#congregation adas torah

[eretzyisrael]

[thepitofjob]

Job 31: 5-8. "The Odette."

Continual discrimination is the goal of the graduate of the Shule. Even after one attains to Shabbat and wins all the arguments associated with what is and what is not Shabbos, one cannot fail to maintain 100 percent of the balance of the skills found in the writing.

The process of maintaining is called offsetting by the Zohar. Offsetting "nonambivalence" is the indeed the essence of the Zohar itself.

5 “If I have walked with falsehood     or my foot has hurried after deceit— 6 let God weigh me in honest scales     and he will know that I am blameless— 7 if my steps have turned from the path,     if my heart has been led by my eyes,     or if my hands have been defiled, 8 then may others eat what I have sown,     and may my crops be uprooted.

The Values in Gematria are:

v. 5-6: Let God weigh me with honest scales. The Number is 8718, חזיח‎, "in the chest." = Ephod.

v. 7-8: If my steps have turned may my crops be uprooted. The Number is 11649, יאו‎דט‎, yodt, "the power in one's hands..."

"Placed after a word, our particle forms a possessive form: something held in one's hand or one's power, and as such it can usually be translated with 'of' or 'my'. The noun ספר (seper) refers to a book, record or account and the term 'my book' is spelled ספרי.

A suffixed yod may also form an adjective, which obviously also reflects a kind of possessiveness, and in that case the form ספרי would mean bookish, pertaining to a record, or may even refer to someone from a place called Seper (in which case the form ספרי would mean Seperite). The regular plural of our word would be ספרים but in its semi-genitive form (Hebrew has no real cases) the final ם drops off and again the form ספרי remains, in this case to mean 'books of ...'.

The Ephod supposedly contains the bezels of the Twelve Tribes of Israel, but the Zohar contains all of the knowledge in the Torah and Tanakh all at once. The etymology includes "odette" which means to repeatedly practice what is learned so as to bear witness:

"Root עדד ('adad) describes a repeated passing by or over, or a repeated encountering. Noun עדה ('idda) describes any well-worn item.

Verb עדה ('ada I) means to advance or pass on. Nouns עד ('ad) and ועד (w'ad) describe the difficult concept of a future era advancing upon the now, or else the prey or booty upon which a predator advances. The conjunction עד ('ad) or עדי ('ady) means "as far as" or until.

The same verb, namely עדה ('ada II) is used to mean to adorn or ornament oneself — that is: to have items approach the canvas of one's bulk in order to testify of some social rank or perhaps the trade or order one belongs to. Noun עדי ('adi) means ornamentation: fancy or declarative things worn on one's body or clothes.

Verb יעד (ya'ad) means to meet, habitually and repeatedly rather than incidentally. Noun עדה ('eda) means congregation or some other joint collective. Nouns מועד (mo'ed), מועד (mo'ad) and מועדה (mu'ada) describe a place (or time) of meeting.

Verb עוד ('ud) means to return and repeat. Noun עוד ('od) denotes an addition, repetition or continuance. Nouns עד ('ed), עדה ('eda), עדה ('eda), עדת ('edut), עדות ('edut) and תעודה (te'uda) all mean witness or testimony in various nuances, and verb עוד ('ud) means to bear witness."

[cultml]

The continuation of the left-wing Cossack-wannabe movement is a choice. It is a choice by the media to treat it with kid gloves. It is a choice by universities to kowtow to it. It is a choice by congressional anti-Semites to egg it on. And it is certainly a choice by the president of the United States to join such figures at political events and praise them to the heavens. The leadership of America’s political, media, and academic institutions have chosen this path. No one’s participation in any of this is unintentional. And very few hands are clean.

[ancestorsofjudah]

2 Kings 22: 1-7. "The Book of the Law."

Until now, no one would accuse Jewish people of being less than neurotic about their religion and the destiny they have come to believe was carved out for them by the Torah.

Following is likely to be some welcome insight into the precariousness all Jews have felt pressuring them to accept the scorn of God and man alike for all time.

The Book of Joshua, called the "extra portion" by the Rab, states we abandon stark religious observances once they become second nature. The second nature is born after the first, the animal nature is subsumed by the study of the Torah. The final stage, which the Melachim states after the Book of Joshua is niether this nor that, but free of the burden of all presupposition, superstition, delusion, and tradition. It is a Jew's destiny to use the means God gave him to be completely and utterly free to be his own person as he sees fit, with one condition- attainment to Ha Shem.

This means one's only remaining commitment is to know all that can be known during one's lifetime knowing, without forgetting how it is even possible. The Melachim says this is the only way one can hope to please God. No Mitzvot, Decrees, no more Mishpatim and Tzavs, Edoms or Sefirot, just Ha Shem.

The end of the trail begins with an object lesson called Josiah which means "The fire offering of despair." His mother's name, Jedidah, which means "love bringer" was the daugther of Adaiah "to bear witness of the changes brought on by the Passover via the ornaments and traditions" from Bozkath, "as God said we are entitled."

The root ידד (yadad) has to do with love, and that mostly in the affectionate, physical sense. Adjective ידיד (yadid) means beloved or lovely. Noun ידידות (yedidot) means love, as in "a song of love" and noun ידידות (yedidut), meaning love in the sense of beloved one.

Curiously, an identical verb ידד (yadad II) means to cast a lot and instead of being kin to the previous, it appears to be related to the verb ידה (yada), which originally meant to cast but which evolved to mean to praise.

Unused verb דוד (dwd) probably meant to gently swing, dandle, fondle. Noun דוד (dod) or דד (dod) means beloved or loved one, and may also describe one's uncle. The feminine version, דודה (doda), means aunt. Noun דודי (duday) literally means a "love-bringer" and describes a mandrake. Noun דוד (dud) refers to a kind of pot or jar (perhaps one that was rocked or stirred?).

Root עדד ('adad) describes a repeated passing by or over, or a repeated encountering. Noun עדה ('idda) describes any well-worn item.

Verb עדה ('ada I) means to advance or pass on. Nouns עד ('ad) and ועד (w'ad) describe the difficult concept of a future era advancing upon the now, or else the prey or booty upon which a predator advances. The conjunction עד ('ad) or עדי ('ady) means "as far as" or until.

The same verb, namely עדה ('ada II) is used to mean to adorn or ornament oneself — that is: to have items approach the canvas of one's bulk in order to testify of some social rank or perhaps the trade or order one belongs to. Noun עדי ('adi) means ornamentation: fancy or declarative things worn on one's body or clothes.

Verb יעד (ya'ad) means to meet, habitually and repeatedly rather than incidentally. Noun עדה ('eda) means congregation or some other joint collective. Nouns מועד (mo'ed), מועד (mo'ad) and מועדה (mu'ada) describe a place (or time) of meeting.

Verb עוד ('ud) means to return and repeat. Noun עוד ('od) denotes an addition, repetition or continuance. Nouns עד ('ed), עדה ('eda), עדה ('eda), עדת ('edut), עדות ('edut) and תעודה (te'uda) all mean witness or testimony in various nuances, and verb עוד ('ud) means to bear witness.

The struggle between the ethical and unethical self must be won. This, dear ones, is the meaning of Shabbat, to witness future retribution pass harmlessly by in the wake of the exhaustion of one's tendencies for criminal licentiousness and faithlessness and then to be able to live free of their siren's songs leading to Josiah, the end of despair:

The Book of the Law Found

22 Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. His mother’s name was Jedidah daughter of Adaiah; she was from Bozkath. 

2 He did what was right in the eyes of the Lord and followed completely the ways of his father David, not turning aside to the right or to the left.

3 In the eighteenth year of his reign, King Josiah sent the secretary, Shaphan son of Azaliah, the son of Meshullam, to the temple of the Lord. He said: 

4 “Go up to Hilkiah the high priest and have him get ready the money that has been brought into the temple of the Lord, which the doorkeepers have collected from the people. 

5 Have them entrust it to the men appointed to supervise the work on the temple. And have these men pay the workers who repair the temple of the Lord— 

6 the carpenters, the builders and the masons. Also have them purchase timber and dressed stone to repair the temple. 

7 But they need not account for the money entrusted to them, because they are honest in their dealings.”

As we are aware, there are Seven Days associated with most of the Offices in the Torah and Tanakh. The Values in Gematria for the above seven verses are:

v. 1: The number of years associated with a Reign are not linear the way we think they are in English. They represent a kind of word problem that can only be solved using Gematria. The Value in Gematria is 10846, יחדו‎ ‎"together."

v. 2: the Value in Gematria is 9363, טג‎‎וג‎‎, tagore, "the melee."

v. 3: The Secretary, Shaphan=the gather in the North.

Verb צפה (sapa) speaks of covering, whether a literal covering of an item with an overlay like gold or the figurative covering of watchman's surroundings by his watchful gaze. In cognate languages this verb also means to hope.

Noun צפיה (sippiya) means lookout post and noun מצפה (mispeh) means watchtower. Noun צפוי (sippuy) means plating, noun צפית (sapit) means rug or carpet, and noun צפת (sepet) refers to the plated capital of a pillar.

Verb צוף (sup) means to flow or float on top of something else. Noun צוף (sup) describes a honeycomb, or rather the structure of hexagonal cells upon which honey floats. Verb צפה (sapa) means outflow.

Verb צפן (sapan) means to hide or store up. Nouns צפין (sapin) and מצפון (maspon) describe a mass of predominantly static wealth. Noun צפון (sapon) means north, as for unexplained reasons the Bible considers the north a place of gathering. Noun or adjective צפוני (seponi) means northern or northern one.

Secretaries record the instructions between the King and the Court. This means all the knowledge of the Torah and Tanakh no longer reside in books or the Shul but are like honey stored in the honeycombs of the brain, and "azaliah" assumes a higher state as Meshullam, the maker of the peace:

Preposition אצל ('esel) means beside and denominative verb אצל ('asal) means to approximate or disintegrate — i.e. to move toward a position just next of a solid state. Noun אציל ('asil) describes an item, condition or status that sits just next to another (greater, better, higher) item, condition or status.

After we are exposed to all that religious stuff growing up and in young adulthood, eventually it is time to grow up and make peace with the cosmos for all it has (apparently) done to us.

The Value in Gematria is 5835, ההחג‎ ‎ ‎"the Holiday" = Shabbat.

v. 4: Hilkiah means to "seduce to the pleasant side of things."

The High Priest is the soul, the doorkeepers are the eyes and ears. All the information, lessons, and good sense one obtains from Judaism one must use in order to find what is beautiful and meaningful about this life: The Value in Gematria is 7612, ב‎זוא‎ , "in this", "that which is present at all times."

v. 5: the Value in Gematria is 9893, ט‎חטג‎, "that's right, you will mock." Just as Hagar, the reward, mother of Ishmael "to hear, obey and report" was mocked, she was personally attended to by God when she was in exile with her infant son. Great things happened afterward.

v. 6: Carpenters change things by design, builders implement the designs, stonemasons ensure moral development. To purchase timber and stone is to add raw humanity to the design in order to reinforce as the above says an easily attained ethical way of life that is also pleasant is fully possible. If we do more than believe this, the Third Temple will rise.

The Value in Gematria is 4576, דהזו‎ ‎, this is it.

v. 7: the Value in Gematria is 4772, ד‎זז‎‎ב‎, the 4th.

"Remember the Sabbath Day, to keep it holy. Six days you shall labor and do all your work; but the seventh day is a Sabbath unto the Lord your G‑d. On it you shall not do any manner of work — you, your son, your daughter, your man-servant, your maid-servant, your cattle, and your stranger that is within your gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested on the seventh day; wherefore the Lord blessed the Sabbath Day, and hallowed it."

Turning neither this way nor that, but by being present to that which is of the essence of the sacred, one achieves Shabbat and also the stranger that was waiting within one's own house.

For the King, Queen, Prince or Princess of the Kingdom of Israel, this means the House must always be upright and journeying straight towards that which is beneficial to the world.

Open the door to those who want to partake of the God of Sinai and help them find Ha Shem and ultimate freedom. The rest, feed to the god Ashur.

[judaisim]

Outside of the Twin Cities' Jewish Community

The arrival of the first Jews in Minnesota may be traced back to the middle of the 19th century. Jewish pioneers, most of whom were of German and Eastern European heritage, established communities in places like Duluth, Rochester, and Winona in Minnesota.Synagogues, schools, and other cultural institutions were founded by the early settlers, who were responsible for the formation of close-knit communities that supported Jewish traditions and ideals.

Outside of the Twin Cities, Jews also established communities. The first permanent Jewish migrants arrived in Duluth in 1869, and it was there that the greatest population could be found. After another decade had gone, a sizable number of Jewish people finally joined them. Jews from Germany and Central Europe were the first to arrive, followed ten years later by Jews from Eastern European countries. The relatively low number of Jewish residents in Duluth served to forestall a schism among the community.

After the Mesabi Iron Range opened for business in the 1890s, the city of Duluth, Minnesota, as well as Superior, Wisconsin, experienced explosive growth as a commercial center. In 1885, Jews with roots in Lithuania laid the groundwork for what would become the Adas Israel Congregation. In 1891, Jews from Hungary and Germany came together to construct Temple Emmanuel, a Reform synagogue. The community of Eastern European immigrants settled in Duluth's West End, which is now known as the Central Hillside neighborhood. This area is located between Twelfth and Twenty-fourth Avenues.

Residents of Duluth who were Jewish were given opportunities to participate in the city's political and economic life. Twenty-three hundred people identified as Jewish called Duluth home by the time World War I came to a close. In the 1930s, when it was at its peak, there were approximately three thousand five hundred people. During this time period, Duluth was home to four synagogues, two cemeteries, a Talmud Torah, three social clubs, and four lodges, in addition to a number of philanthropic organizations and social clubs. The number of Jews living in Duluth has dropped to 2,633 by the year 1940.

During the 1890s, a number of Jews from the Duluth–Superior area relocated to the Iron Range, where they established retail and other enterprises that supplied the burgeoning mining towns in the area. Iron Range Jews were just 1,112 strong at their population's highest point in 1920, but they were able to keep a thriving Jewish community alive for decades. Eveleth, Hibbing, Virginia, and Chisholm were all places that saw the establishment of new synagogues.

At the start of the twentieth century, various towns in the southern part of Minnesota, such as Faribault, Mankato, Albert Lea, and Austin, saw the establishment of modest Jewish populations. Jews congregated for religious purposes in each of these locations. Only in Rochester, where the demand for a local congregation that could serve Jewish patients was created by the creation of the Mayo Clinic in 1905, was a synagogue (Bnai Israel) founded.

In the 1920s, the rate at which Jews were relocating to other parts of the state reached its highest point. At the conclusion of World War I, there were a total of around 4,000 soldiers counted in 145 smaller communities outside of Minneapolis, St. Paul, and Duluth.

The Jewish communities in Minnesota are spread out across the state in a variety of locations. Each community, from the lakeshores of Duluth to the grasslands of Rochester, has a distinct personality that is formed by the environment in which it is located.The Jewish population of Minnesota represents a diverse array of cultural and ethnic traditions, including Ashkenazi, Sephardic, and Mizrahi Jews, amongst others. This variety contributes to the richness of the fabric that is Jewish life in the state.

Synagogues such as Temple Israel in Duluth, Adath Jeshurun Congregation in Rochester, and Shir Tikvah in the Twin Cities are essential components of Jewish community life since they offer both religious direction and social assistance.Jewish residents from all throughout the state of Minnesota are brought together via the efforts of community centers and organizations, which helps to promote a sense of belonging and solidarity.

There is a wide variety of Jewish educational institutions in Minnesota, ranging from Sunday schools to day schools. These schools ensure that the Jewish heritage will be passed down to subsequent generations.The participation of Jewish communities across the state in a wide variety of cultural pursuits, such as music, painting, and literature, contributes to the overall enhancement of Minnesota's cultural landscape.

Jews make up a small percentage of the population in many of these towns and cities, making it more difficult for them to maintain their traditions and fight against negative perceptions.In spite of these obstacles, the Jewish communities of Minnesota have shown extraordinary resiliency and flexibility, which has contributed to the state's total cultural diversity.

The tenacity and variety of Jewish life in the North Star State are on display in the Jewish communities that may be found throughout the state of Minnesota outside of the Twin Cities. These communities contribute to the richness of Minnesota's cultural fabric in a variety of ways, ranging from their historical roots to their modern difficulties.

[600shekels]

2 Chronicles 28: 9-11. "The Rage."

NOW we have not talked about the anger that has been boiling underneath the past few chapters- angry kings, angry, armies, angry prophets and now we face an Angry God.

As with all the attributes of man and God in the Tanakh, there is a hidden meaning in anger we must understand, and where possible get madder than hell and not take it anymore. Other times we must learn to stifle it, and let the mechanisms God has put in place, in the hands of the wise take over:

9 But a prophet of the Lord named Oded was there, and he went out to meet the army when it returned to Samaria. He said to them, “Because the Lord, the God of your ancestors, was angry with Judah, he gave them into your hand. But you have slaughtered them in a rage that reaches to heaven. 

10 And now you intend to make the men and women of Judah and Jerusalem your slaves. But aren’t you also guilty of sins against the Lord your God? 

11 Now listen to me! Send back your fellow Israelites you have taken as prisoners, for the Lord’s fierce anger rests on you.”

Oded= to return and repeat, to bear witness till the prey realizes it has a predator on its tail

עדד

Root עדד ('adad) describes a repeated passing by or over, or a repeated encountering. Noun עדה ('idda) describes any well-worn item.

Verb עדה ('ada I) means to advance or pass on. Nouns עד ('ad) and ועד (w'ad) describe the difficult concept of a future era advancing upon the now, or else the prey or booty upon which a predator advances. The conjunction עד ('ad) or עדי ('ady) means "as far as" or until.

The same verb, namely עדה ('ada II) is used to mean to adorn or ornament oneself — that is: to have items approach the canvas of one's bulk in order to testify of some social rank or perhaps the trade or order one belongs to. Noun עדי ('adi) means ornamentation: fancy or declarative things worn on one's body or clothes.

Verb יעד (ya'ad) means to meet, habitually and repeatedly rather than incidentally. Noun עדה ('eda) means congregation or some other joint collective. Nouns מועד (mo'ed), מועד (mo'ad) and מועדה (mu'ada) describe a place (or time) of meeting.

Verb עוד ('ud) means to return and repeat. Noun עוד ('od) denotes an addition, repetition or continuance. Nouns עד ('ed), עדה ('eda), עדה ('eda), עדת ('edut), עדות ('edut) and תעודה (te'uda) all mean witness or testimony in various nuances, and verb עוד ('ud) means to bear witness.

The Gematria for verse 9 is 12398, or יבג‎‎טח yevgatah, = yavah, "he brings whatever exists into existence" + gatah, "through the interjection of the winepress."

The few times God got so angry His Rage brought the flood and the fire and then death itself from the skies, innocent people were spared the wiles of the wicked. To free the wicked from slavery and end the slaver's agenda is to shed blood and press the wine at the same time.

This is what is meant by the Rage that Reaches Heaven. While it might feel good to get enraged and suggest certain courses of action, as inviduals this is not going to be beneficial. Being feisty will not get God's attention or that of the government when a tyranny is at work.

For the answer, I turn to the Torah Tantra, from Parshiot 1-3 for the reasons why we must be as calm and rational as possible when losers are in charge, and we have to plan. The plan must include their ultimate and permanent demises, of this there is no doubt. But for lasting peace to take root in the wake of lasting horror, one must be structured in the approach.

From the Torah Tantra:

Leadership begins with the tilling of the mind. Vanity leads to bloodshed. Face east, where the sun rises to grow out of vanity, and enter the city of discipline. There, fugitives from the innocence that is destroyed by God* will become men of God, will become strong after their humiliation [loss of virginity].

To intercourse with beauty is to follow the course. To follow the shadow leads to humiliation. To follow the course is to build tents - temples within the hearts of men, and raise livestock, Godly generations, and teach them to harmonize as different instruments in a band. This takes place by honing the spiritual self that resides inside the dicks with assholes. Lead them into a glowing global economy and they will be sweet and pleasant.

God created mankind in His Likeness. He made them complementary, one on the left, one on the right, one for today, one for tomorrow. 

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

Complete knowledge [of the Torah] leads to mercy. Mercy is the mission and crosses over all the divisions. It branches out through friendships. It is the fire that scorches slaves and makes them into freedmen. It protects those who wander, it shields them, exalts them and makes them into mountaineers [of Ararat- where curses are wrung out].

Governors and governments born on Ararat, who are violence free, purged of its influences, who are guided by the Fire of Chesed to Canaan, they are verily the servants of God.

By the light of the fire of knowledge and incense of the words of the Torah, mature men, the sons of the righteous, who are free of corruption, should rule as senators over the primitive, the corrupt, thieves, naysayers, and make them fruitful.

Press idolaters to serve the government and the generations will follow. Once the people see their government sees them too, they will cross over and live in holiness just as the Writing says; they will become  themselves.” 

We need to talk about Ararat, "The curse, reversed" don't we? Then comes the Rage. Then the predators become the prey.

[thegenealogy]

1 Chronicles 27: 25-34. "What Frames the Mind: Stems of Glass."

The King’s Overseers

Sentience requires a medium in order to take root. If we think of the flask as the vessel in which God cultures it, the medium is the mind, and the essence comes from the air, the sun, the water, etc. all that is missing is the glass, which are the faculties through which they must pass.

Just as the King would not let sloppy, lazy, slovenly, sleepy, dozey, dull, unprofessional persons to guard the Kingdom, neither does a sentient being just let whatever come in through his eyes, ears, nose, skin, enter his mouth or the other place.

So let us now learn how to properly protect the King:

25 Azmaveth son of Adiel was in charge of the royal storehouses.

"To be wise enough and strong enough to kill...is to be able to advance from the past to the future, fixed on it as a predator is upon its prey."

Verb עדה ('ada I) means to advance or pass on. Nouns עד ('ad) and ועד (w'ad) describe the difficult concept of a future era advancing upon the now, or else the prey or booty upon which a predator advances. The conjunction עד ('ad) or עדי ('ady) means "as far as" or until.

Jonathan son of Uzziah was in charge of the storehouses in the outlying districts, in the towns, the villages and the watchtowers.

"The very talented and strong of character (=the 12 Noble Skills etc.) are in charge of ensuring the Instructions are kept with integrity. Outlying districts, towns, villages and watchtowers, the places where the senses are drawn in, are connected to the Self by Levites:

1

Although the tribe of Levi does not have an ancestral portion within Eretz [Yisrael],1 the Jewish people were commanded to give them cities2 to dwell in3 and [additional] residential property.4 The cities include the six cities of refuge and 42 additional cities.5 When cities of refuge will be added in the era of Mashiach,6 all will be given to the Levites.א

2

[The obligation to give] the non-developed land around the cities is explicitly mentioned in the Torah as being [a radius of] three thousand cubits in every direction from the wall of the city outward, for [Numbers 35:4-5] states: "From the wall of the city onward, 1000 cubits on all sides" and continues: "You shall measure from the outside of the city 2000 cubits on the eastern side." The first thousand are left as [additional] residential property and the 2000 that are measured outside this residential property are for fields and vineyards.

3

Every city is given a cemetery outside these boundaries, for they do not bury their dead within their cities, as [implied by ibid.:3]: "The residential area will be for their animals, their property, and all their vital needs." [This land] was given "for their vital needs" and not for burial.7

The dead are personal experiences and persons that waste time. One does not live alongside the dead or their pets. Cities of refuge are where the righteous congregate in order to be pure of the demeritorous behaviors that caused death, loss of property, miscarriages, slavery, prostitution that was not worth the money, dirty dix, sewerous female discharges, etc.

By the time of Mashiach, the world is supposed to have forsworn all relationships, times, and places that conclude in these dirtifyng things and become one City of Refuge.

The very strong of character will live there.

26 Ezri son of Kelub was in charge of the workers who farmed the land.

Ezri, son of Kelub=

the word כלב (keleb) may be (mistakenly) seen as a combination of the particle כ (ke), meaning 'like' or 'as if,' and the noun לב (leb), meaning heart, understanding or courage. That way the word כלב (keleb = dog) means 'as if it has a heart' or 'as if it understands.'

"To become visible as the result of visitation with an angel or a prophet and then the impetus of a behavior...as if it has a heart, as if it understands. This frames the land."

Land, dry land refers to this place, especially when it is at peace. To be at peace while residing in God's creation is a requirement and condition of our existence here.

27 Shimei the Ramathite was in charge of the vineyards.

Shimei=to have a rapport

Ramathite=ascend to the heights using all the avaialble disciplnes, have complete discernment

רום

The verb רום (rum) means to be high or high up in either a physical, social or even attitudinal sense, and may also refer to the apex in a natural process: 

Zabdi the Shiphmite was in charge of the produce of the vineyards for the wine vats.

"The gift, son of the dawn, is the palisade between that which is ever expansive and that which is limited. This determines how full the wine vats will be."

28 Baal-Hanan the Gederite was in charge of the olive and sycamore-fig trees in the western foothills.

Baal-Hanan the Gederite, "Lord of Grace who builds the wall between Order and Chaos, whose Torah leads us from beginning to end."

Fig leaves are used to cover the nakedness of the newly fertile kids in Eden, which is in the East. In the West is maturity, where the leaves remain on the trees.

So he can whip it.

Joash was in charge of the supplies of olive oil.

Joash is "to grasp". Olive oil requires the cultivation of the tree, plenty of rain and sun, the harvest, then pressing and containerizing. This is the same way any concept is made into a theory or lesson and can be known through the glass walls of the faculties.

As said before, one can schcrew religiously, but not until the olives have been pressed and what is meaningful about intimacy with other persons has been registered on the self.

29 Shitrai the Sharonite was in charge of the herds grazing in Sharon.

Shitrai the Sharonite=

"The gatherer of prosperity due to a solid grasp...is in charge of his upright instincts...

Shaphat son of Adlai was in charge of the herds in the valleys.

...has good judgment about ordinary subjects...those in the heights and when things go wrong...

30 Obil the Ishmaelite was in charge of the camels.

Obil the Ishmaelite= To stream inwardly to the point of saturation, and respond by affectionately promulgating all which he has stored to the masses."

The Tanakh flows in a loop between the Perpetual Head of the Fountain and back out again into the realms of the learned. There is no coincidence this also seems to apply to a man who can handle his penis quite rather well.

The Tanakh is not shy about the similarities between the way a disciple learns from a master and becomes the master himself, to a man who eventually discerns how to manage the desires of others and deeliver.

Across the board, this is what is meant by a camel.

Jehdeiah the Meronothite was in charge of the donkeys.

Jehdeiah the Meronothite= "Who is sharp and messianic of tendency, God will make glad."

The prophet Zechariah describes Moshiach as "a pauper, riding on a donkey." The simple meaning of the verse is that Moshiach — whom the Midrash describes as "greater than Abraham, higher than Moses, and loftier than the supernal angels" (Yalkut Shimoni after Isaiah 52:13) — is the epitome of self-effacement. Indeed, humility is the hallmark of the righteous: they recognize that their tremendous talents and achievements, and the power vested in them as leaders, are not theirs but their Creator's. They live not to realize and fulfill themselves, but to serve the divine purpose of creation.

On a deeper level, Moshiach's donkey represents the essence of the messianic process: a process that began with the beginning of time and which constitutes the very soul of history. In the beginning,

31 Jaziz the Hagrite was in charge of the flocks.

"He will move like the tide, and be a constant light."

“There is an extension of Moshe (אתפשטותא דמשה) in every generation.”2 [I.e., every generation has a tzaddik who performs a function similar to that performed by Moshe for his generation, and to him the Torah addresses itself, as follows:]

“When ‘you shall command the Children of Israel’ ” — i.e., when you [Moshe] connect [yourself with] the Children of Israel — “then ‘they will bring you olive oil.’ ” I.e., the Jewish people, by serving G‑d through studying Torah and observing the mitzvos, will thereby augment the light revealed at Moshe’s level. And the result will be “a constant light.”

All these were the officials in charge of King David’s property.

32 Jonathan, David’s uncle, was a counselor, a man of insight and a scribe. Jehiel son of Hakmoni took care of the king’s sons.

"Innate talent is the partner of pure and persistent beauty in one's life. This is accomplished by enscribing the Writing on top of one's insights."

33 Ahithophel was the king’s counselor.

"As the brother is to the brotherhood, so is the white to the whitewash."

Hushai the Arkite was the king’s confidant. 34 Ahithophel was succeeded by Jehoiada son of Benaiah and by Abiathar.

Hushai the Arkite=

"Hasten in excess of the inspiration rather than being rushed. Race ahead of the gnawing thoughts and their thinkers..."

Jehoiada son of Benaiah=

"By having intimate relations with the highest thoughts which are born from the patterns found in the Stone Houses."

Joab was the commander of the royal army.

"This is how one Decides on behalf of the Royal Army, regarding all that enters the mind through the stems of glass."

When Pharaoh condemned the Israelites to make bricks without straw he was condemning to stop thinking for themselves.

But just as the stems of straw make the bricks in the house more permeable to the clay, and then become a part of them forever, so do our thoughts filter through the stems of glass, the faculties, when they contemplate the independent nature of the Most High, ensuring they are free forever.

This understanding of freedom, as locally as possible keeps the world safe from tyranny across its entire surface. Even one interruption or modification of one man's thought radiance about the value of freedom from tyranny can send all of us back into the ravine.

It is the duty of King's Guards and Overseers to police and protect the world from the possibility at all times.

[jewish-privilege]

A man was arrested Friday in connection with a fire that destroyed a 119-year-old synagogue, Minnesota authorities said.

Adas Israel Synagogue in Duluth, about 155 miles northeast of Minneapolis, caught fire early Monday morning, according to CNN affiliate WCCO-TV. The fire left the synagogue in ruins, but WCCO reported that firefighters were able to save several religious relics including eight Torah scrolls that are important to the congregation.

The man was identified as Matthew James Amiot, 36, who was booked on a first-degree arson charge, according to Sgt. Matt Donnelly with the St. Louis County Jail. Amiot will appear at St. Louis County court in Duluth on Monday.

Duluth Police Chief Mike Tusken said earlier this week there is no indication of a threat to other places of worship.

...Adas Israel Synagogue is one of two synagogues in the Duluth Jewish community, according to the St. Paul Jewish Federation. It is an Orthodox/high conservative congregation with 75 members.

[convervative-blog]

for all my conservative jumblr this is a signal boost of this link to the adas israel congregation’s livestream which is a conservative synagogue in washington who broadcast their rosh hashana 1&2 services as well as their yom kippur services for anyone who either cant make it or who cant afford it. here is a mahzor to follow along. its on sefaria which means you can watch the services on your computer and follow along on your phone like a real mahzor! i found it helpful during the torah service to also have my siddur sim shalom as well (torah services for holidays pg 395), although that portion is fairly the same. shana tova ve metukah! 

[eretzyisrael]

by Daniel Greenfield

The mob besieging the synagogue on Pico Boulevard past which a children’s parade had recently passed to celebrate the Lag Baomer interregnum between the biblical Passover and Pentecost came accompanied by all the infrastructure developed over the years of leftist riots.

The younger leftist thugs wore ski goggles and masks, carried skateboards and metal water bottles, ‘legal’ weapons typically seen during Antifa clashes, and some were likely among those who had previously terrorized Jewish students at the UCLA terror encampment. And it did not take much time before they were assaulting Jewish community members in the neighborhood.

The terrorist supporters had brought their own legal aid with them in the form of the sneering ‘observers’ from the National Lawyers Guild, a Communist Cold War era organization, in their caps and shirts. They also had human shields in the form of activists in black face masks holding up handwritten signs claiming that they were Jewish and opposed to the Jewish State.

A handful of women (who were by far the minority) circulated between the Jewish community members and the LAPD officers and the terrorist supporters to also provide cover for the repeated terrorist assaults in the ‘chicks out front’ doctrine from the Marxist riots of the 1960s.

In a small scale recreation of the Gaza war in the middle of Los Angeles, Muslim teenagers and men masked in keffiyahs gathered near an alley and launched sorties, attacking Jewish community members, then using bear spray to cover their retreat, hiding behind the women, the leftist activists and the ‘Jewish’ opponents of Israel who turned around and played victim.

The stakes might be smaller but here was Hamas, here were the Jewish targets, and here also was the support infrastructure of leftists activists, lawyers and ‘journalists’ covering for them.

The whole Islamic terrorist strategy of Jihadists masking up, attacking and then hiding behind human shields was playing out on a normal street between two synagogues, a tailor shop, a dress shop, a watch repair place, and several restaurants.

The microcosm of clashes outside the synagogue became a citywide and then a national story. Public officials were forced to condemn it, but the media, led by the LA Times, whitewashed the attacks, quoted officials from CAIR, whose leaders had celebrated the Oct 7 atrocities by Hamas, and then editorialized against security for synagogues and a terror mask ban.

By the time the LA Times, the rest of the media and the leftist allies of the Islamic thugs were done, attacking a synagogue and assaulting Jewish community members had become a virtue.

Much as the only person to face serious charges after the Hamas encampment at UCLA terrorized Jewish students was a Jewish high school student, so too the only person arrested by the police when terrorist supporters attacked a synagogue was a Jewish community member.

The ‘Israel’ model was playing out the same way in L.A. And it can play out this way anywhere.

That is the most important lesson of the assault on a previously unknown synagogue in a neighborhood that most people ignore while passing between Santa Monica and Downtown LA.

[apostleislands]

Adas Israel Synagogue Arson Suspect Identified As Matthew James Amiot

A man was arrested Friday in connection with a fire that destroyed a 119-year-old synagogue, Minnesota authorities said.

Adas Israel Synagogue in Duluth, about 155 miles northeast of Minneapolis, caught fire early Monday morning, according to

CNN affiliate WCCO-TV

. The fire left the synagogue in ruins, but WCCO reported that firefighters were able to save several religious relics including eight Torah scrolls that are important to the congregation.

The man was identified as Matthew James Amiot, 36, who was booked on a first-degree arson charge, according to Sgt. Matt Donnelly with the St. Louis County Jail. Amiot will appear at St. Louis County court in Duluth on Monday.

Full Story: https://www.cnn.com/2019/09/13/us/minnesota-synagogue-fire/index.html

[thejewishlink]

Los Angeles - Hundreds of attendees at Shalom Bayis lectures

Los Angeles – Hundreds of attendees at Shalom Bayis lectures

Los Angeles – Hundreds of attendees at Shalom Bayis lectures

A crowd of over 250 women were treated to an outstanding lecture on the topic of intimacy on Monday, July 16 at Congregation Adas Torah.  And, the following night, over 200 men assembled to receive another great lecture on the same topic.

The events were arranged and sponsored by Dr. David Stoll, a local dermatologist.  Dr. Stoll…

[eretzyisrael]

Iranian synagogues attacked in LA

Iranian synagogues were among those attacked in Los Angeles on 23 June 2024 in what has been described as a pogrom.

One of the synagogues attacked by a pro-Palestinian mob

In Los Angeles , a mob swarmed the Adas Torah synagogue and violently assaulted pro-Israel counter-demonstrators and Jewish locals.

The rally moved on to target two smaller synagogues frequented by Iranian Jews:  Chabad Persian Youth and Congregation  Ateret Israel. According to Daniel Greenfield in the Jewish Link, there were running battles along the large commercial street, with violent assaults outside a kosher luncheonette and running battles down a residential street in the heavily Jewish neighborhood of Pico-Robertson.

With many faces masked by keffiyehs, the mob prevented Jews from entering the Adas Torah synagogue. The attackers used pepper spray and bear spray. Some of their victims required medical treatment.

According to press reports, it took an hour before the police finally pushed back the attackers.

The post Iranian synagogues attacked in LA first appeared on Point of No Return.

[eretzyisrael]

by Jacob Frankel

In the days leading up to the event, Queens Shmira – a Jewish neighborhood safety group – announced that the real-estate sale had been moved to a different venue. According to a statement from Queens Shmira, the venue “has since changed to accommodate a larger audience and will NOT be taking place at Congregation Charm Circle.”

“The protesters’ intention is to intimidate and we will not be intimidated,” the statement added.

Although the event had been moved to a different location, on Sunday anti-Israel protesters nonetheless descended on Congregation Charm Circle, where they were videoed calling for an intifada against Jews and waving Hezbollah flags. Hezbollah, an Iran-backed terrorist organization based in Lebanon, has been launching rockets, drones, and missiles at northern Israel daily as Israeli forces simultaneously battle the Palestinian terrorist group Hamas to the south in Gaza.

In response, counter-protesters waved Israeli flags and called for the release of the roughly 120 hostages still being held by terrorists in Gaza since Oct. 7.

The protest spilled over to a nearby basketball court, where pro-Palestinian demonstrators could be seen shoving the counter-protesters. The New York City Police Department (NYPD) attempted to de-escalate the situation, but there were no reports of arrests being made.

Local politicians took to X/Twitter to express outrage over the anti-Israel protests targeting a synagogue.

“The event changed venues but the protesters didn’t care, harassing Jews for the crime of going to pray,” New York State Assemblymember Sam Berger, who represents Kew Garden Hills, wrote on X/Twitter.

US Rep. Grace Meng (D-NY), who also represents Kew Garden Hills, condemned the demonstration on social media.

“The events that took place outside of Congregation Charm Circle in Kew Gardens Hills are deeply concerning,” she posted. “Harassing people outside of their house of worship is unacceptable. While everyone in the US has the right to protest, there is no place for hate, violence, & antisemitism.”

The protest at Congregation Charm Circle come only four weeks after the violent anti-Israel demonstration outside of Adas Torah synagogue in the heavily-Jewish Pico-Robertson area of Los Angeles.