated to "redeem" him by giving five "shekalim" to a Kohen. This ritual symbolically relieves the child from service in the priesthood because Jews who are descendents of Aaron were given the responsibility in his place (Numbers 3:12-14).
Ransom of the Captives  (PEED-yohn she-voo-YEEM) n. Ransom of (Jewish) captives. Setting captives free (as by ranson money or other means).
Rav  (rav) n. Master; teacher; lord; scholar; rabbi.
Rav Chesed v'Emet  (rav KHE-sed ve-E-met) phr. Abounding in lovingkindness and truth; see Psalm 25:10; Psalm 85:10; Prov. 3:3.
Raziel  (rah zee-AYL) n. "Secrets of God," the name given to a (supposed) archangel within the teachings of Jewish mysticism who is the "Keeper of Secrets" and the "Angel of Mysteries" (Gustav Davidson, A Dictionary of Angels). He is associated with Chokmah (the second of ten sefirot) in Olam Briah, one of the Four Worlds of Kabbalistic theory.
Re'a  (RAY-'a) n. Neighbor; friend; companion (Lev. 19:18).
Rechem  (RE-khem) n. Womb; matrix; also racham (beten, belly, is the more commonly used term for womb in the Scriptures).
Rechilut  (re-khee-LOOT) n. Gossip, spreading rumors or stories about others. Based on the commandment, lo telekh rakhil b'amekha "You shall not be a talebearer among your people" (Lev. 19:6). Similar to lashon hara, saying something bad about another person even if it happens to be true.
Recipe for a good life  (maht-KOHN l'CHAI-yeem toh-VEEM) מַתְכּוֹן לְחַיִּים טוֹבִים; phr. "a recipe for a good life," idiomatic for expressing an adage or maxim about Jewish living... often humorous.
Redeemer  (goh-AYL) n. Redeemer; Kinsman redeemer, i.e., to do the part of a kinsman and redeem his kin from difficulty or danger. The root is used in four basic situations covering the things a tzaddik would do for his kinsman:
Other terms connoting redemption are moshia (yasha), pada, etc. The verb palat is used (mostly in the Psalms) to express the idea of being rescued from trouble (see the Names of God pages for more information).
Redemption of the firstborn (PEED-yohn ha-BEN) n. "Redemption of the (firstborn) son." Originally the firstborn son (bechor) was the priest (kohen) of the Jewish family, required to offer avodah (sacrifice) on behalf of the family (Exodus 13:1-2, 24:5). God said "the first issue of every womb among the Israelites is Mine" (Exodus, 13:2). Thus firstborn sons were sanctified and obligated to serve as kohanim (priests) before the LORD. We see evidence of this in the lives of the early patriarchs, Abraham, Isaac, and Jacob (who received the blessing of the firstborn through transfer from Esav). And because firstborn sons (bechorim) were consecrated as kohanim, during the Exodus from Egypt God spared them when He issued the 10th makah (plague), the death of the firstborn. After the Exodus from Egypt, however, the Israelites committed the grievous Sin of the Golden Calf, of which only the tribe of Levi was not guilty. Consequently the LORD decreed that the Levites were to take the place of the bechorim of Israel (Num. 3:11-12). But since the firstborn son is technically a (disqualified) Kohen, he had to be replaced by a Kohen from the tribe of Levi, and therefore God required that all firstborn sons (who were not themselves Levites or Kohens) must be redeemed from service to God by means of paying five shekels of silver (see Num. 18:15). It is customary for a firstborn male (whose father or mother are not a Kohen or Levi) to undergo Pidyon HaBen, meaning "Redemption of the (firstborn) son." The ceremony of redeeming the firstborn occurs on the 31st day after birth (Ex. 13:13; Num. 18:16), though the ritual cannot be performed on Shabbat because it involves the exchange of money. When the son has established a claim to viability, the father is obligated to "redeem" him by giving five "shekalim" to a Kohen. This ritual symbolically relieves the child from service in the priesthood because Jews who are descendants of Aaron were given the responsibility in his place (Num. 3:12-14). For more information, click here. The narrative in Luke chapter 2 indicates that Mary and Yosef went up to Jerusalem for pidyon haBen ceremony of Yeshua and remained there ten days until it was time for Mary's purification (40 days after the birth of a son, as described in Leviticus 12:1-8).
Red Heifer  (pah-RAH a-doom-MAH) n. Red Heifer; In order to be purified from defilement caused by contact with the dead, ritual immersion is not enough: It is necessary to spray water containing the ashes of a "red heifer." The heifer must be red all over. If there are only two hairs which are, for example, black or white, the heifer is rejected. Similarly, there are other conditions: it is forbidden that a yoke be placed on it, its minimum age is three years, etc. The ashes of the Red Heifer were mixed with water and the mixture consecrated by the priests.
Redifat Shalom  (re-dee-faht shah-LOHM) phr. Seeking peace; follwing the way of peace. See: Hebrews 12:14. One who purses peace is called rodef shalom.
Refuah  (re-FOO-ah) n. Healing.
Refuah Shleimah  (re-FOO-ah she-lay-MAH) phr. "Get well soon," "A complete healing," "A speedy recovery!" Also transliterated as "refuah sh'lemah."
Regalim  (re-ga-LEEM) n. Turn; time; holiday of pilgrimage to Jerusalem (regalim means "feet"). The Shelosh Regalim are the three annual pilgrimage festivals: Pesach, Shavu'ot, and Sukkot (Ex. 23:14).
Reincarnation  (geel-GOOL) n. "Cycle." Jewish Samsara. Reincarnation. Recyling of the soul. The Gilgul neshamot is the recycling bin (guf) of souls. According to some forms of Kabbalistic mysticism, souls are seen to "cycle" through "lives" or "incarnations," being attached to different human bodies over time. Which body they associate with depends on their particular task in the physical world. The nefesh (soul) is always part of the gilgul process.
Reishit Gez  (ray-sheet GAYZ) n. Reishit HaGez is the giving to the Kohen (priest) the first cuttings of the fleece of sheep grown in the Land of Israel (based on Deut. 18:4). Most Jews cannot perform the mitzvah of giving Reishit HaGez (wool shearings) to a Kohen because they don't own sheep. The same is true with regards to giving the zeroa, lechayayim and keiva (foreleg, cheeks and stomach) to a Kohen (Deut. 18:3).
Reishit Katzir (firstfruits)  (ray-sheet kah-tZEER) n. The day following the first day of Unleavened Bread is called Reshit Katzir (רֵאשִׁית קָצִיר) the "beginning of the harvest" or Yom HaBikkurim (יוֹן הַבִּכּוּרִים), "the Day of Firstfruits." In ancient times, on this day a sheaf (omer) of barley (the first grain crop to ripen) was waved before the LORD in a prescribed ceremony to mark the start of the counting of the omer, thereby initiating the forty nine day countdown to the jubilee harvest festival of Shavuot (Lev. 23:9-12). The actual waving of the sheaf is called tenufat HaOmer which is a symbol of resurrection. The Hebrew term bikkurim derives from the same root as bekhor - firstborn. In the Torah, the general principle that the firstborn of man (and beast) belonged to the LORD is also applied to the first fruits to ripen each agricultural season, beginning with a sheaf of the new barley harvest (omer) on Reishit Katzir, and culminating in the celebration of Shavuot, also called Chag haBikkurim — "the first fruits festival." In other words, Reishit Katzir is a picture of the resurrection of the Messiah (Yom HaBikkurim) whereas Shavuot (Chag HaBikkurim) represents the the giving of the Torah at Sinai and the advent of the Ruach HaKodesh (Holy Spirit) at Zion (Acts 2:1-4). 
Remnant of Israel  (she-ay-REET yees-rah-AYL) n. Remnant of Israel; descendants of Israel; from the Hebrew ver sha'ar, meaning to remain, survive, to leave behind. The Remnant of Israel is a sovereignly chosen subset of ethnic Israel that has been faithfully preserved by the LORD over the centuries. The Scriptures make a distinction between being an ethnic Jew (i.e., one born Jewish) and one who is considered to be a member of she'arit Yisrael, the faithful remnant of Israel. This can be seen in the following:  In the New Testament, the metaphor of the Olive Tree (Romans 11) indicates clearly that the Church is incorporated into the remnant of Israel. The Gentile Church must repent regarding its arrogant attitude toward the Jewish people and express profound gratitude to God for their miraculous preservation over the centuries. Moreover, the Gentile Church should stand with ethnic Israel by considering them as "eschatological brethren," that is, future followers and partakers of the LORD Jesus Christ. For "the gifts and calling of God are irrevocable" (Rom. 11:29), and "if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? (Rom. 11:15). The overarching plan of God is to redeem both Jews and Gentiles by means of the unconditional covenants and promises given to the faithful patriarchs of Israel. The Gentile Church does not exist instead of Israel (replacement theology); nor does it exist outside of Israel (separation theology); but rather it is incorporated within the faithful remnant of Israel.
Repairing the World  (teek-KOON oh-LAHM) phr. "Repair of the world." Healing the world; perfecting the world; improving a circumstance. 
Repentance  (te-shoo-VAH) n. Teshuvah. Return; turning; reply; repentance.
Repentance (complete)  (te-shoo-VAH ge-moo-RAH) n. A complete repentance; "perfect" repentance; a full return to the LORD God of Israel and the Torah. Maimonides says that perfect repentance means refraining from repeating the sin in question (Yad, Teshuvah, 2:1). See also the entry for chazarah bitshuvah, "returning to God" (חֲזָרָה בִּתְשׁוּבָה), below.
Resh  (RAYSH) n. Resh. 20th letter of the Hebrew alphabet having an "r" sound (as in rain). Originally represented by a pictograph of a head or person. Gematria = 200.
Respect  (ka-VOHD) n. Glory; honor; wealth. The shoresh (root) with its derivatives occurs 376 times in the Tanakh. This term can also mean "respect."
Respecting the Elderly  (heed-DUR pe-nay zah-KAYN) phr. "Respecting the elders." The midrash says: He who welcomes an old man is as if he welcomed the Shechina (God's presence).
Resurrection of the Dead  (te-khee-YAT ham-may-TEEM) n. The resurrection of the dead.
Resurrection of the Messiah  (te-khee-YAT ha-mah-SHEE-akh) n. The resurrection of the Messiah (Matt. 16:21; Acts 2:32), the primary basis for the historic Christian faith. The term techiyah means resurrection or revival.
Returning to God  (kha-zahrah beet'-shoo-VAH) Chazarah bitshuvah (חֲזָרָה בִּתְשׁוּבָה), "returning to God in repentance" (i.e., chazarah means חֲזָרָה "return") and beetshuvah (בִּתְשׁוּבָה) means "in repentance" or teshuvah (תשובה).
Reuven  (re-oo-VAYN) n. Rueben "behold a son"; the eldest son of Jacob by Leah. The tribe of Israel named after the first son of the Patriarch Jacob (Gen. 29:32).
Revelation (from Sinai)  (toh-rah mi-SIGH-nai) n. Revelation; belief that God revealed both the written and oral Torah to Moses at Mount Sinai.
Ribbono shel Olam  (reeb-BOH-noh shel oh-LAHM) n. The LORD; the Master of the Universe.
Righteous Branch  (TZE-makh tze-dah-KAH) n. The Righteous Branch (Jer. 33:15; Isa. 4:2, Zechaiah 3:8), that often remains underground, out of sight, for a long period of time before rising to the surface, as the Mashiach Yeshua who is an offshoot of King David. In Zechariah 6:12 the prophet says, "Behold the Man" who is "a priest on his throne," a ruler, a counselor of peace, whose name is Tzemach. Zechariah sees the High Priest Joshua as a type of the promise, but only a pledge of God's future fulfillment in Yeshua the coming Mashiach. The Tzemach Tzedakah (Branch of Righteousness) is a prophetic image of Yeshua our Mashiach (see Jer. 33:15; cp. Isaiah 4:2).
Righteous Gentiles  (hah-see-day oo-mot ha'oh-lahm) n. (חֲסִידֵי אוּמוֹת הָעוֹלָם) "Righteous Among the Nations," an honorific phrase used by the State of Israel to recognize those non-Jews who risked their lives during the Holocaust to save Jews from extermination by the Nazis. Someone recognized as "Righteous among the Nations" is awarded a medal in his/her name, a certificate of honor, and the privilege of having the name added to those on the Wall of Honor in the Garden of the Righteous at Yad Vashem in Jerusalem.
Righteousness  (TSE-dek) n. Righteousness; justice.
Righteousness (call to)  (TSE-dek TSE-dek teer-DOF) n. phr. Tzedek tzedek tirdof. "Justice, justice shall you pursue" (Deut. 16:20). The obligation to become tzadikim and establish righteousness in society.
Right Sacrifices  (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).
Rikudim  (ree-koo-DEEM) n. Jewish dances, such as the hora. Jewish folk dancing. Any dances.
Rishon  (ree-SHOHN) adj. 1) First; Former; Foremost; 2) n. pl. (rishonim) Medieval Torah authorities (cp. acharonim) such as Rashi, Maimonides, Yehuda Halevi.
Rivkah  (REEV-kah) n. Rebekah. The daughter of Bethuel, sister of Laban, wife of Isaac, and mother of Esau and Jacob (Gen. 22:23).
Rock of Israel  (tsoor yees-rah-EL) n. Rock of Israel; see the Names of God. Tzur (also spelled Tsur) means "Rock."
Rodef Shalom  (roh-DAYF shah-LOHM) n. A pursuer of peace; Peacemaker. "Blessed are the peacemakers, for they shall be called sons of God" (Matt 5:9): 
Ro'eh  (ro-EH) n. Shepherd; leader (Psalm 23).
Rosh  (rohsh) n. Head; chief; beginning; leader. The shoresh (Resh, Aleph, Shin) appears in the words reshit, bereshit, rishon, ha'even ha-risha (cornerstone), and in combination with other terms (e.g., Rosh Chodesh, Rosh Hashanah, Rosh Pinnah, etc.)
Rosh Chodashim  (rosh kho-dah-SHEEM) n. Biblical New Year's Day (Nisan 1); Lit. the "head of the months," so named because it is the month of redemption, the month of the Exodus of the Jewish People from slavery in Egypt, which is considered so important that all the other months are ordered in relation to its ocurrence. This day is also sometimes called haChodesh HaRishon. Since their deliverance from the bondage of Egypt was like the birth of an entire nation, the LORD declared that the Jewish calendar (luach) would begin on the New Moon (Rosh Chodesh) of the month marking their deliverance, namely, Aviv, meaning "spring" (when the Jews adopted the Babylonian calendar during their Exile they renamed the month "Nisan" (Neh. 2), from an Akkadian word probably meaning "first fruits").
Rosh Chodesh  (rosh KHO-desh) n. New Moon. "Head of the moon." The first day of the Jewish month, celebrated as a minor holy day; it is observed for one day (if the preceding month had 29 days) or two days (if the preceding month had 30 days).
Rosh Hashanah  (rohsh hash-shah-NAH) n. Rosh Hashanah (literally, "Head of the Year"); New Years day. Though the term "Rosh Hashanah" (lit., "the head of the year") does not occur in the written Torah, the first day of the 7th month (i.e., Tishri 1) is specifically to be set apart by special shofar blowing (see Lev. 23:24-25, Num. 29:1-2). Furthermore, the Torah calls the end of the harvest year (in the fall) tzeit ha'shanah (צֵאת הַשָּׁנָה), or the "end of the year" (see Exod. 23:16), which likewise suggests the start of a coming new year. Notice, then, the symmetry of the calendar: the fall festivals "mirror" the spring festivals and spiritually correspond to one another. Just as there is a "new year" in the spring, during the new moon of Nisan, so there is a "new year" in the fall, during the new moon of Tishri, the seventh month... In other words, on the calendar Rosh Chodashim corresponds with Yom Teruah (יוֹם תְּרוּעָה). That is why we make teruot (תְּרוּעוֹת), or "shouts of thanks" to God in anticipation of the fulfillment of the final redemption during the End of Days. Rosh Hashanah (or Yom Teruah) is observed on the first day of the month of Tishri, which usually falls in September or October, and marks the beginning of a ten-day period of intense prayer, self-examination and repentance, which culminates on the fast day of Yom Kippur. These ten days are Yamim Noraim, the Days of Awe or the High Holy Days. There is also a customary service observed usually after the last Sabbath before Rosh HaShanah. Selichot, meaning forgiveness, refers to the penitential prayers recited by Jews prior to the onset of the High Holiday season. It is a solemn and fitting preparation for ten days of reflection and self-examination. Special customs (minhagim) observed on Rosh HaShanah include; the sounding of the shofar (the blowing of the ram's horn is prophetic of the rapture of the ekklesia or church), using round challah, eating apples and honey (and other sweet foods) to initiate the start of a sweet new year. Note that in addition to Yom Teruah, Rosh Hashanah is also sometimes called "Yom ha-Zikaron," the "Day of Remembrance" (Lev. 23:24) in reference to the commandment to remember to blow the shofar (teruah) and honor God as King of the Universe. The blast of the shofar is meant to jolt us from our sleep. We are to remember who we really are -- and to remember that God is our King. Additional terms relating to Rosh Hashanah:
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