Category: Uncategorized
Natural Law
Mentalism, Correspondence, Vibration, Rhythm, Cause & Effect, Polarity & Gender
amalgam (n.)
c. 1400, “a blend of mercury with another metal; soft mass formed by chemical manipulation,” from Old French amalgame or directly from Medieval Latin amalgama, “alloy of mercury (especially with gold or silver),” c. 1300, an alchemists’ word, probably from Arabic al-malgham “an emollient poultice or unguent for sores (especially warm)” [Francis Johnson, “A Dictionary of Persian, Arabic, and English”], which is itself perhaps from Greek malagma “softening substance,” from malassein “to soften,” from malakos “soft” (from PIE *meldh-, from root *mel- (1) “soft”). Figurative meaning “compound of different things” is from 1790.
Talmud
The Talmud (/ˈtɑːlmʊd, -məd, ˈtæl-/; Hebrew: תַּלְמוּד) is the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology.[1][2][3] Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to “all Jewish thought and aspirations”, serving also as “the guide for the daily life” of Jews.[4]
The term “Talmud” normally refers to the collection of writings named specifically the Babylonian Talmud (Talmud Bavli), although there is also an earlier collection known as the Jerusalem Talmud (Talmud Yerushalmi).[5] It may also traditionally be called Shas (ש״ס), a Hebrew abbreviation of shisha sedarim, or the “six orders” of the Mishnah.
The Talmud has two components; the Mishnah (Hebrew: משנה, c. 200), a written compendium of Rabbinic Judaism’s Oral Torah; and the Gemara (Hebrew: גמרא, c. 500), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible. The term “Talmud” may refer to either the Gemara alone, or the Mishnah and Gemara together.
The entire Talmud consists of 63 tractates, and in the standard print, called the Vilna Shas, it is 2,711 double-sided folios.[6] It is written in Mishnaic Hebrew and Jewish Babylonian Aramaic and contains the teachings and opinions of thousands of rabbis (dating from before the Common Era through to the fifth century) on a variety of subjects, including halakha, Jewish ethics, philosophy, customs, history, and folklore, and many other topics. The Talmud is the basis for all codes of Jewish law, and is widely quoted in rabbinic literature.
condonation (n.)
“act of pardoning a wrong act,” 1620s, from Latin condonationem (nominative condonatio) “a giving away,” noun of action from past-participle stem of condonare “to give up, remit, permit,” from assimilated form of com-, here probably an intensive prefix (see con-), + donare “give as a gift” (from donum “gift,” from PIE root *do- “to give”).
Condonation is the remission of a matrimonial offence known to the remitting party to have been committed by the other; on the condition subsequent that ever afterward the party remitting shall be treated by the other with conjugal kindness. [Joel Prentiss Bishop, “Commentaries on the Law of Marriage and Divorce,” 1864]
subrogate (v.)
“to substitute,” 1530s, from Latin subrogatus, variant of surrogatus, past participle of subrogare/surrogare “put in another’s place, substitute, cause to be chosen in place of another,” from sub “in the place of, under” (see sub-) + rogare “to ask, propose,” apparently a figurative use of a PIE verb meaning literally “to stretch out (the hand),” from root *reg- “move in a straight line” (compare surrogate). Related: Subrogated; subrogating.
Inductive reasoning
Inductive reasoning is a method of reasoning in which the premises are viewed as supplying some evidence for the truth of the conclusion.[1] It is also described as a method where one’s experiences and observations, including what are learned from others, are synthesized to come up with a general truth.[2] Many dictionaries define inductive reasoning as the derivation of general principles from specific observations (arguing from specific to general), although there are many inductive arguments that do not have that form.[3]
Inductive reasoning is distinct from deductive reasoning. While the conclusion of a deductive argument is certain, the truth of the conclusion of an inductive argument is probable, based upon the evidence given.[4]
sadism (n.)
“love of cruelty,” 1888, from French sadisme, from the name of Count Donatien A.F. de Sade (1740-1815). Not a marquis, though usually now called one, he was notorious for cruel sexual practices he described in his novels
pernicious (adj.)
early 15c., of a deed, “evil, wicked;” from 1520s as “having the property of destroying or being injurious,” from Old French pernicios (13c., Modern French pernicieux) and directly from Latin perniciosus “destructive,” from pernicies “destruction, death, ruin,” from per “completely” (see per) + necis “violent death, murder,” related to necare “to kill,” nocere “to hurt, injure, harm,” noxa “harm, injury” (from PIE root *nek- (1) “death”). Related: Perniciously; perniciousness.
aridity (n.)
“dryness, want of moisture,” 1590s, from Middle French aridité or directly from Latin ariditatem (nominative ariditas) “dryness,” from aridus “dry” (see arid). Figuratively from 1690s; the Latin word was used figuratively of unadorned styles as well as stingy men.