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2 Chronicles 36: 15-23. "The Cultivator."

The Fall of Jerusalem

15 The Lord, the God of their ancestors, sent word to them through his messengers again and again, because he had pity on his people and on his dwelling place. 

16 But they mocked God’s messengers, despised his words and scoffed at his prophets until the wrath of the Lord was aroused against his people and there was no remedy. 

17 He brought up against them the king of the Babylonians,[g] who killed their young men with the sword in the sanctuary, and did not spare young men or young women, the elderly or the infirm. God gave them all into the hands of Nebuchadnezzar. 

18 He carried to Babylon all the articles from the temple of God, both large and small, and the treasures of the Lord’s temple and the treasures of the king and his officials. 

19 They set fire to God’s temple and broke down the wall of Jerusalem; they burned all the palaces and destroyed everything of value there.

20 He carried into exile to Babylon the remnant, who escaped from the sword, and they became servants to him and his successors until the kingdom of Persia came to power. 

21 The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the Lord spoken by Jeremiah.

22 In the first year of Cyrus king of Persia, "The Cultivator" from the Land of Science" in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and also to put it in writing:

23 “This is what Cyrus king of Persia says:

“‘The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Any of his people among you may go up, and may the Lord their God be with them.’”

We are given a final hint as to how to end the Egyptian Word Apocalypse in this final optimistic words of the Second Book of Chronicles along with the First, a total of 65 Chapters = 11, "Teach These Lessons To Your Children."

"Who wishes to bring peace to the world, God will be among them."

Here ends an amazing and stunning midrash on the Holy Tanakh, the Perptual River of God's Attributes, entitled Six Hundred Shekels, a new and beautifully oramented catechism designed for the People of the Kingdom of Israel in the Name of the Most High, the God of Moses.

ברוך השם, ברוך אדונאי.

Baruch Hashem, Baruch Adonai.

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2 Chronicles 36: 9-14. "The Eleventh Darkness."

Jehoiachin King of Judah

9 Jehoiachin was eighteen[e] years old when he became king, and he reigned in Jerusalem three months and ten days. He did evil in the eyes of the Lord. 

10 In the spring, King Nebuchadnezzar sent for him and brought him to Babylon, together with articles of value from the temple of the Lord, and he made Jehoiachin’s uncle,[f] Zedekiah, king over Judah and Jerusalem.

Not only did "established by God in grace" fall, he fell farther than any other king, he failed to receive the decrees and then he committed himself to the Ten Darknesses instead.

He also obviously did not observe the Passover which takes place in the spring.

Zedekiah King of Judah

Zedekiah means "God is Righteous", but this man, His Namesake is not!

11 Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. 

12 He did evil in the eyes of the Lord his God and did not humble himself before Jeremiah the prophet, who spoke the word of the Lord. 13 He also rebelled against King Nebuchadnezzar, who had made him take an oath in God’s name. He became stiff-necked and hardened his heart and would not turn to the Lord, the God of Israel. 

14 Furthermore, all the leaders of the priests and the people became more and more unfaithful, following all the detestable practices of the nations and defiling the temple of the Lord, which he had consecrated in Jerusalem.

In addition to the violations of the former generations of Royalty, Zedekiah broke a baddie, he broke the 11th Commandment and instilled great evil in his people and thus to his successors.

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2 Chronicles 36: 5-8. "The Word Apocalypse."

Jehoiakim King of Judah

5 Jehoiakim was twenty-five years old when he became king, and he reigned in Jerusalem eleven years. He did evil in the eyes of the Lord his God. 

The Gematria for this verse, 10262, אאֶפֶסב‎ו‎ב suggests "Apophis 2".

Indeed, Apophis a "Word Apocalypse" is what is happening:

All through its history, mankind has excelled in wholly accidentally making the greatest discoveries (see our article on the verb αποκαλυπτω, apokalupto, to discover, hence the word Apocalypse, meaning discovery). Modern linguists have shown that our celebrated human consciousness is wholly dependent on our language, which rose like a mist from the spontaneous interactions of the masses (Genesis 2:6-7; see for the cognitive equivalent of the hydrological cycle our article on νεφελη, nephele, cloud). For eons, huge but thinly spread populations would playfully interact and imitate each other's vocalizations until some visionary few began to recognize patterns of spontaneous synchronization in all the grunting and harrumphing, and realize that with some effort, the masses could be taught to adopt specific words for specific things (MATTHEW 14:19, see 26:26 and our article on the name Logos).

We are using our ability to speak to breed a ghastly and ungodly kind of human being. This section of the Tanakh is cry for help from Above: "May the Word of God Protect His Prophets":

6 Nebuchadnezzar king of Babylon attacked him and bound him with bronze shackles to take him to Babylon. 

Nebuchadnezzar, King of Babylon=

Nebo, Protect Your Servant. A Prophet Is A Preservative Jar.

Nebo=

Root נבא (nb') means to speak on behalf of, or in the stead of, some authority. Noun נביא (nabi') means spokesman or speaker and is also the Biblical word for prophet. Verb נבא (naba') means to prophesy or speak for some authority. Noun נבואה (nebu'a) means prophecy. Noun נביאה (nebi'a) means prophetess.

You can't shackle a man's character with a collar and leash, nor would the animal inside him flee if you did. The only way to restrain and retrain a man who is succumbing to corruption is to show him himself, to force him to find the owner of his behavior.

This is what is meant by going to Babylon, to find the real man, the real parents and the real duties that are hidden behind the false god:

7 Nebuchadnezzar also took to Babylon articles from the temple of the Lord and put them in his temple[d] there.

8 The other events of Jehoiakim’s "established by force" reign, the detestable things he did and all that was found against him, are written in the book of the kings of Israel and Judah. And Jehoiachin "established in grace" his son succeeded him as king.

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2 Chronicles 36: 1-4. "The Figurehead."

1 And the people of the land took Jehoahaz son of Josiah and made him king in Jerusalem in place of his father.

Josiah means "God's Despair." We know now the reason is the dead King's hypocrisy. Expensive!

Jehoahaz means "What Yah has grasped" AKA "The Possessor".

So the people gave God what was His, the Kingdom and a King, and the king was supposed to give back to the people as a result, except at this time, the People of the Kingdom of Israel were the People of the Kingdom of Judah and it was a vassal state to the People of the Kingdom of Egypt...

Jehoahaz King of Judah

2 Jehoahaz[a] was twenty-three years old when he became king, and he reigned in Jerusalem three months. 

3 The king of Egypt dethroned him in Jerusalem and imposed on Judah a levy of a hundred talents[b] of silver and a talent[c] of gold. 

We are going back in time. The King, at age 23 is supposed to be as food to the System, but he reigned a meager three months, the amount of time it took for the Israelites to attend to God at Sinai while they awaited the Decrees.

This time, they didn't make it and Egypt recovered them instead, am and fined them in the amounts stated. He took their gold, their inheritance to the Graces of God and also the common things we value about our freedom.

4 The king of Egypt made Eliakim "a figurehead", a brother of Jehoahaz, king over Judah and Jerusalem and changed Eliakim’s name to Jehoiakim "What God has made upright." But Necho took Eliakim’s brother Jehoahaz and carried him off to Egypt.

The Egyptians did what they have always done, beguiled the new king with tales of money, power, self-aggrandizement and self-divinity. They made a god out of a man, this Eliakim, a mere statue.

And what has God Grasped about the situation? It works every time.

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2 Chronicles 35: 20-26. "The Father of The Hidden Pig."

The Death of Josiah

Josiah II died at the Battle of Megidoo in 609 BCE.

This Battle of Megiddo is recorded as having taken place in 609 BC when Pharaoh Necho II of Egypt led his army to Carchemish (northern Syria) to join with his allies, the fading Neo-Assyrian Empire, against the surging Neo-Babylonian Empire. This required passing through territory controlled by the Kingdom of Judah. The Judaean king Josiah refused to let the Egyptians pass.[3] 

The Judaean forces battled the Egyptians at Megiddo, resulting in Josiah's death and his kingdom becoming a vassal state of Egypt. The battle is recorded in the Hebrew Bible, the Greek 1 Esdras, and the writings of Josephus.

While Necho II gained control of the Kingdom of Judah, the Assyrian forces lost to the Babylonians & Medes at the Fall of Harran, after which Assyria largely ceased to exist as an independent state.

20 After all this, when Josiah had set the temple in order, Necho king of Egypt went up to fight at Carchemish on the Euphrates, and Josiah marched out to meet him in battle.

21 But Necho sent messengers to him, saying, “What quarrel is there, king of Judah, between you and me? It is not you I am attacking at this time, but the house with which I am at war. God has told me to hurry; so stop opposing God, who is with me, or he will destroy you.”

22 Josiah, however, would not turn away from him, but disguised himself to engage him in battle. He would not listen to what Necho had said at God’s command but went to fight him on the plain of Megiddo.

=12837, אב‎‎חג‎ז‎ ab-khaz= "the father of disguised pigs".

23 Archers shot King Josiah, and he told his officers, “Take me away; I am badly wounded.”

Necho=

נכה

The verb נכה (naka) means to smite or strike, or more precise: to immobilize someone (or something) and dissipate whatever had given them the power to move about freely.

The Gematria calls Necho 12478, yabadzu, יבדזו‎ ‎‎"That which works."

Carchemish on the Euphrates=

כ  כי  כה

The prefix כ (ke) means "as if" or "like." The particle כי (ki) means "in that," both in the sense of "because" and "when." The adverb כה (koh) means "thus."

The verb ישע (yasha') means to be unrestricted and thus to be free and thus to be saved (from restriction, from oppression and thus from ultimate demise).

A doer of this verb is a savior. Nouns ישועה (yeshua), ישע (yesha') and תשועה (teshua) mean salvation. Adjective שוע (shoa') means (financially) independent, freed in an economic sense.

Euphrates= be good, be noble, in fact go beyond

Megidoo=attacked on the river bank and exposed with a cutter

גדד

The verb גדד (gadad) describes making an invasive cut, mostly in order to expose something valuable. Noun גדוד (gedud) may describe an invasive band of raiders, or more general: a cutting, a furrow. Noun גדודה (geduda) means a furrow or cutting. Noun גד (gad) appears to describe the exposed treasure and may be used to describe a physical fortune, plain luck or a state of felicity.

Verb גדה (gada) also means to cut. Noun גדה (gadda) refers to a river bank. Noun גדי (gedi) describes a young animal, but mostly one that was either just slaughtered or soon will be.

24 So they took him out of his chariot, put him in his other chariot and brought him to Jerusalem, where he died. He was buried in the tombs of his ancestors, and all Judah and Jerusalem mourned for him.

25 Jeremiah composed laments for Josiah, and to this day all the male and female singers commemorate Josiah in the laments. These became a tradition in Israel and are written in the Laments.

26 The other events of Josiah’s reign and his acts of devotion in accordance with what is written in the Law of the Lord— 27 all the events, from beginning to end, are written in the book of the kings of Israel and Judah.

=10411, 100+4+ 11= קדיא‎, ‎kadia "God's pot."

The feminine noun כד (kad), meaning jar (Genesis 24:14, Judges 7:16). The link between the verb and the noun possibly has to do with either the pounding and kneading of the mortar that will become a jar (see for instance Isaiah 41:25, " . . . even as the potter treads the clay . . . "), or the pounding and churning that goes on inside the jar. It is important to note that in the Bible, a jar is not some vessel that simply sits there, but an item that was brought about with great toil, and which continues to be associated with great toil.

Our attention immediately turns to Adam's curse, who was to toil every day of his life (Genesis 3:17), and the name Adam literally means Corporeal or Clay Man. Jars play a very important role in Scriptures: from Gideon's campaign in Judges 7 (see 7:16) to Jesus' inaugurative miracle in Cana (JOHN 2:1-10) and installation of the Communion rite (MARK 14:13). In ROMANS 9:21 Paul uses a metaphor that was one of Isaiah's favorites, "Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use?" 

The Honorable Pot vs. the Father of the Hidden Pig

And what is a hidden pig vs. one that lives out in the open?

A hidden pig is a symbol of hypocrisy: It pretends to be a kosher animal. The Midrash11 draws a comparison between the Roman empire and the pig:12 Just as the pig sticks out its hooves when it is resting, as if to say “I am kosher,” so did the Romans put on a show of justice to mask their avarice and corruption.

Hidden pigs need to be hit with an arrow- the hidden meanings in the Tanakh and all traces of hypocrisy rooted out.

Even though Josiah was a good king, his mistake at Megidoo caused the utter bane of an Israelite's existence: Slavery in Egypt.

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2 Chronicles 35: 15-19. "Man vs. Fire."

15 The musicians, the descendants of Asaph, were in the places prescribed by David, Asaph, Heman and Jeduthun the king’s seer. The gatekeepers at each gate did not need to leave their posts, because their fellow Levites made the preparations for them.

16 So at that time the entire service of the Lord was carried out for the celebration of the Passover and the offering of burnt offerings on the altar of the Lord, as King Josiah had ordered. 

David= persistent beauty

Asaph=the cluster of words that extract one continuum out of another

Heman=evidence that a skilled worker one has had faith in has in fact been faithful.

Jeduthun=Hod: (lit. “splendor”); the fifth of the seven Divine middot, or attributes, and of their corresponding mortal middot, or spiritual emotions

17 The Israelites who were present celebrated the Passover at that time and observed the Festival of Unleavened Bread for seven days. 

By imbibing the evidence of the persistent beauty, arrayed by God upon the creation for the sake of creating man, his favorite companion one comes to the conclusion He is real and the Words He spake unto Moses are true.

18 The Passover had not been observed like this in Israel since the days of the prophet Samuel; and none of the kings of Israel had ever celebrated such a Passover as did Josiah, with the priests, the Levites and all Judah and Israel who were there with the people of Jerusalem. 

19 This Passover was celebrated in the eighteenth year of Josiah’s reign.

=1763, אזוג‎ ‎‎azog, "The mighty press the bread to the coals."

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2 Chronicles 35: 10-14. "The Benediction."

10 The service was arranged and the priests stood in their places with the Levites in their divisions as the king had ordered. 

The secret to success as a Jew is to understand the mysticism and know how the meaning behind interchangeability between unity and division. That is how to separte the whole, separate from the whole and then unify it again and find one's place, one's end of the line so to speak.

All of Judaism and the mission of the Jew pertains to success at these things. This is how we make peace with the world, how we spend our time so we donot waste it, and skin ourselves of what did not resolve itself during the lives of our ancestors:

11 The Passover lambs were slaughtered, and the priests splashed against the altar the blood handed to them, while the Levites skinned the animals. 

12 They set aside the burnt offerings to give them to the subdivisions of the families of the people to offer to the Lord, as it is written in the Book of Moses. They did the same with the cattle. 

13 They roasted the Passover animals over the fire as prescribed, and boiled the holy offerings in pots, caldrons and pans and served them quickly to all the people. 

All of this work is done in order to meet the education, citizenship, and legal requirements of society. Not one Jew will have difficulty understanding this. The needs of Society are not in a Jew's blind spot. In fact, this is what it means to be boiled.

pots= what goes into a pot does not make the pot impure

cauldrons=from the Book of Ezekiel 11:

Verse 3, which relates the wicked advice given, is clearer in the earlier King James Version than in the New King James: "It [presumably calamity] is not near; let us build houses" (KJV). Perhaps better still, the NIV has, "Will it not soon be time to build houses?" What about the rest of the verse? The New Living Translation renders it, "Our city is like an iron pot. Inside it we will be like meat—safe from all harm."

In Ezekiel's day, this directly contradicted the warnings he and Jeremiah had been giving. As leaders, those making these claims should have heeded the threat posed by Babylon and leveled with the people. Yet, instead, they are shown wickedly promoting a false sense of security. Evidently, they themselves were living in denial—confident that even if they came under attack, the walls of Jerusalem and the presence of God's temple would protect them from harm just like a cooking pot protects the meat inside from the flames of fire outside.

Of course, this was foolishness—especially as God had sent such dire warnings through His true servants. The leaders had a responsibility to heed and spread the warning themselves. But they failed miserably in this respect, even going in the exact opposite, quite evil direction by saying all would be well. The same thing often happens among our national leaders today—and will in fact get far worse as the end of the age approaches.

God places the blame for the great number of deaths in the city on the shoulders of the leaders (11:6)—as He earlier placed it on the shoulders of the religious leaders (8:17; see also 9:9). This could mean that the high murder rate is due to a failure to honor and teach God's laws.

Or it could refer to the deaths that have already come as punishment for the people's sins—the leaders being culpable for failing to properly acknowledge God and educate the nations in His ways and for giving a false sense of security, for not warning the people. When Ezekiel received this vision, the leaders already bore responsibility for the two previous attacks on Judah that left many dead in 605 and 597 B.C.—just as they would be responsible for the terrible slaughter that would follow. The same will be true of leaders in the end time.

In this light, God then uses the cooking pot analogy against them. He agrees that the city is a cooking pot of meat—only it is a pot of dead meat! The corpses of the slain are the meat, being cooked, so to speak (verse 7).

Yet this would not include the particular leaders being addressed. They would indeed be killed, but not before they see the full calamity being brought. God says that the city would not be their cauldron. Rather, they would be run out of it and given into foreign hands, to be executed outside of Israel (verses 8-11).

Our caution concerning life in the modern world stems from the fact we don't know if our cauldrons, our kings, queens, presidents, and prime ministers are going to protect us or cook us.

Perhaps we need more pans instead:

pans=carry the positive energy from one generation of Tzaddik to the next. As the pan is passed, the Tzaddik gives up his negative energy takes the blessings within, and is purified.

The Nussach of the Pan itself reads, אנא לעורר רחמים רבים: "Please have a lot of mercy." Who recieves mercy from the Pan is also able to give it.

14 After this, they made preparations for themselves and for the priests, because the priests, the descendants of Aaron, were sacrificing the burnt offerings and the fat portions until nightfall. So the Levites made preparations for themselves and for the Aaronic priests.

The Fat of Passover Portion, where the stored essence of all the fluids, parts, and efforts come together is called the Aaronic Blessing:

The LORD spoke to Moses, saying, “Speak to Aaron and his sons, saying, ‘Thus you shall bless the people of Israel: you shall say to them,

"The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace.’ So shall they put my name upon the people of Israel, and I will bless them.”

The Gematria calls the benediction "Huzag" to gather and go outside, into life.

חוץ

The meaning of unused verb חוץ (hws) is unknown but it probably had to do with being outside as noun חוץ (hus) means the outside (of a tent, camp, house, city, country). This is also the regular word for street (the area "outside" the house). Adjective חיצון (hison) means outer.

Our verb αγω (ago) essentially describes the artificial directing of something's natural energy — like water along the banks of a channel, or groups of people along directives and instructions — which comes down to a partial restriction of free movement.

In the subjunctive mood (which expresses a wish) and applied to oneself or oneselves, our verb translates as something like "that we might lead ourselves" or rather simply "let's go".

For the priest, rabbi, anyone in a related field, the Aaronic Blessing is a plea to God and man alike to at long last give up its suffering, and provide satisfaction at last all that dedication to Him was not in vain.

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2 Chronicles 35: 1-9. "The Dowry."

Josiah Celebrates the Passover

35 Josiah "relief of God's Despair" celebrated the Passover to the Lord in Jerusalem, and the Passover lamb was slaughtered on the fourteenth day of the first month.

 2 He appointed the priests to their duties and encouraged them in the service of the Lord’s temple. 

3 He said to the Levites, who instructed all Israel and who had been consecrated to the Lord: “Put the sacred ark in the temple that Solomon son of David king of Israel built. It is not to be carried about on your shoulders. Now serve the Lord your God and his people Israel. 

The Ark is to be carried about above the shoulders in one's head. It is the subtext to how life is lived, it should not be so much an effort to bear its burden.

4 Prepare yourselves by families in your divisions, according to the instructions written by David king of Israel and by his son Solomon.

5 “Stand in the holy place with a group of Levites for each subdivision of the families of your fellow Israelites, the lay people. 6 Slaughter the Passover lambs, consecrate yourselves and prepare the lambs for your fellow Israelites, doing what the Lord commanded through Moses.”

Nisan, the First Month, means "setting out", the Fourteenth Day means "God's hand on the Bulls."

The ceremony is the same as the one Solomon performed in his famous request to God for the sake of "wisdom to lead the people." The sacfifice of the bull is a vow not to compete with God for His Supremacy.

To sacrifice of the lamb, is to try with all of one's being to be free of delusion about the proper causes of happiness. To be not as a lamb, subject to the protection of a shepherd but to be subject to God, who expects happiness of His worshippers as the price for freedom from life in the wildnerness without a brand-new fresh pair of clean fashion underpants.

Just as it is the responsibility of the Crown at the top of the Kabbalah, on a man's own head to lead himself out of slavery in Egypt to Sinai, it is the job of the King, the President, the Czar, the Emperor, the Prince and the Princess, to prevent the Angel of Death from striking at us, to strike at the enemy instead, the fathers of lies and their sons:

7 Josiah provided for all the lay people who were there a total of thirty thousand lambs and goats for the Passover offerings, and also three thousand cattle—all from the king’s own possessions.

30,000= 3+10=13+10=33+ 10= 43...4+3= 7, = Shabbat.

For so long as the earth shall turn and orbit the sun, Seven Days a week, the human race shall, in exchange for life on this planet, become men who revere a God, not lambs in fear of a wolf.

Unlike lambs, we can learn, we stand up, we can make and unmake our quality of life as good or as bad as we choose.

Unlike cattle who are a source of income to their owners, we own ourselves. Who grazes their cattle and then gives them away to a stranger?

Who transcends the bull, the lamb, the goat and the cow achieves freedom from his animal nature and passes over the instincts that drove Israel, a thriving ancient civilization to the brink of ruin in modern times. It is the job of the King to ensure Israel is raised up, and its footprints do not disappear in the darkness.

8 His officials also contributed voluntarily to the people and the priests and Levites. Hilkiah, Zechariah and Jehiel, the officials in charge of God’s temple, gave the priests twenty-six hundred Passover offerings and three hundred cattle. 

The Officials, the Rabbis in the Torah and real life are charged with:

Hilkiah=to seduced using the slippery stones of the speech

Zechariah=remind about the animals and the men

Jehiel=and how things work together in the Nation

The Gematria for the 2600 Passover Offerings plus 300 cattle is 51, Ha, or "to live life."

The opposite is to be swept away by all that...hair:

The general root שער (s'r) appears to primarily express intense negative emotion or the experience of violence. Curiously, it also yields words that have to do with hair.

Noun שער (se'ar) means hair or hairdo, and noun שערה (sa'ara) denotes a single hair. The derived denominative verb שער (sa'ar) would literally mean to be hairy or "hairish" but in fact is solely used to mean to be very afraid. Taking the liberty to back-engineer this verb yields the observation that a single hair would have to be associated with a single fear, a full head of hair with lots of concerns, and a bald pate with either a stoic mastery or else a blissfully empty head.

Noun שער (sa'r), means horror. Adjective שעיר (sa'ir) means hairy. Noun שעיר (sa'ir) denotes a he-goat (a bristly guy or a fear guy?) and its feminine counterpart שעירה (sa'ira) means she-goat. Noun שערה (se'ora) means barley, the bearded grain.

Verb שער (sa'ar) means to sweep or whirl away, usually in relation to a storm wind. Nouns שער (sa'ar) and its feminine counterpart שערה (se'ara) mean storm. These words also occur in an alternative spelling, namely as the verb סער (sa'ar), to storm, and nouns סער (sa'ar) and סערה (seara), storm.

In the Middle Ages, scholars began to add dots and points to the Scriptures. All previous words they equipped with a dot on the left tooth of the letter ש, hence שׂ (sin), whereas the following words were spelled with a dot to the right, hence שׁ (shin). To the original authors and the first thousand years of their readers, this difference did not exist.

Verb שער (sha'ar) exists in other languages with the meaning of to break, tear through or split, which obviously repeats the general theme of the experience of violence. The adjective שער (sho'ar) means horrid or disgusting, and nouns שערורה (sha'arura), שערוריה (sha'aruriya) and שעררית (sha'arurit) denote horror or horrible things.

Much more neutral are the nouns שער (sha'ar), gate, and שער (sho'er), gatekeeper or porter. These words suggests that the ancients associated a hair emerging from skin to traffic emerging from a city gate, like words flowing from an overfilled heart. This in turn suggests that when a grieving person pulls his or her hair out, he or she becomes silent with grief.

The verb שער (sha'ar) is also used to mean to calculate or reckon, obviously with an emphasis on the verbal conveyance of something internally experienced. Noun שער (sha'ar) is also used to mean "fold" in the sense of "a hundred fold."

9 Also Konaniah along with Shemaiah and Nethanel, his brothers, and Hashabiah, Jeiel and Jozabad, the leaders of the Levites, provided five thousand Passover offerings and five hundred head of cattle for the Levites.

Konaniah= To establish the place

כון

Root כנן (kanan) and hence verb כון (kun) mean to set, establish, fix, and so on. Nouns כן (ken), מכונה (mekona) and מכנה (mekona) denote a base or pedestal, noun מכון (makon) describes some fixed or established place, and noun תכונה (tekuna) means place or arrangement. Noun כון (kawwan) expresses a sort of ritualistic or sacrificial setup.

Shemaiah=to understand and obey the rumors

Nethanel=about all that God has given

Hashbiah=learn all that can be known

The verb חשב (hashab) means to think but instead of mere musing or theorizing this verb emphasizes mental activity with a practical (synthetic, technical or artistic) purpose in mind: to think up, to plan or devise.

Noun חשבון (heshbon) describes the entire library of artistic and technological knowledge. Noun מחשבה (mahashaba) denotes a thought, a plan, a device, an artistic object.

Jeiel=work together to make a living organism and human minds working together to make a living nation, a vibrant community.

Jozabad=the Lord's Dowry.

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2 Chronicles 34: 29-33. "The Falcon."

So they took her answer back to the king.

29 Then the king called together all the elders of Judah and Jerusalem. 

30 He went up to the temple of the Lord with the people of Judah, the inhabitants of Jerusalem, the priests and the Levites—all the people from the least to the greatest. He read in their hearing all the words of the Book of the Covenant, which had been found in the temple of the Lord. 

31 The king stood by his pillar and renewed the covenant in the presence of the Lord—to follow the Lord and keep his commands, statutes and decrees with all his heart and all his soul, and to obey the words of the covenant written in this book.

32 Then he had everyone in Jerusalem and Benjamin pledge themselves to it; the people of Jerusalem did this in accordance with the covenant of God, the God of their ancestors.

Jerusalem is the Place of Teaching, Benjamin is the place of learning. Both are inside the mind, a technological advancement called the intellect which God gave us and no other creature.

33 Josiah removed all the detestable idols from all the territory belonging to the Israelites, and he had all who were present in Israel serve the Lord their God. As long as he lived, they did not fail to follow the Lord, the God of their ancestors.

=10277, expressed as 1+10+2+7+7= 27, בז‎, "the Falcon."

To follow idols inside the Territory instead of the Accordance is to become a prey animal to time, a rapacious and skillful bird of prey. And every Jew knows it is always supposed to be the other way around.

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2 Chronicles 34: 23-28. "The 12th Century."

23 She said to them, “This is what the Lord, the God of Israel, says: Tell the man who sent you to me,

 24 ‘This is what the Lord says: I am going to bring disaster on this place and its people—all the curses written in the book that has been read in the presence of the king of Judah. 

25 Because they have forsaken me and burned incense to other gods and aroused my anger by all that their hands have made,[e] my anger will be poured out on this place and will not be quenched.’ 

=Gematria of 7947, ז‎טדז‎‎, ztadz, zt-adze, "Remember the Blessed Sculptor."

26 Tell the king of Judah, who sent you to inquire of the Lord, ‘This is what the Lord, the God of Israel, says concerning the words you heard: 

27 Because your heart was responsive and you humbled yourself before God when you heard what he spoke against this place and its people, and because you humbled yourself before me and tore your robes and wept in my presence, I have heard you, declares the Lord. 

28 Now I will gather you to your ancestors, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place and on those who live here.’”

= 12886 expressed as 12-16-6, יבי״וו‎, the 12th Century= "Remember you have the rest of your life."

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2 Chronicles 34: 20-22. "Earthlings."

20 He gave these orders to Hilkiah, Ahikam son of Shapham, Abdon son of Micah,[a] Shaphan the secretary and Asaiah the king’s attendant: 

Hilkiah=The Portion of Yah

Ahikam=a thriving economy for which God has reckoned with the world,

Shapham*=by creating a violent storm between the goblin and the Bowl,

Abdon=to create a place of work for the Working One

Micah=Who is dim to this?

Shaphan the Secretary=what is hidden by God but accounted for by man?

Asaiah the King's attendant= to work on this is what God wants us to do.

21 “Go and inquire of the Lord for me and for the remnant in Israel and Judah about what is written in this book that has been found. Great is the Lord’s anger that is poured out on us because those who have gone before us have not kept the word of the Lord; they have not acted in accordance with all that is written in this book.”

22 Hilkiah and those the king had sent with him[b] went to speak to the prophet Huldah, who was the wife of Shallum son of Tokhath,[c] the son of Hasrah,[d] keeper of the wardrobe. She lived in Jerusalem, in the New Quarter.

Huldah=

חלד

It's not known what the verb חלד (halad) may have signified, but it appears to have had something to do with being an "earthling". Noun חלד (holed) describes the mole or other similar burrowing animal. Noun חלד (heled) refers to the acts and deeds that sum up one's life on earth, or indeed the whole spectrum of human life: the world.

Shallum=

שלם

The verb שלם (shalem) means to be or make whole or complete, and is also used to describe a righteous recompense or proper restitution (whether positive or not). The familiar noun שלום (shalom) means wholeness, completeness or peace.

Tokhath= hope

קוה

The verb קוה (qawa) describes the act of combining a multiple of strands and coiling those into a single, much stronger cable. It is used to mean to gather or collect, but also in the sense of to hope or eagerly await.

Deriving from the strong cable-making sense, the nouns קו (qaw) and קוה (qow) mean line or measuring line. Noun תקוה (tiqwah) means cord. The exactly identical noun תקוה (tiqwah) means hope. Noun מקוה (miqweh) also means hope. Noun קוקו (qawqaw) means might or strength.

Deriving from the collecting sense, the noun מקוה (miqweh) means collection or collected mass. Noun מקוה (miqwa) means reservoir.

Hasrah= manifests in the way of life as one's wardrobe

חצר

The verb חצר (hasar) relates to the first visual manifestations of a gathering or emergence of some sort: to begin to cluster or gather or emerge.

The noun חציר (hasir) means grass, which is the first plant to sprout after, say, a fire. Noun חציר (hasir) means leek (a bigger version of grass) and חצצרה (hasosra) means trumpet, i.e. the perhaps leek-like instrument with which a gathering of humans is instigated.

The noun חצר (haser) denotes a hamlet or settlement or loose, rudimentary federation; the initial beginning of what some day might become a village or even a city. Noun חצר (haser) refers to an enclosure in the architectural sense, or even a court in the sense of it being a place where people loosely gather.

*In my Almighty Supreme Wisdom, I have substituted Shapham for Shaphan as I think this is more in line with the meaning of the passage. Plus, I think the idea of God using the Flood to keep the goblin from the Bowl, where He sees His reflection is way too fucking cool.

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2 Chronicles 34: 14-19. "The Rave."

The Book of the Law Found

14 While they were bringing out the money that had been taken into the temple of the Lord, Hilkiah the priest found the Book of the Law of the Lord that had been given through Moses. 

15 Hilkiah said to Shaphan the secretary, “I have found the Book of the Law in the temple of the Lord.” He gave it to Shaphan.

16 Then Shaphan took the book to the king and reported to him: “Your officials are doing everything that has been committed to them. 

17 They have paid out the money that was in the temple of the Lord and have entrusted it to the supervisors and workers.” 

18 Then Shaphan the secretary informed the king, “Hilkiah the priest has given me a book.” And Shaphan read from it in the presence of the king.

19 When the king heard the words of the Law, he tore his robes. 

Hilkiah is "pleasant nonsense", Shaphan the Secretary is "to squeeze the honey out of the honeycomb, so none goes to waste."

Recall during the conversation Moses and God had on Sinai the whole reason was because God said, "I noticed you were unhappy."

So the reason the Law was given is more important than the Law itself. If we follow the Star Team we will never account for why Moses and God spoke and why the world has been struggling with the contents of that conversation ever since.

To tear ones robe after such a realization is to shed all vestiges of a Jewish life that would make Slavery in Egypt seem like a dance party rave.

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2 Chronicles 34: 9-13. "The Balsam Lion."

9 They went to Hilkiah the high priest and gave him the money that had been brought into the temple of God, which the Levites who were the gatekeepers had collected from the people of Manasseh, Ephraim and the entire remnant of Israel and from all the people of Judah and Benjamin and the inhabitants of Jerusalem. 

10 Then they entrusted it to the men appointed to supervise the work on the Lord’s temple. These men paid the workers who repaired and restored the temple. 

Hilkiah= the portion of happiness one has after one retires from one's religious practices

חלק

Verb חלק (halaq I) means to divide and apportion. Noun חלק (heleq I) and חלקה (haluqqa) mean portion, tract of land, even one's mode of life. Noun חלקה (helqa I) means field. Noun מחלקת (mahaloqet) describes a division of some organization.

Verb חלק (halaq II) means to be smooth or slippery, either of items such as stones or speech and flattery. Nouns חלק (heleq II) and חלקה (halaqqa) describe smoothness or seductiveness of speech. Adjectives חלק (halaq) and חלק (halluq) mean smooth. The singular noun חלקה (helqa II) and the plural noun plural noun חלקלקות (halaqlaqqot) may describe smoothness, slipperiness, flattery, or pleasant nonsense.

Levites are the aspects of self that are well rehearsed. They submit to the skill and its outcome not to any interdisciplinary or popular opnions towards the work. To technologize the self, to be upright, ethical, and recognize God's hand in the creation is the path to the reality of the seductive claim religion can make us happy.

Our levels of happiness are how the levites compensate us for our work in the Temple. If we are not happy or are underpaid, then we are not practicing at being Jewish. God knows then what we think we are doing.

11 They also gave money to the carpenters and builders to purchase dressed stone, and timber for joists and beams for the buildings that the kings of Judah had allowed to fall into ruin.

The Gematria for these yields 10-2-2-4 yadved, ידבד‎‎ which means, "the hands of the beloved."

Carpenters=the work of a carpenter is guaranteed, but it can be destroyed by fire. A carpenter therefore keeps his word.

Builders=comprehend the words they speak.

Dressed stone=refers to the way a dead Jewish body is prepared for burial to prepare the soul for departure. Surely one would prefer to be dressed for life much, much more.

Timber=Cedar, one who has exorcised his demons and lives alone within his own frame. Joists are the beams along the beams within the frame to give it support. These are added after the demons names are evacuated from the mind.

Ther reason the Kings of Judah let this process lapse is they are good at giving God His Glory but giving happiness back to the self is not necessarily their thing.

12 The workers labored faithfully. Over them to direct them were Jahath and Obadiah, Levites descended from Merari, and Zechariah and Meshullam, descended from Kohath. The Levites—all who were skilled in playing musical instruments— 

Jahath=to seize the fire of one's pain

Obadiah=serve yah

Merari=seize the "Lion of the Balsam Myrrh."

Zechariah= "Deliberately review the memorials of the male sexual learning process"

Meshullam=make peace according to the sentiments of the scholarship

Kohath=add threads of hope for what one eagerly awaits to the cord, this makes it strong

Levites skilled in playing musical instruments=continue to listen, read, recite and interpret the Instructions

13 had charge of the laborers and supervised all the workers from job to job. Some of the Levites were secretaries, scribes and gatekeepers.

Secretaries=keeps track of the living, ensures they do not fall short of Shabbat.

Scribes=very little is done without a Scribe. The most important is the Mezuzah, "The benediction", Baruch Hashem, Baruch Adonai, "Homage to Yah, the One Who is the Complete World, the One Who Houses Us."

Gatekeepers=Associated with the faculties and the intellect. What gets into the mind, into one's life has to be eligibly Jewish.

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2 Chronicles 34: 4-8. "The Curtain Buckle."

4 Under his direction the altars of the Baals were torn down; he cut to pieces the incense altars that were above them, and smashed the Asherah poles and the idols. These he broke to pieces and scattered over the graves of those who had sacrificed to them. 

5 He burned the bones of the priests on their altars, and so he purged Judah and Jerusalem. 

A number of kings so far have done this-raised up Baals and Asherah Poles and torn them down, running around town burning incense. Then not burning incense, then burning it again.

We are inching a little bit forward each time, but as in reality, the Tanakh says the effort is slow, laborious, often returning below the margin.

A Baal is a "god on the ground". We are many things, men can be quite ingenious and interesting, but we are not God. Our Authority can reach to the sky if we understand it properly, but it cannot exceed His. To understand God and measure the difference between Him and us, what is ethical sets the standard.

Loving-kindness is the core ethical virtue. Loving-kindness is closely linked with compassion in the tradition. Lack of compassion marks people as cruel. The Torah repeatedly commands the Prophets to protect the widow, the orphan and the stranger.

Worship of Baal and Asherah Poles, men with big cox, must be limited at the point this causes a breach of the above ethic. Our authority ends, it is suspended if this happens.

It is really quite easy to avoid breaking someone's heart. To foreswear heartbreak, the coming and going from and ethical pattern is the essence of what is called Josiah, "The cure for God's despair."

To start, one must lament one's past role's in it. To lament is different than to repent. To lament is to willingly accept what once was present is now gone, making a vow to move on:

6 In the towns of Manasseh, Ephraim and Simeon, as far as Naphtali, and in the ruins around them, 

7 he tore down the altars and the Asherah poles and crushed the idols to powder and cut to pieces all the incense altars throughout Israel. Then he went back to Jerusalem.

Manasseh= evaporate the past, to reign in the present

Ephraim= technologize the self

Simeon=Identify oneself with a saint

Napthali=and advance one's cognition

8 In the eighteenth year of Josiah’s reign, to purify the land and the temple, he sent Shaphan son of Azaliah and Maaseiah the ruler of the city, with Joah son of Joahaz, the recorder, to repair the temple of the Lord his God.

The Eighteenth Year has a Gematria of 9, (1+8) and is the time by which one should know the Torah.

The Gematria for this section returns 8917, חטאז‎‎, hataz, hat-yayaz, i.e., "that which holds the curtains back."

אחז

The verb אחז (ahaz), meaning to take hold of, seize or grasp, is used in pretty much any sense in which two naturally disconnected entities become firmly united.

Beams connect walls (or not - 1 Kings 6:6), cords hold curtains (Esther 1:6), and a footstool is attached to Solomon's throne (2 Chronicles 9:18). Jacob holds on to Esau's heel (Genesis 25:26), Ruth holds on to her cloak (Ruth 3:15), and men keep swords on their hips (Song of Solomon 3:8). God holds people to shake them to pieces (Job 16:12) or to guide them (Psalm 73:23, 139:10). Pain or fear seizes people (Exodus 15:14, 2 Samuel 1:9). The righteous holds on to his way (Job 17:9). One in every fifty is selected (Numbers 31:30), or taken by lot (1 Chronicles 24:6).

This verb's sole derivative is the feminine noun אחזה (ahuzza), meaning possession, or that what is held, seized (Genesis 36:43, Numbers 27:7, Psalm 2:8).

Shaphan son of Azaliah= to cover in gold, ie, hope, and improve one's condition

אצל

Unused verb אצל ('sl) probably meant to join. Noun אצל ('assil) means a joint or joining.

Preposition אצל ('esel) means beside and denominative verb אצל ('asal) means to approximate or disintegrate — i.e. to move toward a position just next of a solid state. Noun אציל ('asil) describes an item, condition or status that sits just next to another (greater, better, higher) item, condition or status.

Maaseiah the ruler of the city= "to seek refuge where God Hides."

Joah son of Joahaz, the recorder=

Repeat this. "Cleave to God and He will Cleave to you."

Judaism which is perfect, has admittedly not been practiced perfectly. The conditions of man's mind and his work have prevented us from even getting close to the ideals of the Religion. Even still, we have this Tanakh which states so long as our minds work, perhaps we can unhide all the chances we have left behind and still find happiness.

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2 Chronicles 34: 1-3. "The Direction."

Josiah’s Reforms

34 Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. 2 He did what was right in the eyes of the Lord and followed the ways of his father David, not turning aside to the right or to the left.

3 In the eighth year of his reign, while he was still young, he began to seek the God of his father David. In his twelfth year he began to purge Judah and Jerusalem of high places, Asherah poles and idols. 

Josiah is the recovery era of one's Jewish journey. Rebelliousness and the need for trial and error as one's approach to life should be exhausted in light of the evidence by this time, which the Tanakh says is age 31. Both age 8 and 31 years represent the day after Shabbat. In between is when we follow David's leadership and settle the people by settling the person. This takes place at Year Twelve.

The 12th Year is just before perfection is reached, when one establishes one's orientation and pursues it. It is far from random:

The world is intended as a place that acknowledges and is receptive to G‑d, “where G‑d feels comfortable.”

However, there are times when G‑d intentionally conceals the good in order to create challenges. Through their behavior, humans can mine the depths of the divine concealment and reveal the good concealed within.

This “internalization through challenge” is the ultimate beneficial good for mankind.

Accordingly, we should not reject or strive to escape the physical and material world. Rather, we are to transform it into a dirah b’tachtonim, a “dwelling place” for G‑d, in which His presence affects every human behavior and, through man, every object and aspect of existence.

Furthermore, the Rebbe taught, the world can and should express the Divine through its own resources.

While our submission to G‑d’s will can profoundly affect the world around us, a truedirah b’tachtonim can only be achieved when the world – in all of its “worldliness” and on its own terms – expresses and facilitates the revelation of the Divine.

All of this thinking must happen before Shabbat at age 30 when a man is said to reach his peak of capabilities and strength. If said thinking does not happen, then a brute with the strengths of an animal will be unleashed into the world.

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2 Chronicles 33: 21-25. "The Assassination."

Amon King of Judah

21 Amon was twenty-two years old when he became king, and he reigned in Jerusalem two years. 

22 He did evil in the eyes of the Lord, as his father Manasseh had done. Amon worshiped and offered sacrifices to all the idols Manasseh had made. 

23 But unlike his father Manasseh, he did not humble himself before the Lord; Amon increased his guilt.

24 Amon’s officials conspired against him and assassinated him in his palace. 25 Then the people of the land killed all who had plotted against King Amon, and they made Josiah "healed by God" his son king in his place.

Amon's story runs parallel to that of Joseph:

The reason the Torah tells us that Joseph was then 17 is to teach us that if a person had a good dream he should wait up to 22 years for it to become true.

Also, Rabbi Chisda describes himself as superior to his friends because he married at 16, when the evil inclination is not as strong as when one is 17. (Kiddushin 29) By telling us Joseph's age at the time when the sale occurred we know that his evil urge was already active in him.

Ramban:"a lad". He was the youngest among them, not as sturdy as his brothers, and therefore needed to be with the sons of Bilhah (to drain or depress) and Zilpah (to drip or sprinkle) so that they would watch over him.

Age 22 Amon, "the workman" could think and serve but could not yet design or implement a vision. As the Gematria indicates, he was "teachable", [12559, יבה‎טט] yehtat, like his forebear, but his ability to apply his d'at, his data was found lacking so he was assassinated, forced to be more strategic, not by custom, but by the routines of the Office and its officials.

The ability to sit still, listen, assimilate knowledge and think critically is but the beginning of how Jew finds his way. There must be a dream, an adult's dream, and there must be a model upon which it is based. If the vision and its visionary are immature, it must be shot down.

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2 Chronicles 33: 10-20. "The Field Trip."

10 The Lord spoke to Manasseh and his people, but they paid no attention.

 11 So the Lord brought against them the army commanders of the king of Assyria, who took Manasseh prisoner, put a hook in his nose, bound him with bronze shackles and took him to Babylon. 

12 In his distress he sought the favor of the Lord his God and humbled himself greatly before the God of his ancestors. 

13 And when he prayed to him, the Lord was moved by his entreaty and listened to his plea; so he brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the Lord is God.

The "nose" hook means the men from Assyria treated Manasseh like he was acting, like a bull, like a gentile as his behaviors were not Kosher. One who does not observe Kosher is considered a gentile, meaning dirty cox.

The bronze shackles are a slap in the face from one's superiors delivered in one's best interests, and the trip to Babylon means an external superior authority was called up on to clarify Jewish Statutes, AKA the contents of the Babylonian Talmud:

The Gemara was written in great detail, to facilitate understanding from the text itself.

In many ways, the Gemara clarifies the Mishnah, establishing which halachic opinions are binding, providing derivations for the laws, and teaching moral lessons in the form of homilies and stories.

Mishnah "repetitions" restate the Laws along with competitive views on their interpretation. Talmud circles these, creating arguments for greater meaning within what is expected to be an infinite Jewish existence, which always starts In the Beginning.

One might be thought of as linear, the other as curvilinear.

The Solar Eye, the God of Israel, surfs creation along the Linear. Lawmaking always walks the line- up is one way, down is the other, left right, East-West.

The Ophanim, Ezekiel, emanates along the curvilenear, like a vast heart whose fluids emanate along celestial vortices.

Together, they are the means by which one contacts creation and experiences climax.

For King Manasseh to don a crown without immersion in these two methods of Theory was unacceptable, so into exile he went until he was ready.

He showed signs of readiness by transitioning from a bull to a goat into a fish, and swam through the wellspring back home:

14 Afterward he rebuilt the outer wall of the City of David, west of the Gihon spring in the valley, as far as the entrance of the Fish Gate and encircling the hill of Ophel; he also made it much higher. He stationed military commanders in all the fortified cities in Judah.

Ophel is the key:

οφελος

The noun οφελος (ophelos) describes an advantageous gain or furtherance of an increase of some specified dynamic accumulation, like a tributary joining a main river, a tribe joining an army, or a payment joining a treasury (1 CORINTHIANS 15:32, JAMES 2:14 and 2:16 only). 

15 He got rid of the foreign gods and removed the image from the temple of the Lord, as well as all the altars he had built on the temple hill and in Jerusalem; and he threw them out of the city. 

16 Then he restored the altar of the Lord and sacrificed fellowship offerings and thank offerings on it, and told Judah to serve the Lord, the God of Israel. 17 The people, however, continued to sacrifice at the high places, but only to the Lord their God.

18 The other events of Manasseh’s reign, including his prayer to his God and the words the seers spoke to him in the name of the Lord, the God of Israel, are written in the annals of the kings of Israel.

[a] 19 His prayer and how God was moved by his entreaty, as well as all his sins and unfaithfulness, and the sites where he built high places and set up Asherah poles and idols before he humbled himself—all these are written in the records of the seers.

High Places are places of worship. They are places where one is assured what is being said about God can be seen in real life. If one is feeling misguided one has not found the highest place.

[b] 20 Manasseh rested with his ancestors and was buried in his palace. And Amon "The Master Workman", his son succeeded him as king.

Manasseh dissolved his adolescent behaviors under duress, studied the Arguments and the Blessings, left the Star Team behind and became his own man. He then evolved into a foreman of sorts.

The Law cannot tell us how to love, only how to gauge the importance of the opportunity. For all He does and how expansive is His Goodness, without Blinky at the Center of the Universe, will not find God as completely as we are meant.