#ד א מ ט

[david-goldrock]

🎶ה א ג ף ו ה ק ר ן ל ח י ל י ם מ ש ו ח ר ר י ם

ב מ ש ר ד ה ב י ט ח ו ן

ה מ ק פ צ ה ש ל ך ל א ז ר ח ו ת🎶

[mybeautifulchristianjourney]

To You I Lift Up My Soul

1 [A Psalm] of David.

א

Unto Thee, O LORD, do I lift up my soul.

ב

2 O my God, in Thee have I trusted, let me not be ashamed; Let not mine enemies triumph over me.

ג

3 Yea, none that wait for Thee shall be ashamed; They shall be ashamed that deal treacherously without cause.

ד

4 Show me Thy ways, O LORD; teach me Thy paths.

הו

5 Guide me in Thy truth, and teach me; For Thou art the God of my salvation; For Thee do I wait all the day.

ז

6 Remember, O LORD, Thy compassions and Thy mercies; For they have been from of old.

ח

7 Remember not the sins of my youth, nor my transgressions; According to Thy mercy remember Thou me, For Thy goodness’ sake, O LORD.

ט

8 Good and upright is the LORD; Therefore doth He instruct sinners in the way.

י

9 He guideth The humble in justice; And He teacheth the humble His way.

כ

10 All the paths of the LORD are mercy and truth Unto such as keep His covenant and His testimonies.

ל

11 For Thy name’s sake, O LORD, Pardon mine iniquity, for it is great.

מ

12 What man is he that feareth the LORD? Him will He instruct in the way that He should choose.

נ

13 His soul shall abide in prosperity; And his seed shall inherit the land.

ס

14 The counsel of the LORD is with them that fear Him; And His covenant, to make them know it.

ע

15 Mine eyes are ever toward the LORD; For He will bring forth my feet out of the net.

פ

16 Turn Thee unto me, and be gracious unto me; For I am solitary and afflicted.

צ

17 The troubles of my heart are enlarged; O bring Thou me out of my distresses.

ר

18 See mine affliction and my travail; And forgive all my sins.

19 Consider how many are mine enemies, And the cruel hatred wherewith they hate me.

ש

20 O keep my soul, and deliver me; Let me not be ashamed, for I have taken refuge in Thee.

ת

21 Let integrity and uprightness preserve me, Because I wait for Thee.

22 Redeem Israel, O God, out of all his troubles. — Psalm 25 | JPS Tanakh 1917 (JPST) The Holy Scriptures according to the Masoretic text; Jewish Publication Society 1917. Cross References: Genesis 49:18; Exodus 33:13; Exodus 34:9; 2 Chronicles 2:12; Psalm 3:1; Psalm 4:1; Psalm 13:4; Psalm 23:6; Psalm 27:14; Psalm 31:9; Psalm 40:12; Psalm 41:12; Psalm 44:26; Psalm 51:5; Psalm 64:10; Psalm 77:9; Psalm 86:4; Proverbs 1:33; Isaiah 30:21; Lamentations 1:9; Micah 4:2; John 7:17

[renegade-hierophant]

Because Ugaritic is a Semitic Abjad it can be used to write Hebrew, so you can now write Hebrew in a Cuneiform script! (like this)

(Hebrew is written right-to-left, but Ugaritic is left-to-right.)

א : 𐎀 ב : 𐎁 ג : 𐎂 ד : 𐎄 ה : 𐎅 ו : 𐎆 ז : 𐎇 ח : 𐎈 ט : 𐎉 י : 𐎊 ך : 𐎋 כ : 𐎋 ל : 𐎍 ם : 𐎎 מ : 𐎎 ן : 𐎐 נ : 𐎐 ס : 𐎒 ע : 𐎓 ף : 𐎔 פ : 𐎔 ץ : 𐎕 צ : 𐎕 ק : 𐎖 ר : 𐎗 ש : 𐎌 ת : 𐎚 (word separator) : 𐎟

You can transcribe any Hebrew text automatically at this site, just pick Hebrew on the left and Ugaritic on the right.

Exodus 34:1

ויאמר יהוה אל־משה פסל־לך שני־לחת אבנים כראשנים וכתבתי על־הלחת את־הדברים אשר היו על־הלחת הראשנים אשר שברת׃

𐎆𐎊𐎀𐎎𐎗𐎟𐎊𐎅𐎆𐎅𐎟𐎀𐎍𐎎𐎌𐎅𐎟𐎔𐎒𐎍𐎍𐎋𐎟𐎌𐎐𐎊𐎍𐎈𐎚𐎟𐎀𐎁𐎐𐎊𐎎𐎟𐎋𐎗𐎀𐎌𐎐𐎊𐎎𐎟𐎆𐎋𐎚𐎁𐎚𐎊𐎟𐎓𐎍𐎅𐎍𐎈𐎚𐎟𐎀𐎚𐎅𐎄𐎁𐎗𐎊𐎎𐎟𐎀𐎌𐎗𐎟𐎅𐎊𐎆𐎟𐎓𐎍𐎅𐎍𐎈𐎚𐎟𐎅𐎗𐎀𐎌𐎐𐎊𐎎𐎟𐎀𐎌𐎗𐎟𐎌𐎁𐎗𐎚

[shchiche]

מבקרים חולים נכרים עם חולי ישראל, ואפילו חולי נכרים בפני עצמם, ודוקא לענין ביקור שהם יודעים שכך דרך ישראל לבקר חולים, אבל להקים ארגונים למטרת טיפול בבני נכר נטו, במקום ביהודים ובכלל האוכלוסיה יחד עמהם, אינו בכלל ההיתר, וכמה הצטערנו כשהתקיים מול עינינו כל המחניף לרשעים סופו נופל בידיהם. מקורות: מבקרין וכו' גיטין סא ע"א, ואפילו בפני עצמן ראה ש"ך יו"ד שלה ס"ט ובסי' קנא וב"ח שם, וכך רוב הפוסקים לענין צדקה, דרך אמונה מ"ע פ"ז ה"ז, ואפי' הרמב"ם לענין ביקור לא הזכיר עם חולי ישראל, ביאוה"ה שם א, ט, ודוקא ביקור בלבד שכן הכל לפי הענין כמ"ש שם וכעין זה בהכרעתו בפ"ז שם בשם הריק"ו שרק במקום שניכר ומביא לאיבה, וכל המחניף וכו' בשלהי סוטה.

[albert-prous]

ACT 115

c'est pas la truelle qui fait le maçon mais sans truelle il y a pas de mur qui tienne

m sur le r sur le i sur le t sur le y sur le d sur le n sur le u sur le l sur le o sur le j sur le v sur le a sur le h sur le b sur le q sur le w

日 sur le 阿sur le 贝 sur le 色 sur le德 sur le 饿 sur le艾弗 sur le sur le阿什 sur le阿 sur le 德 sur le 艾弗 sur le艾弗 sur le 伊 sur le

鸡

א ב ת ש ג ח ד ז ר זס sur les

ب

ت

ث‎

ج

ح

خ

د

ذ

ش

ز‎

س

Sur les

ש צ ט ע פ ק ל מ נ ט sur les

[apilgrimpassingby]

I think I saw this on my dash, and then went back to find it. I remembered it because, as someone learning Biblical Hebrew, the chart of Hebrew letters is bull. No two ways about it. So I'm going to post the actual Hebrew alphabet here:

א: Aleph, pronounced aa-lef. Signifies a glottal stop (the first "h" in "uh-oh", or the "tt" in "bottle" if you're Cockney).

ב: Bet. Signifies B.

ג: Gimel, pronounced ghee-mel. Signifies G.

ד: Daleth, pronounced daa-let. Signifies D.

ה‎: He, pronounced heh. Signifies H.

ו: Waw/Vav, pronounced waaw or vaav. Signifies W, V, O in "bone" or U in "blue".

ז: Zayin, pronounced zaa-yeen. Signifies Z.

ח: Chet, pronounced het, but the "h" is formed at the back of the throat. This is the sound is makes, called a pharyngeal H.

ט: Tet, pronounced tet, but the "t" is formed at the back of the throat. This is the sound is makes, called a pharyngeal T.

י: Yod, pronounced yoe-d. Signifies Y or I in "ski".

כ and ך: Kaph, pronounced kaa-f. The form changes to the latter if it's at the end of a word. Signifies K or the "ch" of German and Scots.

ל: Lamed, pronounced laa-med. Signifies L.

מ and ם: Mem. Again, the form changes to the latter if it's at the end of a word. Signifies M.

נ and ן: Nun, pronounced noon. Yet again, the form changes to the latter if it's at the end of a word. Signifies N.

ס: Samech, pronounced saa-mek. Signifies S.

ע: Ayin, pronounced aa-yin. Signifies a sound that doesn't really exist in English; imagine someone swallowing in reverse and you've got the general idea.

פ and ף: Pe, pronounced peh. Yet again, the form changes to the latter if it's at the end of a word. Signifies P or F.

צ and ץ: Tsadi, pronounced tsaa-dee. Yet again, the form changes to the latter if it's at the end of a word. Signifies Ts or Tz.

ק‎: Qof, pronounced koe-ff. Signifies a sound usually transliterated as Q; think of an Australian's pronunciation of the "C" in "caught".

ר: Resh. Signifies a guttural R sound like the one in French or German.

ש: Shin/Sin, pronounced sheen or seen. Signifies Sh or S.

ת: Tav, pronounced taav. Signifies T.

[sweetlittleoreo]

@baal-zvuv וכל מי שאמר שהוא כמעט בכה מהבחירות האלה

אני חלק מזה עכשיו

[gwendolynlerman]

Languages of the world

Hebrew (עִבְרִית‎)

Basic facts

Number of native speakers: 5 million

Official language: Israel

Recognized minority language: Poland, South Africa

Also spoken: Argentina, Australia, Brazil, Canada, France, Germany, Panama, United Kingdom, United States

Script: Hebrew, 22 letters

Grammatical cases: 0

Linguistic typology: fusional, SVO

Language family: Afro-Asiatic, Semitic, Central Semitic, Northwest Semitic, Canaanite

Number of dialects: 2

History

6th century BCE - Hebrew begins to die as a spoken language

10th century CE - first written evidence

19th century - revival of literary Hebrew as a spoken language

Writing system and pronunciation

These are the letters that make up the script: ‎א ב/בּ ג ד ה ו ז ח ט י כּ/כ ךּ ך ל מ ם נ ס ע פּ/פ ף צ ץ ק ר שׁ/שׂ תּ/ת.

Stress normally falls on the last syllable, except in some nouns where it falls on the penultimate one.

Grammar

Nouns have two genders (masculine and feminine) and two numbers (singular and plural). Some also feature a dual number.

There is no indefinite article. Possession and direct objects are marked by prepositions.

Verbs are conjugated for tense, mood, aspect, voice, person, number, and gender. They are formed from three- or four-consonant roots, which are then assigned to one of seven constructions that determine their voice, valency, aspect, and conjugation pattern.

Dialects

There are two main dialects: Europeanized and Oriental. The Oriental dialect was the basis for Standard Hebrew, but nowadays the Europeanized one enjoys greater social prestige.

[milestudieslanguages]

.•°•.alfabeto hebreo.•°•.

pronunciación • nombre • carácter

א • muda • alef

ב • b • bet

ג • g • guimel

ד • d • dalet

ה • exhalación • he

ו • w • vav

ז • z vibrante • zayin

ח • j • jet

ט • t • tet

י • y/i • yod

כ • j • kaf

ל • l • lamed

מ • m • mem

נ • n • nun

ס • s • samej

ע • muda • ayin

פ • f/p • pe

צ • ts • tsade

ק • k • qof

ר • r • resh

ש • s/sh • shin

ת • t • tav

[achisraeli]

י ש י ו ת ר מ א ק ס א ח ד מ ה

כן!! יש את האקס מכיתה ט

האקס מכיתה י

האקס מכיתה ז שהיה נוכח יותר בעבר

כולם חברים

[project-rebirth]

Lore - Kabbalah

Kabbalah (カバラ Kabara?), also referred to as Qabalah, are a set of esoteric principles and teachings meant to explain the relationship between an eternal and mysterious Creator and the mortal and finite universe (His creation).

In Toaru Majutsu no Index, it is used as background to explain the situations and concepts that are related to the Abrahamic religions and their God.

Principles

Aspects of God

In the 3rd volume of Toaru Majutsu no Index, Index compares the goals of Academy City, which is to achieve SYSTEM, or One who is not a god yet reaches the will of the Heavens, to the teachings of the Kabbalah, specifically she referred to Ein Sof Ohr, Ein Sof, Ein.

Ein is translated as null, void, or nothingness, and corresponds to 0. Ein Sof is translated as infinity, and corresponds to 00, and is the emanator of 10 Sephirot. Ein Sof Ohr is translated as infinite light, and corresponds to 000. Ein caused Ein Sof, and Ein Sof begot Ein Sof Ohr.

Ein Sof in Kabbalah, is understood as God prior to His manifestation in the production of any spiritual Realm — before God changes His Self, known as Seder hishtalshelus to the creation of the physical world. Ein Sof may be translated as "no end", "unending," or infinite. Ein Sof is the divine origin of all created or existed, in contrast to the Ein, which is infinite nothingness. Ohr on the other hand, is translated as light, and is used as an analogy as a way of describing metaphysical Divine emanations of God.

Ein Sof Ohr or Ohr Ein Sof means The Infinite Light, and is the Kabbalistic term for the Divine essence. In the Kabbalah, it describes the 10 Sephirot (The 10 Divine emanations or attributes), that reveal the unknowable Godhead to the creations and channel the creative life-force to all levels of existence. As well as the 10 "lights" of God encapsulated in the Sephirot, Kabbalah also describes a more primordial light that shines from the Ein Sof (Infinite) itself. This light, the origin of all Creation, and all lower lights, is called the "Ohr Ein Sof" ("The light of the Infinite", or alternatively, itself "The Infinite Light"). Before Creation, there could be no being to behold a revelation of Divine light. The Ohr Ein Sof is a form of Divine self knowledge, and through God knowing Himself, He created everything, with its subsequent historical unfolding, and its ultimate purpose in the innermost Divine Will.

The above can be explained as God, has known Himself, and through it, He created everything from infinite nothingness, and from there emanated his divine presence, infinitely upon His creations.

In relation to the story

Since the purpose of SYSTEM is to find a way to reach the will of the heavens and for Academy City to find a body that exceeds humans and can do God's calculations, this comes off as particularly blasphemous to Index.[1] Simply put, SYSTEM is the achievement of becoming the same as God, and goes up against God's will, by removing one's self from his divine light.

Furthermore, Kabbalah teaches that God is neither matter nor spirit, but is the creator both, is unknowable and the revealed aspect of God that created the universe, preserves the universe, and interacts with mankind. Because God is infinite (Ein Sof), nothing can be said of His essence, and that the 10 emanations through the Sephirot is only partially accessible to human thought.

Sephiroth

The Sephiroth (セフィロト Sefiroto?), also known as the Tree of Sephirot, meaning tree of enumerations, represent the 10 attributes/emanations in Kabbalah, through which God reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms. The emanations, or Sephirah (セフィラ Sefira?), arise out of the three preliminary states that are considered to precede manifestation. The first is the Ein, the second is the Ein Sof (the concentration of Ein), and the third is Eins Sof. The Sephiroth was brought from the Ein Sof, and from the brilliance of God's light, the Ein Sof Ohr, took form of as His emanations.

Sephirah

The downward route through the ten Sephirah in numerical order from Keter to Malkuth, is represented in the shape of a lightning flash, which is also referred to as the Flaming Sword (フレイミングソード Fureimingusōdo?)

1 Keter (ケテル Keteru?) Crown (王冠 Ōkan?) Divine Will to create/Infinite Light of the Creator/the Hebrew name of God "Ehyeh Asher Ehyeh-I Am that I Am"

2 Chokhmah (コクマー Kokumā?) Wisdom (知恵 Chie?) First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness

Hebrew God name Yah

3 Binah (ビナー Binā?) Understanding (理解 Rikai?) The infinite flash of Chokhmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God

Hebrew God name Yahweh Elohim

4 Chesed (ケセド Kesedo?) Mercy (慈悲 Jihi?) Loving grace of free giving/love of God/inspiring vision.

Hebrew God name El

5 Gevurah (ゲブラー Geburā?) Severity (峻厳 Shungen?) Strength/judgment/intention/withholding/awe of God

Hebrew God name Elohim Gibor

6 Tiferet (ティファレト Tifareto?) Beauty (美 Bi?) Symmetry/balance between Chesed and Gevurah in compassion

Hebrew God name Yahweh Eloah V'daath

7 Netzach (ネツァク Netsuaku?) Victory (勝利 Shōri?) Hebrew God name Yahweh Tzabaoth

8 Hod (ホド Hodo?) Glory (栄光 Eikō?) Withdrawal/Surrender/sincerity

Hebrew God name Elohim Tzabaoth

9 Yesod (イェソド Iesodo?) Foundation (基礎 Kiso?) Connecting to the task to accomplish/wholly remembering/coherent knowledge

Hebrew God name Shaddai El Chai

10 Malkuth (マルクト Marukuto?) Kingdom (王国 Ōkoku?) Female vessel for the pregnant nurturing of the male lights of the emotional sephirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan.

Hebrew God name Adonai Ha-Aretz

N/A Da'at (ダアト Dāto?) Knowledge (知識 Chishiki?) Central state of unity of the 10 Sephirot, also called the Tree of Life. Daath is an invisible sephirah and it is sometimes not considered as a sephirah.

Paths

In addition to the Sephirah, the tree also has 22 paths (パス Pasu?) which connect the ten spheres, with their own set of attributes ascribed to them, including a letter of the Hebrew alphabet, and a card of the Major Arcana, in Golden-style traditions.

Similar to the downward route through the Sephirah represented in the Flaming Sword, the route along the 22 paths is represented in the form of the Serpent of Wisdom. Wrapped around the tree, the serpent's head is in the first path from the top (Keter - Chokhmah) and its tail at the bottom path (Yesod - Malkuth), with the serpent's body touching each path in numerical order from head to tail, going round but never passing through the spheres.

1 Aleph (א‬) Keter - Chokhmah Major Arcana: The Fool 2 Beth (ב) Keter - Binah Major Arcana: The Magician 3 Gimel (ג‬) Keter - Tiferet Major Arcana: The High Priestess 4 Dalet (ד‬) Chokhmah - Binah Major Arcana: The Empress 5 Heh (ה) Chokhmah - Tiferet Major Arcana: The Emperor 6 Vau (ו‬) Chokhmah - Chesed Major Arcana: The Hierophant 7 Zayin (ז‬) Binah - Tiferet Major Arcana: The Lovers 8 Chet (ח) Binah - Gevurah Major Arcana: The Chariot 9 Tet (ט‬) Chesed - Gevurah Major Arcana: Strength 10 Yod (י) Chesed - Tiferet Major Arcana: The Hermit 11 Kaf (כ‬) Chesed - Netzach Major Arcana: The Wheel of Fortune 12 Lamed (ל) Gevurah - Tiferet Major Arcana: Justice 13 Mem (מ) Gevurah - Hod Major Arcana: The Hanged Man 14 Nun (נ‬) Tiferet - Netzach Major Arcana: Death 15 Samech (ס‬) Tiferet - Yesod Major Arcana: Temperance 16 Ayin (ע) Tiferet - Hod Major Arcana: The Devil 17 Peh (פ) Netzach - Hod Major Arcana: The Tower 18 Tsade (צ‬) Netzach - Yesod Major Arcana: The Star 19 Qof (ק) Netzach - Malkuth Major Arcana: The Moon 20 Resh (ר‬) Hod - Yesod Major Arcana: The Sun 21 Shin (ש‬) Hod - Malkuth Major Arcana: Judgement 22 Tau (ת) Yesod - Malkuth Major Arcana: The World

The Athanasius Kircher version of the Tree of Sephirot, which omits the Da'at Sephirah, though traditionally it is often omitted from the Tree. Da'at is translated as (Knowledge), where all 10 sephirot are united as one. In Da'at, all sefirot exist in their perfected state of infinite sharing. The three sephirot of the left column that would receive and conceal the Divine Light, instead share and reveal it. Since all sephirot radiate infinite self-giving Divine Light, it is no longer possible to distinguish one sefira from another. Thus they are one.

It should be noted that his version has been adapted by the Hermetic Order of the Golden Dawn and its descendant organizations. Kircher's version shows twenty-two channels or pathways connecting the Sephiroth, arranged in the same pattern as is found on the modern Tree. Each channel has been assigned one of the Hebrew letters.

It can be assumed that this may what Index be referring to as the slot where God's positions amongst the other hierarchy is. However, this is highly unlikely, as the Sephirot is the emanation of God, and no single Sephirah nor the entire Tree, consitute to the whole limiteless state of God. Thus, Index's reaction when Komoe reveals Academy City's goal of SYSTEM, as it is not part of the emanation of God, and a being separate from his emanation is separate from Ein Sof, implying that the being in itself has his own infinity. In Toaru Majutsu no Index, the Tree is referred to as a basic concept where 10 levels are arranged, separating God, Angels, Humans, and souls, and to represent that God reigns supreme over everything. Furthermore, both Stiyl Magnus and Tsuchimikado Motoharu state that people can train in order to achieve a higher level, but there is a limit to how much humans can climb.

During Angel Fall, Motoharu refers that all of the positions in the sephirot are full and is such, two beings cannot exist in the same sephirot, forcing a switch. It should be noted that there are beings that rule over each sephirot, though it varies depending on the source. It is unknown if this was what Motoharu referring to.

Qliphoth

The Qliphoth (クリフォト Kurifoto?) is the completely opposite tree to the Sephiroth, covering another side of the world. Like the tree of life, the Qliphoth consists of 10 spheres and 22 paths. Unlike the upright tree of the Sephiroth which is protected by angels, the Qliphoth is an upside-down tree with a demon's name engraved in each qliphah.

Though the Qliphoth is often interpreted as a tree of evil, being the inverse of the Sephiroth and having demons as the guardians of its spheres, it's essence is not an absolute evil. With appropriate training and experience, it can assist in acquiring dangerous knowledge found in the hidden world. However it will inevitably trip up anyone who tries to view it with insufficient training or resolve. Such people will likely be bewildered by a fog of confusion, find something other than truth, come to believe that perverted ceremonies are one and the only way to acquire knowledge, among other things. The sight alone can provide a powerful shock to those who never intended to view it. Practitioners must learn and understand the fundamental meanings of the standard Sephiroth before even attempting to peer into the inverse Qliphoth and utilize the reverse meanings.

Just as the Sephiroth, the tree of life, is also a diagram explaining how to handle the soul, the Qliphoth, the inverse tree, can assist in the creation of something much like life if used properly. This can be used to produce artificial demons based on the Qliphoth. These artificial demons have a structure similar yet different to humans corresponding to the tree of life and much simpler than demons like Coronzon, evil trees anthropomorphized by knowledge, and are the inverse of thought beings based on the standard tree. An example of such an artificial demon is the Qliphah Puzzle 545. Though this demon was noted to be quite flimsy despite the illusion of stability, it was capable of repairing itself after having its spheres destroyed so long as the paths connecting them remained intact, by filling in the holes left behind, though it took a long time and it was helpless while it was doing so.

Four Worlds

The Four Worlds (四界 Shikai?) are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence. These "Worlds" denotes the emanation of God's light, the Ohr, from the Ein Sof Divinte Infinite, through progressive, innumerable constrictions of his Ohr in order to allow for the "conceptual space" in which a finite and seemingly independent world could exist. These constrictions or dimming of his light, form differentiated spirtiual levels. Higher realms metaphorically denote greater relvelation of God's divine Ohr light, and more open to their source, or closer to God.

Atziluth (World of Emanation) On this level the light of the Ein Sof, radiates and is still united with its source. This supernal revelation the souls and Divine emanations in Atzilus from sensing their own existence, which would mean that those that reside with this realm are unaware of their self.

Briah (World of Creation) On this level is the first concept of creatio ex nihilo, yet without shape or form. Here, the creations of Beri'ah are aware of their selves, of their own existence, but cease being Divine.

Yetzirah (World of Formation) This level have beings that have assumed shaped and form. The beings here worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah.

Assiah (World of Action) On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. Assiah is separated as spiritual and physical, and here in the physical Assiah, is the material Universe of humans with all its creations.

In relation to the story

Continuing with the explation of Angel Fall to Touma, Kanzaki Kaori states that the spell affects all of the four worlds, from those closest to the Divine light of God, and in the lowest from it, the world of humans, switching the inside and the outside states of the beings.

According to Fiamma of the Right, Angel Fall occurred only because there was a distortion of the Laws of the World, allowing for the switching of the elements and attributes of the Archangels and the ability of those beings to name themselves without God's permission. This would imply that a terribly powerful source pervaded through the four worlds and distorted the divine light of God, perhaps something that is outside the Ein Sof of God.

Background

According to Coronzon, at some point in the past, the majority of the sephirah were under attack by an unknown threat, only to be saved by the Second Adam atoning with blood.

The technique of animating corpses using artificial souls used by the Rosenthal Family was derived from several hundred years of Kabbalic knowledge, and further developed using elements of the Hopping Zombie Spell into Rosenthal-style Necromancy.

Kabbalah was one of the formats used as a foundation in the magical system developed by the Golden Dawn alongside Hermeticism, which would come to be known as Golden-style Magic. One of its founders, Samuel Liddell MacGregor Mathers, translated the grimoire The Kabbalah Unveiled and converted it into a form which anyone could read, leading to a Kabbalah-centric magic culture spreading across Europe.

Among attempts by magicians to pass between sephira in history, one of the most notable attempts was by Aleister Crowley during a trip to Africa. In order to pass through the abyss without taking spiritual damage, Aleister wished to become one with that abyss. During this experiment, he encountered the demon Coronzon, who was not contained within the existing Qliphoth and broke through Aleister's attempts to bind it.

Gershom Scholem was a pioneer in academic study of Kabbalah, notably writing on the nature of Golems.

[mostlydeadlanguages]

“She fell beyond belief” (Lamentations 1)

Image: the Dead Sea Scrolls copy of Lam. 1:6-10 (4Q111, frg. 3)

Three brief preliminary notes on this passage:

1) It's a rigidly structured poem with an alphabet acrostic – the first verse starts with the letter alef, the second starts with bet, and so forth.

2) It depicts the destruction of Jerusalem metaphorically as the brutal rape of a woman, and YHWH as her violent abuser.  These are not easy passages to read (or to translate); please be aware of the rape content warning.

3) Unlike standard ancient Hebrew poetry, which relies heavily on parallel couplets, Lamentations is written in qinah, a poetic style used for mourning and laments.  It features a 3+2 meter, and the second line usually extends the first line rather than paralleling it, resulting in a sense of imbalance and incompleteness.

א Ah, how lonely sits the city,        once swollen with people. She has become like a widow,        once-great Lady of the nations. The Princess of Provinces        has become a slave.

ב Bitterly she weeps at night,        tears upon her cheeks. She has no consoler        among all who loved her. All her friends betrayed her;        they have become enemies.

ג Judah has been exiled, wretched        and in harsh service. She dwells among the nations,        finding no consolation. All her pursuers have seized her        from her narrow straits.

ד Zion's roads are mourning,        bereft of festival-goers. All her gates are desolate.        Her priests moan. Her maidens suffer.        Bitterness is hers.

ה Her foes became her ruler;        her enemies relax. For YHWH made her suffer        for her myriad crimes. Her little children have left,        captive before the foe.

ו All the majesty has gone        from Daughter Zion. Her princes have become like stags,        unable to find pasture. They left, powerless        before the pursuer.

ז Jerusalem remembers,        in her time of wretched homelessness, all her treasures        from former times. When her people fell under the foe's power,        and she had no one to help, the foe looked at her, laughing        at her eradication.

ח Jerusalem has sinned so severely        that she became disgusting. [1] All who honored her humiliate her —        for they have seen her nakedness. Even she herself — she moans        and turns away.

ט Her filth was in her folds;        she thought nothing of the future, and so she fell beyond belief.        She has no consoler. "Look at my wretchedness, YHWH,        for the enemy has grown engorged!" [2]

י The foe spread his hands        over everything she cherished. She even watched as enemies        penetrated her sacred place — those whom you forbade        to penetrate her congregation.

כ All her people moan,        searching for bread. They give their cherished ones for food        to restore their spirit. "Look, YHWH, and see        how abhorrent I have become."

ל "May it not befall you, passersby!        Look and see, if there is pain like my pain,        with which he abused me — with which YHWH tormented me        on the day of his burning rage.

מ "From a height, he sent fire to my bones,        and he brought it down. He spread a net for my legs;        he turned me backwards. He left me desolate,        my strength trickling constantly away. [3]

נ "My yoke was formed of my crimes,        braided by his hands. They tightened around my neck;        my strength faltered. My Master gave me into the power        of those I cannot withstand.

ס "My Master cast down all my champions        in my midst. He declared it high season        to crush my warriors. My Master trampled, like a winepress,        maiden Daughter Judah.

ע "That is why I weep,        why tears flow from my eyes: for distant is my consoler,        someone to restore my spirit. My children are desolate,        for the enemy has prevailed."

פ Zion spreads out her hands;        no one consoles her. YHWH has set his command against Jacob:        his neighbors are his foes. Lady Jerusalem has become        taboo among them. [4]

צ "Yes, YHWH is in the right,        for I rebelled against his orders. Yet listen, please, all you peoples,        and see my pain. My maidens and my warriors        have gone into captivity.

ק "I cried out to those who loved me;        even they betrayed me. My priests and elders        perished in the city, while searching for food        to restore their spirit.

ר "Look, YHWH, how desperate are my straits!        My stomach churns. My heart twists in my chest,        for I have rebelled so greatly. Outdoors, the sword bereaves;        indoors is like death.

שׁ "They heard how I moaned;        I had no consoler. All my enemies heard of my adversity;        they rejoiced because you did it. You brought the day you had proclaimed —        yet let them become like I am.

ת "Let all their adversity come before you,        and abuse them, just like you abused me,        because of my crimes. For many are my moans,        and my heart's strength trickles away.”

[1] "Disgusting" — this word (nîdâ) has three homophonous meanings, all of which apply here.  Either she has become an object of mockery, or a transient wanderer, or an impure (menstruating) woman.  "Disgusting" is an attempt to combine the first and third meanings.

[2] "The enemy has grown engorged" — often translated as "the enemy has triumphed," but the verb is literally the causative form of "to be big."  Given the context before and after this line, and the focus on phallic size in passages like Ezekiel 23:20, I think this may be a double entendre: the metaphorical Jerusalem is being penetrated by a painfully large lover.  In a less sexual sense, it may mean that the enemy boasts about himself, "making himself bigger."

[3] "My strength trickling constantly away" — or, more literally, "weak/menstruating all day long."  The same word for weakness/menstruation appears in the final line, though in that case it's the heartsblood trickling away.

[4] "Lady Jerusalem has become taboo among them" — literally, "Jerusalem has become a menstruating woman among them."  It was an forbidden to have sex with a menstruating woman (Lev. 18:19, etc.), and they were kept apart from the community.  My translation attempts to capture both the gendered metaphor and Jerusalem's untouchability.

[letsgetthisbreaddone-blog]

הדבר היחיד (1) הטוב שיקרה אחרי שהבחירות נגמרו:

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* א י ן י ו ת ר ה ו ד ע ו ת מ ע צ ב נ ו ת

* מ פ ו ל י ט י ק א י ם *

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[kasirnasution]

#עברית #العبرية #ibrani יום 1 Hari ke 1 שלום : shalom Salam בוקר טוב : boker tov Selamat pagi מה שמיך : ma symikhaa (l) / ma symekh (p) Siapa namamu? שמי : syimii / אני : anii Nama saya / saya Ibrani (dari kanan ke kiri) Latin (dari kiri ke kanan) א ב ג ד Alef Bet Gemel Dalet ה ו ז He Vov Zain ח ט י Het Tet Yod כ ל מ נ Kaf Lamet Mem Non ס ע פ צ Samekh Ain Pe Tsadi ק ר ש ת Kuf Resy Syin Tov 22 huruf terkumpul dalam أبجد هوز حطي كلمن سعفص قرشت ( ABJaD HaWwaZ HuTHY KaLaMuN Sa'FaSH QoRoSYT ) א : Alef bisa berbunyi A, ء ، ا , ב : Bet bisa berbunyi B, ب ، V (love) ג : Gemel bisa berbunyi G (God), ج nya Cairo, kadang-kadang ج فصحى (J) ד : Dalet bisa berbunyi D, kadang Dz ذ ה : He berbunyi H besar ه ו : Vov bisa berbunyi U, W/V, harokah mad dhommah U/O ז : Zayin berbunyi Z, ز ח : Het berbunyi H kecil ح ט : Tet berbunyi lebih kepada T, י : Yodh berbunyi Y ي , harokah madd dari kasroh atau imalah כ : Kaf bisa berbunyi K, Kh خ di akhir kata atau akhir suku kata ל : Lamet berbunyi L ل מ : Mem berbunyi M م נ : Non berbunyi N ن ס : Samekh berbunyi S س ע : Ain berbunyi ء bagi penutur Yahudi Barat (Ashkenazi) dan modern, ع bagi penutur Yahudi Timur (Sefardim) פ : Pe bisa berbunyi P (Pepsi), kadang F ف di akhir kata צ : Tsadi berbunyi Ts ק : Quf berbunyi lebih kepada K, jarang Q ר : Resy berbunyi R ر ש : Syin berbunyi Sy ش , kadang S س tapi biasanya banyak pada nama-nama tokoh/tempat sejarah seperti Sayyidah Sarah AS ( istri nabi Ibrahim AS) שרה ת : Tov berbunyi T ت , bisa berbunyi Ts ث tergantung konteks. Ada 5 huruf yang penulisannya berbeda di akhir kata אותיות סופיות / Utiyut Supiyut / الحروف النهائية כ => ך Kaf sofit / Kaf akhir מ => ם Mem sofit / Mem akhir נ => ן Non sofit / Non akhir פ => ף Pe sofit / Pe akhir צ => ץ Tsadi sofit / Tsadi akhir Semuanya terkumpul dalam نصفكم Contoh: מה שמיך : ma symikha : Kaf akhir Siapa namamu שלום : shalom : Mem akhir Salam לימון : limun : Non akhir Lemon אלף : elef : Pe akhir Seribu קמץ : qomats : Tsadi akhir Harokah Fatah madd. #yahudi #israel #hebrew #bahasakuno (di Giza Concrete - جيزة كونكريت) https://www.instagram.com/p/CleOY8tsjwl/?igshid=NGJjMDIxMWI=

[kabbalah101us]

הדף היומי בתע"ס - חלק ד | שיעור 19 עמודים רל"ט-ר"מ - סיכום

הדף היומי בתע”ס – חלק ד | שיעור 19 עמודים רל”ט-ר”מ – סיכום

שיעור 19 – תלמוד עשר הספירות – דף היומי – חלק ד’ סיכום בנקודות פרק ג עמ’ רל”ט-ר”מ – א מר-חשון תש”ף בית מדרש הסולם – שיעור מאת הרב אדם סיני 1. בפרק ה’ שהתחלנו היום, מבאר שישנן י”ס פנימיות וי”ס מקיפות 2. היות ובזיו��ג דהכאה הובחן מה אפשר לקבל ומה אי אפשר לקבל, והיות וכל בחינה מחולקת לע”ס לכן יש לנו עשר הבחנות שבהן ניתן לקבל אור ועשר שבהן לא ניתן לקבל אור 3. ההבחנה הזאת של קבלת אור חכמה ומיעוט קבלת…

[hanorganaas]

the entire alphabet

Okay heres the entire Alphabet

ABCDEFGHIJKLMNOPQRSTUVWXYZ

And to be a little extra here’s my Jewish Ass Giving it to you in Hebrew 

א‬ ב‬ ג‬ ד‬ ה‬ ו‬ ז‬ ח‬ ט‬ י‬ כ‬ ך‬ ל‬ מ‬ ם‬ נ‬ ן‬ ס‬ ע‬ פ ף‬ צ‬ ץ‬ ק‬ ר‬ ש‬ ת‬ ‬