There are a number of 'names' or 'titles' which the Torah employs to refer to the Creator. In particular, there are two main ones: אֱלֹהִים (which denotes rulership and sovereignty, and is used in a number of different contexts, of which the usage as a title of the Creator is only one) signifies the Creator when He is exercising His attribute of strict justice, while the Four-Lettered Divine Title (vocalized as אֲדֹנָי) signifies His attribute of mercy. This is why He is called אֱלֹהִים—strict justice—throughout the first Hebrew division of B'reshıth (1:1-2:3); however, as soon as Mankind emerges (B'reshıth 2:4), this changes abruptly to ה׳ אֱלֹהִים (read aloud as אֲדֹנָי אֱלֹהִים)—'justice' tempered by 'mercy', with 'mercy' taking precedence—because Mankind, having been intentionally created liable to err and go astray (i.e., sin), cannot exist in an environment based on strict justice alone. The limitations of human language make it necessary for some kind of 'designation' or 'title' to be used to refer to the Creator in the written Scriptures where He features in the narrative, and it is for this purpose alone that the two principle 'names' or 'titles' (*and also several others that occur much less frequently) appear in the text.anyways, the subject was the name of God in the Torah or as the Jews know him as.
You still are not getting it. The group of letters yudh, heʾ, wow, heʾ is ALWAYS pronounced as either אֲדֹנָי or as אֱלֹהִים, or a combination thereof, depending on which set of vowels it is printed with; conversely, the group of letters yudh, heʾ (*yudh pointed with qomass; heʾ pointed with mappiq) is a separate, standalone title which IS indeed pronounced during prayer and public Scriptural readings. The title יָהּ, which occurs only twice in the Torah (see Sh'moth 15:2, 17:16), is used in lyrical or rhythmical fashion throughout the T'na"ch's 24 books; it is either rhyming with another word (as in Sh'moth 15:2) or being used as a doublet among other doublets (Sh'moth 17:16). It is always poetic in nature, thus the majority of its occurrences are found in the book of Tahillim, which is one of the pure poetry books.I was trying to tell him like you said, YHWH wasn’t spoken by people, neither was Yahweh or Jehovah or Jah or Yah as people today like to call God for whatever reason
is this correct?
In Y'shaʿyohu 12:2, יָהּ is used to rhyme with לִישׁוּעָה. In Sh'moth 17:16, יָהּ is used in a series of two-letter words, even though יָהּ is really more more of a suffix (that is, כֵּסיָהּ), as in שַׁלְהֶבֶתְיָה or יְדִידְיָה or מֶרְחַבְיָה. In Y'shaʿyohu 38, verses 10 through 20 are a prayer hymn with a particular cadence; the consecutive usage of יָהּ in verse 11 (...יָהּ יָהּ...) matches the syllabic flow of a sequence of ~four and then ~seven....שמות ט״ו ב׳: עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה
...שמות י״ז ט״ז: כִּי יָד עַל כֵּס יָהּ
...תהלים קט״ו י״ז: לֹא הַמֵּתִים יְהַלְלוּ־יָהּ
:תהלים קט״ו י״ח: וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּ־יָהּ
The Torah makes pronouncing the Four-Lettered Divine Title an explicit capital offence (Wayyiq'roʾ 24:16).Because you just showed me there is serious repercussions and punishment for saying “the name” back then among the Israelites
:וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָןThen the son of the Yisrʾelith woman uttered the [Sacred] Name, and cursed [It], so they brought him before Moshah; his mother's name was Sh'lomith bath-Di'v'ri of the tribe Don. (Wayyiq'roʾ 24:11)
:וְנֹקֵב שֵׁם־ה׳ מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת'And anyone who utters the Name YUDH, HEʾ, WOW, HEʾ must be put to death—the entire congregation is to execute him; the same applies to a foreigner as to a citizen: he must die for his utterrance of the Name.' (Wayyiq'roʾ 24:16)
Here we have three verbs (נָקְבָה, נִקְּבוּ, יִקֳּבֶנּוּ noq'voh, niqq'vu, yiqqovannu) that are all conjugations of the verb-stem נקב noqav. It is clear from the context of the above three verses that the verb-stem נקב noqav is associated with saying, stating or declaring something aloud, and וַיִּקֹּב wayyiqqov in Wayyiq'roʾ 24:11 together with וְנֹקֵב, בְּנָקְבוֹ w'noqev, b'noq'vo in Wayyiq'roʾ 24:16 all have the same meaning, too.:וַיֹּאמַר נָקְבָה שְׂכָרְךָ עָלַי וְאֶתֵּנָהSo he [i.e., Lovon] said [to his nephew Yaʿaqov], 'Tell me your payment and I will give it.' (B'reshıth 30:28)
:וַיִּקַּח מֹשֶׁה וְאַהֲרֹן אֵת הָאֲנָשִׁים הָאֵלֶּה אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹתMoshah and ʾAharon took these men who had been called out by [their] names. (B'midhbor 1:17)
וְרָאוּ גוֹיִם צִדְקֵךְGoyyim will perceive your righteousness
וְכָל-מְלָכִים כְּבוֹדֵךְ
וְקֹרָא לָךְ שֵׁם חָדָשׁ
:אֲשֶׁר פִּי ה׳ יִקֳּבֶנּוּ
and all m'lochim your glory;
you will be called by a new name
that Hashem's Mouth will announce! (Y'shaʿyohu 62:2)
Please read carefully the first three paragraphs of post#635 again: The Sacred Name does not have any vowels of its own, which is one of the reasons why we do not ever pronounce that 'name'—for it is impossible to pronounce a group of consonants without any vowels. In some printed T'na"chim, those instances of the Sacred Name that are intended to be read as אֲדֹנָי appear with no vowel points at all—in others it is pointed sh'wo, holom-hosér, qomass (i.e., the vowels of אֲדֹנָי). But the choice is an editorial choice that will be adhered to consistently throughout the text; that is to say, there will never be some אֲדֹנָי forms of the Sacred Name without vowel points and others with sh'woʾ, holom-hosér, qomass. Similarly, in roughly 300 instances where אֲדֹנָי is followed by the Sacred Name, the latter is pointed haṭaf-saghol, holom-hosér, hiriq (i.e., the vowels of אֱלֹהִים). *Note: The tradition determining which instances of the Sacred Name that are read אֱלֹהִים goes right back to the authors of the various books, because יֱ־הֹ־וִ־ה is only ever found in combination with אֲדֹנָי: in other words, if אדני is followed by the Sacred Name, one knows immediately that the combination אֲדֹנָי יֱ־הֹ־וִ־ה is to be vocalized אֲדֹנָי אֱלֹהִים.so the I ask you TODAY do you or other Orthodox Jews ever use the terms “ Yahweh... in prayer or just in reference to the scriptures/teachings etc....
Hebrew: 0:01-0:19 (verse 2)
Aramaic: 0:20-0:28 (verse 2)
Hebrew: 0:29-1:53 (verses 3-6)
Aramaic: 1:54-2:40 (verses 3-6)
Hebrew: 2:41-3:03 (verse 7)
Aramaic: 3:04-3:16 (verse 7)
Hebrew: 3:17-4:48 (verses 8-11)
Aramaic: 4:49-5:32 (verses 8-11)
Hebrew: 5:33-5:57 (verse 12)
Aramaic: 5:58-6:09 (verse 12)
Hebrew: 6:10-6:37 (verse 13)
Aramaic: 6:38-6:42 (verse 13)
Hebrew: 6:43-7:10 (verse 14)
Aramaic: 7:11-7:23 (verse 14)
—The Sacred Name occurs at :04, :20, 1:18, 2:14, 2:44, 2:53, 3:05, 3:10, 3:40, 4:15, 4:40, 5:01, 5:14, 5:26, 5:51, 6:05... notice it is vocalized as אֲדֹנָי in all 16 cases.
It should be noted that the vowels E-O-A actually belong to the word אֲדֹנָי, which is how the Sacred Name is pronounced in most cases. Gentiles, however, like to interpolate two different sets of arbitrary, artificial vowels between the Sacred Name's consonants in order to make it pronounceable (A-E & E-O-A) so they can demonstrate their defiance by showing their contempt for Jewish jurisprudence and practice—the act of defiance is an even greater crime than the actual utterance. Surely, Jews never give any child a name that is spelled quite like the Sacred Name (Four-Lettered Divine Title), and we never have done; we cannot, of course, prevent others from doing this....or Jehovah
There is such connection in Arabic translations of the T'na"ch, though. The fact of the matter is that اللّٰه ʾAllah is the Arabic title for the Creator (meaning 'the [One] God'), and has been used historically in place of the two Hebrew titles I mentioned earlier: אֱלֹהִים, and the Sacred Name. For example, the 'Tas'fir Rasa"g' (Arabic translation) of Rabbeinu Saʿadhyoh Ğoʾon to B'reshıth 1:1, D'vorim 6:4 readsAnd you say
“ʾAllah is a perfectly acceptable Arabic title for Hashem, ”
but Muslims have no conception of “hashem” meaning “the name” which points to YHWH
There’s no connection between Allah and YHWH implied anywhere in the Quran
Hebrew: בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
Arabic: אול מא כ̇לק אללה אלסמאואת ואלארץ̇
Hebrew: שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד
Arabic: אעלם יא אסראיל אן אללה רבנא אללה אלואחד
Jewish speakers of Arabic regularly refer to Hashem as الله ʾAllah in colloquial speech, although it is frequently replaced by ربنا Rabenaʾ ('Our Master'—רבנא in Arabic, transliterated into Hebrew characters, as shown above), which is related to the Hebrew אֱלֹהֵינוּ ʾAloheinu.as you show it exists with Arabic Jewish communities
Prophecy was removed from the world because of the prayers of the ʾan'shei k'nasath hağ'dholoh ('Members of the Great Synod'), the 'parliament' who governed Yisroʾel during the Second Commonthealth period followingʿAzroʾ and N'hamyoh; the k'nasath hağ'dholoh existed at the beginning of the Second Temple, centuries before the half-human, half-divine hybrid man-god. It is, in any case, not the place of those who have purloined our texts and adopted it as their own to pontificate about who is, and who is not, one of our n'viʾim.plus the jews during Muhammad’s time (and still today) weren’t accepting of any “new” teachings or prophets they obviously didn’t need.... besides Jesus of course
There are a number of 'names' or 'titles' which the Torah employs to refer to the Creator. In particular, there are two main ones: אֱלֹהִים (which denotes rulership and sovereignty, and is used in a number of different contexts, of which the usage as a title of the Creator is only one) signifies the Creator when He is exercising His attribute of strict justice, while the Four-Lettered Divine Title (vocalized as אֲדֹנָי) signifies His attribute of mercy. This is why He is called אֱלֹהִים—strict justice—throughout the first Hebrew division of B'reshıth (1:1-2:3); however, as soon as Mankind emerges (B'reshıth 2:4), this changes abruptly to ה׳ אֱלֹהִים (read aloud as אֲדֹנָי אֱלֹהִים)—'justice' tempered by 'mercy', with 'mercy' taking precedence—because Mankind, having been intentionally created liable to err and go astray (i.e., sin), cannot exist in an environment based on strict justice alone. The limitations of human language make it necessary for some kind of 'designation' or 'title' to be used to refer to the Creator in the written Scriptures where He features in the narrative, and it is for this purpose alone that the two principle 'names' or 'titles' (*and also several others that occur much less frequently) appear in the text.
You still are not getting it. The group of letters yudh, heʾ, wow, heʾ is ALWAYS pronounced as either אֲדֹנָי or as אֱלֹהִים, or a combination thereof, depending on which set of vowels it is printed with; conversely, the group of letters yudh, heʾ (*yudh pointed with qomass; heʾ pointed with mappiq) is a separate, standalone title which IS indeed pronounced during prayer and public Scriptural readings. The title יָהּ, which occurs only twice in the Torah (see Sh'moth 15:2, 17:16), is used in lyrical or rhythmical fashion throughout the T'na"ch's 24 books; it is either rhyming with another word (as in Sh'moth 15:2) or being used as a doublet among other doublets (Sh'moth 17:16). It is always poetic in nature, thus the majority of its occurrences are found in the book of Tahillim, which is one of the pure poetry books.
In Y'shaʿyohu 12:2, יָהּ is used to rhyme with לִישׁוּעָה. In Sh'moth 17:16, יָהּ is used in a series of two-letter words, even though יָהּ is really more more of a suffix (that is, כֵּסיָהּ), as in שַׁלְהֶבֶתְיָה or יְדִידְיָה or מֶרְחַבְיָה. In Y'shaʿyohu 38, verses 10 through 20 are a prayer hymn with a particular cadence; the consecutive usage of יָהּ in verse 11 (...יָהּ יָהּ...) matches the syllabic flow of a sequence of ~four and then ~seven.
In the first verse of Tahillim's last chapter, there is a הַלְלוּ יָהּ that immediately precedes a הַלְלוּ אֵל—i.e., neoplasm. It is interesting to note that we recite Tahillim through ten expressions of 'praise': nissu'ah, niggun, mas'kil, miz'mor, shir, ʾash'rei, tahilloh, tafilloh, hodhoʿoh, and hal'luyohh. Of course, the greatest of them all is hal'luyohh because of its inclusion of one of the Creator's titles and praise at once.
The Torah makes pronouncing the Four-Lettered Divine Title an explicit capital offence (Wayyiq'roʾ 24:16).
The word used in Wayyiq'roʾ 24:11 is וַיִּקֹּב wayyiqqov, which is derived from the verb-stem נקב noqav. This same verb also occurs elsewhere in the Tanach, for example in B'reshıth 30:28, B'midhbor 1:17 and Y'shaʿyohu 62:2.
Here we have three verbs (נָקְבָה, נִקְּבוּ, יִקֳּבֶנּוּ noq'voh, niqq'vu, yiqqovannu) that are all conjugations of the verb-stem נקב noqav. It is clear from the context of the above three verses that the verb-stem נקב noqav is associated with saying, stating or declaring something aloud, and וַיִּקֹּב wayyiqqov in Wayyiq'roʾ 24:11 together with וְנֹקֵב, בְּנָקְבוֹ w'noqev, b'noq'vo in Wayyiq'roʾ 24:16 all have the same meaning, too.
Please read carefully the first three paragraphs of post#635 again: The Sacred Name does not have any vowels of its own, which is one of the reasons why we do not ever pronounce that 'name'—for it is impossible to pronounce a group of consonants without any vowels. In some printed T'na"chim, those instances of the Sacred Name that are intended to be read as אֲדֹנָי appear with no vowel points at all—in others it is pointed sh'wo, holom-hosér, qomass (i.e., the vowels of אֲדֹנָי). But the choice is an editorial choice that will be adhered to consistently throughout the text; that is to say, there will never be some אֲדֹנָי forms of the Sacred Name without vowel points and others with sh'woʾ, holom-hosér, qomass. Similarly, in roughly 300 instances where אֲדֹנָי is followed by the Sacred Name, the latter is pointed haṭaf-saghol, holom-hosér, hiriq (i.e., the vowels of אֱלֹהִים). *Note: The tradition determining which instances of the Sacred Name that are read אֱלֹהִים goes right back to the authors of the various books, because יֱ־הֹ־וִ־ה is only ever found in combination with אֲדֹנָי: in other words, if אדני is followed by the Sacred Name, one knows immediately that the combination אֲדֹנָי יֱ־הֹ־וִ־ה is to be vocalized אֲדֹנָי אֱלֹהִים.
The following video is an example of the reading of the Ten Utterances in the first 14 verses of Sh'moth, chapter 20; it is read alongside the Tarğum of ʾUnqlos, the officially recognized tarğum of the Torah which provides a continuous verse-by-verse interpretive Aramaic translation of ceremonial, public Scriptural readings that form a central part of our communal prayer services every Monday, Thursday and Saturday morning in our prayer-halls and also every Saturday afternoon (as well as on other Jewish feast days and days of fasting).
It should be noted that the vowels E-O-A actually belong to the word אֲדֹנָי, which is how the Sacred Name is pronounced in most cases. Gentiles, however, like to interpolate two different sets of arbitrary, artificial vowels between the Sacred Name's consonants in order to make it pronounceable (A-E & E-O-A) so they can demonstrate their defiance by showing their contempt for Jewish jurisprudence and practice—the act of defiance is an even greater crime than the actual utterance. Surely, Jews never give any child a name that is spelled quite like the Sacred Name (Four-Lettered Divine Title), and we never have done; we cannot, of course, prevent others from doing this.
There is such connection in Arabic translations of the T'na"ch, though. The fact of the matter is that اللّٰه ʾAllah is the Arabic title for the Creator (meaning 'the [One] God'), and has been used historically in place of the two Hebrew titles I mentioned earlier: אֱלֹהִים, and the Sacred Name. For example, the 'Tas'fir Rasa"g' (Arabic translation) of Rabbeinu Saʿadhyoh Ğoʾon to B'reshıth 1:1, D'vorim 6:4 reads
Jewish speakers of Arabic regularly refer to Hashem as الله ʾAllah in colloquial speech, although it is frequently replaced by ربنا Rabenaʾ ('Our Master'—רבנא in Arabic, transliterated into Hebrew characters, as shown above), which is related to the Hebrew אֱלֹהֵינוּ ʾAloheinu.
Prophecy was removed from the world because of the prayers of the ʾan'shei k'nasath hağ'dholoh ('Members of the Great Synod'), the 'parliament' who governed Yisroʾel during the Second Commonthealth period followingʿAzroʾ and N'hamyoh; the k'nasath hağ'dholoh existed at the beginning of the Second Temple, centuries before the half-human, half-divine hybrid man-god. It is, in any case, not the place of those who have purloined our texts and adopted it as their own to pontificate about who is, and who is not, one of our n'viʾim.
And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
The word translated ladder is Sullam. Because this Hebrew word appears nowhere else in scripture it’s somewhat difficult to describe, but because there are other Hebrew words for staircase and none of them were used this must be something different.
It is valuable for us to note that this was a dream. This event took place before the Torah was given to man, and during this period YHWH sometimes revealed Himself through visions and dreams.
What might the Hebrew pictographs show us that would help us better describe what happened here?
Sullam is spelled Samech Lamed Mem.
Ancient Hebrew
Modern Hebrew ס
Samech is the picture of the prop and means to support, to twist slowly, to turn, or to assist.
Ancient Hebrew
Modern Hebrew ל
Lamed is the picture of the shepherd’s staff and means to control, to urge forward, to have authority, or it means the voice of authority.
Ancient Hebrew
Modern Hebrew מ
Mem is the picture of liquid and can be chaotic mighty waters of destruction like a tsunami or gentle water coming down like a stream. It refers to the living waters and the word of God that brings life.
Clearly, in these pictures, someone is being supported and in a sense assisted by this amazing ladder. But who is that? It’s the angels who are descending and ascending on this Sullam. And what are angels? The very word angel means messenger. Although there is no record of any conversation by the angels, their very presence brings Jacob the message YHWH is always near. Angels always come in the authority of their God YHWH.
Heka magic is many things, but, above all, it has a close association with speech and the power of the word. In the realm of Egyptian magic, actions did not necessarily speak louder than words – they were often one and the same thing. Thought, deed, image, and power are theoretically united in the concept of heka
Nohimeyou are a product of your own imagination
input output
all in a loop
*
Lady Nō (Japanese: 濃姫, Hepburn: Nōhime, Nohime), also known as Kichō (帰蝶), was the legal wife of Oda Nobunaga, a major daimyōduring the Sengoku period of Japanese history. Her proper name was Kichō, but since she came from Mino Province, she is most commonly referred to as Nōhime ("Lady of Mino"; Nō is an abbreviation for Nōshū (濃州), other name of Mino Province, and hime means "lady, princess, noblewoman"). She was renowned for her beauty and cleverness.
Portrait of Nō in Gifu Castle
Nōhime's father was the daimyo Saitō Dōsanand her mother was known as Omi no Kata. Nō herself appears very little in any historical record, and there is little information on the dates of her birth or death; however, proposed dates for her birth fall in 1533–35. According to one historical record,[which?] Lady Nō was infertile, and when Nobunaga's concubine Lady Kitsuno gave birth to Oda Nobutada, the child was given to Lady Nō, Nobunaga's legal wife, to be raised as Nobunaga's heir.
Nobunaga grew fond of Yasuke and treated him like family - the African was among a very select group of people allowed to dine with him.
"Nobunaga praised Yasuke's strength and stature, describing his might as that of 10 men," Ms DeSnoo says.
LMAOI find it weird when people say nothing is real or it’s all an illusion
let me put a machete to your abdomen and as you watch shyt you never even knew you had spill out, question how real the feeling of everything fading to black is
Those depictions are somewhat stylized and not very accurate; the k'thov ʿivri alphabet looked more like this:everyone overlooked this post
The Mystery in Sullam: The Hebrew Word for Ladder | Living Word Discovery
What was Jacob’s Ladder? What event actually took place there? Was this merely a dream? Will there be a connection to Messiah in the Hebrew word Sullam or ladder? Let’s find out. The very first book of the Ancient Prophetic Scriptures is the book of Genesis. In it, there remains an unusual...livingwordin3d.com
Judaism goes back three and a half millennia... we have been a 'nation' for a very long time—we became one in Egypt more than 3,500 years ago (D'vorim 26:5). Although Yisroʾel became a nation while in Egypt (2238-2448 AM), Jewish history can be said to have begun in 1948 AM, when ʾAvrohom ʾOvinu was born (i.e., in ʾUr Kasdim, the modern Şanlıurfa in southeastern Turkey: Lat. 37°10'N, Long. 38°48'E).While Judaism from the outside looking in looks current, you must realize it came out of Babylonian captivity as I've said to you before. The ways of the Babylonians is now embedded in the Old Testament and nobody truly understands the ramifications of that (let alone Egypt and Rome).
The twenty-four books of the T'na"ch (the original Hebrew and Aramaic text of the Bible) are Jewish writings, composed in the Jewish language, about Jews—and only ever meant for Jews to learn! You were never intended to read the Hebrew Scriptural text for yourself, because you will never be able to understand it without guidance from those with knowledge of the language and context in which said Scriptures were written, therefore Hashem appointed Yisroʾel (the only nation whose native language is Hebrew) to be His 'kingdom of preachers' (Sh'moth 19:6) and decreed that we should function as 'a light for the [other] nations' (Y'shaʿyohu 42:6, 49:6, 60:3, etc., etc.).1. Can anyone really understand Judaism without knowing and understanding Hebrew?
That depends entirely on one's custom. My family, for example, had very strong feelings about the use of 'the holy language' and would only allow us to use it outside-of-worship on Saturdays and other Jewish holy days—they insisted that my siblings and I use English or ʾIddish on weekdays; but we did anyway, although not in their presence. Our older relatives would speak Aramaic when having private conversations in our presence as children—until, of course, my brothers and I started learning g'moroʾ, which was written in Aramaic...2. How much of Hebrew language is meant exclusively for religious purposes?
We often refer to Hebrew as הַלָּשׁוֹן הַקְּדֹשָׁה ('the holy tongue'). But I feel that it would be appropriate to mention the T'na"ch's take on it...Do you (orthodox Jews) regard it as “Gods sacred language” similar to how Muslims view Arabic?
כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעָבְדוֹ שְׁכֶם אֶחָד'...for then I will turn all the nations back to speaking the 'pure language' [i.e., Hebrew], so that they will all proclaim Hashem's Fame and worship Him with a single purpose.' (Ss'fanyoh 3:9)
You make it sound like a terrible imposition for us to 'have' to learn our own language!!! But we see it as a privilege and a joy to know and use our holy tongue, and we are also anxious to avoid any repetition of the shameful situation recorded in N'hamyoh's 13th chapter.3. If Jews didn’t maintain Hebrew language and their knowledge of it could they still effectively practice Judaism religion?
Note that the language's contemporary name (עִבְרִית ʿivrith, 'Hebrew') is not found anywhere in the T'na"ch (Bible). The Scriptural term for the Hebrew language is יְהוּדִית y'hudhith ('Y'hudaean [or, Jewish]'): see, for example, M'lochim Béth 18:26, 18:28; Y'shaʿyohu 36:11, 36:13; Div'ré Hayyomim Béth 32:18 (which all relate to the same incident); and N'ham'yoh 13:24. We know that יְהוּדִית y'hudhith refers to Hebrew because יְהוּדִית y'hudhith (Hebrew) is contrasted with אֲרָמִית ʾaromith (Aramaic) in M'lochim Béth 18:26 & Y'shaʿyohu 36:11.וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃And as for their children—half of them spoke ʾAshdodhith [the language of ʾAshdodh] and did not even know how to speak Hebrew [lit., 'Jewish'], and [it was the same] with the language of every other people. (N'hamyoh 13:24)
Well, duh—the T'na"ch's twenty-four books are written (mostly) in Hebrew, and there is no knowledge of God without the T'na"ch.Seems like most of your understanding of God is rooted in Hebrew language.
Hilloniyyim ('secular' Jews) are not necessarily atheists, even if they have no interest at all in religion in general. They are still Jewish.4. Why do secular “Jews” still speak Hebrew/teach their kids it..... especially if they don’t believe in יֱ־הֹ־וִ־ה ?
An 'Arab Jewish person' is a contradictio in terminis (a contradiction in terms), an oxymoron. Perhaps you meant to say Jews of Arabic extraction (Jewish speakers of Arabic); we are not Arabs and would take great exception to being called such. To answer your question: No, because Jews who are interested in studying the T'na"ch (the original Hebrew and Aramaic text of the Bible)—i.e., observant Jews—make sure that their children learn Hebrew at a very young age, so this supposed 'problem' never actually arises. We always pray and worship in our own beautiful, ancient and holy language—Hebrew. All Jews normally pray in Hebrew and, to a lesser degree, Aramaic.5. Can an orthodox Arab Jewish person NOT know Hebrew?
If anything, Yushkeh was a 'false prophet' who deserved death (D'vorim 13:6, 18:20), because he made at least one 'prediction' that never happened (reported at Matthew 24:1-2, Mark 13:1-2, Luke 19:41-44).And one last thing. You said:
Prophecy was removed from the world because of the prayers of the ʾan'shei k'nasath hağ'dholoh ('Members of the Great Synod'), the 'parliament' who governed Yisroʾel during the Second Commonthealth period followingʿAzroʾ and N'hamyoh
and that’s exactly why Jesus cannot be just “a prophet” to those who believe.
*I wonder how many people have ever noticed that the word נֵס 'a miracle' has the same root as the verb לְנַסּוֹת 'to test' (see B'reshıth 22:1, Sh;moth 20:17, etc)?:א אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ1 You are to be careful to perform the entire matter that I am commanding you—do not add [anything] to it and do not take [anything] away from it!
:ב כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת
:ג וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם
:ד לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה ה׳ אֱלֹקֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־ה׳ אֱלֹקֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם
:ה אַחֲרֵי ה׳ אֱלֹקֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן
:ו וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־ה׳ אֱלֹקֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ ה׳ אֱלֹקֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ
2 If a 'prophet' or one who dreams dreams [ever] arises among you, and he gives you a sign or a miracle,
3 and the sign or miracle [that he predicted as a support for his suggestion] happens, and he says, 'Let us go after strange 'gods' (which you never knew) and start worshiping them'—
4 do not listen to anything that 'prophet' or person who dreams dreams says, because Hashem your ʾAlohim is just testing you so that it will be known whether you are loving Hashem your ʾAlohim with your whole heart and your whole being!
5 You are to go [only] after Hashem your ʾAlohim and you are to respect [only] Him; you are to keep His misswoth and listen to His Voice, worship Him and cling to Him;
6 and that 'prophet' or person who dreams dreams is to die, because he spoke a falsification against Hashem your ʾAlohim, who brought you out of the land of Missrayim and redeemed you from the place of enslavement—[trying] to deflect you from the path that Hashem your ʾAlohim commanded you to follow; and [by doing this] you will purge away the evil from among you. (D'vorim 13:1-6)
The phony imposter Yushkeh could not have been 'the messiah' foretold in the T'na"ch because:He’s the messiah/king that Jews were waiting for. No need for “another prophet” or endless succession of prophets....etc.
- he never was moshu'ah 'smeared' with the spiced shaman mi-sh'hath-qodhash 'smearing of sanctity oil', in a particular manner by a recognized Jewish prophet and in accordance with the instructions given in Sh'moth 30:22ff. (this is where Matthew 26:7, Mark 14:3, Luke 7:37 and John 12:3 fail)—
- he failed to preside over the building of the third Bayyith in Y'rusholayim, which it is prophesied that 'the messiah' will do (Y'hazqeʾl 37:26,28);
- he failed to preside over the identification and re-assembly of all the descendants of the patriarch Yaʿaqov ʾOvinu in our homeland, which it is prophesied that 'the messiah' will do (Y'shaʿyohu 11:12);
- he failed to reunify the two divided kingdoms and reign over the reunified kingdom, which it is prophesied that 'the messiah' will do (Y'hazqeʾl 37:22,24);
- he failed to establish world peace (far from it, in fact), which it is prophesied that 'the messiah' will do (Y'shaʿyohu 2:4, Michoh 4:3-4);
- he failed to bring about the t'hiyyath ha-méthim 'resurrection of the dead' (Y'shaʿyohu 26:19, Doniyyeʾl 12:2), and
- he failed to accomplish any of the other tasks that the prophets predicted 'the messiah' will do.
I mean this in sincerity that I wish health to Israel. But you didn’t refute my assessmentThose depictions are somewhat stylized and not very accurate; the k'thov ʿivri alphabet looked more like this:
The letter ח was also sometimes written:
Judaism goes back three and a half millennia... we have been a 'nation' for a very long time—we became one in Egypt more than 3,500 years ago (D'vorim 26:5). Although Yisroʾel became a nation while in Egypt (2238-2448 AM), Jewish history can be said to have begun in 1948 AM, when ʾAvrohom ʾOvinu was born (i.e., in ʾUr Kasdim, the modern Şanlıurfa in southeastern Turkey: Lat. 37°10'N, Long. 38°48'E).
In Elder Scrolls (Skyrim, Morrowind, Oblivion) theres something known as CHIM. It's basically in-game lore for a kind of enlightenment/self-awareness. Essentially that entire game universe is the dream of some kinda godhead. The dwemer (their dwarf race) were technologically advanced and figured it out but they couldn't reconcile the fact that they were just a dream of some other being so literally disappeared. Like straight up stop existing. Leaving no trace, just phased out of existence.I must’ve read this thread before i took my edible because i had a bugged out dream where we lived in an illusion and the rulers of this world uses entertainment to tease their existence slowly because those who stumbled on to the truth went insane when they learned the truth.
Like any movie where its the small hero or group that takes down the big bad empire or gang is just the illusion that we can win and those who are logically talkin about the movie would be over in the 1st 5 min are the ones closest to the truth