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Notarikon (Hebrew : נוֹטָרִיקוֹןNōṭārīqōn) is a Talmudic and Kabbalistic method of deriving a word, by using each of its initial (Hebrew: ראשי תיבות) or final letters (סופי תיבות) to stand for another, to form a sentence or idea out of the words. Another variation uses the first and last letters, or the two middle letters of a word, in order to form another word. [1] The word "notarikon" is borrowed from the Greek language (νοταρικόν), and was derived from the Latin word "notarius" meaning "shorthand writer." [2]
Notarikon is one of the three ancient methods used by the Kabbalists (the other two are gematria and temurah) to rearrange words and sentences. These methods were used in order to derive the esoteric substratum and deeper spiritual meaning of the words in the Bible. Notarikon was also used in alchemy.
The term is mostly used in the context of Kabbalah. Common Hebrew abbreviations are described by ordinary linguistic terms.
Until the end of the Talmudic period, notarikon is understood in Judaism as a common method of Scripture interpretation by which the letters of individual words in the Bible text indicate the first letters of independent words.
For example, the consonants of the word nimreṣet (1Kgs 2:8) produce the words noʾef "adulterer", moʾābi "Moabite", roṣeaḥ "murderer", ṣorer "threatener" and tôʿbāh "horror". According to a Talmudic interpretation, the starting word indicates the insults which Shimei had thrown at David. [3]
A common usage of notarikon in the practice of Kabbalah, is to form sacred names of God derived from religious or biblical verses. AGLA, an acronym for Atah Gibor Le-olam Adonai, translated, "You, O Lord, are mighty forever," is one of the most famous examples of notarikon. Dozens of examples are found in the Berit Menuchah , as is referenced in the following passage:
And it was discovered that the Malachim were created from the wind and the fine and enlightening air, and that the name of their origin עַמַרֻמְאֵליוְהָ was derived from the verse (Psalms 104:4): "Who makest the winds thy messengers, fire and flame thy ministers" (…) And when the lights reach this Sefira, they unite and receive a name that is derived from the central letters of the following verse (Genesis 6:2): "The sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose." And this valiant name, which is drawn in the Gevura, is רְנֵלבֺנקְהֵכשְיִהְ. [4]
The Sefer Gematriot of Judah ben Samuel of Regensburg is another book where many examples of notarikon for use on talismans are given from Biblical verses. [5]
In numerology, gematria is the practice of assigning a numerical value to a name, word or phrase by reading it as a number, or sometimes by using an alphanumerical cipher. The letters of the alphabets involved have standard numerical values, but a word can yield several values if a cipher is used.
The system of Hebrew numerals is a quasi-decimal alphabetic numeral system using the letters of the Hebrew alphabet. The system was adapted from that of the Greek numerals sometime between 200 and 78 BCE, the latter being the date of the earliest archeological evidence.
Midrash is expansive Jewish Biblical exegesis using a rabbinic mode of interpretation prominent in the Talmud. The word itself means "textual interpretation", "study", or "exegesis", derived from the root verb darash (דָּרַשׁ), which means "resort to, seek, seek with care, enquire, require".
Judaism has different names given to God, which are considered sacred: יהוה, אֲדֹנָי, אֵל, אֱלֹהִים, שַׁדַּי, and צְבָאוֹת ; some also include I Am that I Am. Early authorities considered other Hebrew names mere epithets or descriptions of God, and wrote that they and names in other languages may be written and erased freely. Some moderns advise special care even in these cases, and many Orthodox Jews have adopted the chumras of writing "G-d" instead of "God" in English or saying Ṭēt-Vav instead of Yōd-Hē for the number fifteen or Ṭēt-Zayin instead of Yōd-Vav for the Hebrew number sixteen.
Rabbinic literature, in its broadest sense, is the entire spectrum of works authored by rabbis throughout Jewish history. The term typically refers to literature from the Talmudic era, as opposed to medieval and modern rabbinic writings. It aligns with the Hebrew term Sifrut Chazal, which translates to “literature [of our] sages” and generally pertains only to the sages (Chazal) from the Talmudic period. This more specific sense of "Rabbinic literature"—referring to the Talmud, Midrashim, and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The terms mefareshim and parshanim almost always refer to later, post-Talmudic writers of rabbinic glosses on Biblical and Talmudic texts.
Biblical and Talmudic units of measurement were used primarily by ancient Israelites and appear frequently within the Hebrew Bible as well as in later rabbinic writings, such as the Mishnah and Talmud. These units of measurement continue to be used in functions regulating Orthodox Jewish contemporary life, based on halacha. The specificity of some of the units used and which are encompassed under these systems of measurement have given rise, in some instances, to disputes, owing to the discontinuation of their Hebrew names and their replacement by other names in modern usage.
Midrash halakha was the ancient Judaic rabbinic method of Torah study that expounded upon the traditionally received 613 Mitzvot (commandments) by identifying their sources in the Hebrew Bible, and by interpreting these passages as proofs of the laws' authenticity.
Shema Yisrael is a Jewish prayer that serves as a centerpiece of the morning and evening Jewish prayer services. Its first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: YHVH our God, YHVH is one", found in Deuteronomy 6:4.
Eleazar of Worms, or Eleazar ben Judah ben Kalonymus, also sometimes known today as Eleazar Rokeach from the title of his Book of the Perfumer —where the numerical value of "Perfumer" is equal to Eleazar, was a leading Talmudist and Kabbalist, and the last major member of the Hasidei Ashkenaz, a group of German Jewish pietists.
According to Rabbinic Judaism, the Oral Torah or Oral Law are statutes and legal interpretations that were not recorded in the Five Books of Moses, the Written Torah, and which are regarded by Orthodox Jews as prescriptive and given at the same time. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages.
Temurah is one of the three ancient methods used by Kabbalists to rearrange words and sentences in the Bible, in the belief that by this method they can derive the esoteric substratum and deeper spiritual meaning of the words. Temurah may be used to change letters in certain words to create a new meaning for a Biblical statement. The Hebrew alphabet is an abjad or consonantary alphabet. Techniques that applied to English will mostly transform sense into a nonsensical series of letters are more feasible in Hebrew.
Qere and Ketiv refers to a system for marking differences between what is written in the consonantal text of the Hebrew Bible, as preserved by scribal tradition, and what is read. In such situations, the qere is the technical orthographic device used to indicate the pronunciation of the words in the Masoretic text of the Hebrew language scriptures (Tanakh), while the ketiv indicates their written form, as inherited from tradition.
Pardes is a Kabbalistic theory of Biblical exegesis first advanced by Moses de León, adapting the popular "fourfold" method of medieval Christianity. The term, sometimes also rendered PaRDeS, means "orchard" when taken literally, but is used in this context as a Hebrew acronym formed from the initials of the following four approaches:
Jewish mystical exegesis is a method of interpreting the Bible based on the assumption that the Torah contains secret knowledge regarding creation and the manifestations of God. The only way to find these secrets is to know how to decode the text and reveal them. The method most likely dates back to the 3rd century.
Talmudical hermeneutics defines the rules and methods for investigation and exact determination of meaning of the scriptures in the Hebrew Bible, within the framework of Rabbinic Judaism. This includes, among others, the rules by which the requirements of the Oral Law and the Halakha are derived from and established by the written law.
A dream question is a practice of divination whereby a person attains a prophetic state while dreaming, receiving a divine answer to a question meditated on before sleep. According to Kabbalah, when the conscious mind is subdued, the subconscious mind emerges. Thus, in dreams, the soul is being rejuvenated while consciousness slips away.
Various numbers play a significant role in Jewish texts or practice. Some such numbers were used as mnemonics to help remember concepts, while other numbers were considered to have intrinsic significance or allusive meaning.
In Rabbinic literature, ḥiddush refers to a novel interpretation or approach to previously-existing ideas or works. The term often describes a form of innovation that is made inside the system of Halakha, as distinguished from shinuy, an innovation outside tradition.
In orthography, a plene scriptum is a word containing an additional letter, usually one which is superfluous – not normally written in that word – nor needed for the proper comprehension of the word. Today, the term applies mostly to sacred scripture.
Ana BeKoach is a medieval Jewish piyyut called by its incipit. This piyyut, the acronym of which is said to be a 42-letter name of God, is recited daily by those Jewish communities which include Korbanot in Shacharit and more widely as part of Kabbalat Shabbat. Some also recite it as part of Bedtime Shema or during the Omer.