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thejesusmaninred · 6 months ago

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"The Fold." From Mark 2: 1-5.

We now know Jesus came to fulfill the law, which was dictated to the people in the oral tradition by John the Baptist. John who ate words of untruth and heresy like grassholers using superlative knowledge of the Torah, claimed this was not enough. We need a taste of the Spirit Himself, He must live among us and become the root driver.

Jesus appears and says in all hate speech must stop, Shabbos and Shabbat must be observed, and all the religious fixations must stop.

God says "In all this, I agree."

= One Day in Gospel Time.

But as we are about to learn a single day without pain or one absent ecstasy is not enough. So even though the Gospel says we go forward we are actually going back into entropy, a place called Capernaum, the Pyreneum, the funeral parlor of life. With Jesus.

We are going back because even after Jesus told everyone to stop being mean and to be nice and to resuscitate Israel by having a big fat gay Jewish wedding, not everyone was ready. Fear of the unknown of religion is resolved within the Capernaum, "a massive buying in". Withough the Capernaum, all we have is paralysis. So this is where the Friendly Spirit went:

The verb כפר (kapar) describes the formation of any sort of protective perimeter around any sort of vulnerable interior.

Noun כפר (koper) describes the price of a human life, i.e. the purchasing price and maintenance costs of keeping a person out of slavery. This is not simply a single sum of money but rather an economic protective layer of all sorts of hedges and investments.

The noun כפרים (kippurim) is in fact a plural of the previous and denotes a massive free-buying and free-keeping of many people at once. Noun כפרת (kapporet) is the technical term for the cover of the Ark of the Covenant; the Mercy Seat.

Nouns כפר (kapar) and כפר (koper) mean village, but emphasize not the mere huddling together of folks, but rather any rudimentary social stratification that mimics the natural formation of eukaryotic cells, with cell walls, organelles and a nucleus that hosts the wisdom tradition.

The verb נחם (naham) basically means to be sorry. It may mean to have regret but also to have compassion and often to comfort and console whoever one is sorry for. This verb often describes God's attitude toward mankind.

Noun נחם (noham) means sorrow or repentance. Nouns נחום (nihum) and נחמה (nehama) mean comfort or compassion. Noun תנחום (tanhum) meaning consolation."

Jesus Forgives and Heals a Paralyzed Man

2 A few days later, when Jesus again entered Capernaum, the people heard that he had come home.

2 They gathered in such large numbers that there was no room left, not even outside the door, and he preached the word to them.

3 Some men came, bringing to him a paralyzed man, carried by four of them.

4 Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus by digging through it and then lowered the mat the man was lying on.

5 When Jesus saw their faith, he said to the paralyzed man, “Son, your sins are forgiven.”

The Values in Gematria are:

v. 1: A few days later, when Jesus again entered Capernaum, the people heard that he had come home. A few days later, we don't know how many, Jesus entered the village square. He was viewed with skepticism, but most suspected He was right. This ambiguity is why we can't define the number of days it took for acceptance. Acceptance of a Torah tenet is concrete and always falls within the confines of a single day. The Number is 5095, ןץה‎, netza, "we will go out, get out, exit, pull out, emerge, draw lots, result."

This comprises all the Days at once. Jesus was obviously talking to other Jews, men and women who were intelligent and could fathom the rest of the Torah all but one aspect, the part called the Bo.

In Hebrew, "bo" (בֹּא‎) is the command form of come or go. It's the first significant word in the parashah in Exodus 10:1, which is the fifteenth weekly Torah portion in the annual Jewish cycle of Torah reading. The parashah constitutes Exodus 10:1–13:16.

The buttfux in the Evangelical Christian community think no one who was Jewish liked Jesus and this justifies thousands of years of mass murder, but the fact is Jesus had many, many, Jewish followers. No one else understood what He was doing. His Jewish fame began when He was recognized by a Jewish mother in law who woke up when He apperared.

v. 2: They gathered in large numbers, there was no room left. The Torah is parsed out into 9 rooms consisting of six Days of material. The accumulation of large numbers means the individuals Jesus was teaching attained to the crest of the Torah, called Shinar.

Verb שער (sha'ar) exists in other languages with the meaning of to break, tear through or split, which obviously repeats the general theme of the experience of violence. The adjective שער (sho'ar) means horrid or disgusting, and nouns שערורה (sha'arura), שערוריה (sha'aruriya) and שעררית (sha'arurit) denote horror or horrible things.

Much more neutral are the nouns שער (sha'ar), gate, and שער (sho'er), gatekeeper or porter. These words suggests that the ancients associated a hair emerging from skin to traffic emerging from a city gate, like words flowing from an overfilled heart. This in turn suggests that when a grieving person pulls his or her hair out, he or she becomes silent with grief.

The verb שער (sha'ar) is also used to mean to calculate or reckon, obviously with an emphasis on the verbal conveyance of something internally experienced. Noun שער (sha'ar) is also used to mean "fold" in the sense of "a hundred fold."

v. 3: Some men came with a paralyzed man. Even when the Number doubles, meaning one has filled one's mind with enough silver to comprehend the Torah, something called Ha Shem remains.

To understand Ha Shem "complete knowledge of the creation". Ha Shem is the undeniable experience of of the proof that God is real. It cannot be done anecdotally. Ha Shem must be accompanyied by recognition in turn by God. Once both man and God witness each other at the same time, Ha Shem is attained.

To enter into the presence of Ha Shem one must understand the Hindu concepts of Shiva and the Brahman. Spirited persons in search of the substance of the soul must meditate. The mind must be trained to discover not what the mind thinks but how. It is an expereince of utter blankness and helplessness, the fact one inhabits a meat sack that has a pulse, draws in and expels air, has a twitchy thing(s) between one's legs and wiggly toes.

Once the mind is gone and this experience of flesh and energy is contended with one has gone as far as one can go into the consciousness breathing element called chaos in the Torah, but is called the Brahman in Sanskrit. Now they mean the same thing but Chaos has potential, Brahman has none. God opened His eyes and turned Chaos into life with a thought. Shiva withdraws thought and returns all light back into the black.

The experience of Shiva is peace, the experience of Ha Shem is also peace, except Ha Shem involves the sense objects illuminated the light in His configuration, but A Shaivite would reject this idea utterly and try to empty them out.

Paralysis means one must resolve the frustration regarding what is happening in the mind. The mind must turn; it must revolve, it must be able to traverse the darkness and the light with great equanimity or it will never feel at ease. It will gnaw itself away.

To give man a way to stop chewing on himself, God gave Moses Four Directions the mind must revolve before it finally spirals up into the center called Ha Shem. The Torah names Four Rivers, Four Gates, Four Winds, Four Jurisdictions, Four Cities, there are Four Walls between them. This is discussed at the onset of the Torah in Bereshit. As I mentioned the Torah uses numbers to indicate what is needed to pedigree in a particular topic. Adam for example did not live for 930 years. The stage of life called Adam "ruddy" lasts 930, or טל‎, "tel" or "dew":

"The noun תל (tel) typically denotes a mount of ruin and new beginnings, and although to an untrained eye a tell may share some features with natural hills (הר, har or גבעה, gib'a), natural hills symbolize the gatherings of peoples and thus social progress, whereas the tel tells of precisely the opposite: pain, destruction and having to start all over again on the ruins and efforts of previous generations."

Adam is the beginning of awareness within oneself. Each stage of development named below has a similar alpha numeric explanation for how the Torah builds upon the need to know oneself and the belief God and nature are the one's that can somehow reveal it. Seth was 105= קה‎, ka:

The inseparable prefix כ (ke) expresses a comparison to the noun it is attached to. Most literally it means something like "in the manner of" and mostly ends up being translated as "like" as in: X, like-Y. But often "like" doesn't cut it, and translations speak of: about, according to, and even when or while. This prefix occurs very often in the Bible, but perhaps most prominently in the name Michael, or mi-ke-el; "who [is] like God?". Our particle is part of the following substantives:

The substantive כמו (kemo) is כ (ke) plus the particle of inquisition מו (mo) and literally means something like "in the manner of the essence of..". It's used in the same way as כ (ke), but mostly in the poetic texts of the Bible and is possibly a bit more deft and theatrical.

In combination with the relative particle אשר (asher), which generally means who or which, our particle כ (ke) forms the conjunction כאשר (ka'asher), which would mean something like "according to that which..".

According to the above, If we combine Adam and Seth, we get the term "Michael", the purpose of the soul is to self-govern and become like God:

From Adam to Noah

5 This is the written account of Adam’s family line.

When God created mankind, he made them in the likeness of God. 2 He created them male and female and blessed them. And he named them “Mankind”[x] when they were created.

3 When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. 4 After Seth was born, Adam lived 800 years and had other sons and daughters. 5 Altogether, Adam lived a total of 930 years, and then he died.

6 When Seth had lived 105 years, he became the father[y] of Enosh. 7 After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. 8 Altogether, Seth lived a total of 912 years, and then he died.

9 When Enosh had lived 90 years, he became the father of Kenan. 10 After he became the father of Kenan “the composer”, Enosh lived 815 years and had other sons and daughters. 11 Altogether, Enosh lived a total of 905 years, and then he died.

12 When Kenan had lived 70 years, he became the father of Mahalalel “praise of God” 13 After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14 Altogether, Kenan lived a total of 910 years, and then he died.

15 When Mahalalel had lived 65 years, he became the father of Jared. 16 After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17 Altogether, Mahalalel lived a total of 895 years, and then he died.

18 When Jared “descent” had lived 162 years, he became the father of Enoch. 19 After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20 Altogether, Jared lived a total of 962 years, and then he died.

21 When Enoch had lived 65 years, he became the father of Methuselah” When he is dead it will be sent, a man of the javelin”. 22 After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters. 23 Altogether, Enoch lived a total of 365 years. 24 Enoch walked faithfully with God; then he was no more, because God took him away.

25 When Methuselah had lived 187 years, he became the father of Lamech. 26 After he became the father of Lamech “strong man”, Methuselah lived 782 years and had other sons and daughters. 27 Altogether, Methuselah lived a total of 969 years, and then he died.

28 When Lamech had lived 182 years, he had a son. 29 He named him Noah ‘to comfort, to rest” [z] and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.” 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 years, and then he died.

32 After Noah was 500 years old, he became the father of Shem “conscious knowledge of the whole of creation”, Ham “hot, a protective wall” and Japheth “formless expansion.”

= “God created mankind in His Likeness. He made them complementary, one on the left, on the right, one for yesterday, one for today, one for east and west, north and south. One for the old, one for the new.

Through brilliance, a foundation was born. It was called mankind. It was an early mankind, weak, but with tremendous potential. By composing new ideas and efforts, man was able to grow and please God.

There was descent into darkness but discipline caused strength to return. The was a great respite, conscious knowledge of the creation protected the world and there was expansion of human ingenuity in every direction.”

= Michael is the end of the paralysis.

The Number is 2942, בטדב‎ ‎ ‎in tedev, "you will not know."

=You have to break out of the cell in which is trapped the dev, the dove. We are not doves, we are people, we must touch the ground. This is why Jesus threw a fit in the temple that was selling doves instead of selling men and boys like it was supposed to.

v. 4: They made an opening in the roof. The angels revealed to Mary she was pregnant. Then they lowered Jesus in.

The Number is 11123, יא‎אבג‎, yaabg, "God's Ivy."

So Jesus was the paralyzed man that tried to insert His roots into Jewish life like an ivy uses its roots to split rocks and find purchase in order to climb. This He did through the Gospel Torah, to teach man how to rise up off its back and its bum, stand up on his feet, and see the world exactly the way it is- in need of the festival. Rome was not such a place when He entered it.

v. 5: When Jesus saw their faith, he said to the paralyzed man, “Son, your sins are forgiven.”

Sons are the fruits of the actions of the beliefs of the fathers. Sons are supposed to frame life the same as their Jewish fathers but live it in concert with the times. This is how we overcome the mistakes of the past and create new innovations in the present.

The appearance of the Christ was an attempt by the saints to get the Jewish people to go home and be the fathers and sons Moses left along the fringes of the future. As we know this was not a success, but life on earth is not yet over.

The Number is 6899, ו‎ח‎ט‎ט‎, "pry, rummage, snoop, grub, scrabble, nose, ransack, root, rake, and peck."

This means somehow, we have to turn all those names and numbers in the Torah into a readable format if we are to ever understand what Jesus was talking about and not become one of the characters in His parables that missed the boat when it was time to realize the Kingdom of Heaven here on earth.

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dfroza · 7 years ago

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The sign of the new moon also welcomes a new month on the Hebraic calendar, with the current month symbolizing renewal and rebirth, the theme of the whole of the Scriptures, actually.

and the theme of this post shared on Facebook this week by Rabbi Chaim Richman of the Temple Institute in Jerusalem:

[Rabbi Chaim Richman]

Welcoming the Month of Shevat 🌸🌳 Each Hebrew month conveys its own unique message. The theme of this month of Shevat is the concept of renewal and rebirth. The process of rebirth is inherent in the very essence of this month. It reaches its crescendo on the 15th day of the month, when we celebrate the holiday of Tu B'Shevat (lit., ‘the fifteenth of Shevat,’ to be observed this year on January 31st). This day, called ‘The New Year of Trees,’ conveys an uplifting idea: our sages teach that on this day, a unique wave of Divine energy flows through all of creation, a forerunner of the restoration, rejuvenation and rebirth of spring. Deep within the natural world, the vital force of life begins to rise up, within each tree, within each blade of grass, preparing for renewal. The theme of renewal permeates each moment of this entire month. As it is within nature, so too this special time alludes to the potential for restoration within each person, for the Torah uses the metaphor “Is the tree of the field a man?” (Deut. 20:19). Just as renewal is within the grasp of the natural world, so too it is within our grasp as well; as the trees around us receive this new spark of Divine energy, it is intended for people to grasp and receive. We are instructed to serve G-d with all our heart, soul, and might (Deut. 6). That service includes the aspect of one’s striving for personal spiritual growth, as we attempt to draw ever closer to our Creator. However, one of the greatest challenges that we face in our service of G-d, indeed the greatest spiritual danger, is the tendency to become complacent. Sometimes we fall asleep at the wheel of life, and become desensitized to the excitement of living each day… things become commonplace, we grow tired and bored. We take things for granted; even, G-d forbid, our relationships - with G-d, and with our loved ones; even with those closest to us. We cease to appreciate each new day as we should, as the Torah reminds us: “New every morning; great is Your faithfulness!” (Lam. 3:23) Who among us does not desire to feel constantly renewed? But in order to revive ourselves we must be willing to make an effort… we must constantly re-awaken with new inspiration and energy for serving G-d. And just as this applies to each individual, so too on a global level, an opportunity presents itself for collective repentance and realignment with our priorities as people and as a community within the family of man. The cure to spiritual stagnancy and complacency, and the secret to spiritual renewal and rebirth, is Torah study and knowledge. This theme also runs parallel to Shevat’s theme of rebirth, connected to the spiritual root of this time of year: It was on the first day of this Hebrew month of Shevat, that Moses began to recite the book of Deuteronomy to the people of Israel - “on the other side of the Jordan, in the land of Moab, Moses began to explain this Torah… ”(Deut. 1:5) This process continued for 37 days, until his death on the seventh day of the month of Adar. Moses rebuked the Children of Israel for their acts of rebellion against G-d during their forty-year desert sojourn. He taught them once again about many of the commandments that had already been stated at Mount Sinai and at the Tent of Meeting, as well as new commandments. He also presented Israel with the blessings and curses, and prepared them to inherit the land of Canaan, blessing them before his death. Thus, these days of Shevat are a time when those teachings of Moshe are still echoing and reverberating. The mazal, the astrological sign of the month of Shevat is Aquarius – the water-bearer. The verse states ‘O, all who are thirsty, go to the water’ (Is. 55:1) and our sages teach, ‘there is no water but Torah.’ The bucket is positioned, pouring out the waters of Torah; Moshe’s words are resonating and within reach, and it is up us to receive them. This month is literally resounding with the words of Torah shining forth, reaching into every heart, if we would but avail ourselves of the moment and open our ears. For the people of Israel, the selfless leadership of Moses is the benchmark of what it means to be a leader, for all subsequent generations. The true Jewish leadership that he exemplified was based on his unique mixture of unsurpassed humility tempered by unsurpassed greatness; above all, every fibre of his being vibrated with total compassion for his people. He lived his life for Israel, and it was this quality of compassion that made him ready to give up his life for Israel: “And now, if you will forgive their sin - and if not, blot me out of the book which You have written” (Ex. 32:32). The rebuilding of the Holy Temple is another major factor in this month’s theme of rebirth. The Shabbat preceding Tu B’Shvat (January 27th) will be ‘Shabbat Shirah,’ the Sabbath of Song. It is known by this name because the portion of the Torah we read on this day is the section in Exodus that includes the Song of the Sea (Ex. 15), sung by Israel when G-d parted the Sea of Reeds for them. In the song, we find the verses that state: “You shall bring them in, and plant them in the mountain of Your inheritance, in the place, Hashem, which You have made for You to dwell in…in the Sanctuary, Hashem, which Your hands have established” (Ex. 15:17-18). Our sages explain that these verses emphasize how the entire purpose of the Exodus from Egypt was only to bring Israel ‘to the Mountain of G-d’s inheritance’…Mount Moriah, location of the Holy Temple – in order for them to build that very Sanctuary which His hands have established. The Holy Temple is the place of renewal for all humanity. May we all be blessed with the renewal of the month of Shevat, and may we all be united in the rebuilding of the Holy Temple, and the reactivation of the Temple service, where all mankind together will witness the return of the Divine Presence.

1.17.18 • Facebook

and a set of posts shared on Facebook Today by John Parsons of Hebrew for Christians that ties in with this, reflecting upon the beautiful new covenant that we have in grace:

The very first word of the Torah indicates the awareness of the significance of time - “in the beginning…” (Gen. 1:1), and according to Jewish tradition, the very first commandment given to the children of Israel (as a whole) was that of Rosh Chodesh (ראש חודש), or the declaration of the start (or head) of the “new month,” particularly concerning the first month of their redemption (Exod. 12:2). In other words, Passover month was to begin Israel’s year. Note that the word for month (i.e., chodesh) comes from the root chadash (חָדָ��), meaning “new,” and therefore the Passover redemption was intended to mark a “new beginning” for the Jewish people. And indeed, God marks the start of our personal redemption as the beginning of our life as a new creation (2 Cor. 5:17), just as Yeshua is the “first of the firstfruits” of God’s redeemed humanity (1 Cor. 15:45-49). [Hebrew for Christians]

Parashat Bo - The Significance of the Moon

http://www.hebrew4christians.com/Scripture/Parashah/Summaries/Bo/The_Moon/the_moon.html

Necessarily every human being is a theologian of sorts, since thinking about what is ultimately real is inescapable, especially when we are confronted with questions regarding life and death…. The issue often isn’t whether a person will believe in God, but rather how he or she will approach the question of God’s Presence in light of suffering. Part of the difference between a “theology of rebellion” and a “theology of hope” is that rebellion is a mode of the intellectual (i.e., a deification of logic, a demand for temporal and this-worldly justice, and so on), whereas hope is a mode of personal trust (i.e., a “letting go” of the demand for answers in order to surrender to love). When you encounter God as the lover of your soul, you begin to apprehend the truth that “love is patient and kind; love does not envy or boast; it is not arrogant or rude; it does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth” (1 Cor. 13:4-6). Being in a genuine love-relationship with God gives you the courage to face the ambiguity of a world filled with suffering with hope and compassion. [Hebrew for Christians]

1.19.18 • Facebook

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