#mishor

[nearestlaundryuk]

মিশর নিয়ে আপনি যা জানেন তা সত্যি নয় আসল ঘটনা জানলে আপনার চোখ কপালে উঠবে | Ancient Egypt History

The land of the Nile River, Ancient Egypt, is a captivating tapestry woven with the threads of civilization, culture, and monumental achievements. From the colossal pyramids that pierce the sky to the enigmatic hieroglyphics that adorn temple walls, the history of Ancient Egypt is a mesmerizing saga that continues to intrigue and inspire us to this day.

The Birth of a Civilization

Ancient Egypt's history spans over thousands of years, beginning around 3100 BCE when the Upper and Lower Nile regions were unified under the rule of the first pharaoh, Narmer (also known as Menes). This unification marked the start of a civilization that would endure for millennia.

The Nile River, a life-giving artery that traversed the heart of Egypt, played a pivotal role in shaping the society. Its annual flooding deposited nutrient-rich silt across the land, creating fertile grounds for agriculture. This allowed the Egyptians to develop a sophisticated farming system, cultivating crops like wheat, barley, and flax.

The Pyramids: Engineering Marvels

One of the most iconic and enduring symbols of Ancient Egypt is the pyramid. Built as tombs for pharaohs and nobles, these monumental structures showcase the unparalleled engineering prowess of the ancient Egyptians. The Great Pyramid of Giza, built for Pharaoh Khufu, is the last of the Seven Wonders of the Ancient World still standing.

Constructing these behemoths was a feat of organization, innovation, and skilled labor. The pyramids were meticulously designed and aligned with celestial bodies, embodying the Egyptians' deep connection with the cosmos and their belief in an afterlife.

Please watch our video:

Mysteries of the Sphinx

Adjacent to the pyramids stands the enigmatic Great Sphinx, a colossal statue with the body of a lion and the head of a pharaoh. The purpose and identity of the Sphinx continue to be debated by archaeologists and historians. Some theories suggest that it was built during the reign of Pharaoh Khafre as a guardian of his tomb, while others propose more symbolic interpretations related to the sun god Ra.

The Complex Pantheon and Religious Beliefs

Ancient Egyptians had a complex pantheon of gods and goddesses, each representing different aspects of life and nature. Their religious beliefs were deeply intertwined with daily life and governance. Pharaohs were often considered the intermediaries between the gods and the people, responsible for maintaining harmony and cosmic balance.

The construction of elaborate temples and monuments was a core aspect of Egyptian religious practice. The temples served as places of worship, administrative centers, and sites for offerings and rituals. The temple complex of Karnak is a prime example of the grandeur and architectural prowess displayed by the Egyptians in their religious structures.

Hieroglyphics: Writing in Stone

The ancient Egyptians left behind an intricate system of writing known as hieroglyphics. Initially used for monumental inscriptions, this script evolved into a complex writing system that could convey both phonetic and symbolic meanings. Hieroglyphics adorned the walls of temples, tombs, and monuments, providing insight into the lives, beliefs, and events of the time.

The discovery of the Rosetta Stone in 1799 was a pivotal moment in deciphering hieroglyphics. The stone contained inscriptions in three scripts: Ancient Greek, Demotic (a simplified script used for administrative purposes), and hieroglyphics. By comparing the known Greek text with the hieroglyphic symbols, scholars were able to crack the code and unlock the secrets of this ancient writing system.

Legacy and Influence

The legacy of Ancient Egypt reverberates through the ages. Its contributions to architecture, mathematics, medicine, and art continue to influence modern society. The concept of a centralized state, with a ruler at its helm, laid the foundation for future civilizations. The precision in engineering and astronomy demonstrated by the pyramids and temples remains a testament to the heights of human achievement.

The allure of Ancient Egypt endures in popular culture, with its mysteries and stories captivating the imaginations of people around the world. From books and movies to museum exhibitions, the fascination with this ancient civilization remains as potent as ever.

In Conclusion

Ancient Egypt's history is a captivating narrative that unfolds across the millennia, revealing a society defined by its remarkable achievements and unique cultural expressions. From the awe-inspiring pyramids to the intricate hieroglyphics, this civilization's legacy continues to inspire curiosity, research, and appreciation for the marvels of human ingenuity. As we delve into the annals of Ancient Egypt, we embark on a journey that both connects us to our past and propels us into a future enriched by the lessons and wonders of this ancient land.

[hyperpotamianarch]

Hello. Today, I'd like to make some random anecdotes about Rabbi Avraham Ibn Ezra - poet, commentator, linguist, mathmatician, probably not too bad at chess and cursed to be poor for the entirety of his life.

After a cursory look at his wikipedia page, I must admit I didn't really know much about his life: only that he was born and raised in Spain, went travelling, had terrible luck with everything, wrote his commentaries on the Torah for money (which I think didn't help with the "cursed to be poor" thing), befriended Rabbenu Tam in France, possibly married the daughter of Rabbi Yehudah HaLevi and promptly died... somewhere... oh, and also wrote lots of poetry in the middle.

Historically speaking, he lived at the end of the Golden Age of Judaism in Spain, around the 11th-12th centuries CE. This puts him right after Rashi - which allows him to snark at everything he thinks Rashi was wrong about, but before Rambam - which means he doesn't get to snark at everything Rambam got wrong. His commentary on the Torah leans a little towards the linguistic side, though he has a couple of other things going on as well, like roasting people he disagrees with (Ben Zuta is the only friend a bull has, anyone?) and dancing around verses he thinks were added later to the Torah, like every time it says "to this very day".

He also wrote one of the first math books in Hebrew - Sefer HaMispar, he wrote a poem about chess, one about how whatever he'll work at he won't get enough money. And generally, he wrote poems. Quite a lot.

I suppose at this point I should mention something: Hebrew linguists were, at the middle ages, predominantly Sepharadi. I mean, sure, there could be a non-Jewish Hebrew linguist, but for some reason I don't hear much about those. And there probably were Ashkenazi linguists, but there weren't many of them. Rashi does deal with linguistics - but half the time he does, it's using the books of two famous Sepharadi linguists. The Sepharadim, living in Muslim lands as they were, simply had a better background with learning Hebrew, since they were surrounded by speakers of a closely related language - Arabic. And Ibn Ezra's deep understanding of Hebrew led to him loving linguistic riddles, which I can never figure out - and I was reading an eddition with footnotes! Though maybe I didn't make enough effort or something.

But no, the reason I wanted to talk about Ibn Ezra was the impossible standards for poetry, as set by Sepharadi poets. You see, Jews were always influenced by their surroundings, in multiple facets. and poetry is definitely one of them. So, the influence from Arab poets includes strict rules for rhythm and - and this is what I actually wanted to talk about - rhyming.

The rythm thing is bad enough. Only once in my life have I tried keeping up with that. It was very, very hard. It's probably because I'm not used to this, but no song I write can keep a consistent rhythm and meter, and that's without trying to apply the standard Sepharadic rules. So trying to have such a strict meter... didn't work well for me. I guess I'm the frenchman from

וּמִי הֵבִיא לְצָרְפַתִּי בְּבֵית שִׁיר,

וְעָבַר זָר מְקוֹם קֹדֶשׁ וְרָמָס;

וְלוּ שִׁיר יַעֲקֹב יִמְתַּק כְּמוֹ מָן,

אֲנִי שֶׁמֶשׁ, וְחַם שִׁמְשִׁי וְנָמָס.

which was actually written about Rabenu Tam, but I'm a distant relative of his so this might still be applicable. Besides, as far as you know my name is Ya'akov, just like Rabenu Tam! (Sorry for not providing a translation, the gist is "how dare a frenchman trample all over poetry?!")

But rhymes. Oh, the Ibn Ezraic rhyming standards.

According to Ibn Ezra, one must always rhyme with the entire syllable. So no, just the last sound isn't enough. In Ibn Ezra's book, rhyme and dime don't actually rhyme - though I don't think he'd care about English at all. For the Ibn Ezra, shor and ḥamor can't be rhymed with each other; shor can rhyme with Mishor, and ḥamor can rhyme with har hamor, but you can't rhyme any other pair of those with each other. And I can't stay up to this challenge. It's nearly always impossible for me to find proper words to rhyme even without the extra demand for the rhyme to be the entire syllable. With English I don't think I even bothered or ever will. You have too many weird syllables for me. But with Hebrew... I do try with Hebrew, really. But I can't keep this up. And the most frustrating thing? It doesn't appear other Ashkenazi writers had this problem.

Now we get to the interesting part. I have been trying lately a new possible format for my very-anticipated-and-definitely-not-only-I-want-it Jewsade fanfic: introduction, preface and Haskamot to books. I just really enjoy reading prefaces for books, and one of my recent favourite pieces of writing is the conclusion piece of the Vilna edition of the Babylonian Talmud. If you're interested - it can be found in most editions of the Talmud at the very end of Masechet Nidah. The piece describes the trouble they went through to publish this edition of the Talmud and it's very interesting. Another favourite piece of mine is the preface of the Levush, a slightly obscure Halachic book from the time of the Shulchan Aruch. If you've ever seen me talk about the race to Halacha - this is my source for that, because the poor author was upstaged about three to four times by other people doing exactly what he planned on doing. I highly recommend this piece as well, though I don't know how easy it is to find. And the Levush - Rabbi Mordechai Yeffe - is a nice Ashkenazi guy. So he must be more lenient with his rhymes, right?

Well, I guess I didn't establish that part. Yes, the preface to the Levush starts with a poem. It's fun. It's great. It's also up to the Ibn Ezraic standard, while my attempt to write an equivalent is... not.

Huh. This post is oddly rambly. Ah well, maybe someone will like it. Anyway, the preface portion that really takes the cake is actually one from a fairly recent obscure book - like, this one was written barely a century ago. I only found it because one of my favourite singers, Aharon Razel, made a song out of it, but the song doesn't really capture the hilarity of the piece. Do ask me if you want to hear more, this one's great.

Signing off with a "darn you, Ibn Ezra! Why must you set such high standards!"

[3liza]

Nevertheless, TD and ASD participants dissociated in their responses to subliminal presentation of these same compounds: the undetected 'smell of fear' (skydiver sweat) increased physiological arousal and reduced explicit and implicit measures of trust in TD but acted opposite in ASD participants. Moreover, two different undetected synthetic putative social chemosignals increased or decreased arousal in TD but acted opposite in ASD participants.

Endevelt-Shapira Y, Perl O, Ravia A, Amir D, Eisen A, Bezalel V, Rozenkrantz L, Mishor E, Pinchover L, Soroka T, Honigstein D, Sobel N. Altered responses to social chemosignals in autism spectrum disorder. Nat Neurosci. 2018 Jan;21(1):111-119. doi: 10.1038/s41593-017-0024-x. Epub 2017 Nov 27. PMID: 29180748.

[theactsoftheapostles]

"The Aderet." From the Acts of the Apostles 14: 21-23.

Of all the Acts, Syria is the greatest.

"Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency. Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Nouns אשר ('esher), אשר ('ashar) and אשר ('osher) mean happiness or blessedness. Nouns אשור (ashur) and אשר (ashur) mean a step, a walk or a going. The noun תאשור (te'ashur) refers to a kind of tree (a happy tree? a progressing tree?)."

To maintain Syria as Luke says, one must refer back and forth to the teachings one has learned in subsequent Mishnahs. This section says the Polemic is the Mishnah we most want to keep handy in order to remain trouble free in Syria.

The Return to Antioch in Syria

21 Paul and Barnabas preached the Good News in Derbe and won many disciples. Then they went back to Lystra, to Iconium, and on to Antioch in Pisidia. 

22 They strengthened the believers and encouraged them to remain true to the faith. “We must pass through many troubles to enter the Kingdom of God,” they taught. 

23 In each church they appointed elders, and with prayers and fasting they commended them to the Lord, in whom they had put their trust.

Recall the closing is something called Antioch, a fully functioning kind of empire called a commonwealth. The reason we refer to commonwealth is it provides an economic bond between states, one that is administered by a longitudinal government. Short term presidencies featured in most of the world fail miserably at implementing lasting changes. Their owners clearly care very little about ecomomic ups and downs, wars, scarcity, the poor, as soon as they are sworn in, these are already someone else's problem in a few short years.

An Emperor or a King has to hold the reins his entire life. He or she does not want war, poverty, economic downturns, nothing must threaten the peace or prosperity under the Eye as love it or not, he will have to fix it. Presidents plan for a few years, Emperors plan their entire lives.

The Church plays a critical role in the plan. A moral, ethical, charitable, and equitable church community supposedly can produce the best conditions within which to raise secure children and well adjusted adults. This, like the job of the Emperor is lifelong.

Luke explains how this mixture of money, values, power, prestige, ad principals works in this and the following section.

The Values in Gematria are:

The Return to Antioch in Syria=1608, ט״זקח‎, telavizkach, "watch yourself on TV."

When you watch the news these days what do you see? Do you see commowealth or misery from sea to shining sea? Do you hear all the speculation as to what we are going to about it? And feel like someone just soaked your balls in ice water? This is because our problems do not actually have solutions. We are not supposed to be having these problems, that is why.

Read on:

v.21: Paul and Barnabas preached the Good News. The Number is 7695, ע‎ו‎ץה, avtzah, "clear, fresh and pure."

The answer to all of life's troubles is called ceremonial cleanliness. Society cannot continually be addressing the problems of individuals. Neither can the temple. Both were made by God to empower the individual to outgrow his creature like impulses and achieve Shabbat.

Right now the entire planet wants to know what to do about a possible nuclear war with Russia instead of the latest show on Broadway, or the next superhero movie, or tour by their favorite musician or sports team. These are the theaters the Polemic says for whose purposes are to prepare and gather. But we have chosen a war instead.

v. 22: The strengthened the believers, teaching we must pass through our troubles. The Number is 8422, ףדך‎ב, padakob, "say farewell to the cub", "redemption in the cave of science."

Children need to be raised in a way that is very strict, in the very best environments. The young people of this era, the ones that survive do not need a war story to tell later in life in order to express their gratitude to God for their survival. They should be thanking their teachers instead.

v. 23: In each church they appointed elders. The Number is 7429, ע‎דךט‎, adret, "the overcoat of glory."

The Hebrew word "אדרת" (aderet) translates to "glory" or "cloak". Specifically, it can mean "glory" as in Ezekiel 17:8 or "cloak" in a figurative sense, as seen in 1 Kings 19:13 and Micah 2:8.

To stand before God in all of one's glory one must wash one's hands. One must not have an outer identity that is disreputible or uncouth, nor can one appear to be Kedosh, ceremonially clean but retain thoughts and desires that would lead one to betray God. The Church Temple is our vehicle for continually washing the hands. During no other time do we ask God, from Whom all desires are not hid to make us honest. This is how as Luke says we see ourselves on TV.

The final Gemara is ט״זקח‎ע‎ו‎ץהףדך‎בע‎דךט, telavizkach‎a‎v‎tshehephadech‎bea‎dechat, telaviz kach‎a‎v‎tsh ehephade ch‎bea‎dechat, "Your TV will come out or you will be scared but you know now."

God is right, you do not want to see yourself on the TV. The TV was never meant to give us the Good News. For that, and for the sake of the general welfare, study the Torah instead if you want to know what you look like.

[thebookofjeremiah]

"Shiloh." From the Book of Jeremiah, 7: 12-15.

God says not to feel safe if you do detestable things. He says He tells us all the time not to do these things, but we do them anyway:

12 “‘Go now to the place in Shiloh where I first made a dwelling for my Name, and see what I did to it because of the wickedness of my people Israel. 

13 While you were doing all these things, declares the Lord, I spoke to you again and again, but you did not listen; I called you, but you did not answer. 

14 Therefore, what I did to Shiloh I will now do to the house that bears my Name, the temple you trust in, the place I gave to you and your ancestors. 15 I will thrust you from my presence, just as I did all your fellow Israelites, the people of Ephraim.’

What does it mean to be "thrust from God's Presence?" Should we really be scared of this? Is there a difference between the Angry God of the Old Testament and the nice one in the New Testament? A shift in method that allows us to be as wicked as we want, needless of worry?

The price is higher than any of us are willing to believe. The loss of Shiloh, a level plain of tranquility and blessedness given our finite spans of life is a price -that is too high a price to pay. If we live as God says, very little is out of reach, very few good desires are hampered. But when we let fuckers and freaks take over and do whatever they want, everything goes down the drain.

I do not want to hear about complex cases and how things are getting ready, wiping feet or any of the bullshit any longer, the human race needs its lawyers and judges to wake up restore life to dying. Billions are going to lose their abilities to survive if they do not respond to the conditions that are now omnipresent in every household and tent city on this world.

The Values in Gematria are:

v. 12: Go in Shiloh, AKA "go with natural law."

"Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency. Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Nouns אשר ('esher), אשר ('ashar) and אשר ('osher) mean happiness or blessedness. Nouns אשור (ashur) and אשר (ashur) mean a step, a walk or a going. The noun תאשור (te'ashur) refers to a kind of tree (a happy tree? a progressing tree?).

The relative particle אשר (asher) means who or which, and may or may not be related to the previous (but probably does)."

The Number is 11559, יאך‎ןט‎, yahnet, "a siegeworks, like a net."

Do you wake up in the morning, and think "I'll just go and drop a net in the sewer system and try to catch a packet of filth!" Or do you greet the dawn hoping to be a little better off than the day before?

As the etymology above says "foolish is the man that does not take a step towards the happy tree."

v. 13: I spoke to you again and again but you did not listen. The Number is 9265, ץבסה‎ ‎, tsavis, "the Tzav."

I have turned the Tzavs and the Netzavim into a mini Torah for ease of interpretation. So many people think the Torah is an old book with queer quirky things inside it, but in reality is a blueprint for a very good life if we deign to put effort into it:

v. 14-15: I will thrust you from My Presence. The Number is 13957, יגץ‎ןז‎, yitzenz, "let's go."

[monsooninn]

Berakhot 13a: 25. "The Painter of the Strong."

Pray the Koran In Arabic, 2a:1 states:

Why did Korin broadcast "Shema" in Arabin? - From the hour that the priests enter to eat their offering until the end of the first Ashmurah, Rabbi Eliezer's words.

And the wise say: Until midnight.

Korin="The Partridge Caller",

Root קרר (qarar) means to cool off in a thermodynamic sense: to go from hot gas to cool liquid to a cold solid. Socially this would describe warring tribes "cooling off" into culturally compatible peoples and liquid trading networks and ultimately the formation of cities and solid nations. Intellectually, diverse viewpoints might congeal into local conventions and ultimately a global standard.

Shema= understand! And obey!

Arabin= in a tricky format

Ashmurah= to watch for the end of despair with happiness

Rabbi Eliezer= to invite God's help through instruction

Why would one write a scripture intended to end confusion draft it in a format that is nothing but confusion? To understand this, first we need to know what is confusing about the nature of our desires and efforts. Why do we choose the things we do?

To illuminate this we are going to need Gematria:

For the passage "From the hour that the priests enter to eat their offering until the end of the first Ashmurah, Rabbi Eliezer's words. And the wise say: Until midnight. Rabbi Gamliel says: Until the pillar of darkness rises" the value is 9458, or טדה‎‎ח, "tedah", "the desire for ted or theodore, "what is God given."

What is God Given always annunciates itself at midnight; that is the time the Black Pillar lifts and the sun comes up; it is not quite Mashiach but the dawn-of-the-recognition-of-the-darkness just before the sun comes up:

"Before the exodus from Egypt, G‑d told Moses that He would deliver the final blow to the Egyptians, the Plague of the Firstborn, exactly at midnight. The Zohar explains that midnight also became the defining moment of freedom for the Jews. Although they did not physically leave until the next morning, they became spiritually free exactly at the moment of midnight."

The Mosque at Medinah just called the Jihadiyat to Jerusalem. It is this the moment we are free? The Red Hat, the Rabban says yes:

25. Give Rabban: the reading hear as it is written, the words of my rabbi. And the wise say: In every language.

The Value in Gematria is 7723, ע‎ז‎ךג‎, "Ezekiel."

The manifestation of the Angel of Hazaq, the Painter of Courage in the Gemara at this moment in time is a sign the Imam was acting on behalf of God. It is time for the Maejlis al Syriat, the Council of Yashar to start gathering:

"Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency. Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Nouns אשר ('esher), אשר ('ashar) and אשר ('osher) mean happiness or blessedness. Nouns אשור (ashur) and אשר (ashur) mean a step, a walk or a going. The noun תאשור (te'ashur) refers to a kind of tree (a happy tree? a progressing tree?)."

This ties with the onset of our Dua on Surah Luqman, "the walkman" which equates walking to flying:

Let us all pray for the Straight and Level as they repair by wing and foot to Jerusalem to begin their discussion.

[anarchistmemecollective]

the "sparkle" in sparkling water is actually the devil possessing the water which is why it bubbles and tastes like static. its the heat from hell making the water boil in small increments. this is something that they wont tell you because of woke

[ancestorsofjudah]

2 Kings 19: 20-37. "The Wheel."

Sennacherib is a name God uses when He is providing us with the Law, it is synonymous with the Burning Bush. Isaiah told the people of Israel they were too weak, they had to change, the world was overtaking them, and if they were to be successful they had to exceed a brutal God of the Law for a God of Enlightenment. This is the essence of the path of Judaism and all the religions. Few take it this far.

This God is called Ha Shem. "The Location of the Counsel of the Knowledge of the Supreme."

Sennacharib means "the Cherub of Sinai". The term is closely associated with the beast falcon god of war, Ashur "the leveler" but together the words all mean "a step towards happiness."

Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency.

Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Nouns אשר ('esher), אשר ('ashar) and אשר ('osher) mean happiness or blessedness. Nouns אשור (ashur) and אשר (ashur) mean a step, a walk or a going. The noun תאשור (te'ashur) refers to a kind of tree (a happy tree? a progressing tree?).

The relative particle אשר (asher) means who or which, and may or may not be related to the previous (but probably does)."

The Rab says as in the above happiness is a complete synthesis of competence with all of the natural laws together withall the artificial laws men have come up with to protect the planet from our greed and anxiety.

There are boundaries, natural and manmade we must come to respect. This respect, according to the Torah is a duty. The sum total of the thoughts in the Torah on this is "From duty comes independence."

Ha Shem, complete knowledge of the Self, is the result of all of this duty. It means we must toil long and hard but any good or even bad Jew will tell you it must be done and we have an instinct for this we share with no other.

The process of leap frogging from one Parsha to the next, over the shoulders of one angel or ancient Hebrew or Akkadian God is all to learn how to fulfill duty and rest, achieve Shabbat and revel in all that one has learned and also what one has decided was necessary to forget.

The use of faith objects for this purpose is called Kabbalah, "the rehearsal" for the real thing called Ha Shem. As God told Moses to go back to Egypt and do his duty so must we all. You can't stare into the Burning Bush all day long, that means and accomplishes nothing.

After Moses left Sinai, the world witnessed amazing miracles, it tried to grew up and here we are struggling to carry the torch. Isaiah's prophecy is definitely for us:

Isaiah Prophesies Sennacherib’s Fall

20 Then Isaiah son of Amoz sent a message to Hezekiah: “This is what the Lord, the God of Israel, says: I have heard your prayer concerning Sennacherib king of Assyria. 21 This is the word that the Lord has spoken against him:

“‘Virgin Daughter Zion     despises you and mocks you. Daughter Jerusalem     tosses her head as you flee. 22 Who is it you have ridiculed and blasphemed?     Against whom have you raised your voice and lifted your eyes in pride?     Against the Holy One of Israel! 23 By your messengers     you have ridiculed the Lord. And you have said,     “With my many chariots I have ascended the heights of the mountains,     the utmost heights of Lebanon. I have cut down its tallest cedars,     the choicest of its junipers. I have reached its remotest parts,     the finest of its forests. 24 I have dug wells in foreign lands     and drunk the water there. With the soles of my feet     I have dried up all the streams of Egypt.”

25 “‘Have you not heard?     Long ago I ordained it. In days of old I planned it;     now I have brought it to pass, that you have turned fortified cities     into piles of stone. 26 Their people, drained of power,     are dismayed and put to shame. They are like plants in the field,     like tender green shoots, like grass sprouting on the roof,     scorched before it grows up.

27 “‘But I know where you are     and when you come and go     and how you rage against me. 28 Because you rage against me     and because your insolence has reached my ears, I will put my hook in your nose     and my bit in your mouth, and I will make you return     by the way you came.’

29 “This will be the sign for you, Hezekiah:

“This year you will eat what grows by itself,     and the second year what springs from that. But in the third year sow and reap,     plant vineyards and eat their fruit. 30 Once more a remnant of the kingdom of Judah     will take root below and bear fruit above. 31 For out of Jerusalem will come a remnant,     and out of Mount Zion a band of survivors.

“The zeal of the Lord Almighty will accomplish this.

32 “Therefore this is what the Lord says concerning the king of Assyria:

“‘He will not enter this city     or shoot an arrow here. He will not come before it with shield     or build a siege ramp against it. 33 By the way that he came he will return;     he will not enter this city, declares the Lord. 34 I will defend this city and save it,     for my sake and for the sake of David my servant.’”

35 That night the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! 36 So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there.

37 One day, while he was worshiping in the temple of his god Nisrok, his sons Adrammelek and Sharezer killed him with the sword, and they escaped to the land of Ararat. And Esarhaddon his son succeeded him as king.

In the Prophecy God says "I will defend this city." If an entreaty is made, a Saul, God installed David, "Persistent Beauty" and Jonathan "Transfiguration" in order to protect the world from an onslaught of ignorant savagery. The tradition is gone but the recipe for it, the Torah is still here.

There are Gematria found throughout the Prophecy itself, look those up on your own. The last three verses are the most important, so I will decrypt these:

v. 35: Dead bodies: during transition the causal body of wickedness must die. Rebirth is the essence of Shabbat that means the former self must be given up. If it's not making one happy in a legal, ethical, moral, romantic or traditional way, then one must stop it causes and thus end all of its effects.

Moses, God, and Aaron asked those fuckers in Egypt more than once to change their ways and they would not. So loosed was the Angel of Death.

The Value in Gematria is 10059, יאֶפֶס‎‎הט, Japheth, a very bad word:

"The verb פתה (pata) appears to describe the process of slowly but surely growing wider without investing much critical thought in the quality of the substance that is acquired. It's the process that makes a mud flat or sand bank grow bigger, until it even begins to yield dry land and perhaps to support an island ecosystem.

In much the same way a human mind will grow, if one does not separate useful from useless information, and eventually yield certainties and perhaps even forms of creativity that are all based on mostly garbage and loose debris.

This verb's sole derivative is the noun פתי (peti), which describes a non-critical mind that grows ever larger with nonsense: forever learning but never understanding."

v. 36: So the King of Assyria broke camp...camps are for boy scouts, not adults. The Value in Gematria is 5835, ה‎ח‎גה "the wheel", which is synonymous with "cutting away" as in the "end of an age."

"In Hebrew, the word gilgul means "cycle" or "wheel" and neshamot is the plural for "souls." Souls are seen to cycle through lives or incarnations, being attached to different human bodies over time.

The name Gilgal comes from the Hebrew verb גלל (galal), meaning to roll. After Joshua had circumcised Israel, God said that he had rolled away the reproach of Egypt, and the place where he had done this was called Gilgal ever since (Joshua 5:9)."

The verb גלל (galal) primarily expresses rolling, whirling or heaping and may also denote a broad sweep (of land or time). Noun גל (gal) means heap or pile; גיל (gel), a heap specifically of dung; גלל (galal), dung; גלול (gillul), idols.

Noun גלה (gulla) means bowl, basin or spring; noun גלילה (gelila), circuit, boundary or territory. Noun גליל (galil) denotes a supporting cylinder or rod; adjective גליל (galil), probably describes a cylindrical hinge column, noun מגלה (megilla) means scroll.

Noun גלגל (gilgal) means wheel; noun גלגל (galgal), wheel or whirlwind. Noun גלגלת (gulgoleth) means skull or head. In cognate languages verb גלל (galal) extends to also describe the nobility of someone who rules a region.

The parallel verb גיל (gil) expresses a circular motion as is mostly associated with expressions of joy and celebration (dance). Nouns גיל (gil) and גילה (gila) mean a rejoicing. Noun גיל (gil) describes a circle or time: an age.

= It is time for a reversal of fortune for this stricken world.

v. 37: Sennacharib is killed...

Nisrok= to speak the truth and surrender

The verb צוק (suq I) denotes pressing someone (mentally) in order to bring out what's kept inside. Thus enemies press the cities they besiege to surrender (Deuteronomy 28:53-57, Isaiah 51:13, Jeremiah 19:9). The Timnite pressed Samson for the answer to his riddle (Judges 14:17), and Delilah for the secret of his strength (Judges 16:16). Elihu was pressed to speak (Job 32:18). And YHWH would press Ariel to expose her secrets (Isaiah 29:2 and 29:7, see Isaiah 29:15).

Adrammelek= the magnificence of the sovereignty of the king

The verb אדר ('adar) means to be superior or majestic (or literally: wide). Noun אדר ('eder) means glory or magnificence, or may refer to a wide cloak. Adjective אדיר ('addir) means majestic. Noun אדרת ('aderet) means glory.

The noun מלך (melek) means king, and a king is not merely a glorified tribal chief but the alpha of a complex, stratified society, implying a court and a complex government.

The Bible insists that a society must be governed by a triad of anointed sovereigns, namely prophets, priests and the king. A good king causes his people to be prosperous and peaceful whereas a bad one causes poverty and strife. The difference between the two is dictated by how close to the Law of Nature (a.k.a. the Word of God) the king operates. A kingdom that is wholly in tune with the Law consists of only sovereign individuals and is thus without a physical king.

An Aramaic cognate verb מלך (malak) means to consult, which confirms that the concept of royalty indeed evolved from wisdom and intellectual prowess rather than brute physical or political strength, as is commonly suggested.

From this noun derives the verb מלך (malak): to be or become king, the nouns מלכה (malka) and מלכת (meleket): queen or court-lady, the noun מלוכה (meluka): kingship or royalty, and the nouns מלכות (malkut), ממלכה (mamlaka) and ממלכות (mamlakut), meaning sovereignty or kinghood.

Sharezer= support or help the rebellious son

The verb סרר (sarar) means to be stubborn or rebellious, and is a semi-pseudonym of the verb מרד (marad), in the sense that the latter denotes mostly the act of rebellion while our verb סרר (sarar) mostly conveys the attitude.

Our verb occurs about a dozen times, mostly describing Israel's rebellious attitude towards YHWH (Psalm 78:8, Isaiah 30:1, 65:2, Jeremiah 5:23, Hosea 4:16). Mosaic Law prescribed that a rebellious son had to be stoned to death (Deuteronomy 21:18) and Solomon told of a rebellious woman who went out to seduce a young man (Proverbs 7:11).

The name Ezer II: SummaryFrom the verb עזר (azar), to help or support.

Ararat= "the curse, reversed."

And Esarhaddon his son succeeded him as king= bind up the misdeed, use the mind to fulfill the mission after the most contemporary forms of technology, fashion, humor, and language."

"The verb אסר ('asar) means to bind or tie up. Nouns אסור ('esur), אסר ('issar), מסרת (masoret) and מוסר (moser) all mean bond or band. Noun אסיר ('asir) describes a prisoner (a bound one) and the similar noun אסיר ('assir) refers to a group of prisoners or their joined bond.

Verb מסר (masar) means to bind in the sense of to incriminate or to attach a charge, mission or misdeed to a person. As such it may be used to mean to deliver up or offer.

The verb חדד (hadad) means to be sharp or keen or even swift. Adjective חד (had) means sharp (mostly of swords) and adjective חדוד (haddud) means sharpened or pointed.

The verb חדה (hada) is similar to the previous, but appears to lean more toward keenness, swiftness or even gladness and resonance. In some cases it plainly means to rejoice. Noun חדוה (hedwa) means joy or gladness.

The ideas of sharpness and joyfulness meet in the noun חידה (hida), which means riddle; a verbal exercise meant to sharpen the mind and give joy in the process.

Posing riddles was an important element of life in societies that were wisdom-based, which explains the many Biblical scenes that revolve around riddles. The denominative verb חוד (hud) means to pose a riddle.

Note the emphasis on collectivity in these words, as well as the principle of preservation of momentum that underlies both the mechanical process of resonance and social phenomena such as humor, fashion and even language itself."

Sound governments that are built and run by learned persons given to powerful spiritual inclinations named in the Torah (and the Gospels and the Quran etc.) are our best defenses against tyranny, climate change, economic crisis, war, disease, all the enemies of mankind to which we are vulnerable.

What is happening on this planet right now is not acceptable. Donald Trump is a professional fiend and his party consists of a big clod of coagulated human shit. They have earned no place in our lives.

Vladimir Putin, Muhammad bin Salman, Bashar Assad, the never ending bullhit that comes out of those guys in China and North Korea, all of this is happening in spite of the law and the overwhelming vote of nature the consequences of our actions are nigh.

Everyone on this world deserves peace, freedom, faith, and happiness, and a little bit more than just enough to get by while they do it. This is the meaning of the words of God of Israel spake by His Prophet Isaiah and the wise must not tire in making it come true. As for the wicked, as the Torah says, they must be made to perish.

[andreikrimskii]

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[searuss8]

🍎 НЕМНОГО ЛЕТНЕГО ТЕПЛА И ЦВЕТА В ХОЛОДНЫЙ ВЕСЕННИЙ ДЕНЬ🍎 БАБОЧКА БЕЛЯНК...

[regnumveritatis]

Remember not to buy any food products that say 'Israeli' or have major shares/collaboration with their government such as:

Strauss: One of Israel’s largest food companies, operating globally with various production sites. Of concern is its support for the Israeli army, particularly the Golani platoon.

Danone: Holds a 20% share in Israel’s Strauss Group and operates an R&D facility in Israel. It supplies Danone products to the Middle East and neighboring countries.

Tivall: An Israeli food company specializing in meat-substitute products, with global exports.

Osem: Israel’s fourth-largest food and beverages company, owning brands like Sabra Salads, Beit Hashitah, Of Tov, and Habait.

Nestlé: Holds a majority share (53.8%) of the Israeli food manufacturer Osem and has increased its investment in Israel over time.

Coca-Cola: Sponsors events, awards, and organizations aligned with Israel’s interests and operates in the occupied territories.

Eden Springs: Associated with the illegal occupation of the Syrian Golan Heights.

SodaStream: Manufactures home carbonating devices in the illegal Israeli settlement of Mishor Edomim in the West Bank.

Starbucks: CEO Howard Schultz is known for supporting Israel, and Starbucks has engaged in initiatives promoting Israel.

McDonald’s: A corporate partner of the Jewish United Fund and Jewish Federation, with a strong connection to Israel.

Israeli Fresh Produce: Targeting companies that operate in illegal settlements in the West Bank, such as Carmel Agrexco and Mehadrin Tnuport Export (MTEX).

See Full Israeli Product: 200+ Israeli Product List by BDS Movement

Additional Information

Some companies, previously part of the Boycott Israel Campaign, have been removed from the list due to divestment or changes in their operations. These include Disney, Sara Lee, Nokia, Arsenal FC, and Selfridges.

The Israeli product checker card is a valuable tool for informed consumer choices. Avoiding products from companies supporting Israel allows individuals to contribute to efforts addressing the Israeli-Palestinian conflict.

This not only reflects concerns about their involvement but also aligns with a global movement dedicated to ending Palestinian suffering and promoting peace in the region.

I do want to say re:food appropriation, for Palestinians it is a very very very sensitive issue. I don't know a single Palestinian who doesn't react vehemently to calling food "Israeli." One, because you have to recognize that this is within a larger pattern of completely erasing Palestinian identity, and two, because food is an essential core part of culture, where historical, familial instruction should be acknowledged.

I find it incredibly.... insulting to say "well food can be exchanged between cultures and people, so what's the big idea?" and neglect the fact that even within the Levant, there is a diverse array of cooking styles. To call certain dishes "Israeli" especially within the context of how the state of Israel was established, plays into the erasure of Palestinians.

It's often necessary to attribute the food we eat to specific cultures. For example, I, a Palestinian, would never claim ownership over Macarona Bil-Bashamil, or Yalenji, because they're "Arab." That's just not how food culture works. Different cultures, different climates, different environments all contribute to the food we eat and the clothes we wear. Food in itself is political because of how heavily it is tied to a location in which things are grown and raised.

Food is what builds community. Women, young and old, pass this knowledge throughout generations. And ESPECIALLY between peasant families that grow and raise the very flora and fauna we rely on in our dishes. This is a professional sort of knowledge that we celebrate and consider incredibly important. To strip our very food of our identity is not only insulting, but negates the centuries worth of food culture we've established in favor of homogenization. So yes, it IS possible to appropriate food, especially when you do not acknowledge the centuries worth of knowledge shared.

[viraltiger]

Louis Armstrong plays for his wife in front of the Sphinx, Egypt, 1961 mishor - See more viral images on ViralTiger.org

[allbooksonline]

Mishor Rahasya by Chiranjib Sen PDF

Mishor Rahasya by Chiranjib Sen PDF

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[theactsoftheapostles]

"Going Wide." From the Acts of the Apostles 10: 44-48.

The Holy Ghost is portrayed as a Christian sacrament given to the rest of the world. Saint Luke confirms, however, it is an aspect of the God of Israel provided out of Grace to the human race by the Jews. We continue to explain this mystery after a rousing explanation of the Passion of the Christ by Peter, another Orthodox Jew. The Chapter which explains all of this called Cornelius, the Little Voice concludes:

The Gentiles Receive the Holy Spirit

44 While Peter was still speaking, the Holy Spirit came down on all those who were listening to his message. 

45 The Jewish believers who had come from Joppa with Peter were amazed that God had poured out his gift of the Holy Spirit on the Gentiles also. 

46 For they heard them speaking in strange tongues and praising God's greatness. Peter spoke up: 

47 “These people have received the Holy Spirit, just as we also did. Can anyone, then, stop them from being baptized with water?” 

48 So he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay with them for a few days.

All persons have the ability to know the love of the Holy Ghost. He has touched every aspect of this world since it was made. It is we men in our ignorance, pettiness, ridiculousness, our ineffecacy at love to realize just how expansive this Script, about a loving God of Israel has always been.

There is no such thing as Jewishness or Christianity or the Islam there is just the Holy Ghost and us. We need Jewish scholarship to know Him this is now established, but otherwise, we are what we are.

The Values in Gematria are:

v. 44: While Peter was still speaking, the Holy Spirit came down. Do you understand the errors of your ways yet? Can you do this, please? Understand? God will not interact with men who do not try to understand. The Number is 7753, עז‎ןג, aznagh, "Azeng" (אזן) can refer to two distinct meanings: a verb meaning "to hear" or "to give ear to," and a masculine noun referring to tools or implements, potentially sharp ones."

In this tradition, which is turning out to be more mystical than expected, one has to understand with the inner ear as well as with the outer ear. All accountabilty for reality begins long before the sound of one's excuses and rationales for one's actions reach the mind as vocal thoughts. This is why Shabbat is critical. The mind cannot churn and burn weird thoughts after it attempts to attain to union with the Holy Ghost.

v. 45: The Jewish believers came and were amazed. This is a Jewish Script. The Gospels before them and the Revelation are also Jewish Scripts just like the Torah, Talmud and other holy books in our canons. They gave birth to human intelligence and have been lost like the proper technique of reading Hebrew to the human race for thousands of years. But God taught me how to resuscicate the proper way to read them using modern technology so that alll humanity can be free of any risk of holocaust or oppression ever again.

All now have the chance to receive the Holy Ghost the way God taught in the beginning.

The Number is 10331, יא'‎שלא‎, yashale, just like I said above: "Use social technology to go towards the peace, get a solid grasp."

"Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency. Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Nouns אשר ('esher), אשר ('ashar) and אשר ('osher) mean happiness or blessedness. Nouns אשור (ashur) and אשר (ashur) mean a step, a walk or a going. The noun תאשור (te'ashur) refers to a kind of tree (a happy tree? a progressing tree?).

The relative particle אשר (asher) means who or which, and may or may not be related to the previous (but probably does).

"le" can be translated as "to, towards, in order to, in or into, resulting in, for, for the purpose of, with the aim of, with reference to or even belonging to, on behalf of, in view of, etcetera.".

v. 46: For they heard the speaking in strange tongues. Jews hate this, but the Rambam said scions are necessary for the success of Jewish Scholarship. We know the emanation of Judaism into the rest of the human race has begun a process of human differentiation and success that would not be possible without the Jewish people. Further he said a scion was necessary for new life within the Jewish community and the rest of the human freehold:

🔹 Maimonides on the Scion of David (Messiah)

Source: Mishneh Torah, Laws of Kings and Their Wars, Chapters 11–12

Chapter 11, Halacha 1: “The King Messiah will arise and restore the kingdom of David to its former state. He will build the Temple, gather the dispersed of Israel, and reinstate the commandments.”

Chapter 11, Halacha 4: “If a king will arise from the House of David, who studies Torah and performs commandments... and he compels all of Israel to walk in its ways... he is presumed to be the Messiah.”

Maimonides explicitly refers to the Messiah as a scion of the House of David, framing him as both a spiritual and political restorer.

🔹 Biblical Roots of the Term "Scion"

Isaiah 11:1 (Jewish Publication Society Translation):

“And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.”

This verse is understood by Jewish tradition (and by Maimonides) to refer to the Messiah, a scion (branch) of King David’s father, Jesse.

🔹 Maimonides' Vision of Messianic Leadership

In the Guide for the Perplexed, Maimonides is more philosophical but remains consistent: the Messiah is a human, not divine; a learned, just leader descended from David.

“Do not think that the Messianic King must perform signs or wonders... his primary role is to restore sovereignty and justice.” – Guide for the Perplexed, Part III, Ch. 45

🔹 Modern Interpretations and Uses

Jewish philosophers and political Zionists like Rabbi Abraham Isaac Kook reference Maimonides’ scion-based Messiah model as justification for a spiritually-grounded Jewish state.

In literary or theological discussions, the term scion has expanded to include heirs of divine promise or moral leadership, not just lineage.

The Number is 8647, ףו‎םז‎, FOMZ, "a pumice." This explains how Peter, the Rock incorporated the Holy Spirit and began a church within the global human community:

"While there isn't a specific word for pumice, the dictionary explores related concepts like stones, rocks, and the processes that shape them, potentially offering some insight into the meaning of "pumice" in a Hebrew context. 

Here's a breakdown of related Hebrew words and concepts:

צוק (tsuk):This word can mean "cliff" or "rock," and scholars have identified two possible roots. One root describes pressure on something, while the other means pouring out or melting (metals). 

פה (peh):This word means "mouth," and it can be used in various contexts, including the mouth of a sword, well, or cave, which may relate to the porous texture of pumice. 

כפף (kafaf):This word often describes carefully crafted gems or stones, especially those that have been worn smooth by water on beaches. 

While none of these words directly translates to "pumice," they offer a glimpse into how the Hebrew language describes various rock formations and their characteristics. The concept of "pumice" would likely be understood in the broader context of rocks, stones, and the processes that create them. "

It is through the melting away of impurities in the Self and society that we create the amalgam of rocky material God wants to serve as the foundation of His Church. And we know what they are: war, violence, corruption, levity, slander, gossip, drama, lies, none of these can be promoted inside our outside the Self.

v. 48: Can anyone stop them from being baptized? It is crazy to think Jews might try to stop Christians from being baptized but apparently that might have been happening. Let us all enter the water and when we are ready to behave like men, come up for air and start over.

The Number is 11387, יאא'‎שףז‎ ‎, ya'shafz, "time to go wide and deliver the gold."

The human race has used God like straight razor, an excuse to do whatever the hell it wants however, and then get paid for it in this life and the next. He is not a weapon, He is His Own Person, and He has come out through these words left behind by Saint Luke to tell us what we must to do to change the past. What a nice miracle on a day like this. But before my days come to an end, you must accept this burden and change your ways.

The final Gemara is עז‎ןגיא'‎שלאףו‎םזיאא'‎שףז, az‎engia‎shleaphu‎meziea‎shephaz, "Peace be upon you, my dear."

He calls us "dear". Do you hear such nice sweet things from anyone else? You don't. We were all supposed to have nice lives. Maybe someday, we will. Stop the fighting and the name calling and do what has to be done, please. Then ye shall be able to claim to have heard the Little Voice and be Baptized in the Holy Ghost.

[callonpeevesie]

OK shdjashd so this is kind of a sequel to my previous question about Tenida; it was brought on because I just watched Kakababur Protyabartan with the parental units — so what do you think about disabled representation with the Kakababu series in both the books and the movies? And what do you think of the movies as compared to the books in general?

Btw, my mother — if she knew about me asking you a thousand questions about Bengali literature and adaptations — would probably make some kind of comment like "Hagare! Haat dile bahu gile phelis!!!" so take that as you will

Sajdkksj how was Kakababur Protyaborton? I haven't watched it and don't plan to, guess that tells you how I feel about the movies.

Anyway so I haven't read/watched Kakababu in a while and I'm not as much of an expert on it as Tenida so please excuse any sketchiness. When I last read the books I didn't have much Critical Thinking so I honestly don't know if I'd feel differently if I reread them now. But judging by what I remember I think the rep in the books was good? Kakababu is a well rounded character, his disability is not the focal point of his existence but it's explicitly There. He is a Strong Character but the narrative acknowledges the ways his disability limits him and iirc is pretty normal about it. But again I haven't read the books recently and don't know how I'd feel now or if they'd hold up to woke standards.

As for the movies I'm so meh on Srijit's series I've repressed most of my memories of Mishor Rohosyo and Yeti Obhijan and ofc haven't watched Kakababur Protyaborton. But as far as I remember they changed the crutches to a cane? That didn't really bother me but idk, like I said I didn't have critical thinking when I watched them and don't have any strong opinions.

As adaptations I find them. Off. I don't remember the details but going off the vibes, Prasenjit is okay but doesn't have Kakababu's gravity. I think he could do justice to the role with better direction though. He's pretty good appearance and makeup wise. Shontu is Such a mess. He doesn't have book Shontu's vibe at all, I'm. His entire character is off. And the heck was that romance oh my god. Why would they ruin Rini like that. As far as I remember I liked how Egypt was portrayed though. I vaguely remember the plots coming off as Not So Strong compared to the books but I don't remember well enough to say so that's all I got.

I've never heard of haat dile bahu gile phela before, that's a thing? ��� Asjsjaj your mother sounds iconic tbh. And I love your asks and being salty about adaptations :>