Belief in the supernatural is the most insidious form of arrogance. Assuming that what man doesn't understand must, therefore, be supernatural caprice rests on the presumption that man understands everything about the physical universe. Every reputable scientist repudiates that misconception. Recognizing that man doesn't understand everything in the universe implies that a miracle be understood simply as something that man cannot explain at the time. That implies neither the supernatural nor that it won't later be explained as knowledge increases.
U.S. Presidential seal
The U.S. presidential seal features an eagle clutching an olive branch, representing peace, with 13 leaves representing the original 13 colonies. In its other talons, the eagle clutches 13 arrows, representing war. The eagle faces the olive branch. The shield has 13 pales (stripes). The blue chief (field) unites the pales below it. Above the eagle are 13 clouds, and above them, 13 stars. There are 13 letters in the motto. Encircling the eagle are 50 stars, representing the 50 states. Despite its rich symbolism, who thinks it's supernatural?
Where is the executive power to decide U.S. policy, in a supernatural presidential seal or in the U.S. President who bears the seal on his podium and limousine?
Who believes that the President of the United States can flip the presidential seal up in the air and the presidential seal will supernaturally land in such a way that the sun glints on the olive leaves or the eagle will point in a certain direction, thereby indicating the will of the Creator? Or perhaps certain leaves or arrows on the presidential seal will light up, telling the American President what é--ä wants him to do? Are such beliefs not overtly superstitious and foolish?
I've never met anyone who thinks the U.S. presidential seal has supernatural powers. Attributing supernatural powers to the presidential seal, instead of ascribing all Power exclusively to the Almighty, would constitute idolatry. I think virtually everyone realizes that the presidential seal merely symbolizes the authority, or powers, invested in the president of the United States. It isn't the seal, or its symbols, which have the powers; it is the president who has the power over the entities symbolized in the seal.
The çÉùÑÆïäÇîÌÄùÑÀôÌÈè is so named for good reason. Just as the seal of the president of the U.S. symbolizes the 50 states over which the President has authority, the çÉùÑÆïäÇîÌÄùÑÀôÌÈè, with its twelve gemstones, symbolized the authority of the Ko•hein′ ha-Ja•dol′—who succeeded A•ha•ronꞋ, as co-authority with the successors of Mosh•ëhꞋ, as the final earthly authority to interpret úÌåÉøÈä in deciding the most difficult questions—to decide mi•shᵊpât′ over the Twelve Tribes.
Like the President versus the presidential seal, this authority resided not in the çÉùÑÆïäÇîÌÄùÑÀôÌÈè but in the person of the Ko•hein′ ha-Ja•dol′ who donned the çÉùÑÆïäÇîÌÄùÑÀôÌÈè. The answer derived was the Dᵊvaré--ä not because of some supernatural hocus-pocus magic in the çÉùÑÆïäÇîÌÄùÑÀôÌÈè but because the answer was the decision of the Ko•hein′ ha-Ja•dol′, who was invested with the final authority to seek the guidance of é--ä in interpreting úÌåÉøÈä.
Like the U.S. presidential seal, it wasn't the çÉùÑÆïäÇîÌÄùÑÀôÌÈè, or its symbols, which had the powers; it was the Ko•hein′ ha-Ja•dol′ who wore the çÉùÑÆïäÇîÌÄùÑÀôÌÈè, who was invested with the power over the Twelve Tribes symbolized by the gemstones. The çÉùÑÆïäÇîÌÄùÑÀôÌÈè was ÷ÉãÆùÑ (because of what it symbolized), NOT supernatural.
Guidance from é--ä involved ÷ÉãÆùÑ, something defined by úÌåÉøÈä. In other words, guidance from é--ä involved studying and understanding úÌåÉøÈä and discussing it with other úÌåÉøÈä scholars (not with other non-Jews, or non-Orthodox Jews, equally ignorant of úÌåÉøÈä). Anyone who thinks about it should quickly realize that guidance from é--ä could NOT involve supernatural discernment from magical objects and amulets, which is prohibited by úÌåÉøÈä—and isn't appreciably different from other occult practices such as the pareidolia of reading chicken guts, clouds, tea leaves, crystal balls, skulls or consulting the "dead".
It is the most fundamental essential that the reader understand that, until the Hellenization and genealogical corruption of the office of the Ko•hein′ ha-Ja•dol′ (in the two centuries preceding Rib′iYᵊho•shu′a—scroll down in our Calendar page and review the Kha•nukh•âh′ story), the Ko•hein′ ha-Ja•dol′ was the Nâ•si′ of the Beit-Din ha-Ja•dol′. Thus, the decision handed down by the Ko•hein′ ha-Ja•dol′ was the decision of the BeitDinhâ-Jâ•dolꞋ, Hellenist collaborators and proxy of the Hellenist Roman occupiers – a succession of Ko•heinꞋhâ-RëshꞋa condemned in the Dead Sea Scrolls.
Revolution In the Judean World
Hellenist Tzᵊdoq•imꞋ Roman Collaborators Broken Off
Trigger of the Inexorable Violent Collision of Civilizations
In the early 1st century C.E., the office of Ko•hein′ ha-Ja•dol′ had, for two centuries already, been perverted in Hellenism (since B.C.E. 175), during which time the Roman occupiers sold the office of Ko•hein′ ha-Ja•dol′ to the highest bidder – even those who weren't genealogical Kohan•im′. During all of this time, the Hellenist Tzᵊdoq•imꞋKo•hein′ ha-Ja•dol′ ruled the position of ðÈùÒÄéà of the BeitDinhâ-Jâ•dolꞋ; the highest úÌåÉøÈä court in Judea – in collaboration with the Hellenist Romans under the Hellenist Roman Occupation.
When the BeitDinhâ-Jâ•dolꞋ was eviscerated by the Romans in the first century C.E. or early in the second century C.E., the lesser Bat•ei′-Din continued with their limited authority. The Pᵊrush•im′-heritage of today are the descendants of those Pᵊrush•im′ (with sᵊmikh•âhꞋ of more limited authority) and today's Pᵊrush•im′-heritage Bat•ei′-Din are the successors of the second century C.E. Pᵊrush•im′-heritage (not the Hellenist Tzᵊdoq•imꞋ ) Bat•ei′-Din. Therefore, the Pᵊrush•im′-heritage Beit-Din today remains the final earthly authority ordained by úÌåÉøÈä.
(And you shall ordain them [as a Mâ•shi′akh] and assign them [lit. "fill their hands"], and make them ÷ÉãÆùÑ, and they shall minister-as-ko•han•imꞋ to Me.)
When we see a person who thinks they are Jesus, Napolean or Cleopatra it's clear to everyone—well, most everyone anyway—that they are delusional. Things aren't so clear-cut when a person claims to be a prophet, a "holy man," a "man of god" or, most convincing, dons an institutional cleric costume.
Whereas claiming to be Jesus, Napolean or Cleopatra is a conspicuous contradiction of the historical record, most people don't understand the incorporeal, non-dimensional realm (spiritual domain, world of the spirits, etc.) upon which "prophets," "holy men" and "men of God" base their claims.
Moreover, people are frightened of what they don't understand. When a "man of god" demonstrates babble-speak (glossolalia) that, supposedly, only a certain few and the "angels" can ostensibly understand, and/or bowls people over "in the spirit," purports to heal bodies and teeth (especially when contradicted by the testimony of their doctors and dentists), or mysteriously bend spoons like several other magicians, how can one possibly know whether their claim to some spiritual power is valid or they are just another quack?
When it's all very supernatural and only the "holy men" understand it – that's mysticism, forbidden by Tor•âhꞋ (Dᵊvâr•imꞋ 30.11-20)! There's a world of difference between the care with which RibꞋiYᵊho•shuꞋa tended the sick and the supernatural miracles attributed to him by the Hellenist Roman Christians a couple of centuries later! Follow Light, not Darkness! This is, at its core, the same conflict between sons of Light and sons of Darkness. Most people of the "herd" don't know and, so, are afraid to question their validity. In fact, most people cannot perceive beyond the superficial: smile & style of oratory—charisma.
The key problem is that people just don't take their spiritual future seriously enough to invest a little time and resources to learn what constitutes a legitimate spiritual leader; they simply don't do their homework. A famous magician, James Randi, has written a book (The Faith Healers) exposing some of the evangelist, stage show fakery.
Claims not deriving from úÌåÉøÈä-based ñÀîÄéëÈä are bogus. Likewise, those that contradict úÌåÉøÈä (Dᵊvâr•im′ 13.2-6). While this eliminates all but a few, how may one evaluate a claim to ordination as a spiritual leader supposedly based in the "Bible"?
Here is where the need for historical familiarity first kicks in. Just what is meant by "Bible"? It is demonstrated in the second text of our kha•vᵊr•utꞋâ (free on-line distance learning) beyond any credible scholarly disputation for more than 25 years, that – with the "unburying" of the evidence documenting that "Apostle St. Paul" was excised as an apostate (Eusebius, Eccl. Hist. III.xxvii.4) and resulting disconnect, – there is no transition and no continuity between 4th century Hellenist goy•imꞋ (Roman) Christianity and the 1st-century Nᵊtzâr•im′Pᵊrush•imꞋYᵊhud•imꞋ who were the original followers of historical Rib′iYᵊho•shu′a. The field has been open for 2 millennia to demonstrate a transition—yet no one ever has. Until the publishing of the Dead Sea Scrolls and recent archeological evidence, however, the transition has always simply been assumed—Poof!
So the basis for defining proper ñÀîÄéëÈä is—exclusively—Ta•na"kh′. In fact, the basis of ñÀîÄéëÈä is found in Dᵊvâr•im′ 13.1-6. No Christian in history, including the Pope, has ever had Biblical ordination.
As the Artscroll Stone Edition Ta•na"kh′ notes for this verse, "For A•ha•ronꞋ and his sons to become Kohan•im′, they had to receive ñÀîÄéëÈä from Mosh•ëh′." The anointment (ñÀîÄéëÈä / ordination) of ordinary Kohan•im′ didn't have to be done ever again. Henceforth their newborn children would automatically be Kohan•im′ simply by virtue of their patrilinear descent from the family of Kohan•im′ – documented in the yu•khas•inꞋ (later destroyed by the Romans). Only the Ko•heinꞋ Gâ•dolꞋ would require special anointing (ñÀîÄéëÈä / ordination).
Having no connection to these Kohan•im′, the verses of úÌåÉøÈä cited above render genealogies like those of Mormons are—worse than irrelevant—Displacement Theology – which is of Sâ•tânꞋ!
However, tracing a claimed spiritual leader's ñÀîÄéëÈä, or legitimate succession of ñÀîÄéëÈä, to a legitimate source is an absolute prerequisite to validity and legitimacy. This is where Mormons, evangelists, and all others outside of Tor•âhꞋ, fail.
Because it has been demonstrated, historically documented, that there is no connection between 4th-century gentile Christianity and the 1st-century Nᵊtzâr•imꞋ Jews who were the original followers of Rib′iYᵊho•shu′a, that, in fact, the Christians were intractably antithetical, this necessarily implies that Christian ordination derives from Hellenist (Zeus-worshiping) Roman idolators of Displacement Theology intractably antithetical to úÌåÉøÈä, not from either úÌåÉøÈä or the Nᵊtzâr•imꞋ or historical Rib′iYᵊho•shu′a. Therefore, by definition, no Christian ordination is valid or legitimate.
This, rightly, likely brings up the question of the ñÀîÄéëÈä under which today's Nᵊtzâr•imꞋ operate, especially because I am not ordained by (nor have I ever claimed ordination by) an Orthodox rabbi. (I was converted by Orthodox rabbis, not ordained by them.)
This leads to a discussion of the validity of the modern ordination of Orthodox rabbis. The modern practice of ordaining rabbis is unlike the ñÀîÄéëÈä bestowed in 1st century Yᵊhud•âhꞋ. Neither do Orthodox rabbis of modern times claim the same ñÀîÄéëÈä as in ancient times. Even while the Beit-ha-Mi•qᵊdâsh′ ha-Sheini still stood, during the lifetime of Rib′iYᵊho•shu′a, the distinction had already been made between Tzᵊdoq•iꞋñÀîÄéëÈä conferred upon Ko•han•imꞋTzᵊdoq•imꞋ for officiating over physical things as opposed to Pᵊrush•iꞋñÀîÄéëÈä conferred upon Pᵊrush•imꞋ teachers of úÌåÉøÈä. Concerning the Ko•han•imꞋ, "During the era of the [Beit-ha-Mi•qᵊdâsh′ ha-Sheini], there was no anointment oil, and every Ko•heinꞋha-Jâ•dolꞋ was installed by means of donning the eight garments of office (Ram•ba"mꞋ, äÄìÀëÌåÉú ëÀÌìÅé äÇîÄÌ÷ÀãÈÌùÑ 4.12; see RashꞋ"i and ñÄôÀøÈà to 16.32)" (Artscroll "Vayikra" [sic], II(b), p. 373-4).
The teachers of úÌåÉøÈä, the Pᵊrush•im′, conferred ñÀîÄéëÈä up through the 1st-century C.E., only inYᵊhud•âhꞋ (not in Bâ•vëlꞋ or elsewhere in the Gâl•ut′). Recipients of this ñÀîÄéëÈä were awarded the title "RibꞋi" (as opposed to the later Rav / "rabbi," see below).
The ultimate direction and conclusion of the succession of ñÀîÄéëÈä is described in three prophecies.
Modern – greatly diluted – Pᵊrush•im′-heritage rabbinic ordination is a dim shadow of the ñÀîÄéëÈä implied in Yᵊkhëz•qeilꞋ's prophecies and Zᵊkhar•yâhꞋ's vision. Accordingly, today's Nᵊtzâr•imꞋ operate within the purview of the earliest historical standard of the Pᵊrush•im′-heritage Jewish community and Yi•sᵊr•â•eil′ – as implied in the 1st-century definition, in contrast to the historical devolution, of the title "RibꞋi".
Olive oil is so precious that several successive processes are employed to extract as much of the oil from the olives as possible. The first process is to pound the olives with a stone, producing a green mash. Then the first cold-pressing (no hot water, no chemicals) liberates the first grade of olive oil. It is this firstfruit oil of the olive, an olive-green, heavy cream-like olive oil to which this pâ•suq′ refers. Oil produced by succeeding processes are not as fine quality and were unfit for the ðÅøúÌÈîÄéã.
In Biblical allusion, olive oil symbolizes the Spirit. To suffice for the illumination of our psyche, the spirit, paralleling the olive oil, must be of only the first-class quality. Stated alternately, only when pounded by life is our finest Spirit produced, the Spirit of Holiness derived in the guidance of úÌåÉøÈä. This is the true, and only, Spirit of Holiness. In this process, our egos and rebellious natures—"our own heart and our own eyes," are crushed into pulp and discarded, leaving the Spirit of Holiness within us, the Illuminator of Truth and proper relationship with our Creator.
We often tend to think shortsightedly, in terms of temporary times of testing and passing crises. Yet, we find that a constant supply of this finest quality olive oil was required for a perpetual tending of the lamp. Every season began a new cycle. The same is true of us. Each time we accumulate the necessary úÌåÉøÈä knowledge—holiness—and faith in é--ä to overcome a challenge, we must immediately look to the horizon where we'll meet the next challenge which will help us to grow further in nurturing our Spirit of Holiness in úÌåÉøÈä knowledge, further strengthening our relationship with é--ä.
The euphoria of successfully meeting a challenge is the candy of life. As an occasional treat it's nice. But as a steady diet it makes one sick. The bread, meat and potatoes of life, building our Spirit of Holiness, are found in our day to day progress in applying the Instruction in Holiness found in úÌåÉøÈä. Anyone can be thankful while standing on the pinnacle of success and wealth. But it takes a Dâ•widꞋha-MëlꞋëkh to give thanks and praise in "the valley of the shadow of death." Learn how to do that in your daily life.
"This was the result of a study conducted by Prof. Karl Skorecki, a senior nephrologist at Ramb"m Hospital in Kheipha (usually corrupted to "Haifa") and head of molecular medicine at the Technion's medical school, along with colleagues in Kheipha, London and Arizona. Their finding was published yesterday in the British science journal Nature.
"Skorecki, along with Sara Selig and Shraga Blazer at the Technion and. .. of London's University College and the University of Arizona, found a preponderance of the YAP, DYSI9B haplotype in Kohan•im′ of both Ash•kᵊnazꞋim and Sᵊphârâd•imꞋ origin (and some Teimân•im′), but not in the non-Kohan•im′" (Jerusalem Post, 1997.01.03, p. 1).
28.4— îÄöÀðÆôÆú, in Biblical Hebrew, was a turban, not a miter or (MH) conical "dunce" cap.
In this pâ•suqꞋ, Ta•na"khꞋ equates bearing the äÈàåÌøÄéí and äÇúËÌîÌÄéí in a pocket of the underside of the àÅôåÉã to bearing the îÄùÑÀôÌÈè of Bᵊnei-Yi•sᵊr•â•eil′. I.e., äÈàåÌøÄéí and äÇúËÌîÌÄéí are symbols memorializing the binary (dichotomous) nature of halakhic decision-making, just as the other gems were symbols memorializing the 12 tribes.
The àÅôåÉã is also used as a synonym for the äÈàåÌøÄéí and äÇúËÌîÌÄéí = îÄùÑÀôÌÈè and äÂìÈëÈä. Cf. Shmueil Aleph 14.3,18 [according to LXX] and 23.6,9; 30.7.
Egyptian Temple of Queen Par•ohꞋKhat-shëpꞋsëtBuilt by her paramour, [Sen-enmut Tut] Moses (ca. B.C.E. 2257-78) into a "holy mountain" with a stone "false door" to enable "god-spirits" to enter directly into the third and innermost "Holy of Holies"; surrounded by a Holy Place and Outer Court.
Beyond the ability to use the äÈàåÌøÄéí and äÇúËÌîÌÄéí to decide an issue otherwise apparently intractable by casting lots (compare verbs used in Shmueil Aleph 14.41-42 with Yᵊsha•yâhꞋu 34.17; Shmueil Aleph 10.20), no magical "divinational" qualities should be ascribed to them. The äÈàåÌøÄéí and äÇúËÌîÌÄéí are then seen to be a metonym for îÄùÑÀôÌÈè = Oral Law = äÂìÈëÈä.
The only three legitimate means of obtaining inspired answers were the äÈàåÌøÄéí and äÇúËÌîÌÄéí, dreams compatible with Dᵊvâr•im′ 13.2-6, and pronouncements of a ðÈáÄéà (Prophet, Ency. Jud., ibid.). Since these three categories are also described, respectively, as the Beit-Din system, dreams and Nᵊviy•imꞋ, it is clear that äÈàåÌøÄéí and äÇúËÌîÌÄéí parallels the Beit-Din system of determining îÄùÑÀôÌÈè = Oral Law = äÂìÈëÈä.
False door with a "god-spirit" entering from "holy mountain"; Mastaba (Tomb) of Idu, Giza, Egypt
According to the editors of Ency. Jud., a genetically-identified Ko•hein′ could restore the äÈàåÌøÄéí and äÇúËÌîÌÄéí as non-magical and non-divining gems symbolizing the uninterrupted continuation of the ancient practice of îÄùÑÀôÌÈè = Oral Law = äÂìÈëÈä in the same way: "on behalf of the ruler [of Yi•sᵊr•â•eil′] (bᵊ-Mi•dᵊbar′ 27.21; cf. Ma•sëkꞋët Yom•âꞋ 7.5, 'only for the king, the BeitDinhâ-Jâ•dolꞋ, or someone serving a need of the community [of Yi•sᵊr•â•eil′].' " (Ency. Jud. 16.8).
On the other hand, Ta•lᵊmudꞋ teaches that a genealogy, once corrupted, remains corrupted forever (Ma•sëkꞋëtQi•dush•inꞋ 70b) – forever disqualifying any more ko•han•imꞋ after the Romans destroyed all of the yo•khas•inꞋ. Further, the office of Ko•heinꞋha-Jâ•dolꞋ was inextricably tied to the Beitha-Mi•qᵊdâshꞋ – from which Yi•sᵊr•â•eilꞋ was weaned in 70 C.E. and the prophesied replacement is defined as a áÌÅéú-úÌÀôÄìÌÈä "for all kindreds" (Yᵊsha•yâhꞋu 56.7), not yet another Beitha-Mi•qᵊdâshꞋ rooted in the ancient perspective of god-spirits coming out of "holy mountains" into their god-in-a-box. No human-built "house" can contain é--ä, the Creator-Singularity of the universe. The only Biblical, and functionally possible, ÷ÉãÆùÑäÇ÷ÌÈãÈùÑÄéí exists within the individual minds of His servants.
5756 (1996.03)
28.4—åÌëÀúÉðÆú úÇùÑÀáÌÅõ is more accurate than "a quilted undercoat."
Translating îÄöÀðÆôÆú as "miter" undoubtedly derives from the influence of ΔιαθηκηΚαινη (NT) and the Church; and the "conical hat" from the Medieval European Church. îÄöÀðÆôÆú has no connection to the New Hebrew use (mi•tzᵊnëphꞋët = shtreiml; Yiddish term for the fur-brimmed black hat worn by some Ultra-Orthodox).
28.5—Ta•lᵊmudꞋ states (Ma•sëkꞋët Mᵊnâkh•otꞋ 42b) "Abaye enquired of RavShᵊmu•eilꞋBarRavYᵊhud•âhꞋ [BarYᵊkhëz•qeilꞋ], How do you dye the ôÌÀúÄéì úÌÀëÅìÆú? He replied, We take the blood of the çÄìÌÈæåÉï together with other ingredients and put them all in a pot and boil them together' Our rabbis taught: There is no manner of testing the ôÌÀúÄéì úÌÀëÅìÆú, it should therefore be bought only from an expert." [Interesting note: How did Abaye, born ca. 278 C.E., inquire of RavShᵊmu•eilꞋ, who died 21 years before Abaye was born?]
Archaeologist Yi•gâ•eilꞋ Yâ•dinꞋ discovered, however, that the öÄéöÄéú worn by Bar-KoꞋkhᵊvâ's soldiers—who were under the supervision of RibꞋi A•qiꞋvâ—dyed their öÄéöÄéú with kela ilan – vegetable dye made from the indigo plant! The hard evidence resides in the Israel Museum!
Rabbis today who deny science, logic, archeology and the hard archeological evidence of indigo-dyed öÄéöÄéú, wrongly – and ignorantly – imply [1.] lᵊshonꞋ hâ-râꞋ: that RibꞋi A•qiꞋvâ was a counterfeiting fraudster, and [2.] that today's medieval-Europeanist rabbis have the authority to contradict RibꞋi A•qiꞋvâ!
Yâ•dinꞋ's discovery made clear that Ta•lᵊmudꞋ referred to testing for the correct shade of úÌÀëÅìÆú, and pricing it honestly according to its source – to stop the widespread fraud of charging the çÄìÌÈæåÉï price for an indigo-dyed textile. Ta•lᵊmudꞋ does not imply today's distorted rabbinic echo (of the ancient rabbinic efforts to stanch the money, greed and fraud), misconceiving that öÄéöÄéú dyed from vegetable dye (kela ilan of the indigo plant) wasn't "kosher" or that only öÄéöÄéú dyed from çÄìÌÈæåÉï was "kosher".
Experts of úÌÀëÅìÆú then paralleled today's graders of diamond clarity. Whether shades of color or clarity of diamonds, only the expert can discern the subtle differences.
úÌÀëÅìÆú refers to the color indigo. "The color of úÌÀëÅìÆú was between green and blue and was thus described: 'úÌÀëÅìÆú resembles the sea, the sea resembles grass, and grass resembles the heavens' (Ta•lᵊmudꞋYᵊru•sha•lᵊm•iꞋ, Ma•sëkꞋët Bᵊrâkh•otꞋ 1.5, 3a). It is like the color of the leek." (Ency. Jud., 15.913).
Question of the week: What were the names, and their order, on the two cameos?
29.20— Why daub blood from the ram on the tip of the Ko•hein′'s right ear, his right thumb and his right big toe? Many pᵊsuq•imꞋ show that the application of blood signifies consecration and expiation, but why these particular three places on his body?
Many pᵊsuq•imꞋ also show that "right" (implying hand) was often a symbol of strength and approval. "The 'right eye' was considered the more valuable" (Zᵊkhar•yâhꞋ 11.17). "The right side of a man is the side on which [Ël•oh•im′] 'marches' when assisting him in battle [Yᵊsha•yâhꞋu 63.12; Tᵊhil•im′ 109.31; 110.1,5] and it is the right hand which [Ël•oh•im′] grasps as a symbol of election [Yᵊsha•yâhꞋu 41.13; 45.1; Tᵊhil•im′ 73.23]. 'All religious duties had normally to be performed with the right hand. 'The only exception is the laying of [tᵊphil•inꞋ] which are laid (except in the case of a left-handed person) on the left hand. 'Added to that was the statement, based on [Dᵊvâr•im′] 33.2, that the úÌåÉøÈä was given with the right hand of [Ël•oh•im′].
It would seem reasonable to conclude from this that the blood on the tip of the right ear symbolized consecration and orientation to é--ä with respect to the Ko•hein′'s hearing and hearkening (Shᵊm•aꞋ). The right thumb relates to the work of the Ko•hein′'s hands ("the right hand controls all of the precepts" and lays the úÌÀôÄìÌÄéï). The right toe refers to the direction of the Ko•hein′'s äÂìÈëÈä (Walk or Way; quotations from "Right and Left, " Ency. Jud., 14.177-9.)
5753 (1993.03)
[In years in which this Shab•ât′ precedes Pur•im′,] this is Shab•âtꞋZâ•khorꞋ, the Shab•ât′ of Remembrance. Shab•âtꞋZâ•khorꞋ is always the Shab•ât′ preceding Pur•im′. The name derives from the additional úÌåÉøÈä portion read from Dᵊvâr•im′ 25.17-19 whose theme is the duty "to remember" what A•mâ•leiqꞋ did to Yi•sᵊr•â•eil′. The traditional belief is that Hâ•mânꞋ – the A•gâg•iꞋ – was a direct descendant of A•gâgꞋ, a king of A•mâ•leiqꞋ (e.g., Shᵊmu•eilꞋÂlꞋëph 15.9ff).
Update 2012: And, of course, Hâ•mânꞋ was a Persian… ancestors of today's Iranians: Ayatollahs and Akhmadinejad! Tor•âhꞋ commands: Remember!
A related prophesy provides additional information about the Ko•heinꞋha-Jâ•dolꞋ of Yᵊkhëz•qeilꞋ's Beitha-Mi•qᵊdâshꞋ. Sages down through the ages have consistently understood Zᵊkhar•yâhꞋ's vision of the Mᵊnor•âhꞋ beneath two olive trees (chap. 4,) as referring to the combining of oil—symbolizing the Spirit—from two adjacent but separate olive trees. (Adjacent olive trees grow from offshoots of the same root.)
After combining, the oil—symbolizing the Spirit—pours into the single Mᵊnor•âhꞋ, which symbolizes the ðÈùÒÄéàBën-Dâ•widꞋ.
This seems to be a veiled reference to the áÀðÅé-éÌÄöÀäÈø of Shᵊm•otꞋ 6.21. But éÌÄöÀäÈø in Shᵊm•otꞋ 6.21 had three sons, not two – one of whom was the infamous rebel against Mosh•ëhꞋ: ÷ÉøÇç, the consummate prototype of Hellenism (Rome) exemplified in Christ. But what happened to the remaining two áÀðÅé-éÌÄöÀäÈø – namely, ðÆôÆâ and æÄëÀøÄé?
Interesting too, there are two remaining áÀðÅé-éÌÄöÀäÈø, their names mean "Exhausted" and "Remember!" (fem. sing., as if addressed to Yi•sᵊr•â•eilꞋ), in the same order as the two (exhausted and remembered) Mâ•shiꞋakhs (Bën-Yo•seiphꞋ and Bën-Dâ•widꞋ), and they are never mentioned again in Ta•na"khꞋ. There is no record what happened to them.
It is noteworthy in this connection that Ta•na"kh′ documents that the Bën-Dâ•widꞋ family were non-genealogical Kohan•im′ (Shᵊmu•eilꞋ Beit 8.18). The relationship and divisions of responsibility between the monarchical priestly functions and the functions of the genealogical Ko•heinꞋha-Jâ•dolꞋ are nowhere made explicit. However, the prophecies of Yᵊkhëz•qeilꞋ (40 & 44) indicate that the Monarchical priesthood of Dâ•widꞋha-MëlꞋëkh is to be resurrected, identifying the Bᵊn•ei′Tzâ•doqꞋ, to officiate in the era of the Third áÌÅéú-úÌÀôÄìÌÈä "for all kindreds" (Yᵊsha•yâhꞋu 56.7).
Perhaps now it may be perceived that these things may well refer to our own, post-1948 Yi•sᵊr•â•eil′-era, generation of Pᵊrush•im′-heritage Jews, along with the geir•im′ recognized by them. It then behooves us to understand how the symbolism of the garments of the ordinary Kohan•im′—listed in this weeks pâ•râsh•âh′—relate to the "Third" Beitha-Mi•qᵊdâshꞋ, which Rib′iYᵊho•shu′a taught was already being consecrated in the heavens even before the impending destruction of the earthly Beitha-Mi•qᵊdâshꞋ in 70 C.E..
In my youth I heard countless sermons, including some well known speakers during my years at Hampden DuBose Academy, on the "symbolic garments" Christians should wear, from the "helmet of salvation" on. In their dependence upon the ΔιαθηκηΚαινη (NT), however, not one of them showed the vaguest familiarity with any of the garb below.
The prophecies above instruct us that religious Jews will be ordinary Kohan•im′. Therefore, it is the vestments of the ordinary Kohan•im′, not the Ko•heinꞋha-Jâ•dolꞋ (who, Yᵊkhëz•qeilꞋ stipulated, will be the Mâ•shiꞋakhDâ•widꞋha-MëlꞋëkh), the vestments that are essential to our walk in the real (logical and scientific, not medieval superstitious) world of today and coming years.
There were four garments specified for the ordinary Kohan•im′. The translations are based on the Even Shoshan Hebrew and Klein's dictionaries, in preference to the more superficial treatment of the Encyclopedia Judaica and other popular Hebrew dictionaries.
ëÌËúÌÉðÆú
àÇáÀðÅè
îÄâÀáÌÇòÇú
îÄëÀðÀñÅé-áÇã
Architecture & Dress, Parallel Symbolism
The Encyclopedia Judaica notes concerning the outer garmets of the Ko•heinꞋha-Jâ•dolꞋ: "these costly substances [woven into in the fabrics] allude to a high degree of holiness, as is also attested by the mixture of wool and linen. Such a mixture was generally prohibited in profane garments as it was conducive to holiness ([wa-Yi•qᵊr•â′] 19.19; [Dᵊvâr•im′] 22.9-11). Precisely for this reason, however, it was preserved among the [Kohan•im′]. In this respect, the priestly garments correspond to the curtains and the veil of the [Mi•shᵊkânꞋ], which are also said to have been made of a mixture of wool and linen' in composition as well as mode of workmanship these [outer] garments [of the Ko•heinꞋha-Jâ•dolꞋ] resemble the curtains and the inner vessels of gold, while the undergarments [of the ordinary Kohan•im′] resemble the hangings and screens in the court [the court of the ordinary Kohan•im′]" ("Priestly Vestments," 13.1067, emphasis added).
The garments closest to the body, paralleling the Court of Priests, were those shared by the ordinary Kohan•im′. These garments corresponded, in reverse order, to the outer courts of the Mi•shᵊkânꞋ and Beitha-Mi•qᵊdâshꞋ (as one entered) in which the ordinary Kohan•im′ served. These vestments were the ancient equivalent of "spiritual clean-room" work-wear: symbolic, graduated caution warnings of the spiritually-graduated "clean-room" precincts matching the varying gradations of ÷ÉãÆùÑ – from the Outer Court to the ÷ÉãÆùÑ to the innermost ÷ÉãÆùÑäÇ÷ÌÈãÈùÑÄéí – within the Mi•shᵊkânꞋ and Beitha-Mi•qᵊdâshꞋ.
To find the correspondence we must examine the various areas of the Beitha-Mi•qᵊdâshꞋ into which ordinary Kohan•im′ had access, from the Porch area of the Beitha-Mi•qᵊdâshꞋ immediately adjacent to the Sanctuary and working outward. One interpretation would be:
The innermost curtain to which ordinary Kohan•im′ had access was the entrance to the porch area immediately outside the "Holy Place" Sanctuary. This, then, corresponds to the ëÌËúÌÉðÆú, the external-most covering of the Ko•hein′'s body representing the external-most covering of the Mi•shᵊkân′, and housing of the Beitha-Mi•qᵊdâshꞋ, as seen from outside.
The next division, working outward, was the division of the Court of Kohan•im′ from the Court of Yi•sᵊr•â•eil′, when then corresponds to the àÇáÀðÅè, nothing but a wide belt separating the two courts.
Interestingly, access across the division between the Jewess's Court and the Court of Yi•sᵊr•â•eil′, and distinguishing the Kohan•im′ from Yisraeil•im′ in the Court of Yi•sᵊr•â•eil′, is represented by the îÄâÀáÌÇòÇú.
Finally, access into, and through, the Jewess's Court requires the distinction of îÄëÀðÀñÅé-áÇã.
The vestments of this generation's îÇîÀìÆëÆú ëÌÉäÂðÄéí thus corresponds to the symbolisms of the various access points to the Courts of the Heavenly Beitha-Mi•qᵊdâshꞋ—recalling, preserving and watch-guarding the same divisions, courts and criteria in tᵊphil•âh′ liturgy as has been since the First Beitha-Mi•qᵊdâshꞋ.
To preclude the costume-oriented from thinking that dressing like a Ko•hein′ will make them one, we must point out that just as the "Third" Beitha-Mi•qᵊdâshꞋ is spiritual in nature, so are these vestments. Physically speaking, pants, shirt and belt are pretty much de rigueur today among all civilized societies and it is the meaning of this apparel which takes on the greater significance. Moreover, the tunic and turban correspond to the prayer shawl and kip•âhꞋ worn by religious Jews today. Most importantly, it was é--ä with the cooperation of the Ko•heinꞋ, Who made the garments ÷ÉãÆùÑ – not the costume (especially not an 18th century C.E. European costume) that made the man ÷ÉãÆùÑ! The physical dress code of religious Jews has already evolved to enable them to assume their prophesied role.
As the length of this teaching is already too long, the symbolisms of the different garments must be left for another time.
5759 (1999.02)
—43.12
ñÈáÄéá
÷ÉãÆùÑ
÷ÈãÈùÑÄéí
"This is the úÌåÉøÈä of the bay′it—upon the head of the mountain all of its boundary around—around is holiness of holinesses."
A margin of holiness was maintained all around the Beitha-Mi•qᵊdâshꞋ. The Shᵊkhin•âh′ remained inside the Holiest Area, inside the parokhet (curtain), separated from the ordinary (i.e. profane). The maintenance of a margin of ÷ÉãÆùÑ around the entire mountain teaches something else—that it isn't only the Shᵊkhin•âh′ which must maintain a distance from the ordinary, the Kohan•im′ and Lewiy•im′ must obtain a level of holiness in order to approach the vicinity of, and commune with, the Shᵊkhin•âh′. Likewise, ordinary Yᵊhud•im′ of Yi•sᵊr•â•eil′ (and geir•im′ legitimately recognized by Yi•sᵊr•â•eil′, of course) must obtain a level of holiness in order to even approach the general vicinity of, and commune with, the Shᵊkhin•âh′.
Similarly, the Spirit of Holiness which develops within the úÌåÉøÈä-observant Jew and geir must be surrounded all around by a margin of holiness—the body. It is this requirement which is addressed by úÌåÉøÈä teachings such as ka•shᵊr•ut′, family purity, and the like. Those who reject physical holiness are described in Mi•shᵊl•ei′ Shᵊlom•oh′ 28.9.
5755 (1995.02)
Over the past couple of years we've analyzed parts of this pâ•râsh•âhꞋ in our newsletter (digitized scan may be ordered from our archives). The connection between this week's Ha•phᵊtâr•âhꞋ (43.10) and last week's pâ•râsh•âhꞋ relative to a theme of design (pattern and plan) is striking:
(You're a person, narrate to the House of Yi•sᵊr•â•eil′ [concerning] the House, and let them be suffering humiliation from their deliberate-misdemeanors; then they shall have measured [the House] with the plan).
The next pâ•suq′, 43.11, specifies the condition for revealing the úÌÈëÀðÄéú of the House, emphasizing the "form of the House" which Yi•sᵊr•â•eil′ is required to watchguard/keep sho•meir′, the keeping sho•meir′ of which, in turn, controls the "goings in" and the "comings out" of this "House." The only "form of a House" that can be "kept sho•meir′" is the äÂìÈëÈä of the spiritual House in the non-dimensional Realm. The "Third Temple" is neither exclusively in the future nor physically present where most folks expect, one day in the future, to find it. It has always existed, and you should be praying in it regularly. This is especially efficacious during the Qᵊdushah of the Sha•khar•it′ (and other) liturgy of the Beit ha-K'neset.
And if they were ashamed from everything that they were doing – [relative to] the form of the House, its arrangements, its exits, its entrances, all of its forms, and all of its statutes,
Then all of its forms and all of its instructions shall you make known to them! And write it for their eyes!
Then may they keep watchguard over all of its forms,
Then all of its statutes may they do.
In this passage, Yᵊkhëz•qeilꞋ sees the spiritual House of é--ä in the heavens, with the "instructions" and "rules" of the "entrances and exits" of this "House" being its "form " and "shape." This esoteric House in the heavens—the "Third Temple,", described in the Qᵊdushah, is built of úÌåÉøÈä (instructions) and äÂìÈëÈä (rules), not limestone and marble.
Contrary to Christian tradition, this is the esoteric House that Rib′iYᵊho•shu′a taught.
5754 (1994.02)
The Ha•phᵊtâr•âhꞋ for the special ùÑÇáÌÈú æÈëåÉø [A•mâ•leiqꞋ] (Shᵊmu•eilꞋÂlꞋëph 15.1-34) includes one of the interesting instances in which é--ä says (15.11) "ðÄçÇîÀúÌÄé" for making Sha•ulꞋmëlꞋëkh. The traditional rendering of "repent," or even "regret, " might imply that é--ä was admitting a mistake. A mistake is not possible for an Omniscient, Unerring and Perfect Singularity.
Rather, it was Yi•sᵊr•â•eil′, noté--ä, who insisted on a mëlꞋëkh. é--ä, fully aware of the eventual consequences of our folly, calculated that human foibles made the lesson inevitable and unavoidable, relented and allowed it. Nevertheless, when those consequences occurred, é--ä took no delight in being right (cf. above).
Instead, He consoled Himself, sorrowed and grieved.
Other instances of the verb ðçí and cognates are found, for example, at Yi•rᵊmᵊyâhꞋu 18.8; 31.19; Yo•eilꞋ 2.14 and Yon•âhꞋ 3.9.
The fastest-growing sects of Christianity in the U.S. are charismatics, including the Pentecostals, whose primary focus revolves around the "gifts" of the "Holy Spirit." One would think from this that Rib′iYᵊho•shu′a must have taught extensively on this topic.
A survey of NHM, however, shows this isn't so. The only mention in NHM of ùÑÆîÆï
æÇéÄú is found in the analogy of the ten brides (ch. 25).
NHM mentions the term Shᵊkhin•âh′ in only one passage (ch. 24):
24.37 & 38—Ribi Yehoshua replies, "Yet, as it was in the days of Noakh, so shall it be in the Shᵊkhin•âh′ of the person' Thus shall the Shᵊkhin•âh′ of the person also be."
In total contrast to Christian belief in the "Rapture" (based on a false interpretation even in their NT), Ribi Yehoshua taught that, just as the goyim were unaware of what was happening in the time of Noakh, so, too, they will be unaware yet again in the days of his Shᵊkhin•âh′ ("neighboring visitation or presence") when his authentic teachings have been restored. Hell-o-o-o. Guess who's really "left behind"!!!
There are more instances in NHM of øåÌçÇ. In ancient times, there was no distinction between a breeze, the wind and a spirit, whether ÷ÉãÆùÑ or demon. All three usages are found in NHM.
wind (or breeze)
7.25—Ru′akh blew and beat upon the house
8.24-27—Ru′akh came up across the lake' instructed the lake and the rukhot' the lake and the rukhot rested
11.8—a reed blowing in the Ru′akh?
14.30—Noticing the Ru′akh, he was frightened and, beginning to sink,
14.32—the Ru′akh eased
spirit (unspecified)
26.41—The Ru′akh is confirmed, but the flesh is weak
3.11—He will issue a call to tᵊshuv•âh′ in the fire of the øåÌçÇäÇ÷ÉãÆùÑ. The fire to blow away the chaff is in his hand'
12.32—no ki•pur′ made for the derisive-slanderer concerning the Ru′akh' derisively-slander concerning the øåÌçÇäÇ÷ÉãÆùÑ, however, won't obtain ki•pur′ for it.
12.45—when a Ru′akh of tum•âh′ (contamination, befoulment)' takes seven more rukhot more evil than itself
15.23—daughter is phobic from an evil Ru′akh
17.15—son' made phobic by an evil Ru′akh' that they might eject the Ru′akh from my son'
17.18—What time did the Ru′akh of tumah become on him? (thereafter substitutes "Sâ•tânꞋ")
Thus, there is no basis, either in úÌåÉøÈä or NHM, for the Christian charismatic practices of playing with snakes, glossalia—both also based on false interpretations of passages in the Christian NT—and "gifts" of the "Holy Spirit."
Indeed, any øåÌçÇ that "leads" people not to practice úÌåÉøÈä is a øåÌçÇ of Sâ•tânꞋ and the resulting practices are Sâ•tânꞋic and demonic.
You are blind,23.19.1 for which is greater—the qor•bân′ 5.23.1 or the Mizbeiakh 5.23.0 of the Beitha-Miq•dâsh′ that makes the qor•bân′ 5.23.1÷ÉãÆùÑ?23.19.2
Those shall eat them who made ki•pur′ with them, to fill their hands making them ÷ÉãÆùÑ; but a zâr shall not eat them because they are ÷ÉãÆùÑ.
Don’t give bƏsâr′÷ÉãÆùÑ 7.6.1 to dogs,7.6.2 and don’t set your faces 7.6.3 before a pig 7.6.4 lest, though it chews the vine 7.6.5 while your eyes are on it,7.6.6 it returns 7.6.7 to tear at you [when you're not looking].
As it is taught in pᵊsiqta (pᵊsiqta dᵊ-Rav Kahana 85.42): Shim•on′ Bar-Aba in the name of Rab′i Yo•khân•ân′ said: Four things ha-Qâ•dosh′, Bâ•rukh′ Hu, showed to Avraham Avinu and these were they: úÌåÉøÈä, qor•bân•ot′, Gei-Hi•nom′ and kingdoms.
Kingdoms—and here; a panic of great darkness fell upon him (ibid. 12)
•mar′ha-Qâ•dosh′, Bâ•rukh′ Hu to him: any time that your sons are occupying themselves with [the first] two they are rescued from [the latter] two. As long as your sons occupy themselves with úÌåÉøÈä and qor•bân•ot′, they are rescued from Gei-Hi•nom′ and from kingdoms. Yet, the future of Beitha-Mi•qᵊdâsh′ and the qor•bân•ot′ is to be canceled. [So], in which one do you want your sons to go down in: Gei-Hi•nom′ or kingdoms?
Rab′i Khaninâ Bar Papâ said: Av•râ•hâm′ sorted the kingdoms for himself, as it is written: "…if it wasn't that their cliff-fortress [i.e. god] had sold them out" (Dᵊvâr•im′ 32.30). And there is no Cliff-Fortress other than [the Cliff-Fortress of] Av•râ•hâm′, as it is written: "Look to the Cliff-Fortress from which you were sculpted," etc. (Yᵊsha•yâh′u 51.1); "and é--ä shut them up" (Dᵊvâr•im′, loc. cit.). That is, ha-Qâ•dosh′, Bâ•rukh′ Hu, agreed with him. This saying is in bᵊ-Reishit Rabâ, pâ•râsh•âh′ (44.21), in different words and is written down in the opening për′ëq from the part of Khag ha-Matz•ot′ (sign 138.6).
part 2 (of 5)
Because we don't have a Miz•bei′akh and qor•bân•ot′, we are left with nothing but the speech of our lips, with which we praise our Creator and this is called service of the heart [and úÌåÉøÈä requires only that we do our utmost, not the impossible—pâ•qid′Yi•rᵊmᵊyâh′u]. While we read in the Ha•jâd•âh′ of the qor•bân•ot′, ha-Qâ•dosh′, Bâ•rukh′ Hu thinks of us as though we sacrificed them on the Miz•bei′akh, as is learned in the closing për′ëqMa•sëk′ët Ta•an•it′ (27b) and in the end of the për′ëq [about] people of the city [and as taught that the Mâ•shi′akhBën-Dâ•wid′ officiates for eternity as Nâ•si′ over these spiritual sacrifices (eternal implies spiritual; nothing physical is eternal; Yᵊkhëz•qeil′ 34.24; 37.25; 44.3; 45.16-22 & chap. 46)—pâ•qid′Yi•rᵊmᵊyâh′u].
•mar′ Rab′i Ya•a•qov′ Bar Khâmâ, •mar′ Rab′i Yo•khân•ân′: If it weren't for the standings [i.e., the things that stand to be done concerning the qor•bân•ot′], the heavens and earth wouldn't exist. As it is written: "If I hadn't created day and night then I wouldn't have set [in motion] the laws of heaven and earth" (Yi•rᵊmᵊyâh′u 33.25).
•mar′Av•râ•hâm′ before ha-Qâ•dosh′, Bâ•rukh′ Hu, "é--äËl•oh•im′, through what shall I know that I will inherit it?" (bᵊ-Reish•it′ 15.8) •mar′, "Ribono [Sovereign-Lord] of ol•âm′, if Yi•sᵊr•â•eil′ will commit a kheit before You, will You do the same to them as You did to the men of the generation of the Ma•bul′ and the generation of the palâg•âh′ [division; i.e., of the building of the tower of Bavël ]?" •mar′ [é--ä] to him: "No." •mar′ [Av•râ•hâm′] to Him: "How shall I know that I will inherit it?" •mar′ [é--ä] to him: "Take for Me three cows" (loc. cit. 9). •mar′ [Av•râ•hâm′] before Him: Ribono [Sovereign-Lord] of ol•âm′, [though] you will rest while the Beitha-Mi•qᵊdâsh′ exists [to sacrifice cows], when the Beitha-Mi•qᵊdâsh′ doesn't exist, what will become of them? •mar′ [é--ä] to him: I have already fixed them a sei′dër of qor•bân•ot′, that as long as they read through them I think of them as though they were sacrificing a qor•bân′ before Me [as described in Yᵊkhëz•qeil′ 34.24; 37.25; 44.3; 45.16-22 & chap. 46)—pâ•qid′Yi•rᵊmᵊyâh′u] and I absolve them for all their â•won•ot′.
part 3 (of 5)
It is memorized in these Shᵊm•ot′ Rabâ (38.4): "And this is what you shall do on the Miz•bei′akh" (Shᵊm•ot′ 29.38) as it is written: "Take Dᵊvâr•im′ with you and return to é--ä" (Ho•shei′a 14.3). This is what it said, "I shall wash with the cleanliness of my hands." etc. "to make heard with the voice of thanks," etc. (Tᵊhil•im′ 26.6-7). Can he sacrifice cows and deer?
A teaching says: "to make heard with the voice of thanks," because while the Beitha-Mi•qᵊdâsh′ exists,
He said to them: "and if all the Eid•âh′ of Yi•sᵊr•â•eil′ will do wrong" (wa-Yi•qᵊr•â′ 4.13), they shall bring a qor•bân′. They said to him: we are poor, we don't have [the resources] to bring qor•bân•ot′. He said to them: [it is] Dᵊvâr•im′ I ask and I will absolve for you all your â•won•ot′. As it is written, "take with you Dᵊvâr•im′." And what is Dᵊvâr•im′ if not Dᵊvâr•im′ of úÌåÉøÈä, as it is written: "these are the Dᵊvâr•im′" (Dᵊvâr•im′ 1.1). They said to him: We don't know [all the Dᵊvâr•im′ of úÌåÉøÈä]. He said to them: come and pray before Me and I will accept your tᵊphil•âh′.
From where in úÌåÉøÈä? It is written, "If you absolutely hear and serve him with all your heart" (Dᵊvâr•im′ 11.13). Is there such a thing as service in the heart other than tᵊphil•âh′?
From where in the Nᵊviy•im′? It is written, "Take Dᵊvâr•im′ with you and make tᵊshuv•âh′ to é--ä and we shall pay the cows [that were vowed by] our lips" (Ho•shei′a 14.3). This means to say, We shall pay the Eil with tᵊphil•âh′, which is the dialect of our lips, instead of qor•bân•ot′ of cows.
From where in the Kᵊtuv•im′? It is written, "Your Ël•oh•im′ that you serve perpetually, let Him save you" (Dâniyeil 6.17). Is there a [special] ritual in Bavël? Rather, it was tᵊphil•âh′.
Yi•tzᵊkhâq′ fixed the prayer of Mi•nᵊkhâh′, as it is said, "And Yi•tzᵊkhâq′ went to converse in the field turning-toward evening" [i.e. subsequent to mid-afternoon] (bᵊ-Reish•it′ 24.63). [This refers to] no conversation except tᵊphil•âh′, as it is written: "I shall pour my conversationbefore Him" (Tᵊhil•im′ 142.3).
We have found a sign for the saying: in the second letter of the name of every single one there is a mnemonic [lit. hint] for the tᵊphil•âh′ that he fixed:
The prayer of Av•râ•hâm′, which he fixed in the morning, parallels the Gâl•ut′ in Mi•tzᵊr•ay′im, which was first and was made clear to him. As is written, "And He said to Avrâm know you shall know," etc. (bᵊ-Reish•it′ 15.13). And on the virtue that he withstood the ten trials, there were ten miracles done for his sons in Mi•tzᵊr•ay′im.
The tᵊphil•âh′ of Ya•a•qov′ in the evening, it's time is all night until the pillar of dawn rises, paralleling this Gâl•ut′—bitter, dark and long until the Great Light comes. ha-Mâ•qom′ shall say enough to our troubles and take us out from darkness to Light.
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áÌÄâÀãÅé Kō•heinꞋ ha-Jâ•dōlꞋ