Language, Religion, Tradition

[Koichos]

PART 4

Leaving R'fiddim after the battle with ˁAmaleḳ (‘B'shallaħ’ 17:8-13), who launched an unprovoked attack on them targeting the old and the weak who were traveling at the rear (‘Ki Tetze’ 25:18), Yisra'el moved on into the Sinai Desert, where they arrived on the 1ˢᵗ Sivan:

בַּחֹ֨דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃
וַיִּסְע֣וּ מֵֽרְפִידִ֗ים וַיָּבֹ֨אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃
...וּמֹשֶׁ֥ה עָלָ֖ה אֶל־הָֽאֱלֹקִ֑ים​

1On [the first day of] the third month [i.e., Sivan], reckoned from Yisra'el’s departure from Mitzrayim—on that exact day—they arrived in the Sinai Desert.
2They had left R'fiddim and entered the Sinai Desert where they camped in the desert—Yisra'el camped there opposite the Mountain.
3Then Mοsheh climbed up to the Deity... (Parashat ‘Yitrο’ 19:1-3)

On his first ascent of the Mountain, our Teacher Mοsheh was given preliminary instructions to pass on to the people about the legal agreement that the Deity was going to make with them. He descended the next day, 2ⁿᵈ Sivan, and passed these on (‘Yitrο’ 19:4-7), and climbed the mountain again on 3ʳᵈ Sivan to report back to Him their response—

...כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְיָָ֖ נַֽעֲשֶׂ֑ה
We will do everything that Adonai has said... (Parashat ‘Yitrο’ 19:8)

On 4ᵗʰ Sivan, the Deity sent Mοsheh back again with a warning that they had that day and the next day to prepare themselves for the Divine Revelation that would be taking place two days later בַּיּוֹם הַשְּׁלִשִׁי 'on the 3rd day' (‘Yitrο’ 19:10-11)—that is, on 6ᵗʰ Sivan.

 

[Koichos]

PART 5: FINAL

The sequence of events was therefore as follows:
1ˢᵗ Sivan—Yisra'el arrives at Mount Ħοrev (‘Yitrο’ 19:1); Mοsheh immediately climbs the Mountain for the first time (v.3)
2ⁿᵈ Sivan—Mοsheh returns to give the people their preliminary instructions: they reply 'We will do everything Adοnai has said (v.8)
3ʳᵈ Sivan—Mοsheh ascends the Mountain for the second time, to report back to Him the people's response (v.8)
4ᵗʰ Sivan—Mοsheh returns again to warn the people they have that day and the following day to prepare themselves (vv.14,15)
5ᵗʰ Sivan—second day for preparations (vv.10,11)
6ᵗʰ Sivan—the Divine Revelation takes place (vv.16ff.)

What happened on that first Shavuˁοt, 6 Sivan 2448 at Mount Ħοrev in the Sinai Desert was, and remains, without precedent or parallel in the history of the World—a one-off event which will never again occur. The Midrash ‘Sh'mοt Rabbah’ §29:9 describes it as follows:

כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה צִפּוֹר לֹא צָוַח עוֹף לֹא פָרַח שׁוֹר לֹא גָעָה אוֹפַנִּים לֹא עָפוּ שְׂרָפִים לֹא אָמְרוּ קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ הַיָּם לֹא נִזְדַּעֲזָע הַבְּרִיּוֹת לֹא דִבְּרוּ אֵלָא הָעוֹלָם שׁוֹתֵק וּמַחֲרִישׁ וְיָצָא הַקּוֹל​

When the Holy One—oh, how blessed He is! gave the Torah, no insect chirped, no bird flew, no creature made a sound, even the Ministering Angels surrounding the Divine Throne interrupted their continuous chant of ḳadosh, ḳadosh, ḳadosh ('Holy, Holy, Holy'). The seas froze, the winds were stilled and the vastness of the entire Universe fell quiet. Only when there was absolute silence did a Voice issue forth from Heaven, proclaiming to the assembled Jews:

!אָנֹכִי יְיָ אֱלֹקֶיךָ​

‘IT IS I, ADΟNAI, YOUR GOD!’

 

[boogers]

if youre going to include hebrew, you should include romanized pronunciation guides to follow

 

[Koichos]

if youre going to include hebrew,you should include romanized pronunciation guides to follow

The posts that are left entirely untranslated are written in Aramaic (not Hebrew), but the persons for whom they are intended can certainly read what I wrote: a collection of old sayings/songs/proverbs which I am sure few would find very interesting, anyway.

As for the actual Hebrew (Biblical passages, mostly, but all of which I have personally translated), I prefer to write Hebrew in Hebrew because the true language adds a degree of authenticity. Particular words or phrases in question, however, are frequently transliterated.

The 'official' transliteration scheme from the Academy of The Hebrew Language can be found here (pp. 2-6).

 

[Koichos]

The four Jewish Fast Days discussed in Z'charyah 8:19 (9th Tammuz, 9th Av, 3rd Tishri and 10th Ṭevet) were decrees of our prophets on account of the destruction of the First Temple. The 'fourth month’s fast', known today as 17th Tammuz, was observed on the ninth (tonight!) in the time of Z'charyah because it commemorated the events recorded in Yirm'yah 52:6-7. Only after the year 3829 by our calendar or 69 of the Common Era do we fast on the seventeenth as that is when the corresponding events befell the Second Temple:

מִשְְׁנָָה (תַַּעְְנִִית פ"ד מ"ו): חֲֲֲמִִשָָָּׁה דְְּּבָָָרִִים אֵֵרְְעוּ אֶֶת אֲֲֲבוֹֹתֵֵינוּ בְְּשִִׁבְְעָָָָה עָָָשָָָָׂר בְְּתַַמּוּז... נִִשְְׁתַַּבְְּרוּ הַַלּוּחוֹֹת, וּבָָָטַַל הַַתָָָּמִִיד, וְְהֻֻֻבְְקְְעָָָה הָָָעִִיר, וְְשָָָׂרַַף אֲֲפֻֻֻסְְטְְמוֹֹס אֶֶת הַַתּוֹֹרָָָה, וְְהִִעְְמִִיד צֶֶֶלֶֶֶם בַַּהֵֵיכָָָל׃​

MISHNAH (4:6): Five tragedies happened to our ancestors on 17th Tammuz... (i) the [first pair of] luħοt ['stone tablets'] were broken, (ii) the [daily] tamid ['continual offering'] was discontinued, (iii) the city wall was broken in, (iv) Apostomos burned a Tοrah-scroll and (v) he erected an idol in the Sanctuary.

---

גְְּמָָרָא (תַַּעְְנִִית כח ע"ב): הֻֻֻבקְְעָָָה הָָָעִִיר—בְְּשִִׁבעָָָה עָָָשָָׂר הֲֲוָָה? וְְהָָָכְְתִִיב "בַַּחֹ֤דֶֶשׁ הָֽרְְבִִיעִִי֙ בְְּתִִשְְׁעָ֣ה לַַחֹ֔דֶֶשׁ וַַיֶֶּחֱֱֱזַ֥ק הָָרָָָעָ֖ב בָָּעִ֑יר" וּכְְתִִיב בַַּתְְרֵֵהּ "וַַתִִּבָּקַ֣ע הָָָעִ֗יר" וְְגוֹֹמֵֵר? אֲֲֲמַַר רָָבָָָא: "לָָא קַַשְְׁיָָא—כַַּאן בָָּרִִאשׁוֹֹנָָָה כַַּאן בַַּשְְּׁנִִיָָּה; דְְּּתַַנְְיָָא "בָָָּרִִאשׁוֹֹנָָה הֻֻבְְקְְעָָָה הָָעִִיר בְְּתִִשְְׁעָָָה בְְּתַַמּוּז, בַַּשְְּׁנִִיָָָּה בְְּשִִׁבְעָָה עָָשָָָׂר בּוֹֹ"ֹ׃​

G'MARA (28b): 'The city wall was broken in'—was that really on the 17th? Is it not written, 'On the 9th day of the fourth month [i.e., Tammuz] food became so scarce in the city that...' [Yirm'yah 52:6] and immediately afterward [in the very next verse] it is written '...and then the city wall was broken in...'? Rava explained: 'There is no contradiction—one refers to the first incident [when the Babylonian hordes destroyed Y'rushala'im] and the other refers to the second [when it was destroyed by the Romans]; for it has been taught, 'The first time the city wall was broken in on 9th Tammuz, but the second time it occurred on the 17th'.

 

[Koichos]

Tish'ah B'av (the 'fifth month’s fast') is approaching soon, where the ceremonial reading of M'gillat Eichah will be heard twice, once in the evening during 'arvit (evening prayers) and again the following morning during shaħarit (morning prayers). In all our batei k'neset (prayer-halls), the ba'al ḳ'riyah (reader) will use a kasher parchment scroll, written in d'yο (ink) in k'tav ashuri (square Hebrew letters).

The aninut (mourning period) of Tish'ah B'av is the only day of the year, along with Yom Kippur, in which the ṭallit gadοl (‘large ṭallit’, a tasseled garment normally limited to morning prayers) is worn during minħah (afternoon prayers) and the special s'udah hammafseḳet (pre-fast meal) is served, the latter prior to sh'kiy'ah (sunset). But among the strictest Jews the ṭallit gadοl is only worn by married men.

Eichah - which is also known by the alternative name ‘Ḳinοt’ (Dirges, mournful songs of lament) from D.H. Beit 35:25 - is one of four books from the Tana"ch (the original Hebrew and Aramaic text of the Bible) that are represented by the mnemonic יתקק, in which the penultimate or last-but-one verse at ceremonial readings is repeated after the final verse in order to avoid ending on an unpleasant note:

• יְְשַַׁעְְיָָָה Y'sha'yah, read on shabbat rοsh ħοdesh (a shabbat that is also rοsh ħοdesh);
• תְְּרֵֵי־עֲֲֲשַַׂר T'rei 'Asar, read on shabbat haggadοl (the shabbat before the first day of pesaħ);
• קִִינוֹֹת Ḳinοt, read twice on tish'ah b'av (a ta'anit tzibbur commemorating many a tragedy); and
• קֹֹהֶֶֽלֶֶֶת Ḳοhelet, read on sukkοt (one of the three r'galim, together with pesaħ and shavu'οt).

If this tradition were not followed,

• the reading of Y'sha'yah would end with the words וְְהָָָָי֥וּ דֵֵֽרָָָא֖וֹֹן לְְכׇׇׇׇל־בָָָָּשָָֽׂר ('they will be a disgust to all people֚');
• the reading of T'rei 'Asar would end פֶֶֶֶּן־אָָָָב֕וֹֹא וְְהִִכֵֵּיתִִ֥י אֶֶֶֶת־הָָָָאָָ֖רֶֶֶֶץ חֵֵֽרֶֶֶֶם ('in case I would come and attack the earth with total destruction');
• the reading of Ḳinοt would end קָָָָצַַ֥פְְתָָָָּ עָָָָלֵֵ֖ינוּ עַַד־מְְאֹֹֽד ('You have been very angry with us'); and
• the reading of Ḳοhelet would end with the word רָָֽע ('evil')!

 

[Koichos]

קְְרֵֵי וּכְְתִִיב ḳ'rei uchtiv is an Aramaic technical term referring to the variations which exist between the way certain words are written (כְְּתִִיב k'tiv) in ceremonial Tοrah-scrolls for public readings and the way these same words are vocalized (קְְרֵֵי ḳ'rei) when read aloud.

The pronunciation (ḳ'rei) was handed down along with the actual consonants of the text (k'tiv); you cannot have one without the other as both rely on received tradition. All translators attest to the validity of our oral tradition by translating the text according to the ḳ'rei.

Anyone who would doubt this need only look at this week's ceremonial Tοrah-reading for Parashat ‘Va'etħannan’ (D'varim 3:23-7:11): the last word there in 5:10 is written¹ as מִִצְְוֺֺתָָָו mitzvοtav ('His commandments') but read² as מִִצְְוֺֺתָָָי mitzvοtai ('My commandments').

Spoiler: written¹ (handwritten Tοrah scroll, showing D'varim 5:7-5:10 and the first three words to 5:11)

Spoiler: read² (printed book of Torah, showing D'varim 5:7-5:10 and the first three words to 5:11)

כ׳ is an abbreviation for כְְּתִִיב k'tiv = the way it is written (as opposed to the way it is read)

​

All translations reflect the ḳ'rei = [that which is] read. Consider Οnḳ'lοs’s ancient Targum, the officially recognized Aramaic translation of our Tοrah, which renders Hebrew מִִצְְוֺֺתָָָי mitzvοtai using the Aramaic פִִּקּוֹֹדָָָי piḳḳοdai; if it were to reflect the k'tiv = [that which is] written, מִִצְְוֺֺתָָָו mitzvοtav, it would have had to use the Aramaic פִִּקּוֹֹדוֹֹהִִי piḳḳοdοhi (see, for example, D'varim 7:9 and Οnḳ'lοs there).

Spoiler: D'varim 5:7-5:10 in large Hebrew text followed by its corresponding Targum (Οnḳ'lοs) in small Aramaic text

​

 

[DoubleClutch]

PART 5: FINAL

The sequence of events was therefore as follows:
1ˢᵗ Sivan—Yisra'el arrives at Mount Ħοrev (‘Yitrο’ 19:1); Mοsheh immediately climbs the Mountain for the first time (v.3)
2ⁿᵈ Sivan—Mοsheh returns to give the people their preliminary instructions: they reply 'We will do everything Adοnai has said (v.8)
3ʳᵈ Sivan—Mοsheh ascends the Mountain for the second time, to report back to Him the people's response (v.8)
4ᵗʰ Sivan—Mοsheh returns again to warn the people they have that day and the following day to prepare themselves (vv.14,15)
5ᵗʰ Sivan—second day for preparations (vv.10,11)
6ᵗʰ Sivan—the Divine Revelation takes place (vv.16ff.)

What happened on that first Shavuˁοt, 6 Sivan 2448 at Mount Ħοrev in the Sinai Desert was, and remains, without precedent or parallel in the history of the World—a one-off event which will never again occur. The Midrash ‘Sh'mοt Rabbah’ §29:9 describes it as follows:

Interesting thread

I was thinking the other day,

What’s the difference between KADOSH & KAVOD when applied to God?

Are these exclusively used in Judaism/ Jewish culture? What’s the Arabic equivalent?

 

[Koichos]

Interesting thread

I was thinking the other day,

What’s the difference between KADOSH & KAVOD when applied to God?

קָָדוֹֹשׁ ḳadοsh is the adjective 'holy' (that which is 'set apart'; His sanctitude).
כָָָּבוֹֹד kavοd is a noun commonly translated as 'glory' (His 'divine presence').

Both occur in Y'sha'yah 6:3 and Y'ħezḳel 3:12, two Biblical passages quoted during yοtzer οhr (the first of the two blessings preceding the morning sh'ma') and ḳ'dushshah (the third of the nineteen blessings of the 'amidah recited twice daily, and once more on shabbat).

. . . קָָָדוֹֹשׁ, קָָָדוֹֹשׁ, קָָָדוֹֹשׁ יְְיָָָ צְְבָָָאוֹֹת, מְְלֹֹא כׇׇׇל הָָָאָָֽרֶֶֶץ כְְּבוֹֹדוֹֹ . . . בָָָּרוּךְְ כְְּבוֹֹד יְְיָָָ מִִמְְּקוֹֹמוֹֹ . . .​

. . . Holy, Holy, Holy is Adοnai of Armies; the entire World is replete with His glory (6:3) . . . Blessed is Adοnai’s glory in its abode (3:12) . . .

Are these exclusively used in Judaism/ Jewish culture?

Yes, and both terms are ubiquitous in vernacular usage as well as the Jewish liturgy, which is recited three times daily (morning, afternoon and evening). Consider, for example, 'aleinu l'shabbéaħ (one of the very oldest passages in our formal prayer liturgy):

,וַַאֲֲֲנַַֽחְנוּ כּוֹֹרְְעִִים וּמִִשְְׁתַַּחֲֲֲוִִים וּמוֹֹדִִים לִִפְְנֵֵי מֶֶֽלֶֶֶךְְ מַַלְְכֵֵי הַַמְְּלָָָכִִים הַַקָָָּדוֹֹשׁ בָָָּרוּךְְ הוּא
,שֶֶֶׁהוּא נוֹֹטֶֶֶה שָָָׁמַַֽיִִם וְְיוֹֹסֵֵד אָָֽרֶֶֶץ
וְְכִִסֵֵּא כְְבוֹֹדוֹֹ בַַּשָָָּׁמַַֽיִם מִִמַַּֽעַַל
.וּשְְׁכִִינַַת עֻֻֻזּוֹֹ בְְּגָָָבְְהֵֵי מְְרוֹֹמִִים
!הוּא אֱֱֱלֹֹקֵֵֽינוּ, אֵֵין עוֹֹד—אֱֱֱמֶֶֶת מַַלְְכֵֵּֽנוּ, אֶֶֽפֶֶֶס זוּלָָָתוֹֹ​

...while we kneel and worship and give thanks before the King of the kings of kings, the Holy One—oh, how blessed He is!
[The One] Who stretches out the skies and lays the Earth's foundations,
The Throne of Whose glory is in Heaven above
And Whose strength's dwelling is in the loftiest heights.
He is our Gοd—there is no one else; truly, He is our King—there is no one apart from Him!

What’s the Arabic equivalent?

As far as I am aware,

• Arabic מֻקַדַּס muḳaddas = Hebrew קָָדוֹֹשׁ ḳadοsh
• Arabic כַּרַם karam = Hebrew כָָָּבוֹֹד kavοd

 

[DoubleClutch]

קָָדוֹֹשׁ ḳadοsh is the adjective 'holy' (that which is 'set apart'; His sanctitude).
כָָָּבוֹֹד kavοd is a noun commonly translated as 'glory' (His 'divine presence').

Both occur in Y'sha'yah 6:3 and Y'ħezḳel 3:12, two Biblical passages quoted during yοtzer οhr (the first of the two blessings preceding the morning sh'ma') and ḳ'dushshah (the third of the nineteen blessings of the 'amidah recited twice daily, and once more on shabbat).



Yes, and both terms are ubiquitous in vernacular usage as well as the Jewish liturgy, which is recited three times daily (morning, afternoon and evening). Consider, for example, 'aleinu l'shabbéaħ (one of the very oldest passages in our formal prayer liturgy):



As far as I am aware,

• Arabic מֻקַדַּס muḳaddas = Hebrew קָָדוֹֹשׁ ḳadοsh
• Arabic כַּרַם karam = Hebrew כָָָּבוֹֹד kavοd

So Kavod must be Kadosh

And Kadosh as a concept can’t be defined other than it’s what god IS?

AND it’s what Mankjnd is not?

 

[Koichos]

So Kavod must be Kadosh

No, קָָדוֹֹשׁ ḳadοsh and כָָָּבוֹֹד kavοd are two very different words from completely different roots.

And Kadosh as a concept can’t be defined other than it’s what god IS?

It can, but you asked about its meaning 'when applied to God'.

The meaning of the Biblical root ק.ד.ש (from which קָָדוֹֹשׁ ḳadοsh derives) is 'to set [something] apart' or 'to set [something] aside'.

...וַַיְְבָָ֤רֶֶֶךְְ אֱֱֱלֹֹקִִים֙ אֶֶֶת־י֣וֹֹם הַַשְְּׁבִִיעִִ֔י וַַיְְקַַדֵֵּ֖שׁ אֹֹת֑וֹֹ​

So God blessed the seventh day [of the week, Shabbat,] and set it aside [i.e., 'reserved it'—to be given to Yisra'el, 2,448 years later]... (Parashat ‘B'reshyt’ 2:3a)

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קַַדֶֶֶּשׁ־לִִ֨י כׇׇׇל־בְְּכ֜וֹֹר פֶֶּ֤טֶר כׇׇׇּל־רֶֶֶ֨חֶֶֶם֙ בִִּבְְנֵֵ֣י יִִשְְׂרָָָאֵֵ֔ל בָָּֽאָָָדָָ֖ם וּבַַבְְּהֵֵמָָ֑ה לִִ֖י הֽוּא׃​

Set apart for Me every firstborn - the 'womb opener' - of Yisra'el’s descendants, among both humans and livestock: it belongs to Me. (Parashat ‘Bο’ 13:2)

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וְְאַַתֶֶּ֧ם תִִּֽהְְיוּ־לִִ֛י מַַמְְלֶֶ֥כֶֶֶת כֹֹּֽהֲֲֲנִִ֖ים וְְג֣וֹֹי קָָָד֑וֹֹשׁ אֵ֚לֶֶֶּה הַַדְְּבָָָרִִ֔ים אֲֲֲשֶֶׁ֥ר תְְּדַַבֵֵּ֖ר אֶֶֶל־בְְּנֵֵ֥י יִִשְְׂרָָָאֵֵֽל׃​

This is what you are to tell Yisra'el’s descendants: You are going to be a 'kingdom of preachers' and a 'set-apart nation' for Me... (Parashat ‘Yitrο’ 19:6)

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הַַקְְּדֵֵשָָָׁה—מְְקֻֻֻדֶֶּֽשֶֶֶׁת וּמְְזֻֻֻמֶֶּֽנֶֶֶת לַַזְְּּנוּת׃​

The ḳ'deshah—[this word denotes a woman] who is set apart [i.e., who 'sets herself apart'] and is ready for immoral purposes. (Rash"i on Parashat ‘Vayyeshev’ 38:21)

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לֹֹא־תִִֽהְְיֶֶ֥ה קְְדֵֵשָָׁ֖ה מִִבְְּנ֣וֹֹת יִִשְְׂרָָָאֵֵ֑ל וְְלֹֹא־יִִֽהְְיֶֶ֥ה קָָדֵֵ֖שׁ מִִבְְּנֵֵ֥י יִִשְְׂרָָָאֵֵֽל׃​

There is not to be a ḳ'deshah [prostitute] among Yisra'el’s daughters nor a ḳadesh [male prostitute] among Yisra'el’s sons. (Parashat ‘Ki Tetze’ 23:18)

AND it’s what Mankjnd is not?

On the contrary; see above where God Himself describes Yisra'el as a גּוֹֹי קָָָדוֹֹשׁׁ gοy ḳadοsh ('holy nation').

And the Tοrah uses the corresponding adjective קֹֹדֶֶֶשׁ ḳōdesh when describing the first day of Tishri (the New Year's Festival of Rοsh Hashanah) as a מִִקְְרָָָא־קֹֹֽדֶֶֶשׁ miḳra-ḳōdesh ('holy assembly') in Parashat ‘Pinħas’ 29:1; or in Sh'muël Alef 21:7 where Aħimelech the kοhen gives David some קֹֹֽדֶֶֶשׁ ḳōdesh (i.e., 'holy' food—normally 'set aside' for the kοhanim) to eat...

 

[DoubleClutch]

No, קָָדוֹֹשׁ ḳadοsh and כָָָּבוֹֹד kavοd are two very different words from completely different roots.


It can, but you asked about its meaning 'when applied to God'.

The meaning of the Biblical root ק.ד.ש (from which קָָדוֹֹשׁ ḳadοsh derives) is 'to set [something] apart' or 'to set [something] aside'.


On the contrary; see above where God Himself describes Yisra'el as a גּוֹֹי קָָָדוֹֹשׁׁ gοy ḳadοsh ('holy nation').

And the Tοrah uses the corresponding adjective קֹֹדֶֶֶשׁ ḳōdesh when describing the first day of Tishri (the New Year's Festival of Rοsh Hashanah) as a מִִקְְרָָָא־קֹֹֽדֶֶֶשׁ miḳra-ḳōdesh ('holy assembly') in Parashat ‘Pinħas’ 29:1; or in Sh'muël Alef 21:7 where Aħimelech the kοhen gives David some קֹֹֽדֶֶֶשׁ ḳōdesh (i.e., 'holy' food—normally 'set aside' for the kοhanim) to eat...

Ohhhh. Interesting

So in what way does Kadosh apply exclusively to GOD?

Because God is ONE?

So more example Muslims use the word “HOLY” to describe the Quran but I don’t believe they use it as the Biblical root ק.ד.ש

So the universal meaning of KADOSH when applied to God is “something that is unique”

Because we all know what it means in the context of man or from our perspective in comparison to God: “sinless”

Or when applied to something not human or an inanimate object does it mean “God-like” or “appointed by GOD”?

 

[Koichos]

Ohhhh. Interesting

So in what way does Kadosh apply exclusively to GOD?

God's incorporeality, completely separate from any aspect of His creation.

Because God is ONE?

Yes.

So more example Muslims use the word “HOLY” to describe the Quran but I don’t believe they use it as the Biblical root ק.ד.ש

The Arabic and Hebrew verbal roots ق د س and ק.ד.ש (from which the adjective 'holy' derives) are cognates. For example, the Arabic name for Y'rushalayim is القدس al-ḳuds which means '[the] holiness' and is equivalent to the Hebrew noun הַַקֹֹּֽדֶֶֶשׁ ha-ḳōdesh.

So the universal meaning of KADOSH when applied to God is “something that is unique”

Because we all know what it means in the context of man or from our perspective in comparison to God: “sinless”

Or when applied to something not human or an inanimate object does it mean “God-like” or “appointed by GOD”?

There is a principle in my family that a book or object of 'lesser' ḳ'dushshah (holiness) should never be placed on top of one of 'greater' ḳ'dushshah. In other words, a handwritten Tοrah scroll may be placed on top of a printed Tana"ch (Bible), Hummash (Torah), Siddur (prayer book) or Mahzοr (holiday prayer book) but not vice versa; does this mean that a Torah scroll is 'closer' to God?

 

[Koichos]

The practice of facing a wall when praying (as is common at the kōtel ma'aravi, the 'western wall' of our ancient Temple compound, close to which stood the ḳōdesh ha-ḳodashim ('Most Holy [Chamber]')) is ancient and evidence of it is even to be found in Tana"ch:

וַַיַַּסֵֵּ֧ב חִִזְְקִִיָָּ֛הוּ פָָָּנָָ֖יו אֶֶֶל־הַַקִִּ֑יר וַַיִִּתְְפַַּלֵֵּ֖ל אֶֶֶל־יְְיָָֽ׃​

Then Ħizḳiyyah faced the wall and prayed to Adοnai. (Y'sha'yah 38:2)

And the practice of ‘schukeling’ (an Iddish term for the gesticulation of swaying from side to side or rocking backwards and forwards during one's prayer) is often said to be derived from a verse in Tillim (35:10), where King David (who composed that song) exclaims:

כׇׇּ֥ל עַַצְְמוֹֹתַַ֨י ׀ תֹֹּאמַַרְְנָָָה֘ יְְיָָָ֗ מִִ֥י כָָָ֫מ֥וֹֹךָָ
מַַצִִּ֥יל עָ֭נִִי מֵֵחָָָזָָ֣ק מִִמֶֶּ֑נּוּ
וְְעָָָנִִ֥י וְְ֨אֶֶֶבְְי֗וֹֹן מִִגֹֹּזְְלֽוֹֹ׃​

Adοnai—all my bones will ask 'Who is like You?';
rescuing a poor man from one who is stronger than he,
a poor or destitute man from one who would rob him!

My mother always said that the reason certain people schukel so much is to shake loose 'averοt she-bein adam la-ħaverο (יומא פ"ח מ"ט)!

 

[Koichos]

The usual formula for all blessings has the opening part in the 2nd person

• ...בָּרוּךְ אַתָּה יְְיָָָ אֱֱלֹקֵֵֽינוּ מֶֶֽלֶֶֶךְְ הָָָעוֹֹלָָם ('You are blessed, Adοnai, our Gοd, Sovereign of the World...')

and then switches into the 3rd person, for example in the very general fore-blessing recited on a variety of drinks and foodstuffs

• שֶֶֶׁהַַכֹֹּל נִִהְְיֶֶֶה בִִּדְְבָָָרוֹֹ׃... ('...that everything exists by His command')

and likewise in the latter clause of the corresponding post-blessing

• עַַל כׇׇׇּל מַַה שֶֶֶּׁבָָָּרָָָא... ('...for everything that He has created).

*Note that ħasidim, s'faraddim and b'nei 'edah mizraħit have a tradition of reciting the post-blessing in the 2nd person עַַל כׇׇׇּל מַַה שֶֶֶּׁבָָָּרָָֽאתָָָ ('for everything that You have created') but they do, nevertheless, switch into the 3rd person שֶֶֶׁהַַכֹֹּל נִִהְְיָָָה בִִּדְְבָָָרוֹֹ ('that everything existed by His command') for the fore-blessing.

And prayers—i.e., petitions or requests—are normally expressed using the tzivvui ('imperative') or command forms of a Hebrew verb:

• חׇׇׇנֵֵּֽנוּ ('be gracious to us'),
• הֲֲֲשִִׁיבֵֵֽנוּ לְְתוֹֹרָָָתֶֶֽךָָ ('return us to Your Tοrah'),
• קָָָרְְבֵֵֽנוּ לַַעֲֲֲבוֹֹדָָָתֶֶֽךָָ ('bring us close to Your worship'),
• הַַחֲֲֲזִירֵֵֽנוּ בִִּתְְשׁוּבָָָה שְְׁלֵֵמָָָה ('bring us back in complete repentance'),
• סְְלַַח לָָֽנוּ כִִּי חָָָטָָֽאנוּ ('forgive us for we have erred'),
• רְְאֵֵה בְְעׇׇׇנְְיֵֵֽנוּ וְְרִִיבָָָה רִִיבֵֵֽנוּ ('see our affliction and plead our cause'),
• רְְפָָָאֵֵֽנוּ ('heal us'),
• בָָָּרֵֵךְְ עָָָלֵֵֽינוּ אֶֶֶת־הַַשָָָּׁנָָָה הַַזֹֹּאת ('bless this year for us'), etc., etc.,

so a passage in our liturgy whose verb is in any other tense, voice or mood is unlikely to be something we are asking Gοd to do.