"So What chord In jazz harmony, a So What chord is a particular 5-note chord voicing. From the bottom note upwards, it consists of three perfect fourth intervals followed by a major third interval. It was employed by Bill Evans in the ""'amen' response figure"" to the head of the Miles Davis tune ""So What"". For example, an ""E minor"" So What chord is an Em11 voicing,: \override Score.TimeSignature #'stencil = ##f \relative c' { \new PianoStaff « </score> The So What chord is often used as an alternative to quartal voicings and may be used in diatonic and chromatic"
"is fairly similar. Da'at Da'at or Daas (""Knowledge"", ) is a word in the Hebrew language. In the branch of Jewish mysticism known as Kabbalah, Da'at is the location (the mystical state) where all ten ""sefirot"" in the Tree of Life are united as one. In Da'at, all ""sefirot"" exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one ""sefira"" from another; thus they are one."
"Ben adam ""Ben Adam"" (Hebrew: בן־אדם son of a man) is a Hebrew term with meaning beyond its literal meaning. In Biblical Hebrew it simply means human being. For example, ""son of man"" in Job chapter 25 and Psalm 146 is ""ben adam"", illustrating the Jewish concept of ""son of man"". It is used in rabbinical and modern Hebrew to describe a righteous person, someone who does the right thing. In Yiddish that would be ""a Mensch"". When they say in Hebrew: ""c'mon, be a Ben Adam"" - that would mean ""Do the right thing"". To be: ""not a Ben"
"I Am that I Am I am that I am is a common English translation of the Hebrew phrase , ""’ehyeh ’ăšer ’ehyeh"" () - also “I am who am”, ""I am what I am"" or ""I will be what I will be"" or even ""I create what(ever) I create"". The traditional English translation within Judaism favors ""I will be what I will be"" because there is no present tense of the verb ""to be"" in the Hebrew language. So for example to say ""I am a book"" in Hebrew would be ""Ani Sefer"" (literally in English is ""I book"")."
"is an acronym based on the Hebrew letters ""beit"" = 2 for the 2nd day, ""hey"" = 5 for the 5th hour, and ""resh daled"" = 200 + 4 = 204 parts. Although it is widely ""assumed"" that the ""molad"" reference meridian of longitude is that of Jerusalem, Israel, the furthest west ""molad"" reference meridian was in the era of the Maccabees (same era as Hipparchus), when it was midway between the Nile river and the end of the Euphrates river (the full range of travels of Abraham, forefather of the Jews, and the territory that ""haShem"" initially promised Abraham"
"Hakarat HaTov Hakarat HaTov or (Ashekenaz) Hakaras HaTov, is the Hebrew term for gratitude. It literally means ""recognizing the good."" The Hebrew word lehakir means to recognize; The word Tov means good or goodness. The word Jew is derived from the name given to Judah (son of Jacob), son of Jacob and Leah. The Hebrew for Judah is Yehudah, from the wording ""I will praise"" (odeh, Gen. 29:35). The root for this wording means ""to thank."" and refers to ""I am grateful."" Hakaras Hatov is an attitude and a required part of the Jewish way of life : It is"
"indicate possession. The most common form is ""ikh hob"", literally ""I have"", which requires a direct object (accusative). However, there is also a form which is more similar to old Hebrew: ""bay mir iz do"", literally ""By me is there"", followed by the subject (nominative). According to Zuckermann, the latter form, available in the feature pool together with the erstwhile non-habere Hebrew structure ""yésh l-i"" + Subject (there is for me, followed by the nominative), did not prevail because ""ikh hob"" is more productive in Yiddish and other European habere languages that contributed to the emergence of ""Israeli"". A similar"
"emergence of the name. It is also possible that some forms were metathetical from ""moving around"", and hence, it is alleged, ""nomadic."" The plurality of meanings results partly from the assimilation of the proto-Semitic ""ghayin"" with in some languages. In Hebrew the word ' thus has the same triconsonantal root as the root meaning ""west"" ( ') ""setting sun"" or ""evening"" ( ', '). The direct Arabic cognate of this is """" (""west"", etc.) rather than "" ""; however, in Ugaritic and Sayhadic, languages which normally preserve proto-Semitic ""ghayin"", this root is found with ""ʿayin"" adding to the confusion. The"
"Da'at Da'at or Daas (""Knowledge"", ) is a word in the Hebrew language. In the branch of Jewish mysticism known as Kabbalah, Da'at is the location (the mystical state) where all ten ""sefirot"" in the Tree of Life are united as one. In Da'at, all ""sefirot"" exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one ""sefira"" from another; thus they are one. Da'at is not"
"it simply as ""the flower of the field"" (Septuagint """"ἐγὼ ἄνθος τοῦ πεδίου"""", Vulgate """"ego flos campi"""",Wiclif ""a flower of the field""). Contrariwise, the Hebrew word ""ḥăḇatzeleṯ"" occurs two times in the scriptures: in the Song, and in Isaiah 35:1, which reads, ""the desert shall bloom like the rose."" The word is translated ""rose"" in KJV, but is rendered variously as ""lily"" (Septuagint """"κρίνον"""", Vulgate """"lilium"""", Wiclif ""lily""), ""jonquil"" (Jerusalem Bible) and ""crocus"" (RSV). Varying scholars have suggested that the biblical ""rose of Sharon"" may be one of the following plants: According to an annotation of ""Song of Solomon"" 2:1"
"upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, and it was good; and God divided the light from the darkness.</poem> In the Torah, the phrase in which is typically translated in English as ""let there be light"" is in Hebrew (""vayo'mer 'Elohim, yehi 'or vayehi 'or""). In the Koine Greek Septuagint the phrase is translated """" — ""kaì eîpen ho Theós genēthḗtō phôs kaì egéneto phôs"". ""Γενηθήτω"" is the imperative form of ""γίγνομαι"", ""to come into being"". The original Latinization of the Greek translation used in"
"such as wine) is l'chaim, 'to life'. The word is made up of two letters of the Hebrew alphabet - Chet () and Yod (), forming the word ""chai"", meaning ""alive"", or ""living"". The most common spelling in Latin script is ""Chai"", but the word is occasionally also spelled ""Hai"". The usual modern pronunciation of this word is , while a transcription of the Biblical and Mishnaic pronunciation would have likely been (with a pharyngeal consonant). In Hebrew, the related word ""chaya"" () means ""living thing"" or ""animal"", and is derived from the Hebrew word ""chai"" (), meaning ""life"". There"
"Shalom aleichem Shalom aleichem (; ""shālôm ʻalêḵem"") is a spoken greeting in Hebrew, meaning ""peace be upon you."" The appropriate response is ""aleichem shalom"" (""unto you peace"") (). This form of greeting is traditional among Jews throughout the world. It occurs six times in the Jerusalem Talmud. The greeting is more common amongst Ashkenazi Jews. Only the plural form """" is used even when addressing one person. A religious explanation for this is that one greets both the body and the soul, but Hebrew does occasionally use the plural as a sign of respect (e.g. a name of God is"
"it is good to you in the World To Come."" Tzedakah ( or Ṣ'daqah in Classical Hebrew (; ), is a Hebrew word literally meaning ""justice"" or ""righteousness"" but commonly used to signify ""charity"", though it is a different concept than charity because tzedakah is an obligation and charity is typically understood as a spontaneous act of goodwill and a marker of generosity. It is based on the Hebrew word (צדק, ""tzedek"") meaning ""righteousness"", ""fairness"" or ""justice"", and it is related to the Hebrew word Tzadik meaning ""righteous"" as an adjective (or ""righteous individual"" as a noun in the form"
"Shalom Shalom ( ""shalom""; also spelled as ""sholom"", ""sholem"", ""sholoim"", ""shulem"") is a Hebrew word meaning ""peace"", ""harmony"", ""wholeness"", ""completeness"", ""prosperity"", ""welfare"" and ""tranquility"" and can be used idiomatically to mean both ""hello"" and ""goodbye"". As it does in English, it can refer to either peace between two entities (especially between man and God or between two countries), or to the well-being, welfare or safety of an individual or a group of individuals. The word shalom is also found in many other expressions and names. Its equivalent cognate in Arabic is ""salaam"", ""sliem"" in Maltese, Shlama in Syriac-Assyrian and ""sälam"""
"as the Hebrew word ""גגל"" (, ), from the proper noun גוגל (). Verbification is sometimes used to create nonce words or joking words. In other cases, simple conversion is involved, as with formations like ""beer"", as in ""beer me"" (""give me a beer"") and ""eye"", as in ""eye it"" (""look at it""). Sometimes, a verbified form can occur with a prepositional particle, e.g., ""sex"" as in ""sex it up"" (""make it sexier""). A ""Calvin and Hobbes"" strip dealt with this phenomenon, concluding with the statement that ""Verbing weirds language"", demonstrating the verbing of both ""verb"" and ""weird"". (The former"
"Bemeizid The Hebrew adjective מזיד ""mezid"" means ""deliberate."" The adverbial form be-mezid means ""deliberately."" This Hebrew term is used in Jewish law to indicate that something was done on purpose. This matters in order to determine how culpable someone is for his actions. The opposite adjective is שוגג ""shogeg"", ""not on purpose."" In order to for an action to be considered deliberate, it must have been done with the knowledge that it was wrong, and with the intention of doing the action, and of his own free will. If he did not know the action was forbidden, or if a"
"AM THAT I AM'. In Hebrew this name is spelt Aleph Heh Yod Heh, however God's name spoken of in the third person is Yod Heh Vav Heh. Hence the words Jehovah, Joshua, Jesus and Yahweh all derive from God's self-proclaimed biblical name referred to in the third person. The pictographic associations of the Hebrew language designate the Aleph as a symbol similar to the mathematical percentage sign, in which the infinite is reflected in the finite, with the reflective capacity represented by a diagonal line also signified by Vav – the number five of five fingered hand. Meanwhile the"
"the Bene Gesserit. In the Hebrew phrase ""bene gesherit"", ""bene"" means ""children"" or ""sons"" and ""gesherit"" means ""bridge."" The Latin phrase ""bene gesserit"" comprises the adverb ""bene"", meaning either ""well"" or ""properly"" and the verb ""gero, gerere"" meaning either ""to govern"" or ""to bear or carry"". In ""Dreamer of Dune"", Brian Herbert's 2003 biography of his father, the younger Herbert speculates that the name ""Gesserit"" is supposed to suggest to the reader the word ""Jesuit"" and thus evoke undertones of a religious order. Like the Jesuits, the Bene Gesserit have been accused of using casuistry to obtain justifications for the"
"of words, the letter's written form changes to a ""Pe/Fe Sophit"" (Final Pe/Fe): . When a word in modern Hebrew borrowed from another language ends with , the non-final form is used (e.g. ""Philip""), while borrowings ending in still use the Pe Sofit (e.g. ""fun"", from Arabic). This is because native Hebrew words, which always use the final form at the end, cannot end in . In gematria, Pe represents the number 80. Its final form represents 800 but this is rarely used, Tav written twice (400+400) being used instead. Pe (letter) Pe is the seventeenth letter of the Semitic"
"plane""). Note that this does not happen to ""mé"" (the form of ""min"" or ""mi-"" used before the letter ""he""), therefore ""mé-ha-matos"" is a valid form, which means ""from the airplane"". Like most other languages, the vocabulary of the Hebrew language is divided into verbs, nouns, adjectives, and so on, and its sentence structure can be analyzed by terms like object, subject, and so on. Modern Hebrew is written from right to left using the Hebrew alphabet, which is an ""impure"" abjad, or consonant-only script, of 22 letters. The ancient paleo-Hebrew alphabet is similar to those used for Canaanite and"
"see '. ' is almost identical in pronunciation and meaning to the Yiddish word """". Alternatively, some assert that the root is ', meaning ""royal"", possibly a reference to the taste. This explanation is in conflict with Yiddish usage, where the word ' () is the dominant word meaning ""royal"". Finally, in modern Hebrew, they are known as ' (), a post-biblical Hebrew word meaning ""trailing vines"", though the name ' () is still commonly used by Hebrew speakers. The Yiddish word """" probably came first. The modern Hebrew is probably a neologism, chosen for its similarity to the Yiddish"
"Shema Yisrael Shema Yisrael (or Sh'ma Yisrael; ; ""Hear, [O] Israel"") are the first two words of a section of the Torah, and is the title (better known as The Shema) of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. The first verse encapsulates the monotheistic essence of Judaism: ""Hear, O Israel: the our God, the is one"" (), found in . Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a ""mitzvah"" (religious commandment). It is traditional for Jews"
"Arabic, the cactus is called صبار ""ṣubbār""; the related term ""sabr"" also translates to ""patience"" or ""tenacity"". The cactus fig is called ""tsabar"" () in Hebrew. This cactus is also the origin of the term ""sabra"" used to describe a Jew born in Israel. The allusion is to a thorny, spiky skin on the outside, but a soft, sweet interior, suggesting, though the Israeli sabras are rough on the outside, they are sweet and sensitive once one gets to know them. The prickly pear cactus has been used for centuries both as a food source and a natural fence that"
"latter with Modern Hebrew pronunciation (SEF-fer). The word sefer contains in it the same root as the one used for Mispar, which means a number. Sefer (Hebrew) Sefer in biblical Hebrew means any kind of ""book"" or written document (plural s'farim). It is derived from the same Hebrew root as ""sofer"" (""scribe""), ""sifriyah"" (""library"") and ""safrut"" (""literature""). Among Orthodox Jews the word is used for books both of the Tanakh, the oral law (Mishnah and Talmud) or any work of Rabbinic literature. Works unrelated to Torah study are rarely called ""sefer"" by English-speaking Orthodox Jews. Among Hebrew-speaking Ashkenazi Jews, the"
"final ""-at"" suffix means ""of"", thus the word may be translated as ""stone of,"" which when taken beside the word ""sapphire"" becomes the stone of sapphire. The word may be alternately translated as ""whiteness of"" or ""clearness of"", though these translations are somewhat less common. Livnat Livnat is a name (given as well as surname) in modern Israel, most commonly translated as ""Stone of"". The name is an ancient Hebrew word, derived from Exodus 24:10: ""וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר"" This is most commonly translated as ""And they saw the God of Israel:"
"case. Hebrew spelling: The Hebrew letter represents two different phonemes: a ""b"" sound () (bet) and a ""v"" sound () (vet). The two are distinguished by a dot (called a dagesh) in the centre of the letter for and no dot for . This letter is named ""bet"" and ""vet"", following the modern Israeli Hebrew pronunciation, ""bet"" and ""vet"" (), in Israel and by most Jews familiar with Hebrew, although some non-Israeli Ashkenazi speakers pronounce it ""beis"" (or ""bais"") and ""veis"" () (or ""vais"" or ""vaiz""). It is also named ""beth"", following the Tiberian Hebrew pronunciation, in academic circles. In"
"initial letter combinations, although in Hebrew both begin with the letter ; the use of ""ch"" reflects German / Yiddish influence and pronunciation, whereas the ""h"" or ""ḥ"" may indicate a softer pronunciation of as in ancient Hebrew, Judeo-Arabic or Mizrahi Hebrew. Similarly, the Hebrew letter is transliterated as ""th"" in the word ""Beith"", ""s"" in the word ""talis"", and ""t"" in the word ""Bet"", even though it is the same letter in all three words in Hebrew. The Hebrew letter is transliterated as ""c"" in ""Isaac"", ""k"" in ""Yitzchak"", and ""q"" in ""Qehila"". Finally, the Hebrew letter is transliterated"
"be the word for ""fat"" (, ""chelev""), and the word for honey (, ""devash"") could indicate not bees' honey but a sweet syrup made from fruit. The expression evoked a general sense of the bounty of the land and suggested an ecological richness exhibited in a number of ways, not just with milk and honey. MacDonald noted that the expression was always used to describe a land that the people of Israel had not yet experienced, and thus characterized it as always a future expectation. Professor Ephraim Speiser of the University of Pennsylvania in the mid 20th century wrote that"
"to one who cover her hair with a netlike covering where hair is visible through the holes, as in this case the Biblical requirement is met, but not the ""Dat Yehudit"".. This categorization suggests that hair covering is not an absolute obligation originating from Moses at Sinai, but rather is a standard of modesty that was defined by the Jewish community. In Berakhot 24a), the rabbis define hair as sexually erotic (""ervah""), and prohibit men from praying in sight of a woman's hair. The rabbis base this estimation on a biblical verse: ""Your hair is like a flock of goats"""
"which is that even if we didn't get it all, we would have been thankful for even ... Hakarat HaTov Hakarat HaTov or (Ashekenaz) Hakaras HaTov, is the Hebrew term for gratitude. It literally means ""recognizing the good."" The Hebrew word lehakir means to recognize; The word Tov means good or goodness. The word Jew is derived from the name given to Judah (son of Jacob), son of Jacob and Leah. The Hebrew for Judah is Yehudah, from the wording ""I will praise"" (odeh, Gen. 29:35). The root for this wording means ""to thank."" and refers to ""I am grateful."""
"where King James Version translates with the words ""confusion"" and ""emptiness"". The two Hebrew words are properly segolates, spelled ""tohuw"" and ""bohuw"". Hebrew ""tohuw"" translates to ""wasteness, that which is laid waste, desert; emptiness, vanity; nothing"". ""tohuw"" is frequently used in Isaiah in the sense of ""vanity"", but ""bohuw"" occurs nowhere else in the Hebrew Bible (outside of Genesis 1:2, the passage in Isaiah 34:11 mentioned above, and in Jeremiah 4:23, which is a reference to Genesis 1:2), its use alongide ""tohu"" being mere paronomasia, and is given the equivalent translation of ""emptiness, voidness"". In the early rabbinical period, the"
"mark possession was reinterpreted in ""Israeli"" (his term for ""Modern Hebrew"") to fit in with the ""habere"" (to have) construction, requiring the direct object, which is predominant in Yiddish and other European languages such as English (in ""I have this book"", ""this book"" is the direct object of ""have""). Consider the following Israeli sentence: Zuckermann argues that Israeli is a ""habere language"" (cf. Latin ""habere"" ""to have"", taking the direct object), in stark contrast to Hebrew. As demonstrated by the accusative marker ""et"", the noun phrase ""ha-séfer ha-zè"" is the direct object in this sentence. Yiddish has two options to"