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thenewdeadseascrolls · 5 months ago

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Judges 19: 5-8. "The Peak by the Sea."

Now we know the goal of the Jewish Self expands beyond just the rote practices of the Torah and Judaism. But does this change one's foundation or future as a Jewish Self?

I have discovered no, not exactly...every religious concept found in Sanskrit and Arabic has a root cause in Hebrew and Hebrew Gematria. In some way, every word in Islam, Vedanta, Christianity, and Buddhism distills down to structures found in the Torah.

Observe what happens with the supreme deity of Vajrayana Buddhism called the Vajradhara, "Immaculate Environment."

Vajra= invulnerable, stainless, pure

Dhara= realm, safe place, continuous flow

In Tibetan Buddhism this means the Supreme Being practices through the purity of His heart:

In Hebrew, the term Vajradhara means "the stockpile, the flowing of the light unto the age whereupon evil understands itself."

The verb דרר (darar) isn't used in the Hebrew Bible, but in Arabic it means to flow freely or abundantly and denotes freedom and wealth. In Arabic it's also used to denote the flowing of light from a lamp, which puts our root דרר (darar) in proximity to the Hebrew verb for that, namely נהר (nahar). This unused verb has five extant derivations:

The masculine noun דר (dar), which probably describes a pearl or mother of pearl as symbol of wealth (it does so in Arabic). It occurs in Esther 1:6 only.

The important masculine noun דרור (deror), meaning freedom. This noun is used once to describe the free flowing of costly myrrh as element of the sacred anointing oil (Exodus 30:23). Elsewhere this noun describes the liberty proclaimed (קרא, qara', to call near) in the Year of Jubilee (Leviticus 25:10, Isaiah 61:1, Jeremiah 34:8-17, Ezekiel 46:17).

The identical but feminine noun דרור (deror), which describes the swift or swallow, the proverbial bird who builds a house for herself and her children (Psalm 84:3, Proverbs 26:2).

The masculine noun דרום (darom), meaning south (Deuteronomy 33:24, Job 37:17, Ezekiel 40:27). Another word for south is תימן (teman).

The masculine noun דרדר (dardar), meaning thistles (Genesis 3:18, Hosea 10:8).

The verb נדר (nadar) means to vow (Genesis 28:20, Psalm 132:2, Malachi 1:14) and looks like a Niphal (i.e. passive or reflexive) form of the verb דרר (darar), to flow free. Technically, however, it is thought to relate to the verb נזר (nazar), to consecrate oneself. From this verb derives:

The noun נדר (neder), meaning a vow (Genesis 28:20, Jonah 1:16, Numbers 6:2).

The verb דור (dur) probably originally denoted a kind of circular movement; to go about or surround. In the Biblical narrative, its meaning breaks apart in two general categories, that of heaping or piling, and to dwell. BDB Theological Dictionary assumes that the meaning of to dwell arose from a circular group of buildings around a central court; a proto-village or fort. The verb occurs only twice, in Psalm 84:11 in the sense of to dwell, and in Ezekiel 24:5 in the sense of to pile. This verb yields three derivatives:

The masculine noun דור (dur), meaning circle (Isaiah 29:3), ball (Isaiah 22:18), or heap (Ezekiel 24:5). This noun occurs these mere three times in the Bible.

The masculine noun דור (dor) or דר (dor), meaning period or age (Deuteronomy 32:7, Isaiah 51:9), generation (Genesis 7:1, Judges 3:2), dwelling place or habitation (Isaiah 38:12). This noun is also used to group men by character or condition, in constructions like 'crooked generation' (Deuteronomy 32:5) or 'righteous generation' (Psalm 14:4). The word generation doesn't work very well in these contexts and translators may choose words like bunch, band or perhaps clique.

The feminine noun מדורה (medura), meaning pile (Ezekiel 24:9 and Isaiah 30:33 only).

So Vajradhara is simply the God of Sinai trading names with Himself.

So if we approach the Dharma Sutras with the intentions of figuring out how to straighten out the ways of a crooked generation that way any good Jew would, then it's not that difficult to conceive of the possibility the Hand of God knows no limits.

That is, except with us.

We are all stalled out because of a failure of mankind to surpass the Third Day, debark from the Ark and live peacefully and happily after the end of the last great flood known as World War II.

The Torah calls the debarkation point after a flood, Ararat, "the curse reversed." It states governments are born on Ararat in order to ensure mankind never ever engages in a global violence scenario ever again. This has obviously had little appeal for Donald Trump, Vladimir Putin, Narendra Modi, Kung Pao Panda, the Saudis, Arab Emirates, Iranians and Syrians, who seem to love the idea of watching humanity swim in raw sewage.

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But I do not love it, and would prefer we not do it.

The advice in the Shoftim for transmutating past the Third, Fourth, and Fifth Days follows. It is explained in the usual Four Directions, hopefully not that difficult to follow like other Mishpatim named by the Torah in spite of its magnitude:

5 On the fourth day they got up early and he prepared to leave, but the woman��s father said to his son-in-law, “Refresh yourself with something to eat; then you can go.”

6 So the two of them sat down to eat and drink together. Afterward the woman’s father said, “Please stay tonight and enjoy yourself.”

7 And when the man got up to go, his father-in-law persuaded him, so he stayed there that night.

8 On the morning of the fifth day, when he rose to go, the woman’s father said, “Refresh yourself. Wait till afternoon!” So the two of them ate together.

The prescription corresponds to the one named in the Talmud, which states there must be Three Shifts in human consciousness in order for the Mashiach to conquer the Black Pillar of death.

They are:

1- The goal of the Mashiach must be defined. The term means "global ethical responsibility."

2- There must be arguments regarding the strategy. These have to be resolved.

3- The Third Shift requires anyone who survives the Second Shift (not everyone will, and you know who you are) to willingly and contractually agree to no longer violate laws forbidding violence and corruption:

From Tzav:

16 “But if the sacrifice of his offering is a vow or a freewill offering, it is to be eaten on the day that he offers his sacrifice. On the next day what remains of it may be eaten. 17 But what remains of the meat of the sacrifice on the third day is to be burned up with fire. 18 If any of the meat of the sacrifice of his fellowship offerings is eaten on the third day, it will not be accepted, nor will it be credited to him who offers it. It will be a foul thing—and the soul who eats any from it will bear his own iniquity.

-> Guile, manipulations, bribes, lies, revenge sex, drugs, these things do not comprise the Third Day. If the Reflection on the water is not true the fruits of the actions planted that day will be rank.

In the Shoftim the attain to Mashiach is likened to the Afternoon of the Shabbat, which is the time no one wants life to change or end.

But change it does, and the process must remain ever new so mankind does not forget to schedule the Afternoon within all of its futures.

This the point also of the Vajradhara, the top of the mountain. All mankind shares a desire for Shabbat, each has pondered ways to manage the desure to evolve with out undergoing pain. Especially unncessary pain at the hands of others.

The Values in Gematria are:

v. 5: On the fourth day they got up early and he prepared to leave. The Shule said to the King, remind yourself of your duties before you go. The Number is 10600, י‎ם‎, "the sea."

When we reach the brink, the edge, the threshold we have to cross after we make the Report, "I am free, I will not live a life of undeserved suffering" there is still the sea. There are, according to the Torah four ways to deal with the problem of the sea.

God told the Moses there is but one way, and that is to go forward:

Moses said to the people: “Fear not; stand by and see the salvation of G‑d which He will show you today. For as you have seen Egypt this day, you shall not see them again, forever. G‑d shall fight for you, and you shall be silent.”

G‑d said to Moses: “Why do you cry out to Me? Speak to the children of Israel, that they should go forward.” (Exodus 14:13–15)

We all know the feeling: you wake up one morning to the realization that the world is not as you would like it to be.

A common experience, to be sure, but different people have different reactions. One person embarks upon a quixotic crusade to change the world. A second gives up the world for lost, and retreats into whatever protective walls he can erect around himself and his loved ones. A third takes a pragmatic approach, accepting the world for what it is and doing his best under the circumstances. A fourth recognizes his inability to deal with the situation, and looks to a higher power for guidance and aid.

Our forefathers experienced just such a rude awakening on the seventh day after their liberation from Egypt.

Ten devastating plagues had broken the might of the Egyptians and compelled them to free the Jewish people. After two centuries of exile and slavery, the children of Israel were headed toward Mount Sinai and their covenant with G‑d. Indeed, this was the stated purpose of the Exodus: as G‑d told Moses, “When you take this nation out of Egypt, you will serve G‑d at this mountain.”

But suddenly the sea was before them, and Pharaoh’s armies were closing in from behind. Egypt was alive and well; the sea, too, seemed oblivious to the destiny of the newly born nation.

How did they react? The Midrash tells us that the Jewish people were divided into four camps. There were those who said, “Let us throw ourselves into the sea.” A second group said, “Let us return to Egypt.” A third faction argued, “Let us wage war upon the Egyptians.” Finally, a fourth camp advocated, “Let us pray to G‑d.”

Moses, however, rejected all four options, saying to the people, “Fear not; stand by and see the salvation of G‑d which He will show you today. For as you have seen Egypt this day, you shall not see them again, forever. G‑d shall fight for you, and you shall be silent” (Exodus 14:13). “Fear not, stand by and see the salvation of G‑d,” explains the Midrash, is Moses�� response to those who had despaired of overcoming the Egyptian threat and wanted to plunge into the sea. “As you have seen Egypt this day, you shall not see them again” is addressed to those who advocated surrender and return to Egypt. “G‑d shall fight for you” is the answer to those who wished to battle the Egyptians, “and you shall be silent” is Moses’ rejection of those who said, “This is all beyond us. All we can do is pray.”

What, then, is the Jew to do when caught between a hostile mob and an unyielding sea? “Speak to the children of Israel,” G‑d says to Moses in the following verse, “that they should go forward.”

Going forward is the North, it is the quadrant of man's experience that is uncertain. Next comes the East, what happens when we wake up: suffering is not to be endured. The government is not allowed to legislate it, the polity is not expected to support it.

v. 6: So the two of them sat down to eat and drink together. Afterward the woman’s father said, “Please stay tonight and enjoy yourself.”

Eating and drinking consists of the laws and the logic for ending suffering. We struggle a great deal with this. The trogs in the US Supreme Court for example, were not allowed to overturn RVW, the persons who supervise them were supposed to arrest then for doing it but they did not and now people are dead. So while the struggle to be free is not necessary, we have laws guaranteeing this, getting people to pay attention to them is another matter.

The struggle to mind the law is the entire topic found in the Bhagavad Gita. Krishna, its godhead was no Moses. As the god of justice, he came down and told the people to take back what was theirs and leave no one alive who stole it from them.

I therefore encourage the free thinking citizens of America to enter the Supreme Court building and do what has to be done to those fithy Pro-Life Justices. Innocent people are dead because of them.

The Number is 9268, טבו‎ח, "butcher the taboo...show the carnage and the slaughter...!"

v. 7: He stayed there that night. The concept of the Passover that is commonly held is that the Jews sat indoors at the table with towels over their head mewling in prayer eating shitty, shitty, crappy food while the Angel of Death cruised by.

The truth is they went out and killed every Egyptian slaver that didn't want to play ball with Moses and Aaron and left their parts for the dogs.

The Number is 4903, דטאֶפֶסג‎, "The peak of the datasheet."

As Krishna and Moses alike said, "If the law is on your side, then you need to fight."

These are the terms named in the Second Condition for the onset of the Mashiach in the Mishnah, also in the Shoftim.

On to the West, the state of enlightenment, in which one does not suffer either at the hands of others because of resilience, lawful goodness and finally an absence of jealousy of others who do not have to eat alone:

v. 8: On the morning of the fifth day, when he rose to go, the woman’s father said, “Refresh yourself. Wait till afternoon!” So the two of them ate together.

The Number is 8707, חז‎‎אֶפֶסז, חז‎‎אֶפֶסז, "the passage through the chest."

What is the real reason we want to be virtuous and why is this also the same reason we sin? It is the very purpose God created Adam and Evil and gave us feelings for each other- to teach us how to collaborate rather than compete for the sake of survival.

There is plenty of space, food, money, and meaningful work to go around but a few horrible people are preventing the rest from doing their part and earning a quality of life to the level of their worth.

They have to die, the rest get to live.

The ones who live get to understand how the maths in the Torah are like roots that penetrate all reality, in every place. The Torah is not just a bunch of stories nor is it the history of the Jewish people it is an equation configured by the angels for the benefit of mankind. Realization of this is needed if we are to reach well beyond this high benchmark of even the Fifth Day.

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bookoformon · 1 year ago

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The Words of Mormon. "Myrrh from the Sun." Parsha Ma'rah, "The Mirroring" begins.

Mor=Myrrh

The term used in Scripture for "pure myrrh" is "mor deror", which literally means "free myrrh." This spice is associated with the name Elokim of bina and is therefore called "free" myrrh. This is the mystical meaning of the verse, "and you shall proclaim freedom [throughout the land and to all its inhabitants]"

Mon= like, within

="Myrrhman."

מה

The two interrogative pronouns מה (ma) and מי (mi) occur frequently in the Biblical narrative; מה (ma) slightly more often than מי (mi). The difference between the two is that the pronoun מה (ma) asks for a quality (what, as in "what is your name?"), whereas מי (mi) asks for identity (who, as in "who are you?"). Here and there it occurs that where English would use 'what', Hebrew uses 'who', for instance when asking about the identity of a nation (Deuteronomy 4:8; 'who of the nations...'), or simply that of whoever ('which one' or 'who of the...').

Note that our word מי (mi) is spelled the same as the construct-plural form of the word מים (mayim), meaning waters. Hence מי also means 'waters of'.

A similar particle מו (mo) combines with all the common prefixes to form poetic equivalents of these particles: כמו (kemo), like or as if; למו (lemo), onto; במו (bemo), within.

CHAPTER 1

Mormon abridges the large plates of Nephi—He puts the small plates with the other plates—King Benjamin establishes peace in the land. About A.D. 385.

A single chapter, single Parsha Book, the Words of Mormon address the contents on the Big Plates. The Hungry Man Meal! 385= "Mirroring of the Truth."

1 And now I, Mormon, being about to deliver up the record which I have been making into the hands of my son Moroni, behold I have witnessed almost all the destruction of my people, the Nephites.

So if a Mormon is "Like myrrh, a freedom fighter" what is a Mor-oni?

Mor=see above

Oni= the tireless power from above

און

The Noun און ('on) is describes a surplus of vigor or wealth and specifically of reproductive powers.

The narrator says he is prophesying about the destruction of the Jews at the hands of Gentiles and is calling upon God, the Tireless Power of Freedom to give him testimony that will put an end to it. The coming of Christ which was supposed to create "Peace on Earth, Goodwill Towards Men, Glory to God on High" caused death and destruction on this world and it continues to this day.

This contradiction, this gross misunderstanding of the God of Israel and the nature of the Son of the God of Israel is called apostasy and it has cast a deadly gloom over this world for long and long:

2 And it is many hundred years after the coming of Christ that I deliver these records into the hands of my son; and it supposeth me that he will witness the entire destruction of my people. But may God grant that he may survive them, that he may write somewhat concerning them, and somewhat concerning Christ, that perhaps some day it may profit them.

3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.

Benjamin means to do what is right. It means to wake up, grow up and head South is to do what is profitable for everyone. The skill set required was first taught to men by God using the Torah. Men are now required to teach it to each other:

The noun בן (ben) means son, or more general: a member of one particular social or economic node — called a "house", which is built upon the instructions of one אב ('ab), or "father" — within in a larger economy (hence: the "sons of the prophet" are the members of the prophet-class; the prophets). This noun obviously resembles the verb בנה (bana), to build, and the noun אבן ('eben), stone.

ימן

The root ימן (ymn) is of unclear pedigree and meaning but it has to do with both the right hand side and the southern direction, which are both decidedly positive (whereas left and north have negative connotations). This also indicates that one normally faces east, which corresponds to the past.

Noun ימין (yamin) means right, i.e. right hand, side or the right of other parts of the body. Adjective ימיני (yemini) meaning on the right. Verb ימן (yaman) means to go or choose the right or use the right hand. Adjective ימני (yemani) meaning right hand or right. Noun תימן (teman) meaning south.

The narrator says the Gospels, which enhance our understanding of the Godly Nature even further are not too shabby for the purposes of going South:

4 And the things which are upon these plates pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many of them have been fulfilled; yea, and I also know that as many things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass—

5 Wherefore, I chose these things, to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people.

6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren.

7 And I do this for a wise bpurpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will.

8 And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people.

9 And now I, Mormon, proceed to finish out my record, which I take from the plates of Nephi; and I make it according to the knowledge and the understanding which God has given me.

10 Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin.

11 And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written.

12 And now, concerning this king Benjamin—he had somewhat of contentions among his own people.

13 And it came to pass also that the armies of the Lamanites came down out of the land of Nephi, to battle against his people. But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban. [sword of purity].

14 And in the strength of the Lord they did contend against their enemies, until they had slain many thousands of the Lamanites. And it came to pass that they did contend against the Lamanites until they had driven them out of all the lands of their inheritance.

15 And it came to pass that after there had been false Christs, and their mouths had been shut, and they punished according to their crimes;

16 And after there had been false prophets, and false preachers and teachers among the people, and all these having been punished according to their crimes; and after there having been much contention and many dissensions away unto the Lamanites, behold, it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people—

17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—

18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.

Benjamin and Mormon, "Do what is right" and to "Be like Him" these are the ways one uses the Big Plates to mirror oneself against the Supreme, the Endless God of Freedom.

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thegenealogy · 1 year ago

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The Kabbalah of Spices.

The Kabbalah explains the meaning behind the measuring of the Temple spices.

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Among the topics discussed in this week's Torah portion is the preparation of the special oil used in the Tabernacle and Temple for anointing the Temple vessels and the priests. The ingredients of this compound were "choice spices: 500 weights of pure myrrh, fragrant cinnamon - half of which is 250 weights, 250 parts of aromatic cane, 250 weights...of cassia and a hin of olive oil". (Ex. 30:23,24) The amounts of myrrh and cinnamon used in the compound were the same, 500 weights, but the cinnamon had to be measured out a half at a time.

The mystical significance of the anointing oil is as follows: As you know, 500 weights of pure myrrh were used, and it was measured out all at once. Five hundred weights of fragrant cinnamon were also used, but it was weighed out a half at a time, as it says: "fragrant cinnamon - half of which is 250 weights". Only 250 weights of cassia were used, however.

The reason for this is that all these spices are manifestations of the divine name Elokim , and as you know, there are three [usages of] Elokim: sometimes it signifies the sefira of bina , other times the sefira of gevura , and other times the sefira of malchut.

There are many names used for G‑d throughout the Bible. This is because each name refers to G‑d as He manifests Himself through a specific attribute. These attributes are called sefirot in Kabbala; every sefira is associated with a specific name of G‑d. That said, we see from this passage that there is some fluidity in this, and in different circumstances the same name can refer to different attributes or sefirot.

In general, the name Elokim is juxtaposed with the name Havayah and is considered a sheath or vessel through which Havayah is expressed. Thus it is written: "For as the sun and its shield are Havayah [and] Elokim". (Psalms 84:12) In each of the three cases listed here, the sefira with which the name Elokim is identified acts as a secondary, receiving complement to another sefira. Bina is the second sefira of the intellect, which develops and focuses the intense but ephemeral flash of insight which is chochma , the first sefira of the intellect. Although it is an independent faculty of the soul, it acts upon the material provided to it by chochma.

Similarly, gevura is the second sefira of the emotions, which limits the intensity of the first sefira of the emotions, chesed. Here again, gevura is an independent faculty, but its function is to react to the actions of chesed. Finally, malchut is the vehicle through which the emotions together express themselves. Thus, though it, too, is an independent faculty of the soul, it serves to express the content it is provided with from the emotions. We see, then, that in each case, these sefirot act as vessels or filters for other, more "active" sefirot, and this commonality is the basis for their all being associated with the name Elokim.

One of the Torah's commandments is that the high court (the Sanhedrin) proclaim every fiftieth year a "jubilee" year. This year had several legal significances, one of which was that in it all Jews who had become indentured servants were to be set free. Thus, the number 50 is associated with the concept of freedom.

Kabbala identifies in the soul six principle emotions: chesed ("loving-kindness"), gevura ("strength"), tiferet ("beauty"), netzach ("victory"), hod ("glory"), and yesod ("foundation" or "connection"). All the other emotions we are familiar with are derivatives, combinations, or inner dimensions of these. These six sefirot together with malchut, the means of their expression, form a unit of seven. As we have explained previously, every sefira subdivides into sub-sefirot, so the full experience of the emotions together with their expression is 7 x 7, or 49. This number thus represents the consummate consciousness of emotion, a state of awareness in which one interprets everything and reacts to everything base on his emotional makeup.In order for a person to rise above...the confines of his own subjectivity, he must use his intellect...

Now, important as the emotions are in the full psychological functioning man, they cannot be relied upon themselves to provide him with the proper consciousness he needs to interpret and respond properly to the world. This is because the emotions are entirely subjective. In order for a person to rise above - be free of - the confines of his own subjectivity, he must use his intellect.

Thus, we are taught in the Talmud that there are fifty "gates" of bina, i.e., fifty levels of understanding divinity. Bina is the principle sefira of the intellect, in which the insight of chochma is developed into a full mental construction and world-view.

When the mature understanding of bina permeates all ten sefirot, we have 50 x 10 = 500; this is why there are five hundred weights of myrrh in the anointing oil.

Fragrant cinnamon is weighed out a half at a time because even though it is associated with [only one sefira], gevura, there is also an aspect of the name Elokim associated with the sefira of hod. [This name Elokim], however, [is not counted] because it is considered part of Zeir Anpin.

Thus, we count only 3 names Elokim: that of bina, that of gevura, and that of malchut. It is true that there are two names Elokim in Zeir Anpin itself, but they are both together considered one.

The fact that the cinnamon is measured out in two parts indicates that the name Elokim which it represents has two aspects. The interrelations between the sefirot are usually graphically represented by arranging them along three axes. This depiction of the sefirot is known as the "tree" of the sefirot.

Here we see clearly the relationships between the three sefirot identified with the name Elokim mentioned above and their "partners": bina is opposite chochma, gevura is opposite chesed, and malchut is directly below yesod, the sum of all the emotions. However, there is one pair that we would expect to have a similar relationship but that was left out: netzach and hod. The reason for this is that as we explained previously, the emotions act as an aggregate, forming the partzuf known as Zeir Anpin ("the smaller face"). Thus, once we have considered the pair of chesed and gevura, we have already reckoned with the emotions. We are in fact taught that the second triad of emotions (netzach, hod, and yesod) derive directly from the first, principle triad (chesed, gevura, and tiferet).

Still, in order to allude to the fact that there is another sefira - hod - that exhibits an Elokim-type relationship with its pair, the cinnamon is measured out on half at a time, as if to say that the name Elokim that is associated with gevura is only half the picture, and together with it there is the secondary name Elokim associated with the sefira of hod.

The third name Elokim, which is manifest [in the anointing oil] as cassia, is identified with the sefira of malchut.

The number 500 is arrived at by considering the following two aspects of the name Elokim: When this name is spelled out in full its value is 300. When it is spelled out in increasing value, its value is 200. Together we have 500.

"Spelling out in full" refers to the process called milui, in which each letter is treated as a word in itself, and the numerical values of these words are then added to together. Thus, the name Elokim (alef-lamed- hei - yud -mem) becomes alef-lamed-mem lamed-mem-dalet hei-yud yud- vav -dalet mem-mem and adds up to 300. The "increasing value" of a word refers to the sum of the first letter of the word plus the first two letters plus the first three letters, and so on. Thus, the "increasing value" of the name Elokim is alef plus alef-lamed plus alef-lamed-hei plus alef-lamed-hei-yud plus alef-lamed-hei-yud-mem, which sums to 200.

Since the name Elokim in general signifies bina, the myrrh [which represents bina] is taken in a quantity of 500, and weighed out all at once. Since cinnamon represents Zeir Anpin, it is weighed out in two parts [for there are two names Elokim in Zeir Anpin] even though we count them as only one: 250 corresponding to gevura and 250 corresponding to hod. Malchut, which embodies only one name Havayah, is only weighed out once, and in a quantity of 250.

This is why all these spices are called in Scripture "choice" spices. The word for "choice" [in Hebrew, "rosh"] is composed of three letters: reish, alef, shin. The numerical value of reish is 200, representing the increasing value of Elokim, as we said. The numerical value of the shin is 300, representing the full value (milui) of Elokim. The alef refers to the name Elokim itself.One must see himself as a mere receptacle or channel for the divine blessing...

We see from the above discussion that all the spices that compose the anointing oil are in some way a manifestation of the name Elokim. As we said, the basic characteristic of this name is that it serves as a receptacle, or "filter", for other divine forces. Since the purpose of the anointing oil is to render a physical object or person fit for service in the holy Temple, we may surmise that the point here is that it should be clear to everyone that in order to serve in such a capacity, one must see himself as a mere receptacle or channel for the divine blessing elicited by the Temple service. We are taught that the Temple and the service that was (and will be) performed in it embody the mechanism whereby every individual Jew makes himself and his life into a miniature Temple, or dwelling place for G‑d. Thus, we see here in order for this to work, one must maintain consciousness of himself and all the accoutrements of his life as being simple vessels to elicit and contain the divine blessing.

As even a cursory perusal of this part of the Bible will show, constructing the Temple (or its portable version, the Tabernacle) and its vessels took considerable expense and effort. Nonetheless, the simple existence of the Temple, its vessels, and its work force (the priests) was not enough; these all had to be anointed. Similarly, when a person is properly inspired to serve G‑d in his life, he will take great pains to try to arrange things such that everything is in place for this purpose. He will stock the shelves of his kitchen with kosher food and those of his living room with Torah books; he will make sure he has a job that enables him to keep the Shabbat and holidays while still providing all the needs for his family, and so on, and so forth. Yet if he forgets to "anoint" it all, an essential element will be lacking. By taking pains to demonstrate that each ingredient of the anointing oil is a manifestation of the name Elokim, the Arizal is showing us that this essential element is the awareness that all our efforts are at best and at most in order to make ourselves and our lives receptacles and channels for G‑d's blessing.

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mcf2018-blog · 6 years ago

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Cemcrete applications featuring Colour Hardener floor & Satincrete by | @jspcementcoatings ° ° ° #Concrete #Cementfloors #cement #Colourhardener #Interiors #Interiordesigns #Decorgurus #Propertydevelopment #Bespoke #Derorative #decorations #Colouredcement #Construction #Professionalwork (at Gauteng) https://www.instagram.com/p/Btk_MIfgJvV/?utm_source=ig_tumblr_share&igshid=15r3vxvvuk1f5

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dragonmemo-blog · 6 years ago

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Concept art of something that will come rather later than sooner!

#church #church animatic #sanga #ashivon #grimoire of zero #zero #yohei #concept art #sketch #Deror #Emergence #Grecémene

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eelhound · 3 years ago

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"[Branko Marcetic:] You make the case that our modern relationship with and understanding of debt is unique when you look at the full scope of human history. What was ancient societies’ relationship to debt and how did they keep it in check?

[Michael Hudson:] Almost all debt, in really ancient society, was interpersonal, what the Europeans called weregild-type debt. If you injured somebody, if you break an arm, or if you kill them, there are two choices ancient society had: either you had a feud, and your family would fight his family, or he’d make restitution, and you would settle the conflict. Gradually, the payment of the weregild, whether it was in money — or if it was really serious, it would be in slave girls or cattle — came to be the word for debt, and for the offense, or the word for 'sin.' So the original meaning of the Lord’s Prayer in Hebrew and Greek was, 'Forgive us our debts.'

In Mesopotamia, an agrarian economy, most debts began to be owed to the palace or the temples. Obligations were paid throughout the year. In the third millennium Sumer, or second millennium Babylonia, if you go to a bar during the crop year, you’d run up a tab to the alehouse, and to the palace for advances of animals, water, or agricultural inputs, and everything was done by credit. The debts would all be paid on the threshing floor, in grain, and a unit of grain was equal to a unit of silver.

But sometimes, you would have a crop failure, or war, or drought, and you couldn’t pay. And at that time, like in the laws of Hammurabi, you’d say, 'If the storm god, Hadad, comes and ruins the crops, then the debts don’t have to be paid.' This is how society worked, basically, in the third, second, and even into the first millennium. When a new ruler took the throne, or when there were other reasons — a war was over, or there was any reason for a debt cancellation — you’d cancel the debts, you’d liberate the debt servants to go back to their families, you’d give them back the pledges that they’d made. Because what would happen if you hadn’t wiped out the debts? All of a sudden all these people that owed debts would become the servants of the person who they owed them to, a wealthy person.

BM: You also make the case that this matter is at the heart of the Biblical stories we think we’re familiar with.

MH: That was what the first sermon of Jesus was all about. When he went to the synagogue and unrolled the scroll of Isaiah the prophet and said, 'I’ve come to proclaim the year of the Lord,' which was the debt cancellation — the Jubilee year — that was brought in from Babylonia into Judaism, as it was done all through the Near East. People who translated the Bible didn’t really know what these words meant. What does it mean, 'year of the Lord?' What does it mean, 'deror?,' which was debt cancellation.

It was only after Assyriologists began to find out how all of Near Eastern society had debt cancellation, just like anthropologists were finding that all the way from the Native American Indians to European realms, you’d have this practice of restoring balance. The idea was, how do we prevent society from destabilizing and polarizing? You cancel the debts...

The whole fight of every early society was: How do you prevent the population from falling into bondage? The palaces had a reason for doing this. If you would have the taxpaying small cultivators owing their crop to the creditor and having to go to work on the creditor’s land instead of working as a corvee, building palace walls and digging ditches for irrigation — if you would have these people fall in debt to the creditors, they wouldn’t be able to pay this crop surplus and labor surplus to the palace anymore. The creditors would take over.

Rulers throughout the Near East, all the way into probably the early kings of Rome, said, 'The one thing we’ve got to do is prevent the creditor class from becoming an independent oligarchy. Because if it becomes independent of us, and it gets the economic surplus, they’re going to use this labor to hire an army, they’re going to overthrow us, and they’re going to become the state.'

So you always had a struggle between the state protecting society from the creditor class — the oligarchy — and the oligarchy wanting to be independent, wanting not to have a debt cancellation. And this was a fight that went on for four centuries before Jesus’s time. The early Christians were basically advocates of the Jubilee year, trying to cancel debt...

Every economy is going to be planned by someone. The question is, is it going to be planned by the creditors, as it has happened today? Or are you going to have a government, a ruler, that is going to say, 'My job is to keep society stable, and to prevent it from polarizing so that we can survive and be resilient and go forward?' The creditors don’t care about resilience. Their time frame is rather short."...

BM: What are the implications of this for the post-pandemic recovery, given we live in such highly indebted societies?

MH: The tendency of any economy that has an interest-bearing debt is the debt growing faster than the economy as a whole. You have exponential debt doubling every so many years and economies have never been able to keep up with it. The tendency of debt for any family, any corporation, any economy, is to grow faster than the ability to pay, until there’s a crash. And when you can’t pay, either you lose the property, or you become in one way or another, a servant to your creditor, in terms of having to pay labor, having to pay whatever you produce. You have a concentration of property ownership in the hands of the creditors, if you don’t write off the debts, which ancient society did, and which used to be the core of ancient religion.

Every economy that has interest-bearing debt has to restructure at some point, or else all of the economy will end up being owned by just a teeny group of people at the top, like you had in Rome. That’s how the Roman Republic ended up in the Roman Empire. It becomes centralized. The tendency of any financialized economy is to centralize. Not only wealth, but by centralizing wealth, you centralize political power, and decision-making, and ultimately, military force in the hands of the financial class."

- Branko Marcetic interviewing Michael Hudson, from "When Debts Become Unpayable, They Should Be Forgiven." Jacobin, 23 December 2021.

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stephanocardona · 7 years ago

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Still Life Illumination by DickieThomas

#home #derorations #still life #figurines #sculptures #flowers #vases #book #pages #painting #lighting effect #i

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russellembruncan · 4 years ago

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Posted @withregram • @melissa.dodon Amez vous les formes GÉOMÉTRIQUE Moi j'adore Papier yupo sur panneau de bois encre alcool résine acrylique 🥰 #triangle #suportlocal #artistesvisuelsquebec #alcoholinkart #resinepoxy #achatlocallaurentides #douceur #resinhomedecor #deroration #decomaison https://www.instagram.com/p/CFuBaPYj-uF/?igshid=ebchj90g1c8j

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mysteriesofmarcy · 3 years ago

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Search the web

Note: none of this is edited.

Polly searched Doogle for "What does robotics mean?" and found this result from Big Ol' Wiki:

'Roboticist', not to be confused with 'Cyberneticist', is an interdisciplinary field that integrates computer science and engineering. This all involves design, construction, operation, and of course, the use of robots to assist humans in everyday functions.

She also found this on The Neopal [something]:

So you want a robot pet?

So here is what you have to do. In these simple steps you will be well on your way to having your very own robot pet!

The lore of robot pets are quite a mystery but with a bit of fairy magic and the backing of scientific parts, you can have your very own pet. They work well with people who are nervous around real life people. Most of the time their owners are too busy to tend to them however, a certain amount of care is always advised. They still have souls!

Robot pets love to snack on energy! Be ready to go through a lot of power cores, batteries, and various potions! It is advised that you learn how your robot pet operates, on the offchance you need to fix your pet.

To see the list of needed materials and Neopian pointed needed, click CONTINUE

It appears Polly also did an image search for "frog robot" and found very little.

She also searched for "frog robot" on Amazon and found a Fundai deroro gunpo palm collection series 13 deror robo mk. III.

It is in stock and usually ships within 2-3 days. It arrives when it can and the fastest delivery is never. The cost is $20.00 (plus $45.85 shipping). It's got 35 ratings, averaged out to 3.5 stars. It ships from and is sold by the Japan Store. Other information:

Size: Height approx 140 mm (Deror about 35 mm)

Perfect collectible for the adult child residing in your home. Endless hours of creative play guaranteed!

Made with high quality organic materials

Finally, after watching a .gif of Bibsy busting a move, she went to TOOB.

She scrolled past videos titled "Sleepy Lo-Fi Music - Slowed + Reverb Mix", "Best of Angry Gamers | Sept. 2020", and some others that were not fully shown, which seem to be Anne's recommendations based on her suggested topics of Lo-Fi Music, Anime, Food, and Science.

Polly's search for "Robot Build" turned up the following results:

"New Epic Robot Skin Forknife" by gamerguy, with 1 million views, uploaded 2 seconds ago, with description "epik killstreak super cool game moment with the new forknife robo skin..."

"Robot Dance Meme TigTog Compilation #100" by dailydancenation, with 300,000 views, uploaded 1 weeks ago, with description "TIGTOG COMPILATION FUNNY +FAIL + LAUGHTER + DANCE + MEMES"

"Robot's are cool. i'm 5 years old." by blake2010, with 5 views, uploaded 1 week ago, with description "Hey guys my Mom said if I get 500 views I can go to forknite convention please subs..."

"WE BUILT A PANDA ROBO !? (EXTREME)" by IT GALS, with 100,000 views, uploaded 2 days ago, with description "Just two girlfriends who REALLY love robots! Watch us build this cute panda robo for tips on..."

"Top 10 Robot Creepypasta Stories" by NightMind, with 500,000 views, uploaded 2 weeks ago, with description "10 bone-chilling robot stories from around the internet that are sure to keep you up tonight!"

#amphibia #amphibia season 3 #polly plantar #it gals #fixing frobo #Wikipedia #google #amazon #neopets #youtube

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monsooninn · 3 months ago

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Berakhot 10a: 15. "The Udders."

Now we discuss the next mechanism a post-apocalyptic world can use besides the gods and heroes in the Torah is the Liturgy of the Torah. This is called the Siddur in Hebrew, "the Arrangements", or "to begin to absob other person's theories of mind." Also " to lure the mind to the lamp, the insect to the thistle, to draw it in and swallow it."

"The verb צוד (sud) means to hunt or fish, or more general: to get meat rather than veggies, and by working for it in the wild rather than purchasing it at a store. This verb obviously has a very strong cognitive connotation in the Bible, which would concern an active pursuit of problems and their solutions, rather than learning from whatever happens (veggies) or absorbing other people's theories at some school (food store).

Noun ציד (sayid) means a hunting or game. Noun ציד (sayyad) means hunter. Noun מצד (mesad) means fastness or stronghold (a typically defensive structure). Noun מצוד (masod) may mean siege works or hunting implement (like a net). Likewise, the nouns מצודה (mesoda) and מצודה (mesuda) mean net, fastness or stronghold.

Both nouns ציד (sayid) and צידה (seda) mean provisions or food. The denominative verb ציד (sid) means to supply oneself with food.

The masculine noun דר (dar), which probably describes a pearl or mother of pearl as symbol of wealth (it does so in Arabic). It occurs in Esther 1:6 only.

The identical but feminine noun דרור (deror), which describes the swift or swallow, the proverbial bird who builds a house for herself and her children (Psalm 84:3, Proverbs 26:2).

The masculine noun דרום (darom), meaning south (Deuteronomy 33:24, Job 37:17, Ezekiel 40:27). Another word for south is תימן (teman).

The masculine noun דרדר (dardar), meaning thistles (Genesis 3:18, Hosea 10:8)."

We need very strong cognition in order to tell us how to use the Torah so that the Siddur results in something appealing:

15. He suckled from his mother's breasts and looked at her breasts and said a poem, which says: "Bless the Lord, my soul, and do not forget all His rewards."

The verse referred to above is from Psalm 103:

Of David.

1 Praise the Lord, my soul; all my inmost being, praise his holy name. 2 Praise the Lord, my soul, and forget not all his benefits— 3 who forgives all your sins and heals all your diseases, 4 who redeems your life from the pit and crowns you with love and compassion, 5 who satisfies your desires with good things so that your youth is renewed like the eagle’s.

Man cannot count on any other man like he can depend on the God named by the Torah. Manmade kindness, compassion, love, and understanding are like jugs. Their mothering instincts eventually run out, leaving the calf to fend for itself. Only the self that is dependent upon the Torah will understand what to do in a world that has shriveled up to its udders and no longer has any milk to offer.

The Value in Gematria is 7008, ז‎אֶפֶסאֶפֶסח, zefesfesach, "it was so bad."

"When and how are going to get from here to there?"

‎=

The recital of the liturgical poem, Unessanneh Tokef, "when a valid attacker attacks" i.e. "when man stops eating stuff that clouds his mind."

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