The Malachim Card Deck: Words and Definitions

Abundance – Shefa – שֶׁפַע

Artist: Diane Fredgant
Definition:
The root/shoresh שפע means to slide, pour out, or be smooth and the word shefa means overflow or addition. Shefa occurs only one time in the Torah, Deuteronomy 33:19, which speaks of the “shefa of the sea.” In this context, it means something like abundance or riches. In Kabbalah, shefa refers to different forms of flowing divine light emanating from the Source of Life. According to 20th century Kabbalist Rabbi Yehuda Ashlag, “…the measure of greatness and strength of the will to receive the shefa is commensurate with the measure of pleasure and delight in the shefa, no more, no less.“ In other words, the more we are willing to embrace the spirituality of all beings and things in the world, the more we can enjoy the riches of it. 

Action – Ma’aseh – מַעֲשֶׂה

Artist: Leila Wice
Definition:
Ma’aseh is the nominal form of the root/shoresh עשה, which means make, work, or do. In this nominal form it can mean deed, work, labor, business, act, or practice. Ma’asim (the plural of ma’aseh) are often described as being done by the hands. They can be good, as in Deuteronomy 24:19, “When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless, and the widow—in order that your God יהוה may bless you in all of the ma’aseh of your hands,” or not so good, as in Jeremiah 32:30: “For the people of Israel and Judah have done nothing but evil in My sight since their youth; the people of Israel have done nothing but vex Me by the ma’aseh of your hands—declares GOD.” What has been the ma’aseh of your hands lately?

Awakening – Hitorerut – הִתְעוֹרְרוּת 

Artist: Claire Helman
Definition:
Hitorerut is the hitpael form of the root/shoresh עור, which means to rouse oneself or be awakened. In this hitpael form, which only appears in rabbinic literature and later, it means to be stirred up, to stir up oneself, or to awaken. “Hitoreri, hitoreri!” cries the fifth stanza of the medieval poem sung at Kabbalat Shabbat, Lecha Dodi. “Wake up, wake up!” Get ready for the Shabbat bride to enter. In Likutei Tefilot II 11, Rabbi Nachman of Breslov describes being in nature and pouring his heart out to God, and declares “May all of the vegetation of the field, all of the grasses, trees and plants, yitoreru to greet me.” Waking up in this sense is not just physical awakening. It is awakening to and becoming aware of something important, maybe even greater than oneself.

Awe – Yirah – יִרְאָה

Artist: Diane Fredgant
Definition:
Yirah comes from the root/shoresh ,ירא which means to be in awe, have reverence or fear. To experience yirah is to apprehend the great power of something and experience ourselves as one speck of light in the vast cosmos or a grain of sand on the beach, in the face of a greatness that we can barely begin to comprehend. Rosh Hashanah and Yom Kippur are called Yamim Noraim, the Days of Awe, in which we try to remember and re-find our place in the world. 

Balance – Tiferet – תִּפְאֶרֶת

Artist: Rabbi Janet Madden
Definition:
Tiferet comes from the root/shoresh פאר, which means to beautify, adorn, or glorify. The word itself is often translated as balance, harmony, splendor, or beauty. According to Proverbs 16:31, “Gray hair is a crown of tiferet; It is attained by the way of righteousness.” Tiferet is the sixth of the ten Kabbalistic sefirot, or emanations of God, and in this context it is often associated with the sun and the heavens as well as the torso and spine. Tiferet is the integration of chesed (lovingkindness) and gevurah (strength), and the rest of the sefirot emanate from it. From tiferet we learn that where there is balance, there is beauty and vice versa. When we honor and balance all of our opposing parts, beauty shines forth.

Blessing – Brachah – בְּרָכָה

Artist: Debbie Plawner
Definition:
The word brachah comes from the root ,ברך which means both to bless and to kneel; a berech is a knee. In this ancient understanding, to bless is to bend in reverence, to use one’s body to show gratitude. Brachah in its nominal form means blessing. A brachah is an invocation of divine power. One of the most beautiful aspects of Jewish practice is that not only do we assume that God blesses us, but we too can bless God. Today, many people are creating their own original brachot, and many of these new brachot are being published on Ritualwell.

Breath – Neshimah – נְשִׁימָה

Artist: Cathleen Cohen
Definition:
The root/shoresh נשם once meant panting, and came to mean breathing. The word neshimah is derived from the word neshamah, which refers to both breath and what we think of in modern terms as a soul. This soul animates the body, and without it, the body cannot survive. The root connection of soul to breath indicates a relationship between body and spirit that is non-dualistic at its core. In shacharit, morning prayer, we declare “Nishmat kol chai, tevarech et shimcha,” which means “the breath of all living beings will bless Your Name.” Notably in Torah, the breath God breathes into Adam is nishmat chayim, the breath of life. 

Calm – Roga – רוֹגַע

Artist: Cathleen Cohen
Definition:
The word roga comes from the root/shoresh רגע, which means to be at rest or repose. It is related to the Arabic word raja’a, which means to return or come back to one’s former position, especially after wandering. It is related to the word ragei’a, which only appears once in Torah and means restful or quiet. In Modern Hebrew, it means a sense of calm, serenity, and emotional non-disturbance. To be in a state of roga is to remain still and quiet in the face of movement and noise. It is both a return to one’s place and a sense of stillness and rest. Where do you find roga?

Clarity- Tohar – טוֹהַר

Artist: Claire Helman
Definition:
Tohar comes from the root/shoresh טהר, to become cleansed or purified. The word tohar is often translated as purifying or purity, but it can also mean clarity or lustre. Many chapters of Leviticus are filled with rituals to preserve and restore the state of taharah, purity,  as well as conditions that lead to its opposite, tamei, impurity. At the core, these two words describe two contrasting states of being, in relation to ritual and to kedushah, sacredness. Bonna Devora Haberman Z’L, a feminist theologican and scholar taught that tamei is, in essence, what is ‘out of place’, not in sync, often related to potential death or loss, that which obstructs life-giving potential. Tahor is associated with being in sync, life giving or sustaining,helping to bring clarity to what is.   

Community – Kehillah – קְהִלָּה

Artist: Lev Eisenbach-Budner
Definition:
Kehillah comes from the root/shoresh קהל, which means to assemble or call together, and in its nominal form it means community or congregation. The concept of kehillah undergirds much of Jewish practice and law.  As Rabbi Jonathan Sacks Z”L said in response to Martin Buber’s formulation of Judaism as an I-Thou (God) tradition, “In Judaism, the fundamental encounter is not I-Thou, but rather We-Thou.” In this sense, living Jewishly and finding spiritual connection is not an individual endeavor but a collective one. 

Connection – Kesher – קֶשֶׁר

Artist: Tamir Eisenbach-Budner
Definition:
Kesher comes from the root/shoresh קשר, which in Biblical Hebrew means to bind together, like in the Ve’ahavta prayer when we say “uk’shartam le’ot al yadecha,” “bind them as a sign on your hand.” As Hebrew developed in the rabbinic period, it came to mean knot, band, loop, or joint, though in its verbal form it could refer to forming an affection. In Modern Hebrew, it means connection. What are you bound to or connected to? What is bound to or connected to you?

Continuity – Netzach – נֶצַח

Artist: Jonathan Magaziner
Definition:
Netzach comes from the root/shoresh נצח, which means to be pre-eminent or enduring, and it is often translated as endurance, perpetuity, victory, or eternity. It is the seventh kabbalistic sefirah or emanation of God, and in this context, it is a pair with Hod. Together, they symbolize the pillars of the temple, kidneys, and prophecy. Netzach is the idea that while the world and the people that live in it are ever-changing, the Source of Life endures forever, and this persistence can inspire us to persevere, overcome our challenges, and continue forth in our endeavors.

Courage – Ometz Lev – אֹמֶץ לֵב

Artist: Cydnee Weber
Definition:
Ometz comes from the root/shoresh אמץ, which refers to being bold, stout, alert, or strong, and lev from לבב meaning mind, inner self, heart, or will. The phrase ometz lev literally means to be strong or bold of heart, and it can even be translated as being rash. During the month of Elul, we read Psalm 27, which ends in “Look to the LORD; be strong and of ometz lev! O look to the LORD!” In this sense, ometz lev is not simply about overcoming fear, it is about preparing one’s heart in a way that helps it to withstand difficulty and face the unknown.

Dance – Rikud – רִקּוּד

Artist: Rabbi Debra Cantor
Definition:
Rikud comes from the root רקד, which means to skip around, dance, or leap. While this root often literally refers to dancing, in Torah it often evokes a quick, excited energy. The kind of dancing Miriam and the women did when they crossed the Sea of Reeds was an example of mecholah, a whirling dance, whereas rikud is more of a skipping motion. In Psalms 29 and 114, the mountains and lands are said to skip or dance upon receiving Torah. What inspires you to dance?

Delight – Oneg – עֹנֶג

Artist: Om Green
Definition:
Oneg comes from the root/shoresh ענג, which means to be soft, pliable, or tender.and in the hitpael form in rabbinic Hebrew, it means to enjoy oneself. In its nominal form, it means delight or pleasantness. “Oneg Shabbat” is the mitzvah of making Shabbat delightful through food, song, affection, and anything else that brings joy to the day. According to Rambam in Mishneh Torah, Shabbat 30:15, “It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come.” In other words, honoring Shabbat with oneg lays the groundwork for experiencing oneg in other parts of our lives, and maybe even oneg beyond our lives in this world.

Destiny – Mazal – מַזָל

Artist: Linda Zahavi
Definition:
Mazal, from the root/shoresh מזל, which means to be lucky or fortunate, is often translated as luck, destiny, planet, or constellation. The way we congratulate each other in Jewish culture is to wish each other a “mazal tov,” which literally means “good mazal.” It occurs in Torah only once, in II Kings 23:5, which refers to people who worshipped the sun, moon, and “mazalot.” While Jewish tradition forbids worshipping celestial bodies, there is an understanding that the positions of said bodies are connected to the events in this world. This is evident from archaeological evidence, as the Zodiac was a popular floor mosaic decoration in ancient synagogues, particularly in the Byzantine era (4th-6th centuries CE). In Bereishit Rabbah 10:6, the Midrash teaches: “Rabbi Simon said: There is not a single blade of grass that does not have a constellation in the firmament that strikes it and says to it: ‘Grow.’” 

Devotion – Avodah – עֲבוֹדָה

Artist: Tamir Eisenbach-Budner
Definition:
The root/shoresh עבד means to devote oneself and has two branches: 1) worship, devotion, attendance and 2) work, effort, labor, attendance, and even servitude. Avodah is a main theme of the book of Exodus: the Israelites are transformed (albeit slowly and not without plenty of grumbling and fear) from Pharoah’s slaves to a people who can choose to worship and devote themselves to Adonai. We learn that the place between devotion and enslavement can be slippery.  According to Pirkei Avot, “the world stands upon three things: the Torah, the Avodah, and the practice of acts of lovingkindness.” 

Dreams – Chalomot – חֲלוֹמוֹת

Artist: Rabbi Debra Cantor
Definition:
The root/shoresh חלם refers to dreaming, but it can also refer to sleeping well or being healthy. Chalomot, the plural nominal form, means “dreams.” Throughout Jewish history, dreams have been a point of fascination. Dreams in the Torah are sometimes understood to be prophetic, as in the dreams of Jacob and Joseph. The rabbis were interested in dreams and how much they corresponded with reality. Whether our dreams are prophetic or absurd, they are part of what keeps us healthy and in connection with our spiritual worlds.

Friendship – Re’ut – רֵעוּת

Artist: Donna Coufal
Definition:
Re’ut comes from the root/shoresh רעה, which can mean to associate or to pasture, graze, or tend and the nominal form means friend or companion. Proverbs 27:17 reminds us that “As iron sharpens iron, so a man sharpens the wit of his re’ah.” “Ve’ahavta l’re’acha kamocha” is often translated as “love your neighbor, fellow, or friend as you love yourself.” This illuminates the concept in Judaism that friendship is complex, sometimes challenging, and that without friendship one cannot fully experience love of self, either.

Gratitude – Hodayah – הוֹדָיָה

Artist: Susan Spector
Definition:
Hodayah comes from the root/shoresh ידה, which means to throw or cast, and in its hiphil form it means to give thanks, praise, or confess. The Hebrew word for Jews, Yehudim, comes from this root. In rabbinic and later Hebrew, hodayah (a variation of hoda’ah) refers to thanksgiving. The first prayer we say upon waking up in the morning is the Modeh/Modah Ani, in which we thank God for restoring our souls to our bodies. This concept of Hodayah demonstrates that gratitude is requisite for divine connection and communication. 

Growth – Hitkadmut – הִתְקַדְּמוּת

Artist: Nancy Kohl
Definition:
The root/shoresh קדם means to advance, to precede, march forward, be first or early, or anticipate. It also refers to the east, understood to be in the beginning of the day, or to ancient times. In Modern Hebrew, קדם has evolved to primarily mean progressing or advancing.  Hitkadmut is the hitpael form of this root, only found in Modern Hebrew, and suggests a type of growth – moving forward – that a person is able to achieve due to their own efforts. What efforts have you put into changing your life?

Healing – Refuah – רְפוּאָה

Artist: Julián Jamaica Soto
Definition:
Refuah comes from the root/shoresh רפא meaning to heal. When people are ill or recovering from something like an injury or surgery, it is customary to wish them a refuah shleima, which means a full and complete healing of both body and soul. While refuah is usually translated as healing, it can also mean remedy, cure, or medicine. The Refuah prayer is one of the prayers of the weekday Amidah, and it demonstrates an ancient Jewish belief that when our body ails, our soul ails with it, so in order to heal physical ailments, we must reckon with what is going on with our souls. It also indicates a belief that we have the power through prayer to invoke healing energy and direct it toward people in need of healing.

Home – Bayit – בַּיִת

Artist: Sapphira Edgarde
Definition:
The root/shoresh בית means to tame or domesticate. The letter ב itself is associated with a house. Bayit is the word used in classical Hebrew for any kind of home, house, structure, or dwelling, and it can also refer to a family. When calling up someone for an aliyah in gender-neutral language, for example, people often change “ben” or “bat” (son or daughter) to “mi’beit,” which means “from the house of.” It can also be used for a structure in which people frequent but do not reside, such as a Beit Midrash, which is a study hall, or the Beit HaMikdash, the Temple. Where or when do you feel at home?

Hope – Tikvah – תִּקְוָה

Artist: Amy Pollack
Definition:
Tikvah comes from the root/shoresh קוה, which means to wait or look for eagerly. The word tikvah can mean hope, an outcome, or something hoped for. In rabbinic Hebrew, it can also mean a term of time. For countless generations, Jews have hoped for a better future, understanding that in order to maintain tikvah one must be able to cultivate a  vision of a different reality and live toward that hope.  

Humility – Anavah – עֲנָוָה 

Artist: Debbie Plawner
Definition:
Anavah comes from the root/shoresh ענה, to be humble or afflicted, and is usually translated as humility. Proverbs 15:33 declares that “lifnei chavod, anavah,” which means “humility precedes honor.” In other words, one cannot truly be honorable without humility.  A Hasidic story underlines the need to balance anavah with a human tendency toward self-importance.  Rabbi Bunim taught: Every person should have two pockets. In one pocket should be a piece of paper saying: “I am but dust and ashes.” In the other pocket should be a piece of paper saying: “For my sake was the world created.” As Rabbi Paul F. Cohen writes: “Within the Mussar teachings, anavah is not defined as ‘making oneself small.’ Instead, humility is defined as recognizing the exact extent of our abilities, importance, and status.”

Imagination – Dimyon – דִּמְיוֹן

Artist: Linda Zahavi
Definition:
Dimyon comes from the root/shoresh דמה, which means to mumble, be silent, or think, as well as to imagine, compare, resemble, imitate or  appear. It occurs only once in Torah, Psalm 17:12, which describes an enemy of King David as follows: “His dimyon is like a lion eager for prey.” In this context, dimyon means likeness. Thus, there is a connection here between imagination and imitation; in order to imagine something, we must have reference points grounded in our present reality that we can imitate in our minds in order to construct a dream or a new reality. 

Insight- Binah – בִּינָה

Artist: Oli Boyer
Definition:
Binah comes from the root/shoresh בין, to separate, distinguish or understand. Binah is often translated as wisdom, understanding, or discernment. It is the kind of knowledge that comes from receiving information and making sense of it. In Kabbalah, Binah is the third of ten sefirot, or emanations of God. It is often referred to in kabbalistic literature as mother, palace, or womb. There is a distinctly feminine aspect to binah. According to the medieval Maharal of Prague, men have chochmah yeseirah, which is primordial “extra” spiritual or abstract wisdom, and women binah yeseirah, or “extra” worldly wisdom. While these gender binaries may no longer be helpful, we can understand binah as the insight each of us possesses, which allows us to make sense of information and connect to the divine aspects of ourselves.

Intention – Kavanah – כַּוָּנָה

Artist: Deborah Eisenbach-Budner
Definition:
Kavanah comes from the root/shoresh כון, which means to straighten, direct, to put in position, or to prepare. In its nominal form, it means intentionality or imbuement of feeling and meaning. Kavanah is often contrasted with its complementary partner keva – structure or routine, often externally created. Kavanah is more internal and comes from the heart. According to the Rambam, true prayer requires kavanah. We cannot just say the words in order (keva) but must bring our own intention to them.  

Joy – Simchah – שִׂמְחָה

Artist: Leila Wice
Definition:
Simchah comes from the root/shoresh שמח meaning to rejoice or be glad. There are many Hebrew words that express feelings of joy and happiness, but simchah evokes a deeply spiritual joy. From biblical times onward, there is a sensibility that simchah clears the way for increased blessings, divine connection, and a good life. The word simchah is also used to refer to any joyous holiday or life cycle celebration.  Cultivating simchah during festival holidays (Pesach, Shavuot, Sukkot) is a mitzvah/commandment, meaning we are commanded to be joyful during these particular times. 

Laughter – Tzechok – צְחֹק

Artist: Diane Fredgant
Definition:
The root/shoresh צחק means to laugh, play, or make sport.  In the Torah, when God tells Sarah she will have a child in her elder age, she laughs. When she has a healthy baby boy, she names him “Yitzchak.” Tzechok and comedy more generally has been core to Jewish culture and survival, as evidenced from the rabbis’ humorous insults for each other in the Talmud to the Jewish comedians and jokes we know and love today.

Love – Ahavah – אַהֲבָה

Artist: Hilary Marcus
Definition:

Ahavah, from the root/shoresh אהב meaning to love, is the force that binds us both to the divine and to each other. The concept of ahavah is central to every prayer service; in the morning we sing Ahavah Rabah (a Great and Abundant Love), and in the evenings we sing Ahavat Olam (Love of the World). According to Rabbi Hillel in Shabbat 31a, loving your fellow as yourself is the most important teaching of Torah, and all the rest is commentary. Pirke Avot 5:16 instructs us that “All ahavah that depends on something, [when the] thing ceases, [the] ahavah ceases; and [all ahavah] that does not depend on anything, will never cease.” In other words, the ahavah we are encouraged to give to each other and to the world is unconditional, as it is understood that the love from which we originate as human beings is unconditional.

Lovingkindness – Chesed – חֶסֶד

Artist: Susan Spector
Definition:
Chesed, from the root/shoresh חסד means to be good or kind. It is the fourth kabbalistic sefirah, or emanation of God, associated with the right arm and Abraham as well as the color white and water. Its complement is gevurah (strength), and the two must always work together and balance each other. Chesed is typically translated as lovingkindess and evokes a sense of generosity, charity, and care that is expressed through our actions. According to Pirkei Avot, gemilut chasadim, or acts of chesed, are one of the three things on which the world stands along with Torah and avodah (worship or work). What are some examples of chesed that you have experienced giving or receiving?

Memory – Zikaron – זִכָּרוֹן

Artist: James Wilson, Sr.
Definition:
Zikaron comes from the root/shoresh זכר, which means to remember. When people die we say “zichronam livracha,” which means “may their memories be for a blessing.” The Yizkor prayer, which was composed in medieval times and honors our deceased relatives and community members, is said several times throughout the year, notably on Yom Kippur. We are instructed in Exodus 20:8 to zachor Shabbat and make it holy. Our memories are what ground us in our realities and keep us connected; in Judaism, our memory is what sustains our future.

Passion – Lahat – לַהַט

Artist: Oli Boyer
Definition:
Lahat  comes from the root/shoresh להט, which means to flame or blaze up. It appears only once in Torah, and it is used to describe the fieryness of the sword that guarded the Garden of Eden following the banishment of humankind. In rabbinic literature, it refers to glowing, but it also can indicate passion and even anxious longing. In Modern Hebrew lahat usually refers to a romantic or sensual passion. Who or what makes you feel lahat?

Patience – Savlanut – סַבְלָנוּת

Artist: Amy Pollack
Definition:
Savlanut comes from the root/shoresh סבל, which means to carry or bear a heavy load, and it is often translated as patience. In Isaiah 46:4, God reassures the prophet Isaiah that “Till you grow old, I will still be the same; When you turn gray, it is I who will carry; I was the Maker, and I will be the Bearer; And I will esbol and rescue [you].” Savlanut isn’t easy, but by bearing with difficulties, we are enabled to move forward in our lives.

Pleasure – Nachat – נַחַת

Artist: Lev Eisenbach-Budner
Definition:
Nachat comes from the root/shoresh נוח, which means to rest. In Biblical Hebrew, it is a kind of satisfaction, quietness, and rest. It can also mean comfort, like the comfort of one’s table, meaning its satisfying plenty. In rabbinic Hebrew, it became more closely associated with gratification and pleasure. According to Kohelet 4:6, “A handful of nachat is better than two fistfuls of toil and knitting fog (useless endeavors).” Judaism is not a religion of self-abnegation; rather, it is important to find a sense of contentment and pleasure in life rather than spend all one’s time working.

Protection – Hashgachah – הַשְׁגָּחָה

Artist: Rabbi Janet Madden
Definition:
Hashgachah comes from the root/shoresh שגח, which means to gaze, look at, or care for. For example, the person who supervises food preparation to ensure laws of kashrut are being followed is called a mashgiach. The word hashgachah (or the phrase hashgachah pratit) is also commonly used to refer to divine providence. The question of whether or not God supervises and/or cares about the minute details of life, particularly human life, has fascinated Jewish thinkers for many generations. Even within the Torah, sometimes God is portrayed as intimately connected with individuals, such as the prophets and the matriarchs and patriarchs of Genesis, but sometimes God is portrayed as distant, particularly as Israelite kingdoms and political systems developed. Who or what gives you a sense of feeling protected?

Questions – She’elot – שְׁאֵלוֹת

Artist: Deborah Eisenbach-Budner
Definition:
She’elot, from the root/shoresh שאל meaning to inquire, means questions. She’elot are at the heart of Jewish culture. At the Pesach seder, the youngest child traditionally asks four questions, and we read about the “four children” and what kinds of questions they ask or don’t ask. In the Talmud, she’elot are frequently used in order to delve into the details and reasoning behind why things are the way things are. Judaism values questions and questioning as a way to deepen our understanding of life and help us connect internally and to all of the mystery in the world around us. 

Renewal – Hithadshut – הִתְחַדְּשׁוּת

Artist: Hilary Marcus
Definition:
Hitchadshut comes from the root/shoresh חדש, which means to renew, renovate, polish, or repair. It also is related to the word for month, chodesh, and is deeply tied to cycles of renewal. In its hitpael form, hitchadshut can mean renewal that comes from the self. In rabbinic literature, it can also mean to generally be renewed, to relieve someone of their duties, or to establish a new interpretation. Hitchadshut is an objective of Shabbat, during which time we rest and refrain from work in order to renew our relationships with ourselves, others, nature, and the divine.

Resilience – Chizuk – חִזּוּק

Artist: Deborah Eisenbach-Budner
Definition:
Chizuk comes from the root/shoresh חזק, which means to be or become strong or hold fast. At the end of each of the five books of Torah, it is an Ashkenazi custom to say “chazak chazak v’nitchazek,” which means “Be strong, be strong and may we strengthen each other.” When someone offers another person “chizuk,” they are wishing that person strength, courage, support, and resilience – “hold on!”

Return – Teshuvah – תְּשׁוּבָה

Artist: Rabbi Debra Cantor
Definition:
Although teshuvah is often translated as repentance due to its associations with the High Holy Days, it is derived from the root/shoresh שוב, which means to return or turn back. When we turn back from the ways in which we are missing the mark, we can return to our best selves. The idea of “returning” to God appears as early as Deuteronomy 30, and it is developed in rabbinic literature. What does it mean to you to return to your best self?

Roots – Shorashim – שָׁרָשִׁים

Artist: Léah Miller
Definition:
Shorashim is the plural of shoresh שרש, which means root. Like the English word, a shoresh can literally be a root of a plant or tree, or it can mean source, cause, or a state of being settled. Every Hebrew word grows from a shoresh, usually consisting of 3 unvocalized letters. When these three letters are given vowels, they make up words. Knowing the shoresh of a word can illuminate the original or core meaning or an ancient understanding that sometimes gets lost in translation.

Shabbat – Shabbat – שַׁבָּת

Artist: Hilary Marcus
Definition:
Shabbat comes from the root/shoresh שבת, which means to stop, rest, cease working, or desist.  In the story of creation, Genesis 1, God completes the world in six days and rests on the seventh, declaring that day holy. In Exodus 20:8, we are commanded to “Remember the Shabbat day and keep it holy.” Celebrating or marking Shabbat can help us learn how to stop in order to appreciate, take in that which is already created. Humans are understood to be created in the image of the divine, which means to be able to both create and to stop/cease our creating so that we can simply be.  

Solidarity – Achdut – אַחְדוּת

Artist: Nancy Kohl
Definition:
The word achdut is built from the root/shoresh אחד, which means oneness or unity. While the word achdut does not appear until well after the Torah and Talmud were written, it can mean oneness, unity, solidarity, or harmony. A core prayer is the Shema: “Shema Yisrael, Adonai Eloheinu, Adonai Echad.” “Listen, Israel, Adonai is our God, Adonai is One(ness).” What’s the point of telling all of Israel to listen? The Shema encourages us to consider each other when we reflect upon the achdut of creation. It’s not just that God is one, all of us are one as well, and with the divine. In order to more fully appreciate the achdut of the world we live in, we must be in solidarity with each other.

Song – Shirah – שִׁירָה

Artist: Cantor Karen Webber
Definition:
Shirah comes from the root/shoresh שיר meaning to sing, and the word itself means song. In Exodus, after the Israelites escaped from Egypt, Moses and Miriam led the Israelites in a song, which is known as Shirat HaYam, Song of the Sea. When we read Torah aloud, we chant it using a trope system of melodies strung together in sync with the meaning of the words we are reciting. When we pray, we often sing songs or chant nusach, which is a musical mode specific to specific parts of various services. The tradition of composing niggunim, wordless melodies, became popular in Hasidic communities over the past few centuries as a way to express emotion and attain spiritual elevation. Today, Jewish musicians and ritual makers are creating new and vibrant Jewish songs.

Spaciousness – Merchav – מֶרְחָב

Artist: Sue Gurland
Definition:
The word merchav comes from the root/shoresh רחב, which means to be or grow large, to expand. Merchav means a place that is broad, wide, vast, spacious, or expansive. Psalm 118, which is part of the Hallel service recited fully on festival holidays and partially on Rosh Chodesh, declares “From the place of narrowness, I called God, [God] answered me with God’s merchav.” Where do you find spaciousness in yourself and in the world?

Spirit – Ruach – רוּחַ

Artist: Linda Zahavi
Definition:
Ruach, like its root/shoresh רוח, refers to breath, wind, soul, or spirit. It can also mean vigor and vivacity. When a person does something with ruach, they are doing it with energy and passion. In Kabbalah, ruach corresponds to the sefirah of tiferet (balance) and the world of yetzirah (formation). Many contemporary Jews who are uncomfortable with traditional God-language that portrays God as sovereign and masculine “melech ha’olam” (ruler of the world) instead use “ruach ha’olam” (spirit of the world). 

Structure – Keva – קֶבַע

Artist: Cathleen Cohen
Definition:
Keva comes from a root/shoresh  קבע that means to affix a tent pin. From this physical action comes the meanings to create structure, appoint, make permanent, or institutionalize. In the Mishnah, Rabbi Shammai stresses the importance of making Torah study keva. In terms of prayer, however, In Pirkei Avot 2:13, Rabbi Shimon warns that a prayer practice should not be keva, rather it should be a compassionate plea. Keva is often contrasted with kavanah, which is intentionality or imbuement of feeling and meaning. Keva allows us to commit to our practices and share them with others, now and in future generations. 

Sweetness – Metikut – מְתִיקוּת

Artist: Sapphira Edgarde
Definition:
Metikut comes from the root/shoresh מתק, which means to be or become sweet or pleasant, and the word itself means sweetness. In Medieval Europe, children coming to cheder (school) for the first time would lick honey from a slate with the Hebrew alphabet written on it, a custom that continues today in more religious communities. In other words, our sacred texts and learning itself is associated with sweetness. What have you learned that brought you a sense of sweetness?

Tradition – Masoret – מָסֹרֶת

Artist: Léah Miller
Definition:
In Biblical Hebrew, masoret is derived from the root אסר, which means to tie, bind, or imprison. It appears once, in Ezekiel 20:37, which states “I will bring you into the masoret of the covenant.” As Hebrew evolved in rabbinic literature, however, the word became associated with the root/shoresh מסר, which means to hand over, deliver, or transmit. Thus, it came to mean a chain of tradition, the transmission of tradition, as well as the traditional scriptural text. According to Rabbi Akiva in Pirkei Avot 3:13, “Masoret is a fence to the Torah; Tithing is a fence to wealth, Vows are a fence to abstinence; A fence to wisdom is silence.” By holding onto our traditions and keeping them close to us, in other words, we can keep ourselves connected to Torah, wisdom, engagement, and generosity.

Trust – Emunah – אֱמוּנָה

Artist: Om Green
Definition:
Emunah comes from the root/shoresh אמן, like the word Amen, meaning to support, confirm, approve, verify, believe in, or endure. It can also mean firm or straight. The word emunah means steadfastness, faithfulness, trust, assurance, or fidelity, either between people or between people and God. It can also describe feelings of trust and faith we experience as humans. When have you felt a sense of emunah?

Vision – Chazon – חָזוֹן

Artist: Sapphira Edgarde
Definition:
Chazon comes from the root/shoresh חזה, which means to see or behold. Biblically, it is  associated with oracles, soothsayers, and false visions or a prophetic kind of vision, one that often occurs when the person experiencing it is in an ecstatic state. Prophecy is a major part of the Jewish story, as there is a whole section of the TaNaKh devoted to prophecy (Nevi’im). Seeing is not always beholding, absorbing. Chazon is about beholding the truth, in all of its beauty and terror.   

Wholeness – Shleimut – שַׁלֵּמוּת

Artist: Sue Gurland
Definition:
The word shleimut, like the word shalom, comes from the root/shoresh שלם, which means wholeness, completion, safety, peace, or to finish or complete something. The Kotsker Rebbe, a Hasidic rabbi who lived during the 18th-19th century, once said that “There is nothing as whole as a broken heart.” Leonard Cohen sang “There is a crack in everything, that’s how the light gets in.” Shleimut doesn’t mean perfection without struggle or pain. It is a word infused with the hope that in the end, despite all of its challenges, the world and maybe even the people living in it will experience safety, peace, and wholeness.

Wisdom – Chochmah – חָכְמָה

Artist: Donna Coufal
Definition:
Chochmah is from the root חכם, to be wise, capable, discerning. Chochmah is wisdom, prudence, skill, knowledge. In Exodus 36, Bezalel and Oholiab are called to design and build the Mishkan (the portable sanctuary in the desert) because of their chochmah (wisdom/inspiration) and tevunah (skill). It is a creative wisdom that is divinely inspired, potential energy to be manifested. In Kabbalah, chochmah is the second of ten sefirot, or emanations of G-d. It comes to be an abstract knowledge, as opposed to binah, which is a more worldly type of understanding.

Some traditional texts cited include:

TaNaCh – Torah, Nevi’im (Prophets), Ketuvim (Writings)

Pirkei Avot

Talmud

Kabbalah tradition

Mishneh Torah

Mussar tradition

Likutei Moharan