#and 18 means life in gematria (Hebrew number thing)

[thefernmanner]

"The Chig." From the Book of Sirach, "The Manner of the Fern" 8: 4-7.

We maintain our proper course with this fully illuminating discussion of prudence, AKA how to avoid getting into trouble. All of these are contained in the marriage between the 12 Noble Skills AKA the Ancestors and their offspring and the Mishpatim. Each represents a logical course of action a noble knight will follow rather than engage in sin. The Zohar states there is not enoough time in life for sin, and one can find plenty of sleazy sexy ways to have fun that do not incur sin:

 4 Do not make fun of one who is uneducated,     or your ancestors may be insulted. 5 Do not reproach one who is turning away from sin;     remember that we all deserve punishment. 6 Do not disdain one who is old,     for some of us are also growing old. 7 Do not rejoice over anyone’s death;     remember that we must all die.

The Values in Gematria are:

v. 4-5: Do not insult the Ancestors. Remember we all deserve. The Number is 11160 קיא‎ס‎, kiyas, "the glower."

Sorry, no one likes a mean drunk.

"The verb קיא (qi') means to vomit up or disgorge, and is probably most famously deployed in the familiar adventure of Jonah, which culminated in the great fish vomiting him up onto dry land right after he exclaimed the name of Jesus (Jonah 2:10).

If one eats the bread of a selfish man, one will vomit the little one has eaten (Proverbs 23:8). And if one eats too much honey, one will vomit all of it back up (Proverbs 25:16), just like a godless man may swallow riches but will vomit them back up (Job 20:15).

Still, where our English verb to vomit is largely restricted to the bodily function of expelling ingested harmful material via the mouth, the Hebrew verb appears to cover a wider range of expulsion. Thus a land may spew out unworthy inhabitants (Leviticus 18:25-28, 20:22).

Our verb yields the following derivatives:

The masculine noun קא (qe), meaning vomit. This noun occurs only in the famous saying: "Like a dog that returns to its vomit, so is a fool who repeats his foolishness" (Proverbs 26:11, quoted in 2 Peter 2:22).

The masculine noun קיא (qi), also meaning vomit, but only of drunk people's vomit (Isaiah 19:14, 28:8 and Jeremiah 48:26 only)."

v. 6-7: Do not disdain someone who is old. Some of us are growing old. Do you happen to remember what happened to Moses while he was told to fuck around with a ridiculous aimless bunch of freedmen? He died unfulfilled. No hablas Senor! He should have told God and left the pathetic things to burn in the desert and then left to pursue the rest of his life. Moses, he got old. Me, I want to get bold. And there are wicked people in the way, and I am going to kill them all if I must in order to do it.

The Number is 8103, chig, this is the calling. A chig is what is also called Lehi, the jawbone. Who controls the jawbone controls the animal. Where there is idle speech and ridiculous thoughts behind them, this means an utter dumbass is in charge of the beast and this combination always fails.

According to the Torah one must control the calling, and heed the voice that leads across the desert, away from the fucktards into one's promised places. To anticipate one will one day want to do this is the beginning of Lehi. Otherwise, awaiting the dawn of destiny is a sin. It is a foolish man's approach.

[thegospelofstjohn]

"The Toiler." From the Gospel of Saint John, 5: 16-18.

The next section continues to develop the concept of the Sabbath. It is given, much like the Talmud in a series of Mishnah. I am going to analyze them in that format so each Mish "scan" is easily understood.

The goal of a Mishnah is to moor or tether a verse or a phrase to the rest of of the religion and all the research and discussion that has been documented so far. Mishnah means "lead me through existence please."

I look at several factors when I create a Mishnah. One is the translation of all words out of foreign lanuages into English. I turn the entire phrase back into Hebrew using Gematria and then I look at established articles, essays, and oral sessions to ensure the Mishnah can be turned into a practice, something very tactile.

This tactical end point I refer to must discuss the journey from Day Zero, utter chaos to Shabbat, "effortless self-consciousness." The masters that created the Torah, the Aggelos, the angel flock included millions of ways for us to arrive at an effortless, ethical, moral, sensual, and sumptuous way of life on this world. Mishnah is not only a requirement, it is worthwhile to understand their plans for us as thoroughly as possible.

Jesus says the following about Shabbat, again using a two part Pslam "creation of a form." I have mentioned this form does not result in a bipartite or tripartite God, that is not what the Gospels say. Rather these terms refer to:

Father: #200, קב‎, "a crutch."

Son: #180, ק‎ף, "fun a good time."

The Father is the Torah, all the documentation and supplication one performs in the Shule and the temple. The Son is the return on investment, what is called Shabbos, "work in exchange for happiness" and finally Shabbat, or actualization of the Self. This is reflected in the Mishnah I just made.

We know Jesus came to teach us how to explore ways to stop the bleeding, heal from our grief and ascend the evolutionary staircase that our tyrant governments have prevented us from climbing. The case(s) against them are acute as is the time. The dawn of a second Trump Presidency which rode a wave of numerous unresolved illegalities under shroud of Christian camouflage is the most careless, insipid, unprofessional, undignified example of government malpractice in American history. We are already planning to regret it, especially civil rights advocates. A second term in the White House for the unelected dictator violates every spiritual tenet man holds dear, but there appears to be no way to wake this slumbering planet up about it.

Our task before the inauguration is to find a way to implement the Torah in a way that is clean and neat, and leads to a global experience of Shabbos and Shabbat. Donald Trump and his Republican Party must be exterminated. Of this there is no doubt.

Failure to rid the planet of them is sacriliege, allowing them to continue to live here is in fact very much illegal, as they will continue to cause harm to the innocent. Jesus says "on the Authority of the Son" we must do what it takes to ensure we father what is appropriate in the future. This process of applying the Torah to our troubles in order to give all mankind access to grace, is why Jesus says He and the Father are One. He says straddling both roles is His Duty.

Our duty is to ensure our efforts cause society to take shape out of its current misbegotten form with godspeed. We tend to like to wait until it is too late.

The Authority of the Son

16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.”

 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

The Values in Gematria are:

v. 16-17: Jesus said I too am working. The Number is 13364, יגגו‎‎ד‎, yagud, "I will bind and tie it all together."

v. 18: He made Himself equal to God. טרךך, trachach, "To save us from our trouble, to soften things up, to mollify."

This foots with my assessment that Jesus came to teach us field exercises to help us become more sensitive. There cannot be Shabbos or Shabbat or a sane world without them.

We know Jesus is also called a Trachon, a central well, this is also found in the above Gemara or "whittled down" Mishnah. Trach means "toiler" which also adds to our understanding of the passage and the invocation of the Gospel which states, "I saw you were in trouble, I am here to toil alongside you, to help."

[thejesusmaninred]

"The Tease." From Mark 12: 38-39.

Things were going so well. Now Jesus warns the synagogue just as it is starting to cheer for Him that there is a Tania, a warning, the people should heed.

A warning or dabar, is a stipulation that states in spite of the observance of Shabbat, one must continue to do one's chores:

"The masculine noun דבר (dabar), meaning a word, a message, a thing (as explained above). Our noun denotes a thing that was made to come about. It can be a single word (which is the name of a thing), but it can also be a whole sentence, a commandment (the famous Ten Commandments are literally Ten Words), an 'act' such as the acts of King David (1 Chronicles 29:29; the things that David made to come about), and it can be a whole library and ultimately the whole of everything that can be formally said about anything, that is the Word of YHWH.

The plural (דברים, dabarim) may mean 'words' (Genesis 11:1) as well as 'things' (Genesis 15:1) or 'matters' (Exodus 18:19). Together with the particle על ('al), meaning on or upon, our noun forms the phrase על־דבר; upon the thing, or on account of, or simply: because. Together with כל (kol, meaning all) it becomes 'everything'. With certain negations (such as לא (lo'), meaning not or no) our word expresses 'nothing'.

Together with יום (yom), meaning day, our word forms the phrase דבר־יום; 'thing of the day' or 'daily chore'. In conjunction with YHWH, the word dabar denotes both the whole of all things that exist in the universe, as well as the formal knowledge of all these things in the mind of any person (because yes, your Sunday School teacher was right: Jesus lives in us and makes a whole new world in us)."

The warning pertains to "flowing robes", which are 1259, יבהט‎ ‎ ‎"be amazed" or "alabaster or porphyry" "people who make it look too easy", "who believe things are set in stone."

But some aspects of man's chest are set in stone. So what is the real essence of the warning?

Warning Against the Teachers of the Law

38 As he taught, Jesus said, “Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, 

39 and have the most important seats in the synagogues and the places of honor at banquets. 40 They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.”

=

They will be disobeyed. Our Sunday School teacher was probably right about most things, as were the other teachers we met while we were growing up. Except they understood what we did not. They taught and lived in a way that incorporated the Laws in the Torah, after their difficulties in life were long gone. Some of us are not so willing to listen to what they had to say until much later.

So the warning is "do not stop performing the Mitzvot."

The Values in Gematria are:

v. 38: The marketplace is desire. The desires of the Sunday School Teacher have been tamed, the student has no idea what she is talking about, but stil one listens. Then when one is grown, one enters the shopping center and things go wrong. We forget then we remember what the teacher said, but after we pay the price for the merchandise.

The Number is 10108, ייח, Yeh, "that which keeps us from failing."

v. 39-40: ‎They make lengthy prayers and will be severely punished. The Number is 13930, ‎‎יגטגי‎ ‎‎, jageti "I teased."

=

Avoid things which are shallow.

"Our word σκελλω (skello) is mostly negative, and emphasizes dead things or things that should be wet and aren't — and note the curious similarity with the familiar Hebrew term שאול (sheol), the pit or the grave. Drying up and hardening is of course also a quality of bricks: the elements from which the privileged few may build their buildings, and the rest of us have to suffer for (Genesis 11:3, Exodus 1:14; the noun לבנה, lebenah, means brick, hence the name Laban). In that sense, bricks are rather like (arbitrary) norms, fashions and even legislation and bureaucracies that protect the powerful and keep the rest of us from true progress and ultimately freedom (ελευθερια, eleutheria, freedom-by-law)."

Jesus was not cautioning the world about hypocrisy rather about the caveats associated with the practice of religion. One must understand what one is able to learn from the religion and know when one has reached the end of a particular phase of effort.

We are stuck as I have said at the Third Day because man still condones violence and murder and God has said these things are not allowed. We allow lawless preachers and politicians to prance around and this violates the Beersheba; but many claim the rite of Baptism and think they are keeping the Sabbath.

The responsibility teaching about the Seven Days and Shabbat is upon the synagogue but reaching the finish line is upon the student. One must know when to give up one's flamboyant religious costume or seat of honor until the privileges for these have been properly recognized within the self. Otherwise, attempts at external recognition are a trap...don't be fooled, these persons are only pretending to have fun.

Further, I mean to prove without all those Rabbis and Yeshiva schools, we have no chance of properly understanding the splendid phenomenon contained in this Gospel of St. Mark or the others.

[theestervashti]

"The Neck." From Esther 4: 6-8.

A crisis in the Court of Persia, "the science lab" of government, results in an edict by the King calling for the destruction of the Jews. An honorarium of ten thousand talents has been promised by the King's head Eunuch to anyone who will do it. The Babylonian god Marduk, "bitterly opposed to oppression" tries to stop all of this from happening, and sends Esther "unity in the law" to go and plead with the Court for mercy.

Mercy is the center or "fifth direction" that results from the Four. Mercy is the insctinct we lack as a human race. We are times "western" or enlightened enough, but centric, no, not really.

The ideal circumstances would be an edict for publication in Susa of a different sort. First what is Susa? Susa is 381, gaha:

"This word in singular form may also be used for Israel (Exodus 19:6) or even tribes (Genesis 48:19). The plural of this word, גוים (goyim, or גוי, meaning goyim of, which is spelled the same as the singular) denotes "the nations," that is, all peoples other than Israel. Once or twice in the Bible, this word denotes non-human "nations": beasts (Zephaniah 2:14) and perhaps locusts, although that's debatable (Joel 1:6).

Note the highly significant usage of the latter noun in Genesis 17:5, where YHWH renames Abram into Abraham, and says: "For I will make you the father of many nations [גוים, goyim]". This seems to urge the reader to understand that Hebrew theology concentrates on universal Truth rather than on tribal domination, while at the same time purposes to maintain social diversity instead of turning the whole earth into one big gray mass of identical citizens."

The only edict that separates the merciful from the rest of the world and allows for social diversity and human equity is the Prime Commandment, which Jesus quoted from the Book of Leviticus:

"Leviticus 19:18 states, “You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.”

We cannot now easily turn back from retribution against the Mormons, Evangelicals, Pro-Lifers, Scientologists, Russians, Iranians or the Republicans, not a chance. But we can keep our hearts set on what life will be like once they are no longer a lethal threat to the rest of mankind.

The Book of Esther continues:

6 So Hathak went out to Mordecai in the open square of the city in front of the king’s gate. 

7 Mordecai told him everything that had happened to him, including the exact amount of money Haman had promised to pay into the royal treasury for the destruction of the Jews. 

8 He also gave him a copy of the text of the edict for their annihilation, which had been published in Susa, to show to Esther and explain it to her, and he told him to instruct her to go into the king’s presence to beg for mercy and plead with him for her people.

The Values in Gematria are:

v. 6: So Hathak went out to Mordecai in the open square of the city in front of the king’s gate. Hathak means, "to neck, to make out."

To get all sexy in the village square just before a genocide is a peculiar choice. The Number is 4202, דבאֶפֶסב‎‎ ‎, debafesb, "the passive dove."

=

"Go to your dear."

v. 7: He told him everything. The Number is 9760, טז‎ואֶפֶס, tezoeps, "the compartment where life comes to life."

The adjective ζωος (zoos), meaning alive or living (and substantially used: a living thing), doesn't occur in the New Testament, but from it derive:

Together with the verb αγρευω (agreuo), to catch: the verb ζωγρεω (zogreo), meaning to catch alive (Luke 5:10 and 2 Timothy 2:26 only). In Biblical times, animals were mostly hunted for food and thus conveniently shot dead from a distance, but occasionally animals were caught to be domesticated to some degree. Domestication may have a bit of an unromantic ring in our modern society, but that's because all modern people are domesticated and may confuse a camping trip supported by the latest tech and weatherproof gear for actually roughing it.

Animals that were frequently forced to run for their lives from predators would have been very happy to live in human pens, and domestication probably started when the most agreeable among animals gravitated toward the security of human settlements. Dogs may be man's best friend but man is also dog's best friend. The dog is arguably the happiest animal alive but without man, dog would not have existed. Diversification comes from cultivation, which starts with domestication (Luke 5:10). Unfortunately, slavery too begins with being caught alive (2 Timothy 2:26).

Together with the adjective γονος (gonos), begotten, from the verb γινομαι (ginomai), meaning to be, begin to be: the adjective ζωογονος (zoogonos), meaning living-thing-forth-bringing. This adjective isn't used in the New Testament, but in the classics it served as an epithet of Apollo. From this adjective in turn comes:

The verb ζωογονεω (zoogoneo) meaning to bring forth living things (Luke 17:33 and Acts 7:19 only). Note that this verb does not speak of preserving one's individual life but rather of bringing forth a new generation and thus preserving the life of the family or tribe or name (or species, etcetera).

The noun ζωον (zoon), meaning a living entity. Although this word is mostly used to describe animals, it's certainly not so restricted and may denote any kind of being that lives. The "four beasts" that are mentioned all throughout the book of Revelation probably denote social beings, that is to say: the various different social modalities or ways of living together (not to be confused with governments; these four beasts have only God as their king; 1 Samuel 8:7, Matthew 23:9). Their number, four, probably describes not an arithmetically accurate amount but rather the full spectrum of human sodality (associated to the four angels, four winds and four corners of the world, Revelation 7:1, or the four horns of the world-wide altar, Exodus 20:24, Ezekiel 43:15, Daniel 8:8). This noun is used 23 times; see full concordance.

Together with the verb ποιεω (poieo) meaning to do, make or bring about: the verb ζωοποιεω (zoopoieo), meaning to make alive. This verb usually refers to the resurrection and occurs 12 times in the New Testament; see full concordance. From it in turn derives:

Again together with the preposition συν (sun), meaning together or with: the verb συζοοποιεω (suzoopoieo), meaning to make alive with (Ephesians 2:5 and Colossians 2:13 only).

v. 8: He gave a copy of the text. A copy of the text is "man made in God's image." How all of this necking and snogging and hugging in front of the King's house with a new god constitutes a valid argument against genocide is something we do need to figure out.

The Number is 9095, טיט‎‎ה‎, tita, "clay, mire, loam."

Esther's job is to explain to the king, her future husband how everything he values and loves will become a thing of the past if he does not recognize the wisdom of the Torah which states there are phases of transition between religion, the state, math, science, theory, and fact, and how all of this comes together in the experience of Shabbos and Shabbat.

The big sexy makeout scene in front of his eyes along with a detailed explanation of how diversity within a population makes it strong, it brings life, culture, wealth, and dignity to a king, especially an emperor like Xerxes who conquered most of the known world. All of this is found in the character of the goddess Israel, called Esther who is the embodiment of mercy, called a Zohar, or "incandescence" of the Torah.

[thepitofjob]

Job 10: 18-22. "The Hebrew."

We just covered the Negev, "the shifting" that takes place when one has change one's mind. Now we learn how the mind is the problem. Judaism discusses human nature a great deal, how it contains elements of his early savage caveman self if we do not groom it, but not very often does it discuss the existence of the mind itself.

The mind is a delusion. We do not have a mind, we have a brain. The mind is the place the will is born, where the conscious choicees to be deluded, wicked, weird, and wonderful are all born.

Even upon culimination of one's Shoftim, the equivalent of what is called a Sattva "sculpted one" in Buddhism or Hinduism, one must still "shorten the days" and enter the realm of the Black just as the God of Israel did when he completed His personality.

Now very few men and women learn how to do this it is not taught to many children but it must be learned in the Shule from an early age. Once one starts to see the mind breeds thoughts on its own like a light bulb must breed light when exposed to electricity and then one is on the cusp of the Shoftim. Good and evil, saint and sinner all of these things are made up by man they are screen plays we perform in. There are however, elements of the Shoftim nature we cannot under or overperform. They are all that remain once the cast of characters in the mind leave the stage.

Gay and straight are good examples of the Shoftim. One cannot act out by being gay or repress it. This is ridiculous. I cannot play soccer, I am no good at it, I can play the french horn, and at that I was not too shabby. Even still all persons can control the amount of light and darkness in the mind and become Shoftim. What is found when one searches for the Shoftim are not named in the Seven Days or fulfill all the attributes. With these "upper qualities" we are on our own.

No one wants to date a raunchy soccer player, or dance with a woman who meditates but can't carry on a coversation without doing something impulsive. So we need to learn how to be the Self without losing control of the mind:

18 “Why then did you bring me out of the womb?     I wish I had died before any eye saw me. 19 If only I had never come into being,     or had been carried straight from the womb to the grave! 20 Are not my few days almost over?     Turn away from me so I can have a moment’s joy 21 before I go to the place of no return,     to the land of gloom and utter darkness, 22 to the land of deepest night,     of utter darkness and disorder,     where even the light is like darkness.”

The Values in Gematria are:

v. 18-19: Why did you bring me out? This is what we need to find out. The Number is 11703, יאז‎אֶפֶסג‎‎, yazepesg"God opened my eyes teach me how to be my own sort."

v. 20-21: Turn away from me. Once one learns religion and superstition are the same, one cannot go back and practice the relgion quite the same way. So what do we do? We pay homage to He Who Made Me, who gave me the Self.

The Number is 10072, י'‎עב, "A Hebrew."

A Hebrew is a kind of Jew that is said to be sojourning. One who worries God will not be his friend. That is nonsense unless one is determined to make of God an adversary which is possible, but not because of the Torah but in spite of it.

v. 22: What is the Deepest Night? Watching the rest of the world stay the same while the Shoftim is beginning to evolve. The Number is 4513, ד‎האג‎ ‎"the Hague."

"In Psalm 107:27 our verb is used in the meaning of to reel; to whirl around. Since the object of the verb is sailors in a storm, the connection to festive swirling may not seem very clear. Here at Abarim Publications we surmise that our verb deals with the same kind of circular and symbiotic dependency as does the verb זבח (zabah), meaning to sacrifice.

The action of the verb then describes the transition from a large and slow circular motion to a concentrated, small and fast one; the large circular motion would constitute life in its daily symbiotic synchronicity, whereas the smaller, faster one would result from people gathered for their feast.

This verb demonstrates that feasts and storms form virtually in the same way and for the same reason: to alleviate tension and release energy.

Note that the verb חול (hul I), which means to whirl, reflects dancing as much as writhing in agony or shuddering in fear.

This root yields one, maybe two derivatives:

The masculine noun חג (hag) means feast or festival gathering, with the same scope as the verb (Exodus 23:14, Judges 21:19, 1 Kings 12:32).

The feminine noun חגא (haga), meaning a reeling. It's a curious word which is spelled like the Aramaic equivalent of an unused Hebrew word חגה (haga); the feminine version of חג (hag). This noun is used only once, in Isaiah 19:17, and HAW Theological Wordbook of the Old Testament declares "derivative from hagag unsure".

The world is reeling, as the etymology suggests trying to release the energy of the consequences of its actions. As we learn in the East, acting out and is not acting up. We will learn more about acting up and why it is different in the rest of the Book of Job.

[numbersbythebook]

Euphrates, Othniel, Babylon

written by Will Schumacher

I posted on the number 4 a few years back. It is consistently associated with dividing one thing from another. The 4th Hebrew letter is dalet and its pictograph is a door. A door separates what is inside from outside. The physical created world is also depicted by the number 4.

In the Bible the number 4 seems to represent the separation of the physical world.

The first “4” in the Bible is in Genesis 2:

Genesis 2:10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

The 4th river is the Euphrates.

Genesis 2:14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

God later tells Abraham the Euphrates is the edge of the Promised Land.

Genesis 15:18 In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

So, the number 4 is about dividing the physical, and the 4th river, the Euphrates is the physical dividing line on the east of the covenant Promised Land. What is further interesting about the Euphrates is that it went through ancient Babylon. Its like God is painting a picture of His people on one side of the Euphrates and on the other is Babylon/not His people.

The New Testament mentions the Euphrates twice and only in the book of Revelation. The second time it is mentioned is a reference to how Cyrus conquered Babylon. His army dug channels to divert the Euphrates and they entered through the dried up river bed. Cyrus is a type of Christ.

Revelation 16:12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

Strong’s G2166=Euphrates. Strong’s H3566=Cyrus. The following verse is interesting because it is verse 2166 with a gematria of 3566. Many see “him” as Christ.

Exodus 23:21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

Strong’s H6578=Euphrates. Verse 6578 is about Othniel:

Judges 3:9 And when the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother.

Othniel is also a type of Christ. He defeats a king of Mesopotamia. Babylon was located in Mesopotamia.

Judges 3:10 And the Spirit of the Lord came upon him, and he judged Israel, and went out to war: and the Lord delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.

I posted on Othniel awhile back.

Joshua 15:15-17 And he went up thence to the inhabitants of Debir: and the name of Debir before was Kirjathsepher. 16 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife. 17 And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.

Kirjathsepher means “the city of books”. Othniel means ”the lion of God”. He is from the tribe of Judah. Achsah means “anklets” or “fetters”. She is in bondage.

So we have the Lion of God from the tribe of Judah taking a city of books and marrying someone who was in bondage. We have the New Testament picture of this in the book of Revelation. This is the only time Jesus is called a lion in the Bible. The book is the book of life:

Revelation 5:1-5 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

This story of Othniel is a picture of the completed redemption work of Jesus and thus as king sitting down at the right hand of the Father as the owner of the Church/book of life. Jesus as the lion refers to His Kingship. The lion is called the king of the jungle/beasts.

Othniel is Strong’s H6274.

Verse 6274 from the end of the Bible. Perfect match.

Mark 15:2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto them, Thou sayest it.

Jesus defeated “Babylon” on the cross and will again permanently defeat Babylon at His coming.

Babylon is described in Revelation 18 as being full of the “unclean”. Strong’s G169 is used twice in this verse, once as ”unclean” and once as “foul”:

Revelation 18:2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

The first verse in the bible with a gematria of 2166 matching the Strong’s number for the Euphrates is about the clean vs unclean:

Leviticus 11:47 To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.

Jesus uses “eating” as a metaphor for doing God’s will.

John 4:32-34 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him ought to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

Leviticus 11:47 is verse 3045. Strong’s H3045=”know” as used in the tempting of Adam and Eve. They also “ate” and believed the lie that they could know good from evil:

Genesis 3:5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

Strong’s G3045=”dainty” is used in Revelation referring back to the story of Adam and Eve and man not being able to discern good from evil apart from God.

Revelation 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

As I said earlier Othniel is a type of Christ being the lion of the tribe of Judah defeating a king of Mesopotamia/Babylon. His Strong’s number is H6274. There is only 1 verse with a gematria of 6274 in the Old Testament and it is again about the clean vs unclean:

Deuteronomy 14:7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.

It would seem that obedience to the law of eating clean vs unclean is akin to relying on God to define that which is good and that which is evil. The children of God are wise in that they rely on God to define good vs evil and Babylon is full of the unclean because they have decided for themselves what is good vs evil in their own eyes

[thenewdeadseascrolls]

Judges 20: 17-18. "The Lichens."

We just learned in the Mishnah God expects Jews to hold their heads up high. In this next frame however we discuss the fact there is a Tania, or stipulation: God gets the glory first. Except no one knows what this means.

The practice called Judah is often confused with praising God. God does not need our praise, we need His. We are desperate for it pretty much all of the time. So how does one show one has earned God's praise in a manner that is flattering to Him and demonstrate Judah?

The answer is found in verse 20:17, through fitness. Fitness in Judaism means more than looking pretty and feeling healthy or being as competent or as clever as one can be. The Gematria assigns Judah a value of 813, or ח‎אג‎ khahag, "who has a holiday."

One who assigns value to the idea of the Jewish Holiday, freedom from work and suffering, understands why attaining to it gives God His Glory. This is a splendidly beautiful planet and we are wrecking it. We have, out of ignorance and deviousness created work instead of releasing ourselves from it. There is no greater sin named by the Torah.

At this advanced age of humanity, one must be incredulous to see us proceed with scarring, pockmarking, scorching, sweltering and starving this place to death. Especially since the retards, the Republicans and fundamentalist Christians are behind it. They are all dull and drab, easy to outwit, they are all lawless, easy to imprison, but somehow they are free to maim the world all willy and nilly. God's Glory is not to be seen in their wake.

As the Shoftim says, "Judah, the observation of Shabbat, is our first priority always."

17 Israel, apart from Benjamin, mustered four hundred thousand swordsmen, all of them fit for battle.

18 The Israelites went up to Bethel[b] and inquired of God. They said, “Who of us is to go up first to fight against the Benjamites?”

The Lord replied, “Judah shall go first.”

The Values in Gematria are:

v. 17: All Israel was fit. The Number is 5032, נגב‎, "the southern region."

The southern region is 877, "lichens." Lichens are colonial symbiotic organisms which are found only on the north side of a tree where they receive the most shade, wind, and rain.

What does it mean to be person who is both inwardly and outwardly focused? To be aware of the Tasty Jewish Self and also the outerwear? To be a Jew and also a part of a colony of persons that are not at all Jewish and feel no need for accolades from them? There must be a way. The sage that wrote this portion of the Tanakh believed there was.

v. 18: But who is to go first? The Number is 8737, ףזלז‎‎ ‎‎"solve the puzzle." A puzzle is 1285, yabhaka a fish hook for God.

A fish is someone who "unclouds the words" and becomes a kind of angel, a person whose life is free of nonsense.

"The noun ιχθυς (ichtus) means fish but comes with a vast footnote. The ancients were fully aware of the hydrological cycle — from the sea rises mist, mist forms clouds, clouds produce rain, rain becomes rivers, and rivers flow back to the sea — but in the same way that the hydrological cycle gives our planet a kind of proto-soul, so the reasonable mind of man was considered seated upon a much more fundamental process that ran very much alike the hydrological cycle.

The Hebrew word for waters (seas and oceans) is מים (mayim), which looks like it is a plural of the particle of inquisition מי (mi), meaning what? Mists and clouds congeal in the atmosphere and become words (Genesis 2:6; see our article on νεφελη,��nephele, cloud), after which the mind of homo sapiens forms (Genesis 2:7) and begins to name things (Genesis 2:19-20).

Clouds give rain, and the words for rain and teacher are the same, namely מורה (moreh), which in turn relates to the familiar name Torah, or law. Rain forms rivers that flow, and the verb that means to flow (what a river does) is the same as the verb that means to shine (what a lamp does), namely נהר (nahar).

The earliest human cultures formed by rivers (see our article on the name Tigris for more on this). That means that to the ancients, water was in many ways similar to light, and since light was in many ways similar to wisdom, water and wisdom were equally alike (which helps to explain the verb βαπτω, bapto, to baptize).

The Hebrew words for fish, namely דג (dag) and דגה (daga), hence the name Dagon, come from the verb דגה (daga), to vastly increase in number, which means that the prophet Jonah wasn't gobbled up by a whale-type creature but rather by a locust-type creature, known proverbially for the vast multitudes in which it existed.

Since angels made it into popular imagination, everybody knows that an angel is a bird-like being, with bird-like wings (and please see our article on αγγελος, aggelos, for more on this). But in the same way that angels are bird-like, so prophets are fish-like.

An angel is a being who drops information into a human mind from the outside, leading to the kind of sudden inspiration that recipients describe as clear-sky lightning. A prophet, on the other hand, is someone who intuits deeper truths without consciously knowing how he arrived at these truths, or having any tangible evidence to back them up.

A prophet usually has to work hard for his insights, and then even harder to have an audience pay any mind to him. Since a truthful prophet is a valuable commodity to any society, great numbers of false prophets and performers try to dazzle the masses with smoke and mirrors (genuine prophets are fish-like and pseudo-prophets are snake-like: hence MATTHEW 7:10). But back when the validity of information was still a matter of life and death, a "prophet" whose nonsense didn't come true would be summarily executed (Deuteronomy 18:20)."

So the way to give God Judah is to mix the words of the Torah in with the preconceived self, the one God made before we were born when He made our bodies, sort it all out and create something valid, a personality that can hold up under scrutiny, for whom there is evidence of his goodness and graciousness.

Such a valuable person, called Shoftim by the Torah should not be hard to find in such a shitty, shitty, devolved and ungodly world.

[the-hem]

"The Voice in the Wilderness." From the Gospel of Saint John, 6-9, 19-26.

The Voice in the Wilderness is propesied in the Book of Isaiah, circa 800-700 BCE. Israel was conquered by the fiercely monotheistic and legalistic Assyrians and the first real prophet of Israel, Amos began to record his testimony followed by his son, Isaiah ben Amoz thereafter.

Solomon's sons and their exesses left the Kingdom wide open and in came the Assyrians with their Legal Code and life was never the same. The Book of Isaiah reminds the former people of the Kingdom of Israel their God and His Code, His Torah were every bit as good as that of the Assyrians and to take heart.

The Prophet John, circa 100 CE proclaims the Voice in the Wildnerness the voice of one longing for the unconditional, unmodifiied, inimitable Presence of God was speaking, prepare to heed it.

Following is how this process of speaking and hearing is recorded in the Fourth Gospel. First came the Light and the Witness to the Light, which is of equal importance in preparing for the Arrival of Christ. Without this process, whether through the eyes or the ears or the nose or the skin, or through taste, called Ha Shem in Hebrew, one cannot know God. One must prepare and then one may Know.

In between the self and the Self, is something called John:

The verb חנן (hanan) means to be gracious or to favor. Nouns חן (hen), חנינה (hanina), תחנה (tehinna) and תחנון (tahanun) mean favor or grace. Adverb חנם (hinnam) means freely or gratis, and adjective חנון (hannun) means gracious.

John-Natan is the gift:

The masculine noun מתן (mattan), meaning gift; marriage gifts (Genesis 34:12), offerings (Numbers 18:11) or presents (Proverbs 18:16).

The feminine version of the previous noun: מתנה (mattana), also meaning gift or offering. This noun is also used to describe the "gift of one's hand", that is one's talent(s) (Deuteronomy 16:17).

The feminine noun מתת (mattat), meaning gift or reward (Ezekiel 46:5, Ecclesiastes 3:13).

Together we get Jonathan, the name of King David's woofie:

"The shape-shifting verb נתן (natan) means to give in a broad bouquet of senses, from regular giving or bestowing, to setting or putting, to transforming one thing or situation into another.

This verb's three nouns מתן (mattan), מתנה (mattana) and מתת (mattat) all mean gift, again broadly ranging from a regular present to an offering to an innate talent (being "gifted")."

The Witness

6 There was a man sent from God whose name was John.��

7 He came as a witness to testify concerning that light, so that through him all might believe. 

8 He himself was not the light; he came only as a witness to the light.

A man sent from God is a sentient being who leads others out of the darkness of insentience, called the wilderness. We know baby John and Baby Jesus spoke in the womb, so one presumes that John achieved sentience in utero, and came to report on the circumstances as an adult about the adult version of Christ.

Sentience is transmitted. God gives us life, the Light behind one's eyes, but the real gift of life is sentience. As the Earthbound Spirit of God, Christ is the pre-eminent Cause of sentience in the modern world. He taught people how to be fully civilized after Rome caused the final remants of the Israelite civilization to fold. Fortunately remnants of His Christianity have remained with us.

As with learning to add or subtract, to sing or play the violin or fix a car or swim in the Olympics, God does none of these things. The real gift of life comes from other human beings, and we sell this short. Christ's Cause was the same- to teach people how to be kind.

For this to work, we need to see someone being nice, and we need to believe they are of God in Christ or the Testimony is just offal, it is rot.

The Values in Gematria for the above verses are:

v. 6: the Value in Gematria is 4541, דהדא, "the echo of dahda" "the echo of understanding back on itself."

v. 7: the Value in Gematria is 4658, דוה‎ח‎, a doh ho, "a report for the masses about Him."

v. 8: the Value in Gematria is 3914, ג‎טאד‎‎, gettad, "the gate to love."

The government of Rome wasn't exactly telling the world it was in love with it, nor did the people have any delusions about this, just as we should not, especially after the cuntlappers and President Biden gave Ukraine the big schcrew last week.

John's message to the peopleof Rome and now to us about a God that demonstrates love for the universe was scandalous and outrageous. People gathered to interrogate him on the other side of the Jordan...that means they were grown ups with adult minds:

The Testimony

19 Now this was John’s testimony when the Jewish leaders[c] in Jerusalem sent priests and Levites to ask him who he was. 20 He did not fail to confess, but confessed freely, “I am not the Messiah.”

21 They asked him, “Then who are you? Are you Elijah?”

He said, “I am not.”

“Are you the Prophet?”

He answered, “No.”

22 Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

23 John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”[d]

24 Now the Pharisees who had been sent 25 questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?”

26 “I baptize with[e] water,” John replied, “but among you stands one you do not know. 27 He is the one who comes after me, the straps of whose sandals I am not worthy to untie.”

28 This all happened at Bethany on the other side of the Jordan, where John was baptizing.

The Values in Gematria for verses 23-38 are as follows:

v. 23: the Value in Gematria is 7655, ז‎והה, identified, ‎‎‎"he crawled."

v. 24-25: the Value in Gematria is 8917, חטא‎ז, he sinned...

v. 26-27: the Value in Gematria is 12913, יבטאג‎, will be tagged.

To be tagged in Judaism and Christianity is to achieve unity between tagin and kether, and know oneself as pure consciousness, beyond all categories, timeless, a point that crystallises out of the Ein Soph Aur, the pure Balsam of the Holy Spirit.

v. 28: the Value in Gematria is 6010, סאאֶפֶס‎, saapes, at zero, at the ankle. To grab the future by the ankle, as Jacob did with Esau is to presume cannot ignore or forget the agonizing details of its origins.

John told the world it could, should and would be a better place, but first it was going to have to grovel and admit something unusual had to be done.

As in the Age of Isaiah and then the Gospel Era we have a Code to implement. Its rationale is above: an end to sin and cowering before God and the achievement full unity with His Hallow Spirit.

Here endeth the lesson called the Kabbalah of the Witness and the Testimony in the case of the Glorious Revelation of the forthcoming of the importance of the Christ.

[ancestorsofjudah]

2 Kings 2: 15-18. "Jericho."

Jericho is the Place of Fragrance. It is a Fortified City that plays a prominent role in the Torah and Tanakh. The Value in Gematria just about says it all, 755, זה‎ה, "same" or shemosh me'oth in Hebrew which means "a bunch of pure giggling young boys or girls."

The term alamoth occurs only twice in the Bible. It's a musical term that's used juxtaposed with sheminith in 1 Chronicles 15:20-21, which makes it clear that both have to do with the way harps and lyres (small harps) were tuned or played. Our word alamoth also occurs in the header of Psalm 46:1.

The verb עלם ('alam) means to be hidden or concealed and noun תעלמה (ta'alumma) describes a hidden thing, but all this with an emphasis on a potential coming out rather than a hiding for, say, safety or mysteriousness.

Noun עלם ('elem) describes a young man, עלמה ('alma) a young woman, and עלומים ('alumim) youth(s) in general, which appears to appeal to the still "hidden" potential of youth.

Likewise the noun עולם (olam), which means forever or everlasting, appears to refer to the potential of any present situation, which may realize when time is unlimited.

To bring out the "hidden water" from a man makes us all more alike than it makes us different. The relief of discovering what life is all about down there just like everyone else is Jericho, the Fragrant Place:

Known to evoke spiritual qualities and feelings and reminding mankind of its creator, fragrance in Jewish wisdom can be summed up with the words of the Talmud: “What is it that provides enjoyment for the soul and not for the body? Fragrance!”

Recall our previous encounters in the Melachim between the King's penises and the opposite sex were disasterous - the last one between King Ahab and Jezebel certainly did not cause anyone to feel anything but dread.

Now, true to the Judaic approach God gives us insight into ways sex is not debauchery, how it forms a company of men around itself rather than a community stockade.

God promised Adam and Eve if they would just be patient, he would eventually tell them what to do, and things would work out. The fulfillment of this promise takes place after the sexual union of two men, but the lessons are the same for all of us:

15 The company of the prophets from Jericho, who were watching, said, “The spirit of Elijah is resting on Elisha.” And they went to meet him and bowed to the ground before him. 

16 “Look,” they said, “we your servants have fifty able men. Let them go and look for your master. Perhaps the Spirit of the Lord has picked him up and set him down on some mountain or in some valley.”

“No,” Elisha replied, “do not send them.”

17 But they persisted until he was too embarrassed to refuse. So he said, “Send them.” And they sent fifty men, who searched for three days but did not find him. 

18 When they returned to Elisha, who was staying in Jericho, he said to them, “Didn’t I tell you not to go?”

In order to understand the meaning of Elijah's union with Elisha, we need to look at the Angel Math:

v. 15: The Number is 10958, יטהח "the knock", naqash, meaning "please yoke me to you."

Na= an entreaty, "knock me up, please."

The verb קשה (qasha I) means to be hard or severe, and is most often deployed in conjunction with the yoke carried by oxen (1 Kings 12:4).

v. 16: The Number is 11599, יאהטט, "will juggle." To juggle is to balance one's desires with one's sense. Yes, God has told us it's all right to schcrew around, except one cannot lie, commit adultery, covet, or violate the Mitzvot, Tzav, Edoms, rules of Kosher etc.

Almost all of the rules for Kosher pertain to ways to avoid trouble while being sexually active.

Let's try a few:

"Do not eat a pig." The Value in Gematria is 427, d. baz, "to surround with booty, to spoil."

One does not eat a pig, one feeds it, stuffs it all right in his ass.

"Do not eat a lizard." The Value is 965. טו‎ה, "that's right!" A lizard steals heat from its surroundings. The translator suggests טונה, a tuna, which also has scales, instead: "Although many Kosher fish are completely covered with scales, Halacha requires only a minimum number of scales to accord a fish Kosher status (see Y.D. 83:1). Tuna, for example, have very few scales, yet are nevertheless considered a Kosher fish."

Tunas, unlike lizards school with other tuna and are much more likely to retain the relationship after intercourse than a reptile.

"Do not eat a gar fish." The Number is 552, heb, "A business associate." =Do not screw the boss, do not let him screw you.

"Do not eat an albatross." The Number is 825, חבה, fondness. The Hebrew word for fondness is chibat, or Shabbat. An albatross is graceful in the air but waddles on the ground. One should not intercourse with someone that is has not considered observing Shabbat, i.e., is not particularly grounded.

"Any man from the house of Israel… who shall offer an offering to G‑d… an animal that has a blemish you shall not offer, for it will not be found desirable…" (22:18- 20)

Every forbidden or desirable animal has some trait one must come to recognize as a plus or negative in a sexual or marital partner. The list is extensive, so I only calculated the values of a few, but it is an exercise worth undertaking from Dear Abby God.

v. 17: The Number is 8281. חבחא‎, lol, "Don't kid yourself."

Across two root groups — אלל ('ll) and אול ('wl) — the Hebrew language seems to insist on a direct relationship between oaks and foolishness/worthlessness, although the connection might simply lay in the act of protruding: a tree protrudes up in the air, a foolish person protrudes from convention, and a worthless item protrudes from the economy of useful things.

Then there are two roots יאל (y'l), of which one is comparable to one of the two roots אול ('wl), while the other denotes the showing of willingness or determination:

v. 18: The Number is 7431, ז‎דג‎א‎, zdga, "Do not defile a holy man."

[600shekels]

2 Chronicles 32: 9-19. "The Siege."

9 Later, when Sennacherib king of Assyria and all his forces were laying siege to Lachish "the lion", he sent his officers to Jerusalem with this message for Hezekiah king of Judah and for all the people of Judah who were there:

10 “This is what Sennacherib king of Assyria says: On what are you basing your confidence, that you remain in Jerusalem under siege? 

11 When Hezekiah says, ‘The Lord our God will save us from the hand of the king of Assyria,’ he is misleading you, to let you die of hunger and thirst. 

12 Did not Hezekiah himself remove this god’s high places and altars, saying to Judah and Jerusalem, ‘You must worship before one altar and burn sacrifices on it’?

13 “Do you not know what I and my predecessors have done to all the peoples of the other lands? Were the gods of those nations ever able to deliver their land from my hand? 

14 Who of all the gods of these nations that my predecessors destroyed has been able to save his people from me? How then can your god deliver you from my hand?

 15 Now do not let Hezekiah deceive you and mislead you like this. Do not believe him, for no god of any nation or kingdom has been able to deliver his people from my hand or the hand of my predecessors. How much less will your god deliver you from my hand!”

16 Sennacherib’s officers spoke further against the Lord God and against his servant Hezekiah. 

17 The king also wrote letters ridiculing the Lord, the God of Israel, and saying this against him:

“Just as the gods of the peoples of the other lands did not rescue their people from my hand, so the god of Hezekiah will not rescue his people from my hand.”

18 Then they called out in Hebrew to the people of Jerusalem who were on the wall, to terrify them and make them afraid in order to capture the city. 

19 They spoke about the God of Jerusalem as they did about the gods of the other peoples of the world—the work of human hands.

Senneherib of Assyria is what is called a yagah, a type of demon. "An Inflictor" that says "All eyes on me."

His Gematria 1076 11+13=יא‎יג , yag' means "One that causes her to suffer." He is trying to spread dissent and undermine the confidence of the Israelites stating the Torah and the Most High are two-dimensional and we know they are not.

The Letters that insult God are akin to the Writing on the Wall, from the Book of Daniel and the story is germane to this one:

מנֵא תּקֵל וּפִרסַין מנֵא "Mene Mene Tekel U-Pharsin."

"God has numbered [the days of] your kingdom and brought it to an end; you have been weighed in the balance and found wanting; your kingdom has been divided."

"Heschel … argued that the special aptitude of the prophets was not an ability to predict the future, but rather the deep intuitive sense they had of the devastating effect that earthly injustice has on God’s inner emotional life.

As he put it, whoever imagines that God is unaffected by injustice by and to humans, is denying the very essence of religious faith. In this view, what caused prophets to shriek was a shattering and undeniable empathy with the suffering of the Creator."

Invasions, catcalls, insults, oppression, racism, we've decided these things are all right and lack a divine audience. This is completely taken for granted.

Though the message is scary and has in the past come true, the Tanakh says Jews, who are individuals, each one is different and practices on a different wavelength cannot be divided. When we remember this and further embed our lives in being Jewish, this is what repels invaders from the City Walls.

The key to preventing further attacks on the Torah and the Religion by the hand of man is called "sukh" or a "fence" which ensures the People of Israel always know with stringency the meaning of the Torah and its implementation in Jewish society so outsiders cannot lay siege on us.

As for the interloper from Assyria: Judaism has been in existence for 250,000 years.

Every word that Assyrian king said to Hezekiah in the above passage was a lie.

[forthehonor0fgreywhales]

I swear to god this collage did not start out with any mcr-related intent I don’t know how this happened

[formulazero]

Sorry, excuse my ignorance but what significance does the number 18 have in Judaism?

OH BABY TIME FOR ME TO TALK ABT ONE OF MY FAVORITE THINGS!!!

so!! every letter of the hebrew alphabet (which, sidenote, is probably where the word alphabet came from before its greek roots seeing as the first two letters are aleph (א) and bet (ב)) has a numerical value associated with it. the system is called gematria (גימטריה) which literally means numerology.

(another brief sidenote: the numbers don’t just go up by one the further you go into the alphabet!! once you hit ten, it starts going up by tens, and then once you hit 100 it starts going up by 100s! so the last letter of the alphabet, tav (ת) is actually worth 400 instead of 22!)

the hebrew word for life, chai (not like the tea, it’s a hard ch/hard h sound aka that wonderful horrible back of the throat noise) (spelled חי) is made up of chet (again, hard ch) (ח) which is worth 8 and yud (י) which is worth 10. 10 + 8 = 18.

as it’s the number of life, it’s important in some practices & traditions!! some people, when donating money or giving monetary gifts, will do it in multiples of 18, to essentially “give life” to things. it’s a lucky number, and a good number.

so, in short: jewish king lance stroll lives on

[thejesusmaninred]

"The Inheritance." From Mark 10: 17-22.

Jesus thought everyone was kind of lost and aimless and they were. But He did not show scorn to anyone. As we go through the Torah in His own words, we realize he was following a course that would do more than lead the people out of Rome, He was leading them straight into a new era all at once. Moses as we know, was not able to do this.

Now Jesues analyzes resource allocation as a cause for why Moses was not a success. Moses was not able to breed jealousy nor superstitious scorn from the culture of the Jewish people and this made many of them prey for the Romans.

The rich=213, באג‎, "bugs" AKA the "flight into darkness."

"Apparently, in the Hebrew mind, an eyelid resembles a wing, and the function of a wing isn't only to fly with, it's more so to cover with. Hence Isaiah speaks of God protecting Jerusalem like a hen its chicks (Isaiah 31:5) and the Psalmist of seeking refuge under God's wings (Psalm 91:4).

It may very well be that the ancients saw God as having wings (which, in time, should result in us having wings as well, being made in God's image; meaning we're still larvae), but it could also be that the Psalmist saw mankind as (a) the apple of God's eye (Deuteronomy 32:10, Psalm 17:8, Zechariah 2:8) and (b) at times safely behind his eye lids."

The poor=353, גהג‎ ‎, gahg, "the holiday moment." "people who were willing to cross the border."

"The verb ερμηνευω (hermeneuo) means to interpret, explain or translate, and emphasizes the crossing of borders (i.e. between language areas or schools of thought). It's obviously related to hermeneutics, or the branch of knowledge that deals with theories of interpretation."

So the rich are adults that still act like the kids.

In addition to addressing wealth and poverty as linear to the concept of adulthood, a major theme in the Torah, Jesus addresses good and evil, which are:

Good=111, קיא‎, "vomit", "a paradox." We must be cured of evil contrary to the nature in which we are born in order to attain to goodness. Otherwise there is no such thing.

Evil=734, זגד‎ ‎ , zagd, ןלד‎‎, "how we are born."

The Rich and the Kingdom of God

17 As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?”‎‎

18 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 19 You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’[d]”

20 “Teacher,” he declared, “all these I have kept since I was a boy.”

21 Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

22 At this the man’s face fell. He went away sad, because he had great wealth.

The man's face falls because Jesus tells him to go back and study the Kabbalah not just the Torah. To obey the Decrees is not the path to contentment. Contentment is the objective, what is called Shabbos by the Jewish people, and this is a result of Moses, "freedom of the intellect." The intellect is not free unless its questions are answered. Wealth does not answer questions or create goodness without Moses.

The Kingdom of God, the Kingdom of Israel was never supposed to be one built on malcontent. Jesus also explains how life can be lengthened if one learns how to be content.

The Values in Gematria are:

v 17: What must I do to inherit eternal life? The Number is 6862, וח‎וב‎ ‎, "And a debt."

All debts have to be forgiven by God and by man. The Torah is forthright about the forgiveness of debt.

The Year for Canceling Debts

15 At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the Lord’s time for canceling debts has been proclaimed. 3 You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you. 4 However, there need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, 5 if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. 6 For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.

7 If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. 8 Rather, be openhanded and freely lend them whatever they need. 9 Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. 10 Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.

-> This has nothing to do with money or loans. Just as a man must evolve and find his religion has become second nature as of the 8th Day, so nations must also come to fruition and demonstrate complete remission of poverty and violence, there must be stability:

There shall be no needy among you—since the L‑rd your G‑d will bless you in the land that the L‑rd your G‑d is giving you as a hereditary portion—if only you heed the L‑rd your G‑d and take care to keep all this instruction that I enjoin upon you this day. For the L‑rd your G‑d will bless you as He has promised you: you will extend loans to many nations, but require none yourself . . .4

v. 18-19: No one is good. Do you happen to see anyone on this goddam planet doing anything God or Jesus said? No you do not. That is because they are busy doing evil in the eyes of the Lord.

The Number is 13827, יגחבז‎‎, yaghabez, "Forsake the causes of guilt. These dry up the land [from all the spilled blood.].

v. 20-21: Jesus loved him. Salvation begins with the moral. But there is more. The Number is 11161, י'א'‎ק‎סא, ya'kasa, "muffles, conceals, hides."

Without justice, called tzedaka, however, the sins will not completely go away. Jesus wanted complete remission of the causes of sin and social injustice and not through magic but through right judgement and right effort applied with consistency and determination.

v. 22: At this, the man's face fell. He needed to complete the Torah and achieve Shabbat. The Number is 4662, דוו‎‎ב‎, "a bear."

Bears are Kabbalah for the Kabbalah. They destroy the innocence of persons who are naive to the underlying meaning of the Torah. Anyone who thinks they are so much better than anyone else because of a passage they have read in the Torah without understanding all of it should be mauled by a bear. Possibly two. Possibly more!

"I'm coming for you, rich boy!"

We have to punish everyone who thinks it was ok to pop open a fairy tale and the murder all those Jews and Muslims because of it and since done wrong by the world. This...was unholy and God will have His revenge on them.

[theestervashti]

"The Mechanism." From Esther 1: 16-18.

The Queen is being called onto the carpet for failing to appear before the king. Now the wheels of justice are turning. In Judaism, this means there is a conflict between religion and state.

The Queen, the government, objected to a conversation between the Eunuchs, the King and the Handsome Princes regarding a few controversial topics including racial purity, celibacy, and the wealth and power they entail. The Queen is the Head of the Government. In the case of a Vashti Queen, it is the I AM, the individual pursuit of happiness in an ethical legal manner is inviolate. There is no need to open a discussion regarding these things or postulate ways they can be used to cause dissent.

Memukan, the mechanism of social justice, one of the Celestial Falcons of the Court of the Assembly speaks first. He claims Vashti has opened a can of worms that will never be closed, nor would we want it to be. To champion the cause of the I AM, the National Goddess is the reason Judaism exists:

16 Then Memukan replied in the presence of the king and the nobles, “Queen Vashti has done wrong, not only against the king but also against all the nobles and the peoples of all the provinces of King Xerxes. 

17 For the queen’s conduct will become known to all the women, and so they will despise their husbands and say, ‘King Xerxes commanded Queen Vashti to be brought before him, but she would not come.’ 

18 This very day the Persian and Median women of the nobility who have heard about the queen’s conduct will respond to all the king’s nobles in the same way. There will be no end of disrespect and discord.

The Values in Gematria are:

v. 16: The Queen has done wrong. The Number is 8526, חה‎בו‎, "hide it,"חי בו‎ "live in it."

She was not outspoken enough. We cannot hide when there is oppression. Should the state become silenced by the faith, life on earth starts to teeter.

Religions function on the belief in the whims of the Unseen, governments must use science to do so for the welfare of all that is visible. This distinction must always be made and well known.

v. 17: The Queen's conduct will be known. The Number 12452, יבד‎‎הב‎‎, "will work." Women in the Torah always do the work, the men handle the penis the source of all omniscient thought.

JK.

Within Hebrew, men are "believers" women are "actions." All of us are expected to be good at doing both. On a grand scale, men are the heroes of epic poems, they make religion look favorable to the gods of Israel, women represent the institutions they are protecting.

The discussions on this very topic between Astarte and Gilgamesh in the epic poem in which she, otherwise known as Esther is featured are legend.

v. 18: This very day the women of the nobility who have heard about the queen’s conduct will respond. The Number is 12809, יבח‎אֶפֶסט‎, Yevkhephest. "A wad of 12."

We need to define the Twelve Noble Women in the Torah the wives of the heads of the Twelve Tribes and determine how they complete the portfolio of characteristics that were missing from the banquet held by the King and the Princes.

Reuben's "the leader" concubine was Bilhah, "in the hospital."

Simeon, "a report of a good reputation", married Bonah, "the beaver builder."

Levi "the joiner" was married to Adinah, "delicate, dainty."

Judah, "God's Glory", married Aliyath, "God's name is superior."

Issachar, "The hired man" married Aridah, "my freedom is free enough."

Zebulun, the village of glory married Merishah, "permission".

Dan, "good judgement", was married to  Aphlaleth, "the activation".

Naphtali, "the struggle" married Merimah, "the fraud."

Gad, "the cutter", was married to Uzith, "wears the mantle."

Asher, happiness, had a wife named Adon, "the Lord."

Benjamin, "The smart one, the son of the south", married Mechalia, "pathogenic."

Joseph, "the dreamer", was wed to Asenath, "I will analyze."

So as in Vedanta, the strategic partner religion of Judaism, we first need what is called a yantra, "formless energy" a contraption if we are to have a mechanism, called a lingum, a form. What we think and believe determines the kind of government we will form and that determines how we will live.

The Kabbalah for the above wad of women, blech, is:

"Leadership depends on the builders going to to the Hospital, the Shule. When God's name is delicate, dainty, enough personal freedom is attained. When there is a struggle, the government gives the people permission to activate and defraud the frauds. The one who wears the dress is God, who makes the wombed realities work. We must wrangle with the disease and also the science in order for the analysis of the dream to work."

[homegrowndevil]

"Welcome to the year 5780.

I have a cool computer program that does Gematria for me. Gematria is Hebrew numerology. In ancient Hebrew, numbers were written with letters, each letter having a specific value. Why do we give money in multiples of 18? Because the word for life is Chai - Het, which equals 8, and Yud which equals 10…8+10 = 18.

When I was seeking inspiration for my High Holy Day blessing to you, I decided to use this nifty program and see what Biblical words or phrases equaled 5780.

If there are any complete biblical verses, the program lists them first. There was one, it’s from Isaiah.

וַיֹּ֣סֶף יְהוָ֔ה דַּבֵּ֥ר אֵלַ֛י ע֖וֹד לֵאמֹֽר׃

Again God spoke to me, thus:

Ah, I thought to myself…God’s telling us something that we need to focus on for this coming year. What could it be? I continued down the list of results. The next hit was a partial verse, a phrase from Genesis:

וּמִלְא֥וּ אֶת־הָאָ֖רֶץ

Fill all the earth.

Fill all the earth!!! With what I asked?

The next thing that popped up was a single word…תופש

Tofess generally means to grab on to something. And that could work. May this be a year where we really and truly engage, grabbing onto life with all we have. I like that.

But in the context of the verse my handy dandy program found, the word tofess means something else. In describing Yuval, a great grandchild to Adam and Eve, the Torah says:

ה֣וּא הָיָ֔ה אֲבִ֕י כָּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃

He was the forerunner of all who play the harp and the pipe.

Tofess is to make music.

All three together, “Again, God spoke to me thus, fill all the earth with music making.” That’s our charge for 5780.

One of the greatest music makers in our tradition was Miriam, Moshe and Aaron’s sister. The Torah tells us that when the Children of Israel finally escaped Egypt and made it to other side of the Red Sea, when the Egyptians could not, Miriam the prophetess took out her drums and tambourines and led the people in song and dance.

There’s a Midrash, a rabbinic musing, that imagines something else in that scene. Moses goes up to his sister and asks, “Miriam, we had to leave in such great haste. We could only bring what we needed to survive. We didn’t even have time to let our bread rise. What were you thinking bringing drums and tambourines?”

To which Miriam replied, “Moses my brother, you never know when Israel will need to sing.”

My friends, if ever there was a time we needed to sing together, it’s now. It’s been a rough year. We’ve seen an unprecedented rise in hatred and attacks against us in Europe and Israel, and here in America. And why? Because we have audacity to proclaim the Oneness of God, and the courage to imagine a world built on justice, lovingkindness, and hope.

But we’re an ancient people who cannot be silenced. And music has the power to renew.

Over the next few days, we’ll sing together, we’ll pray for wisdom, understanding and clarity, and we’ll here the music of the shofar as a call to action.

May the New Year be one of Promise and Hope.

May it bring us Joy and Peace.

May it help us grow and bring us closer to one another.

May it bring us Healing and Health.

And may we have the strength to go out and fill the earth with the music of life." -Rabbi M

[dfroza]

A string of posts

shared Today by John Parsons that illuminates spiritual truth based in Hebraic roots:

The walk of faith is one of “holy suspense,” trusting that God is on the other side of the next moment, “preparing a place for you” (John 14:3). In the present, then, we live in unknowing dependence, walking by faith, not by sight. For “hope that is seen is not hope; for who hopes for what he sees?” (Rom. 8:24). This is the existential posture of faith - walking in darkness while completely trusting in God’s daily care. Our task at any given moment is always the same - to look to God and to accept His will. This is where time and eternity meet within us, where God’s kingdom is revealed in our hearts. Therefore Yeshua taught us: “Don’t be anxious about tomorrow, for tomorrow has its own troubles. Live one day at a time” (Matt. 6:34). It makes no sense to worry about the future if the LORD is the Good Shepherd who tenderly watches over your way (Psalm 23:1). [Hebrew for Christians]

Our Lord taught that teshuvah (תְּשׁוּבָה), or "repentance," is more like spiritual rebirth than moral reformation: "Unless you are born from above (ἄνωθεν), you cannot see the kingdom of God" (John 3:3). This implies that we experience a radical shift in the way we "live and move and have our being" (Acts 17:28). The Greek word metanoia (μετάνοια) comes from a verb that means more than simply "changing your mind," but rather refers to the process of being transformed, or "metamorphosized," into a new kind of being -- like a worm that is changed into a butterfly that takes to the bright sky. Teshuvah, then, means turning (i.e., shuv: שׁוּב) to receive your new identity, your new life, in Messiah. To "repent" is to escape from the default mode of life to enter into a new realm of existence itself. It is an abandonment of the old life and nature – those self-serving assumptions driven by fear – so that we can walk in wonder and newness of life. So renew your minds, chaverim! Be young and tender at heart. Though the outer may self waste away, the inner self is divinely empowered and sustained for this very day and hour (2 Cor. 4:16; Psalm 73:26). [H4C]

The Torah begins with the the famous words "in the beginning [God] created" (בראשׁית ברא) which some sages say can be read as "it was created for the head" (בראשׁ יתברא), referring first of all to the Messiah who is the head over all (Col. 2:10), but also to the intellect or mind that reflects the image of God. Recall that the first act of creation was that of light: "God said, 'Let there be light, and there was light" (Gen. 1:3). Now light itself is a mysterious thing - a "wave" or a "substance" depending on how you consider it - a connection between the spiritual and the physical realms. In Hebrew light is called "ohr" (אור), a word formed from three letters Aleph (א), Vav (ו), and Resh (ר). The letter Aleph is the “father” of the Aleph-Bet, whose original pictograph represents an ox, symbolizing strength. It’s numerical value is one and it is a silent letter. Aleph therefore is preeminent in its order and alludes to the ineffable mysteries of the oneness of God. Indeed, the word aluph (derived from the name of this letter) means “Master” or “Lord.” Note that Aleph is formed from the letter Vav with two Yods (י), one ascending and the other descending. The gematria for these parts add up to 26 (Yod+Yod+Vav), the same number as the sacred Name YHVH (יהוה), also indicating a link between the “three-in-one” Aleph and God Himself. The letter Vav (ו) originally looked like a hook or nail, and in Biblical Hebrew it is used as connective prefix meaning "and." Symbolically Vav pictures a conduit or connection between heaven and earth. The letter Resh (ו), as mentioned above, represents the head, and by extension, intelligence, the mind (לֵבָב), comprehension, uncovering (ἀλήθεια), remembering, and revelation.

The Torah is called "light” in Prov. 6:23 (תּוֹרָה אוֹר), and the Word of God brings light to the heart as it says, "Your word is a light to my path” (Psalm 119:105) that “enlightens my eyes” (Psalm 19:8) and “imparts understanding” (Psalm 119:130). YHVH is called our light and our salvation (Psalm 27:1), just as Yeshua is the creative force of reality (John 1:1-3) who embodies the divine light to the world (John 8:12). Light is God's means of connecting with us through the heart, and divine healing comes from connecting with God through revelation - the "sun of righteousness (שֶׁמֶשׁ צְדָקָה) that shines with healing in his wings" (Mal. 3:20). Yeshua is the heart and healing center of existence who came to deliver people from darkness.

On the other hand the Hebrew verb chalah (חָלָה) means to be sick, from a root that means emptiness (חלל) and profanity (חֹל). To be sick can symbolically be understood as profane (ח) thinking (ל) regarding the Spirit of God (ה), which suggests that illness and disease result from obstruction of the divine light. Using the same sort of methodology we see that the Hebrew word for healing (רפא) can suggest that when the mind (ר) directs the mouth (פ) to praise God (א), the soul will experience shalom (שׁלום).

Since the words that are the "vessels" of Torah are themselves Torah, the same can be said of the letters that form them. That is why the Hebrew word for "word" (דּברֵ) also can mean "thing" or "matter," and words are regarded as spiritual substances (or molecules) composed from the more basic ideas expressed by the individual letters. Note further that the Hebrew word for letter is 'ot (אות), a word that means “sign” or “wonder” and that reveals Yeshua the Messiah as the Aleph and Tav, the beginning and the end, of all reality. [Hebrew for Christians]

From our Torah this week (i.e., parashat Eikev) we read: “And you shall bless the LORD your God for the good...” (Deut. 8:10). Whenever we derive benefit or enjoyment from something we are to bless (i.e., thank) God for his goodness. Indeed the Hebrew term for gratitude is hakarat tovah (הַכָּרַת טוֹבָה), a phrase that means "recognizing the good." The heart looks through the eye, and therefore how we see is ultimately a spiritual decision: "If your eye is "single" (i.e., ἁπλοῦς, sincere, focused)," Yeshua said, "your whole body will be filled with light" (Matt. 6:22). When we see rightly, we are awakened to God's Presence in the little things of life, those small miracles and “signs and wonders” that constantly surround us. The good eye of faith sees hundreds of reasons to bless God for the gift of life (1 Cor. 10:31; 1 Thess 5:18; Psalm 103:1-5). The LORD is "enthroned among the blessings of His people" (Psalm 22:3).

The thank offering mentioned in the Torah (i.e., zevach ha-todah: זֶבַח הַתּוֹדָד) reappears in the New Testament. In the Book of Hebrews were are instructed to “continually offer up a sacrifice of thanks (זֶבַח תּוֹדָה) to God, that is, the fruit of lips that acknowledge his Name” (Heb. 13:15). It is interesting to note that the Greek verb used to “offer up” (i.e., ἀναφέρω) is used to translate the Hebrew verb “to draw near” (karov) in Leviticus. In other words, the “offering up of thanks” for the sacrifice of Yeshua functions as “korban” and draws us near to God. Thanking God for personal deliverance constitutes “right sacrifices” (זִבְחֵי־צֶדֶק) as we draw near to God in the blessing of His love (Psalm 4:5; Heb. 7:19). [Hebrew for Christians]

“Give thanks to the LORD for He is good; his love endures forever" (Psalm 136:1); “give thanks to the LORD always” (Col. 3:17; Eph. 5:20; 1 Thess. 5:18)... Gratitude is foundational to our lives as followers of Yeshua. Indeed there are really only two prayers we ever offer to God, namely “Help, LORD!” and “Thank you, LORD.” Meister Eckhart once remarked that if the only prayer you said in your entire life was, "thank you," that would suffice... Genuine prayer ultimately resolves to an expression of thanks. We are to "praise the Bridge that carries us over" into the Presence and Love of God, and that Bridge is Yeshua our Lord. -jjp

8.21.19 • Facebook