THE LANGUAGE OF GOD (Good Lecture)

[Koichos]

Well, considering how the earliest Christians were Jews. Maybe the concept had already been adapted to Judaism or translated to make sense to them in Greek. Remember Jewish people had already been exiled and was already influenced by other cultures.

But regardless, the “word of God” is a Jewish creation. Maybe not unlike how the “angel of the lord” is to be understanding.

Also I think the translation is more close to:

“Machshava”ָ

The λογος lοgοs concept is represented by דָָָָּבָָָָר davar (not מַַחְְשָָָׁבָָָה maħ'shavah) in Hebrew translations of the Greek testament.

 

[MMS]

מחשבה
​

The concept is Greek and it only works as such; if you try to write it in Hebrew it just makes nonsense.



What difference does it make?

very interesting thing indeed

https://www.thecoli.com/threads/we-are-living-in-a-world-of-illusion.824646/page-24#post-43423949

Sabazios - Wikipedia

en.wikipedia.org

 

[MMS]

@Koichos

so I was reading more into the shin confusion (the play on "two angels came down and confused the languages of man")

and started reading about this "Sefer Hatemunah" and what it could "create" (supposedly)

Sefer HaTemunah - Wikipedia

en.wikipedia.org

One of the main concepts in Sefer HaTemunah is that of the connection of the Sabbatical year (Hebrew: Shmita) with sephirot and the creation of more than one world. The author of Sefer HaTemunah believed that worlds are created and destroyed, supporting this theory with a quote from the Midrash, "God created universes and destroys them."[1] The Talmud (Sanhedrin 97a) states that "Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate".[5] Sefer HaTemunah asserts that this 7000-year cycle is equivalent to one Sabbatical cycle. Because there are seven such cycles per Jubilee, the author concludes that the world will exist for 49,000 years.

where in Tanakh is this supported? it ominously is reminiscent of Pharaohs dream of seven kine, healthy and favored being devoured by seven ill kine that are sickly. Which then Joseph interprets as seven years of plenty vs seven years of famine

@010101 because of this, i used both the remove cattle and add cattle functions in the mcdonalds game. Now what would happen if pharaohs dreams went like this

"I beheld 12 kine, healthy and favored, devoured by nothing, but then 6 kine replaced them out of nothing!?"

Creatio ex nihilo - Wikipedia

en.wikipedia.org

Genesis 49:3

3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

The difference between The Beginning and "And the beginning"... bereshyt vs wereshyt

https://www.thecoli.com/threads/dbz-theory-the-entire-namek-saga-and-everything-that-follows-is-actually-within-vegetas-galick-gun.1038720/page-2#post-53010647

 

[MMS]

@Koichos

now you know I love my strongs concordance and I noticed a particular detail i had not seen before when looking at "In the beginning" usages vs "And the beginning" usages.

Bereshyt is used 5 times, once in Genesis but four times inexplicably in Jeremiah? during the reign of Jehoiakim. Further it says that the spouse of Jehoiakim is "Nehushta"????? Surely the term that starts Genesis would be considered a special holy term.

Jehoiakim was appointed king by Necho II, king of Egypt, in 609 BC, after Necho's return from the battle in Harran, three months after he had killed King Josiah at Megiddo.[5] Necho deposed Jehoiakim's younger brother Jehoahaz after a reign of only three months and took him to Egypt, where he died. Jehoiakim ruled originally as a vassal of the Egyptians, paying a heavy tribute. To raise the money he "taxed the land and exacted the silver and gold from the people of the land according to their assessments."[6]

However, after the Egyptians were defeated by the Babylonians at the battle of Carchemish in 605 BC, Nebuchadnezzar II besieged Jerusalem, and Jehoiakim changed allegiances to avoid the destruction of Jerusalem. He paid tribute from the treasury in Jerusalem, some temple artifacts, and handed over some of the royal family and nobility as hostages.[5] In the Book of Daniel, Daniel is described as being one of these.

Rabbinical literature describes Jehoiakim as a godless tyrant who committed atrocious sins and crimes. He is portrayed as living in incestuous relations with his mother, daughter-in-law, and stepmother, and was in the habit of murdering men, whose wives he then violated and whose property he seized. He also had tattooed his body.[2]

now by comparison "Wereshyt" is used 6 times, found in deuteronomy, ezekiel, daniel and amos.

Did this king of judah introduce a strange attachment to bereshyt? especially given the name of his spouse

 

[Koichos]

@Koichos

so I was reading more into the shin confusion (the play on "two angels came down and confused the languages of man")

and started reading about this "Sefer Hatemunah" and what it could "create" (supposedly)

Sefer HaTemunah - Wikipedia

en.wikipedia.org

One of the main concepts in Sefer HaTemunah is that of the connection of the Sabbatical year (Hebrew: Shmita) with sephirot and the creation of more than one world. The author of Sefer HaTemunah believed that worlds are created and destroyed, supporting this theory with a quote from the Midrash, "God created universes and destroys them."[1]

This d'rush (exegesis) derives from a barrayta (non-mishnaic teaching dating from the period of the Mishnah) on B'reshyt 1:31 and 2:4.

The Talmud (Sanhedrin 97a) states that "Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate".[5] Sefer HaTemunah asserts that this 7000-year cycle is equivalent to one Sabbatical cycle. Because there are seven such cycles per Jubilee, the author concludes that the world will exist for 49,000 years.

Many alternative arguments are presented here, but this one parallels the metaphor of one millennium against God's 'day' (Tillim 90:4).

@Koichos

now you know I love my strongs concordance and I noticed a particular detail i had not seen before when looking at "In the beginning" usages vs "And the beginning" usages.

Bereshyt is used 5 times, once in Genesis but four times inexplicably in Jeremiah? during the reign of Jehoiakim. Further it says that the spouse of Jehoiakim is "Nehushta"????? Surely the term that starts Genesis would be considered a special holy term.

now by comparison "Wereshyt" is used 6 times, found in deuteronomy, ezekiel, daniel and amos.

The genitive case noun רֵֵאשִִׁית occurs 28 times alone, and 18 times with various conjunctive and prepositive prefixes, as follows:

28 times as just רֵֵאשִִׁית reshyt ('the beginning of...'),
5 times as בְְּרֵֵאשִִׁית b'reshyt with the prepositive prefix בְְּ־ b'- ('at/in'),
6 times as וְְרֵֵאשִִׁית v'reshyt with the conjunctive prefix וְְ־ v'- ('and'),
1 time as לָָָרֵֵאשִִׁית larëshyt with the prepositive prefix לָָ־ la- ('to/for'),
4 times as מֵֵרֵֵאשִִׁית mërëshyt with the prepositive prefix מֵֵ־ me- ('from'),
1 time as מֵֵרֵֵשִִׁית mërëshyt with the prepositive prefix מֵֵ־ me- ('from') but anomalously spelled without the א alef, and
1 time as וּמֵֵרֵֵאשִִׁית umërëshyt with the conjunctive prefix וּ־ u- ('and') and the prepositive prefix ־מֵֵ־ -me- ('from').

Page 1065 of Dr. Sh'lomoh Mandelkern's excellent concordance provides a list of all 46 instances and the location of each inflection:

Spoiler

​

Did this king of judah introduce a strange attachment to bereshyt? especially given the name of his spouse

I see no reason to come to that conclusion.

 

[Koichos]

very interesting thing indeed

https://www.thecoli.com/threads/we-are-living-in-a-world-of-illusion.824646/page-24#post-43423949

Sabazios - Wikipedia

en.wikipedia.org

I don't know if separating the fingers into two pairs like that is actually part of minhag b'nei roma. It isn't for many groups of Jews; my family's minhag is to spread out all the fingers and not do that 'windows' thing (\\// à la Mr. Spock) when delivering birkat hakohanim.

 

[MMS]

I don't know if separating the fingers into two pairs like that is actually part of minhag b'nei roma. It isn't for many groups of Jews; my family's minhag is to spread out all the fingers and not do that 'windows' thing (\\// à la Mr. Spock) when delivering birkat hakohanim.

my assumption when looking at it is it is not meant as a windows but to make the image of the letter shin

see here

https://www.thecoli.com/threads/can-any-christian-jew-explain-this.984023/page-16#post-49859900

 

[Koichos]

my assumption when looking at it is it is not meant as a windows but to make the image of the letter shin

see here

https://www.thecoli.com/threads/can-any-christian-jew-explain-this.984023/page-16#post-49859900

By 'windows' I'm referring to the ש-like formation: this creates 1 window between each index finger-middle finger/ring finger-pinky finger pair (=2 windows); 1 window between each index finger/thumb (=4 windows); 1 window between the thumbs (=5 windows).

This practice is clarified in the Midrash of Rav Tanħuma (on Parashat ‘Nasso’ §8), quoting Shir Hashirim 2:9

הִנֵּה־זֶ֤ה עוֹמֵד֙ אַחַ֣ר כָּתְלֵ֔נוּ מַשְׁגִּ֨יחַ֙ מִן־הַֽחַלֹּנ֔וֹת מֵצִ֖יץ מִן־הַֽחֲרַכִּֽים׃...​

...see, He is standing behind our kotel - keeping watch through the windows, peeping through the apertures.

where the ה of החֲֲֲרַַכִִּים is read not as a definite article ('the') but as the number five (ה has a gimaṭr'ya of 5).

The 'apertures' in Shir Hashirim 2:9 is a very oblique reference to the formation the kohanim traditionally make with their fingers when ascending the duchan (dais) to deliver birkat hakοhanim (the three-fold blessing prescribed by the Tοrah in Parashat ‘Nasso’ 6:24-26).

 

[MMS]

By 'windows' I'm referring to the ש-like formation: this creates 1 window between each index finger-middle finger/ring finger-pinky finger pair (=2 windows); 1 window between each index finger/thumb (=4 windows); 1 window between the thumbs (=5 windows).

This practice is clarified in the Midrash of Rav Tanħuma (on Parashat ‘Nasso’ §8), quoting Shir Hashirim 2:9

where the ה of החֲֲֲרַַכִִּים is read not as a definite article ('the') but as the number five (ה has a gimaṭr'ya of 5).

The 'apertures' in Shir Hashirim 2:9 is a very oblique reference to the formation the kohanim traditionally make with their fingers when ascending the duchan (dais) to deliver birkat hakοhanim (the three-fold blessing prescribed by the Tοrah in Parashat ‘Nasso’ 6:24-26).

apertures you say I remember you saying that places where the name is recorded can become holy

https://www.thecoli.com/threads/the-language-of-god-good-lecture.1009400/page-3#post-52208439

 

[Koichos]

apertures you say I remember you saying that places where the name is recorded can become holy

https://www.thecoli.com/threads/the-language-of-god-good-lecture.1009400/page-3#post-52208439

That is why Hebrew Bibles, Prayer Books and the like are not to be discarded and thrown out with the garbage when old and worn out, but rather consigned to g'nizot (repositories located in annexes or the attics of Jewish prayer-halls) or otherwise buried (often alongside the dead), and treated at all times with the reverence due to a text in which the Four-Lettered Divine Title is printed thousands of times!

The way I once heard it is that the p'ṭirah (death) of a person is equivalent to the destruction of a sefer torah, for which reason we recite a special prayer of renewal in ‘ḳaddish ha-gadol’ at a siyyum (completion of a mishnah or g'mara) as we do at a l'vayah (funeral). Since a person is a sefer (B'reshyt 5:1) - when a person's life is over and when we complete a sefer (as in a tractate) we recite the same prayer.

 

[MMS]

That is why Hebrew Bibles, Prayer Books and the like are not to be discarded and thrown out with the garbage when old and worn out, but rather consigned to g'nizot (repositories located in annexes or the attics of Jewish prayer-halls) or otherwise buried (often alongside the dead), and treated at all times with the reverence due to a text in which the Four-Lettered Divine Title is printed thousands of times!

The way I once heard it is that the p'ṭirah (death) of a person is equivalent to the destruction of a sefer torah, for which reason we recite a special prayer of renewal in ‘ḳaddish ha-gadol’ at a siyyum (completion of a mishnah or g'mara) as we do at a l'vayah (funeral). Since a person is a sefer (B'reshyt 5:1) - when a person's life is over and when we complete a sefer (as in a tractate) we recite the same prayer.

how would you interpret this then?

 

[Koichos]

how would you interpret this then?

Messyantics.

 

[MMS]

Messyantics.

perhaps

but the fact that scrolls are "coiled" in the way they are, could this create something?

furthermore, I overheard that it was written on "lamb skins" and not paper? Why that distinction? This is what I found when I searched the matter

It is a religious duty or mitzvah for every Jewish male to either write or have written for him a Torah scroll. Of the 613 commandments, one – the 82nd as enumerated by Rashi, and the final as it occurs in the text the Book of Deuteronomy (Deuteronomy 31:19) – is that every Jewish male should write a Torah scroll in his lifetime.

Deuteronomy 31:19 Hebrew Text Analysis

the mayans did say the end of the world should have happened in 2012

 

[Koichos]

perhaps

That was a play on 'messianics', lol.

but the fact that scrolls are "coiled" in the way they are, could this create something?

furthermore, I overheard that it was written on "lamb skins" and not paper? Why that distinction? This is what I found when I searched the matter

Deuteronomy 31:19 Hebrew Text Analysis

the mayans did say the end of the world should have happened in 2012

Sifrei Torah are written either on גְְּוִִיל g'vil (unsplit hide) or קְְלָָף ḳ'laf (one half of the hide) derived from the cured skin of a calf, lamb, goat or even deer, ensuring that the scrolls of our books are able to endure and remain legible long after paper books have disintegrated.

Due to its superior texture, the most sought-after ḳ'laf (known as ‘sh'lil’) is made from the smooth skin of an unborn animal (preferably a fetal calf) taken from its mother's womb at the time of sh'ħiṭah (ritual slaughter) or otherwise aborted fetuses taken from milch cattle.

Historically, all Jews wrote with reed quills on g'vil, which continues to be the preferred method of the Teimanim who adhere closely to Ramba"m (who, himself, preferred g'vil). But, today, all Ashk'nazzi and most of S'faraddi Jewry favor the delicate feather quill on ḳ'laf.

 

[MMS]

That was a play on 'messianics', lol.


Sifrei Torah are written either on גְְּוִִיל g'vil (unsplit hide) or קְְלָָף ḳ'laf (one half of the hide) derived from the cured skin of a calf, lamb, goat or even deer, ensuring that the scrolls of our books are able to endure and remain legible long after paper books have disintegrated.

Due to its superior texture, the most sought-after ḳ'laf (known as ‘sh'lil’) is made from the smooth skin of an unborn animal (preferably a fetal calf) taken from its mother's womb at the time of sh'ħiṭah (ritual slaughter) or otherwise aborted fetuses taken from milch cattle.

Historically, all Jews wrote with reed quills on g'vil, which continues to be the preferred method of the Teimanim who adhere closely to Ramba"m (who, himself, preferred g'vil). But, today, all Ashk'nazzi and most of S'faraddi Jewry favor the delicate feather quill on ḳ'laf.

i had veal maybe once or twice

but still this seems awful based on optics

in the exegesis it says God put the commandments on sapphire stones...how come no engravings? or Am I speaking too soon?