|
||
|
|
|
|
||
|
||
|
NUCLEAR FAMILY 1969
THE LIGHT IS RISING NOW RISING IS THE LIGHT
I SAY THAT THAT THAT ISISIS THAT THAT THAT GOD KNOWS THAT THAT THAT GOD KNOWS GOD IS THAT THAT THAT ISISIS THAT THAT THAT IS GOD HONESTY AND TRUTH AND TRUTH AND HONESTY DO I KNOW DO YOU KNOW DOES SHE KNOW DOES HE KNOW DO THEY KNOW GOD KNOWS THAT THAT THAT GOD KNOWS GOD IS PERFECT CREATIVITY PERFECT IS GOD CREATION REACTION CREATION REACTION CREATION REACTION RIGHT AND WRONG AND WRONG AND RIGHT NONE ESCAPES THAT PERFECT JUDGEMENT GODS JUDGEMENT PERFECT THAT ESCAPES NONE
ADVENT 2028 ADVENT
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
NET ENTERS NETERS TEN
Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow - into the light of hope, into the future, the glorious future that belongs to you, to me, and to all of us. Look up, Hannah. Look up. From Charlie Chaplins speech in the film The Great Dictator (1940),
THE HIGH GOD IN THE AGE OF COFFIN TEXTS Myth and Symbol in Ancient Egypt Translated by R.T. Rundle Clark, 1959 Page 80 I am Atum, the creator of the Eldest Gods, I am he who gave birth to Shu, I am that great He-She, I am he who did what seemed good to him, I took my space in the place of my will, Mine is the space of those who move along like those two serpentine circles. 'Coffin Texts,' I, 161: ff)
ATUM 1234 ATUM
ATUM QUANTUM ATOM QUANTUM ATUM
NUMBER = 534259 = 1 = 534259 NUMBER NUMBER = 234559 NUMBER NUMBER = 534259 = 1 = 534259 NUMBER
NUMBERS = 5342591 = 2 = 5342591 NUMBERS SBUMNER = 1234559 = SBUMNER NUMBERS = 5342591 = 2 = 5342591 NUMBERS
I = 9 9 = I
THE YEAR 2016 YEAR IS THAT IS
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Preface to the New Edition Page 5
RESEARCH R E SEARCH E R RESEARCH
SO U LIVE SO U LEARN SO U LOVE SOUL CREATION REACTION CREATION REACTION CREATION REACTION CREATORS REACTORS CREATORS REACTORS CREATORS REACTORS SOUL SO U LIVE SO U LEARN SO U LOVE
THE
THE ART OF MEMORY FRANCIS A. YATES 1979 THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE Page 136 Page 135 (number omitted) "No study of Shakespeare can begin without some reference to Marlowe, the predecessor, and his mighty line." "Marlowe's famous play, Docter Faustus is closely based on the English translation of the German Faust-Buch (1587)" "Page 139 He turns to ask / Page 140 / Mephistopheles about divine astrology, about the elements, and the spheres of the planets. He still has scholarly instincts, and can hear echoes of the universal harmony, although damned. Awaiting damnation he calls on Christ, and there comes the famous line " See see where Christs bloud streames in the firmament.11"
SEE SEE WHERE CHRISTS BLOUD STREAMES IN THE FIRMAMENT 155 155 58595 3899121 23634 12951451 95 285 699414552 IS 9 IS 9 IS 9 IS 155 155 58595 3899121 23634 12951451 95 285 699414552 SEE SEE WHERE CHRISTS BLOUD STREAMES IN THE FIRMAMENT
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifty " We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization:
'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.
THE HOURS OF HORUS
WHEN THE GODS CAME DOWN Alan Alford 2000 WHAT'S THE SECRET Page 20 I, Isis, am all that has been, that is, or shall be. No mortal man hath ever unveiled me.75 These words seem intended to be not so much a statement of historical fact, but rather a warning tb the initiated: "Will you dare to unveil my secrets?" A similar theme involving Isis was picked up by a Hermetic text, which was written in Alexandria some two thousand years ago. The text, entitled The Virgin of the World, is a typical example of what we have to deal with - it is .full of metaphors, allegories and code-words. It states, for example, that the highest level of initiation into the Egyptian Mysteries was the 'Black Rite' of Isis, which was connected to a mysterious something called 'Night' - not night as in the mundane sense of the night sky, but rather to Night as a higher power, which moved in Heaven, and 'weaved her web with rapid light' .76 This Night, whatever it was, supposedly honoured Isis and. 'gave her perfection'.77
"And Horus said: "How was it, mother, then, that Earth received God's Efflux?" And Isis said: "I may not tell the story of (this) birth; for it is / Page 21 / not permitted to describe, the origin of thy descent O Horus (son) of mighty power, lest afterwards the way of birth of the immortal gods should be known unto them - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while the-mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them."78"
OSIRIS ISIS ISIS OSIRIS "Who were Osiris and Isis? Why was the world in need of them? What was 'the way of Birth of the immortal gods'? What was the 'Efflux of God'? Why was a divine child born in the underworld? The questions raised by this enigmatic passage are endless. One thing, however is certain. We-cannot ignore the parallels between the bitth of the Egyptian divine child, Horus, and the birth of the divine child in the Eleusinian.Mysteries - 'the Powerful One' - who would be born in the midst of a brilliant life, to the cry of "Holy Brimo has borne a sacred child".
SO IRIS OSIRIS ISIS OSIRIS IRIS SO SO 999S OS999S 9S9S OS999S 999S SO SO IRIS OSIRIS ISISIS OSIRIS IRIS SO
The Eye of Horus (Wedjat) (previously Wadjet and the Eye of the Moon; and afterwards ... The Wedjat or Eye of Horus is "the central element" of seven "gold, ... en.wikipedia.org/wiki/Eye_of_Horus
SHEMSU HOR SHEMSU SHEM HORUS SHEM SHEMSU HOR SHEMSU
HARI IRAH
Shemsu Hor of Rivendare
Shemsu Hor of Rivendare According to the ancient tablets, known as The History of Thoth: The Atlantean, the Shemsu Hor (or Disciples of Horus), were a race of enlighteners who dwelt on ten pre-diluvian islands. One of their magi was the god Thoth, known by the Greeks as Hermes, and by the Romans as Mercury The term shemsu derives, most probably, from the Akkadian shamash meaning "serpent." The word is very like the Irish Shamus or Seamus, or English James. We believe the term Hor (for Horus the falcon or hawk-headed god of the sun) represented the Ari or Aryans. The letter "H" was often used in the same way as "The" or as "Le" in French. Therefore, Har or Harri was "The Ari." The eagle or hawk was the symbol of the sun and of the enlightened ones of old. As a symbol, it primarily and originally signified spiritual status. (The name Harris or Harrison, from har, meant "hawk" or "Son of the Hawk"). Petra dates from a relatively late period but was probably built upon a more ancient site. Nearby are sophisticated irrigation systems and a strange serpent mound identical to those found in France and Britain. There can be little doubt that the Horites were descended from the ancient Shemsu Hor, the Disciples of Horus. The first pharaoh of the first dynasty of Egypt, and founder of the great city of Memphis, King Menes is buried in Northern Ireland. Also known as Aha Men, and as Hor Aha ("Fighting Hawk"), king Menes was most likely a prestigious member of Egypt’s first civilization, the remnants of which were discovered by Professor Walter Emery, and founded by the Disciples of Horus the sun god. In one ancient text, from his empty "tomb" discovered by Sir Flinders Petrie at Abydos in 1900, Menes is referred to as "King Manash...of the Sun Hawk Race SEMEN MENES SEMEN KING SHAMAN MANASH SHAMAN
Tea Tephi, an Egyptian queen, lies near Tara, a location some believe to be named after her. The name Tara is believed to derive from Temair or Temor meaning "mound of Tea." However, it probably derives from T-Ari, after Ari or Eri, the supreme goddess of the Druids http://www.irishoriginsofcivilization.com/irishoriginsexcerpts/book1_chap10.html
Search ResultsShemsu Hor, page 1
Heru-pa-khart
Heru-ur
Heru-ur
Heru-pa-khart
SHEMSU HOR SHEMSU SHEM HORUS SHEM SHEMSU HOR SHEMSU
ENTERS THE NETERS
Horus - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Horus Sky god - Since Horus was said to be the sky, he was considered to also contain the ... his left, and that they traversed the sky when he, a falcon, flew across it. ... The Eye of Horus is an ancient Egyptian symbol of protection and ...
Gods and Godesses - Ancient Egypt www.ancientegypt.co.uk/gods/explore/horus.html Horus 'The One Far Above'. Appearance: Man with the head of a hawk; A hawk. Horus was a god of the sky. He is probably most well-known as the protector of ...
Gods of Ancient Egypt: Horus - Ancient Egypt Online www.ancientegyptonline.co.uk/horus.html However, the situation is confused by the fact that there were many Hawk gods in ancient Egypt and a number of them shared the name Horus (or more ...
THE HORUS OF HOURS
Ancient Egypt: the Mythology - Horus www.egyptianmyths.net › the GodsThe falcon-headed god, the kings of Egypt associated themselves with Horus. Horus was among the most important gods of Egypt, particularly because the ...
Daily Mail, Friday, February 12, 2016 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 68 QUESTION Alfred Hitchcock made a film (never released) in the Tyrolean village of Obergurgi, Austria. Does the movie still exist? THE Mountain Eagle (aka Fear O'God) (1926) was Alfred Hitchcock's second film as director and, like his The Pleasure Garden (1925), it was an Anglo-German co-production. British directors were often dispatched to Germany at this time to benefit from the country's superior production techniques. Both these films belong to the silent era, and although The Pleasure Garden survives pretty much intact, The Mountain Eagle remains on the British Film Institute's list of lost films...." "When films by famous directors go missing, they're often thought of, much like stolen paintings, as missing masterpieces. This is unlikely in the case of The Mountain Eagle..." However, it is an annoying hole in an otherwise complete Hitchcock canon of 53 films. The Mountain Eagle is on the list of the 100 most wanted films and no copy exists in any film library nor even, it would seem, in private hands. Blood curdling: A still of Bernard Goetzke in The Mountain Eagle
THE MAGIC MOUNTAIN Thomas Mann 1924 MOUNTING MISGIVINGS Page 157 "But the day would come, Settembrini said, with his suave smile; it would come, he repeated, if not on the wings of doves, then on the pinions of eagles; and dawn would break over Europe, the dawn of universal brotherhood, in the name of justice, science, and human reason.
THE MAGIC MOUNTAIN Thomas Mann 1924 THE THUNDERBOLT Page 709 Softly, as though on the wings of doves, came the words of Herr Ludovico. Yet again, when he came to speak of the unification and universal well being of the liberated peoples, there mingled a sound - he neither knew nor willed it, of course - as of the rushing pinions of eagles. That / Page 710 / was the political key, the grandfatherly inheritance that united in him with the humanistic gift of the father, to make up the litterateur - precisely as humanism and politics united in the lofty ideal of civilization, an ideal wherein were blended the mildness of doves and the boldness of eagles. That ideal was only biding its time, until the day dawned, the Day of the People, when,. the principle of reaction should be laid low, and the Holy Alliance of civic democracIes take Its place. Yes, here seemed to sound two voices, with differing counsels. For Herr Settembrini was a humanitarian, yet at the same time, half explicitly, he was warlike too. In the duel with the outrageous little Naphta he had borne himself like a man. But in general it still remained rather vague what his position was to be, when humanity in an outburst of enthusiasm united itself with politics in support of a triumphant and dominating world-civilization, and the burgher's pike was dedicated upon the altar of humanity. There was some doubt whether he would then hold back his hand from the shedding of blood. Yes, it seemed the prevailing temper more and more held sway in the Italian's mind and view; the boldness of the eagle was gradually outbidding the mildness of the dove.
Daily Mail, Wednesday, February 24, 2016 Page 31 Phoenix rising! It must be the Northern Flights... Daily Mail Reporter IN ancient myths, it is linked with the flaming presence of the sun. So it is only fitting that a phoenix; should be the shape taken by these stunning aurora borealis. With wings outspread, the bird appears to be soaring high over a lake in Iceland, illuminating the night sky with its eerie glow. Photographer Hallgrimur P Helgason waited an hour to get the perfect shot of the phenomenon, which is caused by sun particles entering the Earth's atmosphere. `It's a thrill shooting the aurora, especially when they are so playful,' the 64-year-old said. `I always get an adrenaline kick.'
JOSEPH AND HIS BROTHERS Thomas Mann 1933 PHARAOH'S DREAM Page 914 "WELL then, Pharaoh had betaken himself once more to instructive On out of unconquerable yearning to escape from the empire of Amun and commune with the shiny-pates of the sun-house about Harmakhis-Khepere-Atum-Re, Aton. The court chroniclers, puckering their lips and obsequiously crouching, mincingly entered in the record His Majesty's beautiful resolve; and how thereupon he mounted a great car made of electrum, together with Nefertiti, called Nefernefruaton, the Queen of the lands, whose body was fruitful and whose arm was about her consort; and how he had radiantly taken his beautiful way, followed in other cars by Tiy, the mother of God, Nezemmut, the Queen's sister, Baketaton, his own sister, and many chamberlains and ladies-in-waiting with ostrich-feather fans on their backs. The heavenly bark Star of the Two Lands had also been used by stretches; the chroniclers had set down how Pharaoh, sitting under his canopy, had eaten a roast pigeon, also held the bone out to the Queen and she ate from it, and how he put into her mouth sweetmeats dipped in wine.
THE PHOENIX Myth and Symbol in Ancient Egypt R. T. Rundle Clark 1959 Page 245 "The Phoenix, known to the Egyptians as the Benu Bird, was one of the primeval forms of the High God. The Shu Texts epitomize the appearance of light and life out of the original darkness and chaos as: / Page 246 / 'that breath of life which emerged fiom the throat of the Benu Bird, the son of Re in whom Atum appeared in the primeval nought, infinity, darkness and nowhere.' One has to imagine a perch extending out of the waters of the Abyss. On it rests a grey heron, the herald of all things to come. It opens its beak and breaks the silence of the primeval night with the call of life and destiny, which 'determines what is and what is not to be'. The Phoenix, therefore, embodies the original Logos, the Word or declaration of destiny which mediates between the divine mind and created things. It is essentially an aspect of God, self created. and not a minor deity. But the heron form is not to be taken too literally; it is a way of expressing one of the basic activities of God rather than a historical or naturalistic figure. It is the first and deepest manifestation of the 'soul' of the High God. Fig. 40. The Phoenix (in Coffin Text 335) (omitted) The Egyptians had two ideas about the origin of life. The first was that it emerged in God out of the Primeval Waters; the other was, that vital essence-Hike-was brought hither from a distant, magical source. The latter was 'the Isle of Fire' -the place of everlasting light beyond the limits of the world, where the gods were born or revived and whence they were sent into the world. The Phoenix is the chief messenger from this inaccessible land of divinity. A Coffin Text makes the victorious soul say: Page 248 'I am that great Benu Bird in Heliopolis, who determines
what is and what is not to be.'
UFO Evidence : SETI : The Search for Extraterrestrial Intelligence There are many methods that SETI scientific teams use to search for .... tabloid nonsense instead of on far more evidence than has been provided for SETI. ... www.ufoevidence.org/topics/SETI.htm Project Phoenix is the world's most sensitive and comprehensive search for extraterrestrial intelligence. It is an effort to detect extraterrestrial civilizations by listening for radio signals that are either being deliberately beamed our way, or are inadvertently transmitted from another planet. Phoenix is the successor to the ambitious NASA SETI program that was cancelled by a budget-conscious Congress in 1993.
Message boards : Cafe SETI ... setiweb.ssl.berkeley.edu/forum_forum. Fun with Numbers
Posted 12 Jun 2007 1:43:07 UTC 666: 666: is the number of the Devil. If you look closely, you will see that there is never any post in any thread numbered 666 on Cafe Seti. The numbering goes to 665, then jumps to 667.
Posted 14 Jun 2007 2:45:31 UTC - 69
Straight from the dictionary:
THE MAGIC MOUNTAIN Thomas Mann 1924 SATANA Page 58 - "Descend, Herr Settembrini? I protest. Here I have climbed up some five thousand feet to get here - " " That was only seeming. Upon my honour, it was an illusion," the Italian said, with a decisive wave of the hand. " We are sunk enough here, aren't we, Lieutenant?" he said to Joachim, who, - no little gratified at this method of address, thought to hide his satisfaction, and answered reflectively: "I suppose we do get rather one-sided. But we can pull ourselves together, afterwards, if we try." "At least, you can, I'm sure-you are an upright man," Settembrini said. "Yes, yes, yes," he said, repeating the word three times, with a sharp s, turning to Hans Castorp again as he spoke, and then, in the same measured way, clucking three times. with his tongue against his palate. "I see, I see, I see," he said again, giving the s the same sharp sound as before. He looked the newcomer so steadfastly in the face that his eyes grew fixed in a stare; then, becoming lively again, he went on: "So you come up quite of your own free will to us sunken ones, and mean to bestow upon us the pleasure of your company for some little while? That is delightful. And what term had you thought of - putting to your stay? I don't mean precisely. I am merely interested to know what the length of a man's sojourn would be when it is himself and not Rhadamanthus who prescribes the limit."
"Three weeks," Hans Castorp said, rather pridefully, as he saw himself the object of envy.
THE MAGIC MOUNTAIN Thomas Mann 1924 THE THUNDERBOLT Page 711 These were the moments when the "Seven-Sleeper," not knowing what had happened, was slowly stirring himself in the grass, before he sat up, rubbed his eyes - yes, let us carry the figure to the end, in order to do justice to the movement of our hero's mind: he drew up his legs, stood up, looked about him. He saw himself released, freed from enchantment -not of his own motion; he was fain to confess, but by the operation of exterior powers, of whose activities his own liberation was a minor incident Indeed! Yet though his tiny destiny fainted to nothing in the face of the general, was there not some hint of a personal mercy and grace for him, a manifestation of divine goodness and justice? Would Life receive again her erring and "delicate " child-not by a cheap and easy slipping back to her arms, but sternly, solemnly, peni-entially - perhaps not even among the living, but only with three salvoes fired over the grave of him a sinner? Thus might he return. He sank on his knees, raising face and hands to a heaven that howsoever dark and sulphurous was no longer the gloomy grotto of his state of sin.
THE THUNDERBOLT Thomas Mann 1875 1955 FOREWORD "THE STORY of Hans Castorp, which we would here set forth, ..." We shall tell it at length, thoroughly, in detail-for when did a narrative seem too long or too short by reason of the actual time or space it took up? We do not fear being called meticulous, in-clining as we do to the view that only the exhaustive can be truly interesting. The Thunderbolt Page 706
NATION SHALL SPEAK PEACE UNTO NATION
Daily Mail. Wednesday. April 24, 2013 Jonathon Cainer Page 42 I WAS checking a famous quote for a forecast when I found the following fascinating collection. The dates given are, of course, approximate, but the similarities, amazingly, are almost exact! `Hurt not others with that which pains yourself,' Udanavarga, 560 BC (Buddhism); 'Love thy neighbour as thyself,' Leviticus, 1300BC (Judaism); 'One should always treat others as they themselves wish to be treated,' Hitopadesa, 3200BC (Hinduism); 'What you do not want done to yourself, do not do to others,' Analects, 557 BC, (Confucianism); 'Do unto others as you would have others do unto you,' [Matthew 7:12] Jesus, 30AD (Christianity). How amazing!
Daily Mail. Wednesday. February 15, 2016 Jonathon Cainer Taurus Daily Forecast 'Do as you would be done to.' That's wise advice that has been echoed by great teachers in many creeds and cultures. But they all lived before the 21st century! They didn't have smart phones or email addresses. Weren't they a bit primitive? Surely it can't be right to take their advice too seriously. Isn't there more justification for treating others in the same way that they have treated us? Actually, some truths are timeless. Where you act with generosity this week, it will be shown to you in return.
IS RA EL IS EL RA IS LEAR REAL ISISIS REAL LEAR IS RA EL IS EL RA IS GOD IS RA GOD IS EL GOD IS REAL REAL IS GOD GOD IS EL GOD IS RA
ISIS RA EL IS EL RA ISIS
GOD IS REAL REAL IS GOD IS RA EL EL RA IS
ISRAEL = 1 = ISRAEL ISRAEL IS REAL IS ISRAEL ISRAEL IS RA EL ISRAEL ISRAEL EL IS RA ISRAEL ISRAEL = R IS AEL = ISRAEL ISRAEL = 9 IS 153 = ISRAEL ISRAEL 9 IS 9 ISRAEL ISRAEL = 919 153 = ISRAEL
ISISIS RA ISISIS EL ISISIS EL ISISIS RA ISISIS GOD IS REAL REAL IS GOD GOD IS GOD IS GOD
First, the name Israel is not a Yahwistic name. El is the name of the deity invoked in the name Israel, which translates: “May El persevere.”2 This suggests that El was seen as the chief god in the formative years of Israel’s religious practices. In fact, the etiological story explaining the origin of the name Israel occurs in Genesis 35:9-15, where Jacob obtains this name through the blessing of El Shaddai, that is “El of the Mountain.”
Second, there exist numerous parallels and similarities between descriptions and cultic terminology used for El in the Canaanite texts and those used for Yahweh in the biblical sources (see below). At some point, it is ascertained, the cultic worship of Yahweh must have absorbed that of El, through which means Yahweh assimilated both the imagery and epithets once used of El. Finally, there is strong confirmation of this assimilation in the biblical record itself. In the oldest literary traditions of the Pentateuch, it is El who regularly appears and not Yahweh, or Yahweh as El! The patriarchal narratives identify El as the deity to whom many of the early patriarchal shrines and altars were built. For example, we are informed in Genesis 33:20 that Jacob builds an altar in the old cultic center of the north, Shechem, and dedicates it to “El, god of Israel” (’el ’elohe yišra’el ). There is no ambiguity in the Hebrew here: ’el must be translated as a proper name, El.3 The textual tradition from which this text derives, the Elohist, ultimately remembers a time when El was the patron god of Israel. That El was the deity worshiped at Shechem is also attested in Judges 9:46, which speaks of the shrine of “El of the covenant.” The god of the shrine at Bethel, which literally translates, “house of El,” is additionally El—”I am El of Bethel” (Gen 31:13; cf. 35:7)—and appears to Jacob as El Shaddai (35:11; cf. 48:3). Jacob has another encounter with El at Penuel, which is so named because Jacob sees El face-to-face (32:31). Moreover, Isaac blesses Jacob through El Shaddai (28:3), and likewise Jacob blesses Joseph “by El of your fathers” (49:25). “El who sees” is given as the etymology of Beerlahai-roi in Genesis 16:13. And we are informed that Abraham journeys to the old cultic shrine at Beersheba, where he plants and worships a tree and calls on the name “El the eternal” and at the same time Yahweh (Gen 21:33). Contrary to Genesis 33:20, where the Shechemite El is presented unambiguously as the “god of Israel,” in Genesis 21:33, El is apparently already assimilated to Yahweh (see below). Finally, Genesis 14:18-22 speaks of “El the most high,” of whom the Canaanite Melchizedek is priest at Jerusalem. This assimilation between Yahweh and El, or El into Yahweh, is present in much of the Priestly material as well. In fact, the Priestly source largely advocates this assimilation. In Genesis 17:1, the Priestly writer states that “Yahweh appeared to Abram and said to him: ‘I am El Shaddai.’” And Exodus 6:2-3, in contradiction to J (#11), has Yahweh assert: “I am Yahweh. And I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, and I was not known to them by the name Yahweh.” Although the verse suggests an identification between Yahweh and El “of the mountain,” the verse also subtly recognizes an ancient distinction between the god of the patriarchs (El) and the god of the Mosaic era (Yahweh). But the assimilation is clear here: the patriarchs who worshiped El in the past were actually worshiping Yahweh, claims the Priestly writer. Perhaps it is necessary at this point to ask: Who was El? And why is he even mentioned in the Bible in the first place, let alone as the god of Israel in the older literary traditions of Genesis? Our knowledge of El predominantly comes from an invaluable corpus of tablets discovered in 1929 in the ancient city of Ugarit, a major city-state of the second millennium BC located on the northern coast of Syria, modern day Ras Shamra.4 The Ugaritic tablets are the best available witness to Canaanite religion and religious practices, and thus also “to the background from which the religion of Israel emerged, and to the Canaanite beliefs that it shared, adopted, compromised with, and sometimes rejected.”5 The Ugaritic literature depicts El as the sovereign deity of the Canaanite pantheon. He is frequently referred to as “Father of the gods,” “the eternal King,” and “Creator of all living beings.” El’s other epithets include: “El the Kind, the Compassionate,” “the Bull,” “the Ageless One,” and “the Father of Years.” He is depicted as bearded, and residing in a tent or a tabernacle, whose throne rests on Cherubim. He is the god of blessings and of covenants. Many of these epithets and images later become assimilated to Yahweh. For example, Yahweh is often depicted as bearded, as King of the gods, as Compassionate, and as residing in a tent, whose throne, like that of El, rests on Cherubim. There are, in addition to this, numerous El epithets in various strains of biblical tradition—epithets that through a process of assimilation and adoption later become associated with Yahweh. We have already encountered El Shaddai, “El of the Mountain.” Like Yahweh who is associated with the mountain of Sinai and later in eschatological traditions with Zion, so too El resides on a mountain. Other patriarchal narratives attest the use of El Olam, “El the Eternal” to whom Abraham plants and worships a tree at Beersheba, El Elyon, “El the Most High,” the god of Melchizedek (Gen 14:18-24), and El Roi, “El who sees” (Gen 16:13). These various El epithets are associated with different shrines: El Shaddai with Bethel, El the Most High, the creator of the heavens and the earth, with Jerusalem, El the Eternal with Beersheba, El who sees with Beerlahai-roi, and El the god of Israel with Shechem.6 Many of these shrines and altars to El were established by the patriarchs themselves (e.g., Gen 21:33, 28:18, 33:20, 35:14). It has also been suggested that the name Yahweh might have originally been a cultic epithet of El! The etymology of Yahweh, yhwh, is still unclear, but one proposal is to see it as the causitive imperfect of the Canaanite-Proto-Hebrew verb hwy, “to be.”7 It is propable therefore, as many commentators have contended, that the early Israelites actually worshiped El through his epithet ‘Yahweh.’ This process of assimilation is usually presented the other way around in the biblical literature: Yahweh is worshiped through the epithets of El Shaddai, Olam, and Elyon. Contrary to these biblical traditions that suggest an assimilation between Yahweh and El, there are other passages that seem to indicate that Yahweh was a separate and independent deity within El’s council. Deuteronomy 32:8-9 is one of those rare biblical passages that seemingly preserves a vestige of an earlier period in proto-Israelite religion where El and Yahweh were still depicted as separate deities: Yahweh was merely one of the gods of El’s council! This tradition undeniably comes from older Canaanite lore. When the Most High (’elyôn) gave to the nations their inheritance, when he separated humanity, he fixed the boundaries of the peoples according to the number of divine beings. For Yahweh’s portion is his people, Jacob his allotted heritage. There are two points to take away from this passage. First, the passage presents an apparently older mythic theme that describes when the divine beings, that is each deity in the divine counsel, were assigned and allotted their own nation. Israel was the nation that Yahweh received. Second, Yahweh received his divine portion, Israel, through an action initiated by the god El, here identifiable through his epithet “the Most High.” In other words, the passage depicts two gods: one, the Most High (El), is seen as assigning nations to the divine beings or gods (the Hebrew word is elohim, plural “gods”) in his council; the other, Yahweh, is depicted as receiving from the first god, the Most High, his particular allotment, namely the people of Israel. Similarly, in another older tradition now preserved in Numbers 21:29, the god Chemosh is assigned to the people of Moab. Other biblical passages reaffirm this archaic view of Yahweh as a god in El’s council. Psalm 82:1 speaks of the “assembly of El,” Psalm 29:1 enjoins “the sons of El” to worship Yahweh, and Psalm 89:6-7 lists Yahweh among El’s divine council. Thus there seems to be ample evidence in the biblical record to support the claim that as Yahweh become the supreme national deity of the Israelites, he began to usurp the imagery, epithets, and old cultic centers of the god El. This process of assimilation even morphed the linguistic meaning of the name El, which later came to mean simply “god,” so that Yahweh was then directly identified as ’el—thus Joshua 22:22: “the god of gods is Yahweh” (’el ’elohim yhwh). Noteworthy also is the fact that unlike the god Baal, there is no polemic in the Bible against El, and all the old cultic centers of El, those in Jerusalem, Shechem, and Beersheba, were later accredited to Yahweh. Since the large majority of patriarchal narratives that speak of shrines and altars to El are found in the northern kingdom, such as Bethel and Shechem, and, on the other hand, many biblical texts seem to accredit Yahweh’s origin to the southern Negeb, the current scholarly hypothesis is that the worship of El in the north and of Yahweh in the south eventually merged. This thesis finds further support in the incident of Jeroboam, who may have acted to reestablish the cult of Yahweh-El at Dan and Bethel via his “golden bulls” (#155). In sum, the biblical literature, spanning as it does hundreds of centuries of cultural and cultic traditions, preserves divergent views, portraits, theologies, and origins of its god Yahweh. We will come across others. Footnotes The first and earliest appearance of the name “Israel” comes from the Merneptah stela—an Egyptian victory stela commemorating the Syro-Palestinain conquest of pharaoh Merneptah in 1208 bc. In the stela Israel is listed among the peoples of the land of Canaan.
The first and earliest appearance of the name “Israel” comes from the Merneptah stela—an Egyptian victory stela commemorating the Syro-Palestinain conquest of pharaoh Merneptah in 1208 bc. In the stela Israel is listed among the peoples of the land of Canaan.
Daily Mail. Thursday. February 4, 2016 ANSWERS TO CORRESPONDENTS Charles Legge Link? Akhenaten ruled for 17 years (Image omitted) QUESTION Is there evidence that Moses and the Pharaoh Akhenaten were the same person? AKHENATEN was a pharaoh of the Ancient Egyptian 18th dynasty who ruled for 17 years and died in 1336 BC or 1334 BC. He's one of the most fascinating pharaohs in that he caused a religious revolution with the introduction of the first known monotheism, worship of the sun god Aten. Sigmund Freud was the first to suggest a connection. In Moses And Monotheism (1939), Freud argued that the biblical Moses was an official in the court of Akhenaten and an adherent of the Aten religion. After the death of Akhenaten, Moses is said to have selected the Israelite tribe living east of the Nile Delta to be his chosen people, took them out of Egypt at the time of the Exodus, and passed on to them the tenets of Akhenaten's religion. The idea that Moses was Egyptian came in part from his name. It was Egyptian in origin as mesu, or mose, meaning 'son', or `child' as in Ra-mose (son of the Sun god Ra). There are also Biblical clues: Exodus 2:19 tells how, after Moses draws water for Jethro's daughters at the well, they tell their father that 'an Egyptian rescued us from the shepherds. He even drew water for us and watered the flock'. But clearly, having been raised in the court of a Pharaoh, Moses would probably have looked like an Egyptian. Nowhere in the Biblical account does it give the name of the pharaoh of the Exodus, causing decades of debate. Pharaohs ranging from Pepi II, about 2200 BC, to Rameses II, about 1250 BC, have been put forward. Rameses II was selected for various Hollywood epics due to his long reign and his military victories, influencing modern popular thought on the issue. Most conservative scholars, however, put the Exodus about 1450 BC, in the reigns of Thutmose II or Thutmose III. The theory that Moses was actually Akhenaten was first put forward by Egyptian author Ahmed Osman in Moses And Akhenaten: The Secret History Of Egypt At The Time Of The Exodus. He describes how Akhenaten's new religion upset people, especially the polytheist priests, to such an extent that he was forced to abdicate. He says Akhenaten sought refuge in Sinai, taking his Egyptian and Israelite supporters and this was the beginnings of Judaism. Osman presents various evidence, including a new chronology; he describes how the Ten Commandments were directly linked to Book 125 of the Egyptian Book Of The Dead, and uses Moses's story as a
solution as to why Akhenaten rebelled against centuries of polytheistic religion.
Daily Mail. Friday. February 4, 2016 ANSWERS TO CORRESPONDENTS Charles Legge QUESTION Is there evidence that Moses and the Pharaoh Akhenaten were one and the same person?
LIGHT AND LIFE Lars Olof Bjorn 1975 When thou appearest in the sky O Aton, Living Sun, Beginning of Life, thou flllest every land with beauty The days are thy footprints; From a hymn to the Sun God Aton, (possibly composed by Pharaoh Akhenaten
THE TUTANKHAMUN PROPHECIES 1 999 Page 190 BEHIND THE WALL OF SILENCE "The holy number of sun-worshippers is 9, the highest number that can be reached before becoming one (10) with the creator. This is why Tutankhamun was entombed in nine layers of coffin. This is why the pyramid skirts of the two statues, guarding the entrance to the Burial Chamber, were triangular (base 3), when the all-seeing eye-skirt of Mereruka contained a pyramid skirt with a base of four sides. The message concealed here is that the 3 should be squared, which equals 9" "The message concealed here is that the 3 should be squared, which equals 9"
JOSEPH AND HIS BROTHERS Thomas Mann 1933 ATEN THE SUN GOD
THE YEAR 2016 YEAR IS THAT IS
ADAM 1 4 1 4 = 10 1+0 = 1 = 1+0 10 = 4 1 4 1 ADAM A+D AM D+A A+D = 5 5 = A +M ADAM EVE E+V+E 5+4+5 E+V+E EVE 545 EVE EVE 545 = 14 1+4 = 5 = 5 1+4 14 = 545 EVE
SO EVEN SEVEN EVEN SO SEVEN EVENS SEVEN
HEAVEN IM IN HEAVEN
EVEN HA HEAVEN HA EVEN
I YOU ME THE NETERS TEN NET ENTERS HURRAH FOR RAH FOR RAH HURRAH
NATION SHALL SPEAK PEACE UNTO NATION
THE DEAD SEA SCROLLS J. M. Allegro 1956 CHAPTER NINE
Page 124 THE basic philosophical and re us conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says; And He assigned to Man two Spirits in which he should
until the time of His visitation, They are the
spirits of Truth and Perversity: Truth born out of the
spring of Light, Perversity from the well of Darkness. The
dominion of all the children of righteousness is in the Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave: Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth. Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned. To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge. The reward to those who show these qualities in their lives is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light. To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape. Page 126 Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection. For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words. Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul. As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart. And again, If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal. The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect' In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church. Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted). God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7). The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus : Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3). Perhaps most familiar is the Prologue of the Gospel: In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9). Page 128 It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions. In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34, for he giveth not the Spirit by measure has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water. Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective, the darkness is passing away, and the true Light already shineth (I. ii. 8). This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd: and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8). If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut : He that is not with me is against me (Matt. xii. 3o). To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind. 'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the
Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted 'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience. The Mysteries God, through the.mysteries of His understanding and his glorious wisdom
and His glorious wisdom, has ordained a set period for Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans: according to the revelation of the rnysstery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26). Page 131 And again to the Corinthians: but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10). And speaking to the.Ephesianst So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The !teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk: to whom God made known all the secrets of the words of His servants; the prophets. The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little:doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
PHARISEES 781991551 PHARISEES
SADDUCEES 114433551 SADDUCEES
ESSENES 5115551 ESSENES
PHARISEES 781991551 PHARISEES SADDUCEES 114433551 SADDUCEES ESSENES 5115551 ESSENES
Pharisees, Sadducees & Essenes | Jewish Virtual Library https://www.jewishvirtuallibrary.org/.../sadducees_pharisees_essenes.html Of the various factions that emerged under Hasmoneanrule, three are of particular interest: the Pharisees, Sadducees, and Essenes. Ancient Jewish History: Ancient Jewish History: Table of Contents | Twelve Tribes | Dead Sea Scrolls Of the various factions that emerged under Hasmoneanrule, three are of particular interest: the Pharisees, Sadducees, and Essenes. The Pharisees The most important of the three were the Pharisees because they are the spiritual fathers of modern Judaism. Their main distinguishing characteristic was a belief in an Oral Law that God gave to Moses at Sinai along with the Torah. The Torah, or Written Law, was akin to the U.S. Constitution in the sense that it set down a series of laws that were open to interpretation. The Pharisees believed that God also gave Moses the knowledge of what these laws meant and how they should be applied. This oral tradition was codified and written down roughly three centuries later in what is known as the Talmud. The Pharisees also maintained that an after-life existed and that God punished the wicked and rewarded the righteous in the world to come. They also believed in a messiah who would herald an era of world peace. Pharisees were in a sense blue-collar Jews who adhered to the tenets developed after the destruction of the Temple; that is, such things as individual prayer and assembly in synagogues. The Sadducees The Sadducees were elitists who wanted to maintain the priestly caste, but they were also liberal in their willingness to incorporate Hellenism into their lives, something the Pharisees opposed. The Sadducees rejected the idea of the Oral Law and insisted on a literal interpretation of the Written Law; consequently, they did not believe in an after life, since it is not mentioned in the Torah. The main focus of Sadducee life was rituals associated with the Temple. The Sadducees disappeared around 70 A.D., after thed estruction of the Second Temple. None of the writings of the Sadducees has survived, so the little we know about them comes from their Pharisaic opponents. These two "parties" served in the Great Sanhedrin, a kind of Jewish Supreme Court made up of 71 members whose responsibility was to interpret civil and religious laws. The Essenes A third faction, the Essenes, emerged out of disgust with the other two. This sect believed the others had corrupted the city and the Temple. They moved out of Jerusalem and lived a monastic life in the desert, adopting strict dietary laws and a commitment to celibacy. The Essenes are particularly interesting to scholars because they are believed to be an offshoot of the group that lived in Qumran, near the Dead Sea. In 1947, a Bedouin shepherd stumbled into a cave containing various ancient artifacts and jars containing manuscripts describing the beliefs of the sect and events of the time. The most important documents, often only parchment fragments that had to be meticulously restored, were the earliest known copies of the Old Testament. The similarity of the substance of the material found in the scrolls to that in the modern scriptures has confirmed the authenticity of the Bible used today.
Bible Revelations,God One,Oneness,Jesus only,Who God,Shemah, Deity ...
How does one read the Shemah in a trinitarian sense? | Answerbag.com
Shemah — Blogs, Pictures, and more on WordPress Hadrash Ve-Haiyun
YouTube - HEBREW PRAYERS (THE SHEMAH) 1 min 38 sec - 25 Jun 2008 -
"Shema Yisrael Adonai eloheinu Adonai Ehad". 294999 views. juliograngeia · Shema -Hear O Israel Lord our God Lord is One JewU 89 ... Shema Yisrael Shema Yisrael (or Sh'ma Yisroel or just Shema) (Hebrew: שמע ישראל; "Hear, [O] Israel") are the first two words of a section of the Torah (Hebrew Bible) that is a centerpiece of the morning and evening Jewish prayer services. The first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: the Lord is our God, the Lord is One." The Shema is considered the most important prayer in Judaism, and its twice-daily recitation is a mitzvah (religious commandment). The term "Shema" is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6:4–9, 11:13-21, and Numbers 15:37–41. These are in the weekly Torah portions: Vaetchannan, Eikev, and Shlach respectively.
SHEMSU HOR HOR SHEMSU SHEM HORUS HORUS SHEM SHEMSU HOR HOR SHEMSU
SHEMSU HOR ROH US MEHS SU HOR HORUS HOR SU SHEM HORUS SUROH MEHS
SHEM HASHEM SHEM 1854 181854 1854 SHEM HASHEM SHEM
SH EM HA SH EM SH EM SH+EM HA+SH+EM SH+EM 18+54 81+81+54 18+54 9+9 9+9+9 9+9 9+9+9 9+9 9+9+9 9+9 18+54 81+81+54 18+54 SH+EM HA+SH+EM SH+EM SH EM HA SH EM SH EM
SHEM HASHEM SHEM 9 9 9 SHEM HASHEM SHEM
Dedications | Feedback | Archives The Reisha Rav Ki Savo -------------------------------------------------------------------------------- You are to take of the first of all the fruits of the soil that you bring from your land, that Hashem your God is giving you, and place it in a basket and go to the place that Hashem your God chooses to house His Presence there (Devarim 26:2) In this week’s parsha we learn about the mitzvah of bikurim. The Torah instructs the farmer to take the first fruits that have ripened, place them in a basket and bring them to the Beis Hamikdash. He is to place the basket before the altar and recite a few posukim in the presence of a kohen. We recite and expound upon these words at the pesach seder as part of the hagadah liturgy. Chazal ascribe enormous significance to the mitzvah of bikurim. During the time of the Beis Hamikdash it was preformed with great fanfare and celebration. Indeed, the Midrash interprets the first posuk of the Torah as a reference to the mitzvah of bikurm. The word “bereishis” may be interpreted as meaning “because of reishis.” Reishis refers to bikurim, which the Torah in our parsha calls “reishis.” The first posuk of the Torah is thus interpreted as meaning, “Because of the mitzvah of bikurim Hashem created the world.” The first Mishnah of mesechtah Berachos begins with the law of the evening shemah. The Mishnah tells us that the earliest time to recite shemah is when the kohanim eat their terumah. A kohen who has been contaminated may not eat terumah. He must immerse in the mikvah and wait for nightfall to become ritually pure. Only then is he permitted to eat terumah. The Talmud identifies this moment as the time when the stars appear. The Mishnah teaches that this moment is also the earliest time one may recite the evening shemah. We may ask, if the time to recite shemah has arrived why are the kohanim eating terumah? Shouldn’t they also be required to recite shemah? The recital of shemah should take precedence because it is a mitzvah whose time will pass unlike terumah which has no set time. Furthermore, The Mishnah says, the earliest time to recite shemah is when the Kohanim eat “their” terumah? Why does the Mishnah emphasize the terumah as theirs. Would it not suffice to say “when they eat terumah?” The commentators answer that the Mishnah may be referring not to terumah but bikurim. The Torah also calls bikurim by the name terumah (Devarim 12:17). There is an important difference between bikurim and terumah. Bikurim is considered the complete property of the Kohanim unlike terumah. A practical difference between the two is that a kohen may pay off his private debts with bikurim and not terumah. The Mishnah calls it “their” terumah to emphasize that the terumah under discussion is completely theirs, referring specifically to bikurim and not regular terumah. (See Sefer Daf Al HaDaf, Berachos p. 24 in the name of Rav Shimon Sofer) It emerges that the Mishnah is teaching that the earliest time to recite shemah is the same time as when the kohanim who have been contaminated are fit to eat bikurim. What is the connection between two? Let us suggest a few. First, both bikurim and shemah focus on the concept of one. The fruit presented at the altar is the first of the crop and in shemah we focus on the fact that Hashem is One, i.e., the source of the entire world. Secondly, the concept of bikurim teaches us to be grateful. The main ingredient of gratefulness is recognition. We publicly recognize all that Hashem has done for us. This is similar to shemah where we recognize that Hashem is our God. Thirdly, the mitzvah of bikurim serves as an inspiration for the fulfillment of the shemah. According to Rashi the interpretation of the first posuk in shemah is; Hashem, who at this time is recognized as “our” God will one day be recognized as God of the entire world. Bikurim inspire us to believe that this will be fulfilled. The farmer recalls the humble beginnings of the Jewish people. First, how Lavan wanted to destroy Yaakov, then, how our ancestors were slaves in Egypt but conclude by mentioning how Hashem has redeemed us and brought us to the land of Israel. The fruits that the farmer deposit before the altar is tangible proof of the miraculous work of Hashem. The fruits inspire us to believe that just as Hashem has transformed the Jewish people from nothing to what they are today, likewise Hashem will transform the entire world to recognize His existence. Another relationship between bikurim and shemah can be seen in how the Torah requires a farmer to “speak up and declare.” It is rare for the Torah to require one to fulfill a mitzvah by declaring something in a loud voice. Shemah on the other hand begins with the word “listen.” What are we listening to? The commentators explain that in this context, “listen” is interpreted to mean understand. Now that the Mishnah puts the two together we may homiletically suggest that the “listen” of shmah refers to words that the farmer “declares” to the Kohen. Perhaps the Mishna means to tell us that when a Kohen has in his possession bikurim it is desirable for him to first eat the bikurim and then recite the shemah. The two mitzvos are not competing with one another, rather complementing each other. The recital of the shemah is like a blessing or response that one recites after eating bikurim. As mentioned above the eating of bikurim serves as inspiration for the recital of the shemah. Furthermore, when the Kohen eats the bikurm, the words that the farmer declared upon them ring in his ears. The farmer has in essence declared to the kohen, how grateful he is to Hashem for all that He has done for him and the Jewish people. In response the kohen eats the bikurim and says to himself and those present “Listen Yisroel - Hashem is our G‑d Hashem is One.”
IS EL RA IS RA IS EL GOD IS REAL REALITY REVEALED REALITY REAL IS GOD
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_Judaism
Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root. HASHEM Jewish Law requires that secondary rules be placed aroundthe primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim. While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.
GOD ONE GOD AND ONE CHOSEN RACE THE HUMAN RACE
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
THE DEAD SEA SCROLLS J. M. Allegro 1956 Page 152 "IN THAT DAY I WILL RAISE UP THE TABERNACLE OF DAVID THAT IS FALLEN"
THE WHITE GODDESS Robert Graves 1948 Page 149 Chapter Nine GWIONS HERESY "The Essene initiates, according to Josephus, were sworn to keep secret the names of the powers who ruled their universe under God. Were these powers the letters of the Boibel-Loth which together, composed the life and death story of their demi-god Moses? 'David' may seem to belong to a later context than the others, but it is found as a royal title in a sixteenth century B.C inscription; and the Pentateuch was not composed until long /Page 150/ after King David's day Moreover, David for the Essenes was the name of the promised messiah."
Judaism 101: Who Is a Jew For this reason we carry the name, Jew, Yehudi, which means thank you Hashem, we are not deserving of all the good that you bestow upon us. ... www.cckollel.org/html/parsha/bereishis/vayetzei1997.shtml
Where does the word "Jew" come from? 1 The other ten tribes, the "Northern Kingdom," were lost (see Mystery of the Ten Lost Tribes) In Hebrew, the word "Jew" (Yehudi) is a clear derivative of ...www.askmoses.com/article.html
Judaism 101: Who Is a JewThe word "Jew" (in Hebrew, "Yehudi") is derived from the name Judah, which was the name of one of Jacob's twelve sons. Judah was the ancestor of one of the ... www.jewfaq.org/whoisjew.htm
Judaism -an introduction - Citizendium The term Judean or Jew (yehudi) is used in the later books of the Bible, such as the later prophets, Nehemiah, Esther and Daniel.... en.citizendium.org/wiki/Judaism
Their discussions were written down in the series of books that became the Gemara, which when combined with the Mishnah completes the Talmud. ...en.wikipedia.org/wiki/Gemara
The Gemara and the Mishnah together make up the Talmud. The Talmud thus comprises two components: the Mishnah - the core text; and the gemara - analysis and commentary which “completes” the Talmud (from gamar גמר,: Hebrew "[to] complete"; Aramaic "[to] study"); see Structure of the Talmud. In a narrower sense, the word gemara refers to the mastery and transmission of existing tradition, as opposed to sevara, which means the deriving of new results by logic. Both activities are represented in the "Gemara" as a literary work.
I ME I SAY ISIS SAY I I SAY OSIRIS SAY I I SAY CHRIST SAY I I SAY KRISHNA SAY I I SAY RISHI ISHI ISHI RISHI SAY I I SAY VISHNU SHIVA SHIVA VISHNU SAY I ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON
GOD WITH US AND US WITH GOD
Alphabetics Commentary on "Immanuel" -- God with us Immanuel Introduction The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption. Looking at the words before and after Immanuel/Emmanuel in Hebrew, Greek and English sheds interesting light on the word as it applies both to the first Messianic advent among the Jews as well as the second Messianic advent among the Gentiles. KEY: Words Around "Immanuel" in Zodhiates' NT Greek Lexicon 1690 embrimaomai To be enraged, indignant, to express indignation against someone; to murmur against, blame. [The Jews were ticked off at Jesus.] 1691 eme The emphatic form of me (3165), I, me, myself. [e.g. God himself -- exclamation point!] 1692 emeo To spit out, vomit. [How the Jews and Gentiles receive their Messiah.] 1693 emmainomai To be mad or furious with or against any person or thing. > 1694 Emmanouel Proper noun transliterated from the Hebrew Immanu'el (6005, OT), God with us. 1695 Emmaous Emmaus. [Resurrected Christ walking in the midst and talking with two disciples who did not recognize him.] 1696 Emmeno To remain, persever in. [(1) to dwell with--Immanuel; (2) Fits the idea of Emmaus, when the disciples said to Jesus, "Abide with me, 'tis eventide."] 1697 Emmor from Hebr. Chamor, An ass. [play on words, depicting how man views those who do the work of God, including God himself, in their midst] 1698 Emoi I, me, mine, my. [God himself.] 1699 Emoi I, mine, my own. [God himself.] 1700 Emou Of me, mine, my. [God himself.] 1701 empaigmos Derision, scoffing, mocking. [e.g. Is how the Jews received Christ, their very God come to dwell in their midst in the flesh.] 1702 empaizo To deride, mock, scoff at. Empaizo is used in the Synoptic Gospels of the mockery of Christ . . . . The word is used prophetically by the Lord of His impending sufferings and of the insults actually inflicted upon Him by the men who were taking Him from Gethsemane; by Herod and his soldiers; by the soliers of the governor; by the chief priests, scribes, and elders. 1703 empaiktes A mocker, scoffer, spoken of impostors, false prophets. [Jesus accused of being a false Messiah, sent to deceive the people.] 1704 emperipateo To walk about in a place, e.g., the earth. Used metaphorically, meaning to walk or live among a people, be habitually conversant with. [Immanuel--God with us.] 1705 empiplemi and empiplao To fill, to fill in or up, to make full. In the NT spoken . . . of food, to fill with food, satisfy, satiate, to fill in regard to one's desire with good. Metaphorically in the pss., to be filled with any person or thing, meaning to enjoy the society or communion of someone. [Immanuel--God with us.] 1706 empipto To fall in. Followed by eis (1519), into, with acc. of place, to fall into. Of persons, to fallin with or among, to meet with. Metaphorically, to fallinto any state or condition, to come into. [The condescension of God: Immanuel--God with us.] 1707 empleko To braid in, interweave, entangle, implicate. [God in our midst, subject to the same rigors and circumstances as are we, hence able to intercede on our behalf.]
Words Around "Immanuel" in OT Hebrew Lexicon The words alphabetically surrounding the Hebrew word for "Immanuel" in the Old Testament Lexicon (Gesenius) further elaborate on the idea of Immanuel: God with us. What is particularly amazing about this series of words is that they contain all of the major elements of Jacob 5:72, which is a key scripture pointing to not just an Immanuel advent of Jesus Christ among the Jews anciently, but of an Immanuel advent among the Gentile husbandmen of the vineyard in these last days. Jacob 5:72 reads: "And it came to pass that the servants did go and labor with their mights; and the Lord of the vineyard labored also with them . . . " It is important to note that in the sequence of Zenos allegory (Jacob 5), this is right toward the end, when the final thrust is made to salvage a corrupt vineyard. The first are gathered last, the last, first. The branches bringing forth the most bitter fruit are removed, as good branches are grafted in. This is not talking about Jesus coming among the Jews anciently, but rather is referring to these last days. It is our day to which the scripture is referring when it says, "the Lord of the vineyard labored also with them." Immanuel. God with us. "And thus will I bring them together again, that they shall bring forth the natural fruit, and they shall be one" (Jacob 5:68.) With this verse and its context in mind now, consider the following series of words in the Old Testament Lexicon, surrounding the word for Immanuel. Again, my comments are in [small brackets]. 5994 deep, figuratively hidden, not to be searched out. [Preface to Jacob 5 reads: ". . . how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you . . ." (4:17,18.)] 5995 a sheaf (a bundle of corn[grain]) [(1) similar to vineyard symbolism; (2) sheaf as metaphor for gathering/dividing wheat & tares; (3) corn as code for Messiah] 5996 "servant of the Almighty" [servant, greatest of all] 5997 (1) fellowhip, i.e. my fellow, companion [the Lord of the vineyard labors along side them]; (2) a neighbour [in our midst] 5998 To labour [by our side, in our midst] 5999, 6000 (1) heavy, wearisome labour; (2) the produce of labour; (3) weariness, trouble, vexation; Isa. 53:11. 6004 (1) to gather together, to collect, to join together. [the mission of Immanuel.] (2) to shut, to close, hence to hide, to conceal; to be hidden. [veiled in the flesh.] > 6005 Immanuel 6006 to take up, to lift, e.g. a stone [(1) after rejecting it, the stone becomes the head stone of their corner (Jacob 4:17); (2) "he (the Stone) shall be exalted and extolled, and be very high" (Isa. 52:13)] 6007 "whom Jehovah carries in his bosom" [(1) "in the shadow of his hand hath he hid me" (Isa. 49:2); (2) For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God" (D&C 86:9.)] 6008 "eternal people" [people of God: Israel, Gentiles; first shall be last, last shall be first (Jacob 5)] 6009 To be deep, to be unsearchable. ["I will unfold this mystery unto you" (Jacob 4:18)] Words Around "Immanuel" in the English Dictionary (Web. '71) Again, my comments are in [small brackets]. imbrue To soak or drench in a fluid, as in blood. [e.g. Jesus Christ crucified by his own people, that all might have access to his grace.] imbrute To degrade to the state of a brute. [God condescends to be born into the flesh, which is subject to corruption, in order to show that we, like him, can overcome the brute flesh.] imbue To soak, steep, or tinge deeply; fig. to inspire, impress, or impregnate (the mind); to cause to become impressed or penetrated. [(1) by coming in the flesh, God is able to understand our struggles; (2) realizing God has done this for us has a strong power to deeply impress our souls on many counts] imitate To follow as a model, pattern, or example, to copy or endeavour to copy in acts, manners, or otherwise. ["What manner of men ought ye to be? even as I am."] immaculate Spotless, pure; unstained, undefiled; without blemish [contrast "sterling: exceptional purity," e.g. sterling silver = 92.5% silver; 7.5% tin; e.g. the approximate "A" grade cut-off point: 92.5%] immanent Remaining in or within [i.e. in our midst: God with us]; hence, not passing out of the subject; inherent and indwelling [e.g. Holy Ghost: God with us]; internal or subjective. > Immanuel God with us: an appellation of the Saviour immaterial Not consisting of matter; incorporeal; spiritual [opposite of Immanuel: God in the flesh]; Words Around "Emmanuel" in the English Dictionary "The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
THE PROPHET Kahil Gibran Page 82/83/84/85/86 "If these be vague words, then seek not to clear them. Vague and nebulous is the beginning of all things, but not their end, And I would have you remember me as a beginning. Life, and all that lives, is conceived in the mist and not in the crystal. And who knows but a crystal is mist in decay This would I have you remember in remembering me: That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones? And is it not a dream which none of you remember having dreamt, that builded your city and fashioned all there is in it? Could you but see the tides of that breath you would cease to see all else, And if you could hear the whispering of the dream you would hear no other sound. The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance. And he said: Patient, over patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently. Now they shall wait no longer. I am ready The stream has reached the sea, and once more THE GREAT MOTHER holds her son against her breast. Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. Forget not that I shall come back to you. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. and if our hands should meet in another dream we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying: A little while, a moment of rest upon the wind, and another woman shall bear me.'
A LITTLE WHILE A MOMENT OF REST UPON THE WIND AND ANOTHER WOMAN SHALL BEAR ME
AND GOD FORMED HUMANKIND OF THE DUST OF THE UNIVERSE AND BREATHED INTO THEIR NOSTRILS THE BREATH OF LIFE AND HUMANS BECAME LIVING SOULS 973AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA973 ISISISISISISISISISISISIS919919919919ISISISISISISISISISISISIS 999181818181818181818AZAZAZAZAZAZAZAZAZAZAZ818181818181818181999 122333444455555666666777777788888888999999999888888887777777666666555554444333221 999999999AUMMANIPADMEHUMAUMMANIPADMEHUMAUMMANIPADMEHUM999999999 PERFECT DIVINE LOVE PUREST LIVING LIGHT THAT LIGHT LIVING PUREST LOVE DIVINE PERFECT
|
 |
||
|
|
||
|
|
|
|
|
|
||
.gif)
