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From the talk page of Sephirah (Kabbalah):

"While the Hebrew word "s'phira" does seem to be unrelated to the Greek "s'phaera" ("s'phira" in Hebrew usually means counting (n.)) one finds instances in Midrashic literature where the word "s'phaera" is used in Aramaic text and is translated as ball. Where the word "s'phaera" is used in Aramaic, it either shares the consonental spelling of "s'phira" (Samekh-Phay-Yud-Reish-Hei), or the end Hei is replaced by an Aleph (Samekh-Phay-Yud-Reish-Aleph). It does not, however, share the same vowels, as a tzeirei would replace a khirik under the Phay consonant (changing "s'phira" to "s'phaera"). It seems that "s'phaera" in Midrashic literature is probably derived from Greek. HKT 15:41, 17 May 2005 (UTC) In Greek philosophy, the galaxy was understood based on a stationary Earth model, i.e. Earth was the reference point. To deal with the complications that arise from such a system, the Greeks operated with the cosmological celestial spheres model. This was the basis for the Greeks' relation to the planets, which they believed represented their gods. In some views of Kabbalah, the Greeks were correct that the system of celestial spheres represents something meaningful, but that the meaningful representation relates to "s'phirot/s'phaerot," not "gods." According to this, one can understand the basis for the Greek etymology in "s'phaera" (which is how the word should be pronounced, according to the meaning that relates it to celestial spheres). However, "s'phira" could be understood to indicate counting, as well. Since the "s'phirot" are progressively diluted emenations of spirituality (or progressively refined, depending on which way you count), the meaning countings can be applied to "s'phirot" (which is how the word should then be pronounced, having nothing to do with Greek). We actually find a correlation between the "s'phirot" and a period of counting 49 days between Passover and Shavuot(a biblical command in Judaism)(49 representing a progressive count of all possible combinations of a mix of two "s'phirot," given a seven "s'phira" system, i.e. Chesed of Chesed, Gevura of Chesed, etc.). HKT 16:22, 17 May 2005 (UTC)"

From the talk page of Yisrael Meir Kagan:

"The work referred to in the article as Sha'ar HaTzion (Translated in the article as "Gate of Zion/Excellence") is actually Sha'ar HaTziyyun. Sha'ar HaTzion would be translated as "Gate of Zion," but could not be translated as "Gate of Excellence." Sha'ar HaTziyyun could theoretically be translated as "Gate of Excellence," but that translation is inappropriate in context. The work serves primarily to document sources for laws and customs quoted in the Mishnah Berurah. The name Sha'ar HaTziyyun derives from the phrase "Sh'arim m'tzuyanim ba'halacha", translated as "gateways distinguished in (or marked in) Jewish Law," referring to the Torah study and scholarship that would distinguish Jewish homes. Rabbi Kagan chose the title as a double entendre, hinting at the distinguishment of scholarship referenced in his work, but primarily referring to the function of Sha'ar HaTziyyun in documenting (marking) sources. HKT 22:27, 8 May 2005 (UTC)"

From the article fast of the firstborn:

"In Judaism, there are essentially three potential purposes of fasting, and a combination of some or all of these could apply to any given fast. One purpose in fasting is the achievement of atonement for sins and omissions in Divine service. Fasting is not considered the primary means of acquiring atonement; rather, sincere regret for and rectification of wrongdoing is key (see Isaiah, 58:1-13). Nevertheless, fasting is conducive to atonement, for it tends to precipitate contrition in the one who fasts (see Joel, 2:12-18). This is why the Bible mandates fasting (lit. self affliction) on Yom Kippur (Jewish holiday of atonement) (see Leviticus, 23:27,29,32; Numbers, 29:7; Tractate Yoma (The Day [of Atonement]), 8:1; ibid. (Babylonian Talmud), 81a). Because, according to the Bible, hardship and calamitous circumstances can occur as a result of wrongdoing (see, for example, Leviticus, 26:14-41), fasting is often undertaken by the community or by individuals to achieve atonement and avert catastrophe (see, for example, Book of Esther, 4:3,16; Book of Jonah, 3:7). Most of the Talmud's Tractate Ta'anit (Fast[s]) is dedicated to the protocol involved in declaring and observing fast days."

From the talk page of Phinehas:

"Pinchas cannot be derived from "Mouth of Brass" because Pinchas ends with the Hebrew letter Samekh. To even be comprable to Pi N'choshet (which means mouth of brass), Pinchas would have to end with the letter Shin (or Sin), instead. Therefore, I'm removing the false etymological root.HKT 20:26, 11 May 2005 (UTC) P.S. I'll bet the Egyptian root is false, as well. The source is clearly unreliable (as are most self-proclaimed experts on Biblical etymology). In any event, there's no precedent that I'm aware of for tracing Biblical words to Egyptian roots (occasionally Aramaic, such as "man hu" and "y'gar sahadutha", but never Egyptian). Additionally, the Midrash explicitly details that the Children of Israel didn't adopt Egyptian names during their bondage in ancient Egypt. It's hard to believe that Pinchas, alive in the following generation, would have an Egyptian name. I move to remove the Egyptian etymology, as well.HKT 20:39, 11 May 2005 (UTC)"

From the article Meir Zorea:

"Meir Zorea was born in Kishinev, Besserabia. He was a teenager at the outbreak of World War II. In 1942, Zorea, a Jew, joined the Jewish Brigade, a temporary military element of the British military. During late winter in 1945, Zorea's Brigade took part in combat against the German army at the Senio River Valley (near Bologna, Italy). After two difficult months, the brigade emerged from the engagement battered, yet victorious. Then a second lieutenant, Zorea was awarded the British Military Cross for leading his men through intense fire. Eventually, Zorea attained the rank of captain before the brigade was dissolved in 1946."

From the talk page of Vilna Gaon:

"Modern research has found that the Vilna Gaon did not actually go by the last name of Kramer, nor did/do his descendents. A notable ancestor of his was Rabbi Moshe "Kramer". However, Kramer was not Rabbi Moshe's surname but rather a nickname (meaning "shopkeeper". His wife was a shopkeeper). Some descendents of a brother of the Vina Gaon did adopt that nickname as a surname, but Rabbi Eliyahu did not. This has led to some confusion for some of those claiming descent from the Vilna Gaon. (See the book "Branches of Eliyahu", about the Vilna Gaon's geneaology, by researcher Chaim Freidman. [1]) HKT 21:03, 6 February 2006 (UTC)"