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judaic-myth-n-mysticism · 3 years

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The Jewish Approach to Herbal Magic: A Metaphysical Framework and The Legal Guidelines.

(TLDR at very bottom)

It is no secret that the sages were masters of using herbs in all sorts of miraculous matters. So common were these practices that they warranted being given a name by the sages, “Kamea shel Ikrin,” or an amulet of roots. We see several instances of this craft throughout rabbinic literature such as the garlands of the madder plant that Abaye discusses in Shabbat 90b. So potent were these knots considered that the Mishnah actually allows them to be worn on shabbos!

However, the Sages also make it very clear that the use of herbs is a core piece of forbidden and goyische magic. We see this in Ameimar’s incantation against witches (kind of peak irony there if you ask me) where it refers to herbs saying, “You’re spices, which you use for witchcraft should scatter.” (Pesachim 110a)

This leaves us with the question: What makes one mixture permitted and the next forbidden?

For this, I draw on the Sefer HaChinukh, a Spanish legal text of the late 13th century, which devoted a chapter to this very matter.

In explaining the nature of forbidden herbal magic the Sefer HaChinukh writes:

“And according to my opinion, the matter of magic is that at the beginning of creation, God, blessed be He, placed for each and every thing in the world a nature [through which] to accomplish its action well and straight, for the good of the creatures of the world that He created; and He commanded each one to act according to its species, as it is written about all the creatures, in Parshat Bereshit (Genesis 1:12), “according to its species.” And He also made a higher force govern each and every one from above, to compel it to perform its action; as they, may their memory be blessed, said (Bereshit Rabbah 1), “There is no [blade of] grass below that does not have a constellation above that tells it, 'Grow!'”And besides the action that each and every one does according to its nature, there is another action that they have, by mixing one specie with another. And in the craft of this mixing there are some angles that were not permitted for people to utilize, because God knows that the end result that will come out for people from these angles will be bad for them...And there is another matter in these forbidden angles of mixture and machinations for which they were forbidden. [It is] because the power of this mixture is so strong that it negates the power of the constellations that are assigned upon the two species.... It comes out that the grafting negates the power of both of them. And so we have been prevented from bringing up to our minds to switch the perfect acts of God, even if something that appears to be pleasing comes out in our hand.” (Sefer Ha Chinukh 62:2)

We see here how the combination of herbs yields its affect. By combining the correct herbs with kavanah, we bring together the ministering angels over each of the herbs used into a “new” ministering angel which is then channeled through the herbs. This is the function of both the permitted and the forbidden herbal mixtures. However, the distinction we strike is that the prohibited mixture causes this angel to go against the laws of nature by breaking free of its Mazel whereas the permitted mixture’s angel works within said Mazel and the natural order.

(Rue, a staple of Jewish herbal tradition. It is commonly carried as an amulet for protection, particularly in regards to protection from sickness where it is immensely popular in Hasidic communities)

From the above passage we derive the two main features of a forbidden herbal mixture:

These forbidden mixtures are dangerous to us and so HaShem forbids their use for our own good.

These mixtures subvert the laws of nature and pervert the natural order that Gd has created. The reason this is problematic is that to do so is to say that we know better than Gd, which of course is not the case. This all goes back to the commandment of “You must be wholehearted with the L-RD your G-d.” (Deut. 18:13)

Either of these criteria being met would disqualify the use of an herbal mixture within Jewish law.

However, this leaves plenty of room for herbal mixings and charms that, most modern practitioners would call “magic”, that are permitted. The Sefer HaChinukh actually goes on to elaborate on this saying:

“...And this is what they, may their memory be blessed, said more generally (Shabbat 67b), “Anything that has healing in it does not have the 'ways of the Amorite' in it”; meaning to say, it should not be forbidden from the perspective of magic – since there is a benefit to it that is found from true experience, it is not from the forbidden angles, as they are only forbidden because of the perspective of their damage (Sefer Ha Chinukh 62:2)...”

It continues on these permitted practices, writing;

“...And the knowledge of the difference [between] these things – which is the mixing He permitted to us and there is no angle of magic and which is the one that has an angle of magic and is forbidden as the science of magic – is well-known...”

While this quotation does little to directly explain how to determine wether a specific mixture is forbidden or permitted, it does in fact confirm that there are herbal mixtures that are permitted for use. However, if we give it some thought we can come to some conclusions of what would be permitted, at least on a philosophical level.

My interpretation of this would be that while herbal mixtures that work to override the laws of nature are forbidden, ones that simply attempt to influence the outcome of a situation within the framework of the natural order are acceptable and have been used by great sages for centuries.

This can be boiled down to 3 key markers of a permitted herbal mixture. To be considered permissible these mixtures must:

Be proven effective for their desired, beneficial, purpose.

Not be damaging to our health physically, emotionally, or spiritually. (Looking at you mugwort tea -.-)

Not cause the laws of nature to be overridden to serve us.

These are the mixtures we see used in many herbal amulets and segulot throughout Jewish history, and these are the mixtures that I personally make use of in my practice.

(An amulet I prepared using a collection of herbs that I had previously shared on here.)

TLDR: Herbs that break nature and/or hurt us = NO!

Herbs that work within the natural order to encourage a desired benefit in a effective & safe manner = YES!

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honsudoen · 2 years

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El Despiege de los 10 Sefirots en los 10 Primeros Versos del BERESHIT del Evangelio de Juan Capitulo 1:1-5.

Vamos a exponer la correspondencia y luego haremos algunos breves comentarios:

KETER: “En EL PRINCIPIO Era El Verbo”

JOJMA: “Y El Verbo Estaba con Dios”

BIHNA: “Y El Verbo Era Dios”

HESED: “Este Era en El PRINCIPIO con Dios”

GEBURA: “Todas las cosas por El fueron HECHAS”

TIFERET: “Y sin El , nada de lo que HA SIDO HECHO, FUE HECHO”.

NETZA: “En El Estaba La Vida”.

HOD: “Y La Vida Era La LUZ de los hombres”

IESOD: “La LUZ en las Tinieblas Resplandece”

MALCUT: “Y las Tinieblas NO PUDIERON CONTRA ELLA”.

Hemos demostrado y comentado muchas veces con anterioridad , respaldandonos en el Zohar, principalmente, que la palabra BERESHIT, traducida EN EL PRINCIPIO es una palabra Teologica INTRADUCIBLE Lo es, debido a la amplitud y profundidad de las Ideas que entraña.

No hace referencia a “un momento”, ni tampoco “al instante inicial del acto crreador” sino a Dios como CAUSA PRIMERA de todo Ser y Manifestacion. El Verbo, traduccion de la palabra LOGOS, corresponde AL PRIMER PENSAMIENTO, como El Primer Asociado a la Voluntad de la Creacion.

En este contexto, y en armonia con la rigurosidad dogmatica ortodoxa, La Santisima Trinidad corresponde a la INMANIFESTACION, Lo Inefable, la Profundidad del Incogsnocible.

Los Sefirots deben ser entendidos en esta Dimension, por los que El Sefer Yetzira los llama INEFABLES SEFIROTS, las escuelas de pseudo-cabala” modernas, abusando de las analogias, has reducido el entendimiento, la vision de los Sefirots, al plano de la creacion. Estos constituyen el MUNDO DE LA EMANACION, el Adam Kadmon, Dios VINIENDO-REALIZANDOSE, Resplandeciendo en la Oscuridad, la AUR, El VAV del Tetragranmaton.

Comentemos el resto de los versos:

“Estaba con Dios” para asentar que, a pesar de su Inmensidad y Trascendencia, desde la Eternidad El existe con un aspecto de INDIVIDUACION, que propicia los arquetipos para las relaciones, en que se soportara el Misterio mismo de la Redencion. El Pensamiento de la Creacion, no es solo “un aspecto”, sino tambien, una PERSONA AUTO AFIRMADA.

“Era Dios” “...Era...Estaba...Era”, es una referencia a los Santos Nombres Tri-temporales del Verbo Ser en Dios, como “Ehie Asher Ehie”o “Era, Es y ha de Venir” (Santo Shema Apocaliptico). Este tercer verso corresponde a Bihna, como Matriz Divina, El Huevo Eterno (Himno de la Creacion del Rig-Veda), en el que Dios VIENE, Se Manifiesta, Se Realiza. En el Arbol de la Vida OLAMICO, hasta aquí corresponde MACRO-PROSOPO (Arij Ampim-Abba-Ima), y el Mundo de la Emanacion.

“Este Era en El PRINCIPIO con Dios” es un giro circular hacia la expresion correspondiente a Jojma “y el Verbo estaba con Dios”, ya que Hesed es la Apertura de MICRO-PROSOPO (Seir-anpim), como FRACTAL del MISTERIO DE LAS PERSONAS-RELACIONES, el Seranpim es a Arijanpim, lo que Jojma es a Keter, lo que el Hijo es al Padre.

“Todas las cosas por El fueron Hechas” Es la primera referencia a algo “fuera de Dios” (creacion ex-nihilo) la palabra HECHO, para señalar al Todo, es luego utilizada en el Apocalipsis con el HECHO ESTA, sobre la Creacion Acabada. La correspondencia a Gebura, aplica, ya que EL RIGOR, es una “sombra” del acto ABSOLUTO del Tzintzum, asi como Hesed, es una “imagen” de la Expansion ( Misterio de Rostro Alargado-Rostro Contraido).

“Y sin El nada de lo que ha sido hecho Fue Hecho” Tiferet, como MEDIADOR, por eso usa el vocablo SIN EL NADA. Los ultimos tres introducen el tema de LO HECHO, Y se posicionan en el triangulo-pecho del hombre-arbol, para corresponder al Mundo de Briah (Creacion), debajo del ternario de las emanacion-abstraccion de los principios.

“En El Estaba la Vida” Netza, como comienzo del triangulo de la Formacion-Trono de Dios, que en el Cuerpo Divino apuntala a la region anatomica del sacro humano, como analogia de los principios GENERADORES, por eso introduce el tema de LA VIDA. Aqui Vida no es semilla de almas a pruebas, semen divino, en cuanto a don de Ser, sino a la Vida Divina que quiere ser COMUNICADA a los seres libres racionales, para que participen de la FORMA DIVINA.

“Y la Vida Era la Luz de los Hombre” la Luz como “Substanciacion” de esa Vida Divina Comunicable, Dios a provisto los medios para poder IRRADIAR, incidir, sobre nuestros entendimientos, ese es HOD como “pasivo” de Netza.

“La Luz en las Tinieblas Resplandece” Iesod, como “ORGANO GENERADOR” del Adam Kadmon, completa el Ternario inferior de la Gran Manifestacion, constituyendose en un “segundo Parsufin” dentro del Hexagrama que es el Seirampin. Habla del Acto Mismo de Resplandecer LA LUZ, porque El Fundamento es El Punto de PASE de la Forma hacia la MATRIZ UNIVERSAL, que es Malcut En este sentido IESOD seria RUAJ ELOHIM, El Espiritu Santo, que Revoloteaba sobre la Faz de las Aguas, previo al FIAT.

“Y Las Tinieblas no pudieron contra ella” Porque El Reino es la Victoria de la Luz sobre la Oscuridad, el Reino es el Vehiculo de Realizacion Universal de la Voluntad y el Pensamiento Arquetipico.

#cabala #cristiana #padre nuestro

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dfroza · 3 years

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“In the beginning…”

A set of posts by John Parsons that reflect upon Genesis:

The 18th century Torah sage Vilna Gaon taught that the Hebrew word “bereshit” (בְּרֵאשִׁית), which is the very first word of the Bible, may be thought of as an acronym for meaningful spiritual life. The first letter, Bet (בּ), stands for bittachon (בִּטָּחוֹן), a word that means complete trust in God’s love for your life; the next letter, Resh (ר), stands for ratzon (רָצוֹן), or the desire to live according to God’s will; the central letter Aleph (א) stands for ahavah (אַהֲבָה), which is the love for God and for our fellow man (Deut. 6:5; Lev. 19:18); and the letter Shin (שׁ) is for shetikah (שְׁתִיקָה), or “keeping silent,” which is the cardinal virtue of godly self-control and wisdom (James 1:26; 3:1-18; Psalm 34:13; Prov. 13:3, etc.). The letter Yod (י) is for yirah (יִרְאָה), or reverence for God’s authority and dignity; and finally, the letter Tav (ת) is for Torah (תּוֹרָה), the study of which brings transformation and sanctity to your life (Psalm 19:7; Psalm 119:105; Prov. 6:23; Matt. 5:17-19; 2 Tim. 2:15-16).

Torah begins with the word 'bereshit' (בְּרֵאשִׁית), which may also be understood to say 'God created the world for the sake of the beginning.' All the Creator asks is that you make a beginning, that you turn in the right direction." Repent and believe -- what? Believe that you are loved, you need God's compassion and healing in your life... Indeed, we never really get past the first steps made in earnestness toward God. In that sense we are "always beginning," since we never get beyond the need of the heart to turn to God. We are all incomplete, awaiting the end for which we were created, and therefore we are always calling on the LORD, always abiding in Him, always seeking His face... We begin, we end, and in everything Yeshua is the Center of our hearts... [Hebrew for Christians]

THE VERY FIRST PROPHECY OF THE TORAH concerns the promise of the coming “Seed of the woman” who would vanquish the serpent (nachash) that had originally tempted and deceived Eve (Gen. 3:15). This prophecy is sometimes called the proto-euangelion (“first gospel”), since it is the starting point of all subsequent prophecy and redemptive history revealed in the Scriptures. Indeed, since the mystery of the Incarnation of God the Son (the “Son of Man”) is foreshadowed here, this prophecy is linked to the original woman, Eve. Just as Eve became a carrier of the corruption of human nature by heeding the voice of the tempter, so she would be the carrier of God Himself for the deliverance of mankind through the advent of the Redeemer. In the tragic aftermath of the transgression of the first man and woman, then, God first announced His unfailing redemptive love for the human race that would culminate in the birth, sacrifice, and resurrection of Yeshua our Savior and Deliverer - “born of a woman, born under the law” (Gal. 4:4). [Hebrew for Christians]

This Sabbath Jews around the world will begin re-reading the Torah again for another year, and therefore the Sabbath is called "Shabbat Bereshit," or the Sabbath of the beginning...

In Jewish tradition, the word “Bereshit” can refer to either the first Torah portion of the Bible (i.e., Gen. 1:1-6:8) or to the first book of the Torah itself. When it is used to refer to the Torah portion, it is called “parashat Bereshit,” and the text covers the creation of the universe, including Adam and Eve, the subsequent transgression of Adam and Eve, the murder of Abel by humanity’s firstborn son Cain, and the increasing depravity of the generations until the time of the calling of Noah. When it is used to refer to the book, however, it is called “Sefer Bereshit,” or the “Book of Bereshit,” and the text covers everything from the creation of the universe to the descent of Jacob’s son Joseph into Egypt in anticipation of the great Exodus. Note that the ancient Greek translation of the Bible (i.e., the Septuagint) called this book “Genesis,” (Γένεσις: “birth”, “origin”), a name that was carried over in subsequent Latin and English translations.

The first Torah portion of Bereshit opens with this succinct statement about the creative activity of God: “In the beginning (i.e., “bereshit”) God (i.e., Elohim) created the heavens and the earth.” Note immediately that the Scriptures therefore begin - not from the first person perspective of some man’s understanding of God - but from an omniscient third person perspective, a Voice that reveals the Glorious Power that created the entire cosmos by means of His Word. The very first verse of the Bible, then, alludes to the triune nature of God, as further indicated by the use of the plural form of the name Elohim with the singular verb bara (he created). Indeed, the word bereshit itself includes the root idea of “head” (i.e., rosh), which suggests the “head of all things,” that is, to the Messiah, the Creative Word of God who is the “head of all beginning and authority” and through Whom and for Whom all things were created (Col. 1:16; 2:10).

After its astounding opening line, shrouded as it is in mystery, the Torah describes how God created the universe yesh me’ayin - out of nothing (Heb. 1:3) over a six “day” period. On the first day God created darkness and light; on the second day He created the atmosphere, dividing the “upper” from the “lower” waters. On the third day He set the boundaries of land and sea and seeded the earth with trees and vegetation. On the fourth day He fixed the position of the sun, moon and stars as timekeepers and illuminators of the earth. Fish, birds and reptiles were created on the fifth day; and land animals, and finally the human being, on the sixth. God ceased from His creative work on the seventh day, and sanctified it as a day of rest: the very first Shabbat...

In addition to this general, “day by day” account of the creation of the universe by God, the Torah provides a more focused account about how God formed Adam’s body from the dust of the earth and blew into his nostrils the “breath of life” (נשׁמת חיים) so that he became a “living soul.” Notice that the more detailed account includes reference to the LORD God, the first time the name YHVH (יהוה) is used in the Scriptures. Interestingly, in this second account the earth is described as a sort of “desert.” The earth was barren of vegetation, no rain had yet fallen upon the earth, and the LORD formed the man from the “dust from the ground.” After breathing into him so that he became a living soul, God planted a garden in Eden, “in the east,” and there caused every tree that was pleasant to the sight and good for food to spring up from the ground. In the very midst of this orchard were two special trees: the “Tree of Life” and the “Tree of the knowledge of good and evil” (עֵץ הַדַּעַת טוֹב וָרָע). God then instructed the man to tend the orchard and to eat from whatsoever tree he desired, though he was warned not to eat from the tree of knowledge of good and evil, “for in the day that you eat of it you shall surely die” (Gen. 2:17). [Hebrew for Christians]

When Adam first opened his eyes and human consciousness was born, he immediately understood that the LORD created all things, including himself. According to midrash, Adam's first words were, יהוה מֶלֶךְ עוֹלָם וָעֶד / Adonai malakh olam va’ed: "The LORD is King for ever and ever." God then said, "Now the whole world will know that I am King," and He was very pleased. This was the “tov me’od” (טוֹב מְאד) moment of creation, when God saw all that He had made “and found it very good” (Gen. 1:31). The birthday of humanity is therefore the Coronation Day for the King of the Universe...

The implication that God is our Creator is enormous and pervades everything else in our lives. God’s creative power is witnessed by all conscious life. The Divine Light that was created before the sun and the stars represents God's immanent presence that "lights up" all of creation - including our minds (Gen. 1:3). Since we were created b’tzelem Elohim, “in the image of God,” the witness of God's truth is foundational to all of our thinking as well. The revelation (not the invention) of logical first principles is part of God's "signature," if you will, of how the mind is wired to reality. Likewise we have intuitive awareness regarding the existence of moral truth (i.e., the standard of justice and moral law), aesthetic truth (i.e., ideals of beauty, goodness, worth, and love), and metaphysical truth (i.e., cause and effect relationships). “The heavens are recounting the glory of God, and the expanse is proclaiming his handiwork” (Psalm 19:1). God’s power and presence can be clearly inferred from the tremendous effect of the universe itself. As Paul stated, "the invisible things of Him (τά ἀόρατα αὐτοῦ) from the creation of the world are clearly seen (καθοράω), so that people are without excuse" (Rom. 1:19-20). It is the fear of the LORD (יִרְאַת יהוה) that is truly the beginning of wisdom and knowledge (Psalm 111:10; Prov. 1:7; 9:10). The Hebrew word for fearing (ירא) and seeing (ראה) share the same root. We cannot truly see reality apart from reverencing God as the Lord and King of Creation.

It is important to emphasize that God is not some impersonal “First Cause” or “Unmoved Mover” of the universe. He is not some “cosmic big bang” that started the universe only to be indifferent to its functioning, nor is God a "Cosmic Egg" or "Self-Absorbed Mind" that contemplates the navel of reality... No, God is an entirely awake and morally perfect Being who created everything “very good” and who actively engages and sustains His creation. God is a personal Creator and Ruler of all that exists. In theological jargon, God is both “immanent” (sustaining and upholding creation) and “transcendent” (exalted over creation). This God has a Name (YHVH), a mind, and a moral, purposive will that imbues all of creation. God is LORD over all time and space, the King of Glory, who is Master of all possible worlds. He is therefore intimately concerned with the rule of His law, expressed both in the “natural” world (i.e., the laws of physics, chemistry, etc.), the mental world (i.e., the laws of logic, mathematics, etc.), the ethical world (i.e., the laws of morality, ethics, etc.), and the spiritual world (the laws of spirit and of spiritual beings).

Of course the New Testament identifies the “Voice of the Creator” (קוֹל יְהוָה אֱלהִים) as the all-powerful Word of God: בְּרֵאשִׁית הָיָה הַדָּבָר / “in the beginning was the Word” (John 1:1,14). Yeshua is the Source of all life in the universe: כָּל־הַמַּעֲשִׂים נִהְיוּ עַל־יָדוֹ / “All things were made by Him (John 1:3). The “Word made flesh” is the "image of the invisible God" and the "radiance of the glory of God and the exact imprint (χαρακτήρ, 'character') of his nature" (John 1:14, Col. 1:15). All of creation is being constantly upheld by the word of His power (Heb. 1:3): “All things were created by Him (i.e., Yeshua), and for Him” and in Him all things consist (συνεστηκεν, lit. “stick together”) (Col. 1:16-17). Creation begins and ends with the redemptive love of God as manifested in the Person of Yeshua our Messiah... He is the Center of Creation - its beginning and end. As it is written: אָנכִי אָלֶף וְתָו רִאשׁוֹן וְאַחֲרוֹן ראשׁ וָסוֹף / "I am the 'Aleph' and the 'Tav,' the First and the Last, the Beginning and the End" (Rev. 22:13). Every knee shall one day bow before Him (Isa. 45:23; Rom. 14:11; Phil. 2:9-11). Indeed, Yeshua is מֶלֶךְ מַלְכֵי הַמְּלָכִים / Melech Malchei Hamelachim: The "King of kings of kings." He is LORD of all possible worlds -- from the highest celestial glory to the dust of death upon a cross... יְהִי שֵׁם יהוה מְברָךְ / yehi shem Adonai mevorakh: “Let the Name of the LORD be blessed” forever (Psalm 113:2). Amen.

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claudehenrion · 3 years

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Comment faire du neuf avec du vieux

Certains sketches d'Anne Roumanoff s'ouvrent sur un amusant “Je sais pas vous, mais moi…” que je vais lui emprunter, aujourd'hui. En effet, “je sais pas vous, donc, mais moi…”, je suis complètement paumé. Comme à plaisir, le temps qui passe semble s'éloigner, non pas de moi –brindille sans importance– mais de tout ce sur quoi l'humanité a toujours reposé : quelques idées simples, pleines de bon sens et d'expérience (et donc de vérité : sinon, on les aurait abandonnées depuis un bon bout de temps). Car même en se donnant beaucoup de mal, il n’est vraiment pas facile de trouver de bonnes choses dans les péripéties dans laquelle nous nous débattons, pas plus que dans 95 % --je suis brave !-- des idées dites “à la mode’‘ !

Notre temps est, depuis peu, assimilable à une des époques de ’'déclin” (on dit “décadence”, pour l'Empire romain. Les deux mots s'appliquent à notre temps) qui ont attristé, assombri et endeuillé l'Histoire et appauvri l'Humanité. Pourtant, il n'y a pas si longtemps, tout avait l'air d'être en place pour espérer en des jours meilleurs, mais tout se passe comme si nous avions fait le choix de ne conserver que les plus contestables, les plus “civilisationnicides” et les moins enrichissantes de chacune de nos idées. C’est simple : on se demande parfois si l'humanité souffrante n'aurait pas décidé en douce de sa fin prochaine, comme si elle était épuisée d'avoir tant donné, tant produit, tant inventé, tant imaginé… et tant rêvé…

Une question que nous nous posons souvent, entre amis, c'est : “où peut-on voir un réel progrès dans notre vie de tous les jours, dans nos contacts, ou dans ce que raconte la Presse ou dans les nouvelles du monde que nous glanons, ici ou là ?”. Et avec les mêmes amis ou d'autres, nous cherchons dans quel pays ou dans quelle partie du monde nous pourrions nous réfugier, pour fuir toutes les mauvaises ambiances, les menaces variées et l'effondrement de tout ce que les générations antérieures recommandaient comme étant “bon pour l'Homme”. Il n’y en a pas, il n’y en a plus. Tout a disparu et nous sommes condamnés à le regretter sans espoir.

Une telle situation est une énorme rupture, dans l'histoire de l'humanité : le monde moderne serait-il à la veille de supprimer la fonction “Rêve”, le rôle de l'Utopie, le “je sais que je pourrais être plus heureux ailleurs… Je ne sais pas où c'est, mais je sais que c'est ailleurs…” cher à Rimbaud, le rêve de cet “ailleurs” qui a bercé toutes les générations qui nous ont précédé ici-bas –même si c’est parfois inconsciemment, puisque les ‘’migrations’’ de nos lointains ancêtres, des bords du Lac Kiwu jusqu'aux 4 coins du monde (2,8 millions d'années pour les premiers hominidés, et 300 000 ans pour les premiers homo sapiens), n'étaient pas du tout conscientes, elles, et n’avaient rien de voyages organisés, fût-ce par des passeurs.

“De tout temps, l'homme”… (formule consacrée) a regardé au delà de sa grotte, de son abri, de sa masure, de sa chambre, et c'est même la seule définition du poète, de l'explorateur, de l'aventurier, du conquistador et du découvreur de mondes nouveaux… et même du simple curieux qui se cache derrière “Peeping Tom” : rêver, partir, conquérir, ou –ce qui revient au même– inventer, trouver, résoudre, composer… ne sont-ils pas, chacun à sa façon, autant de définitions de ce qu'est un homme ? D'ailleurs, le Sefer Bereshit de la Bible, le Livre I, dit “du commencement”, l'une de plus vieilles sources connues, ne repose-t-il pas sur la curiosité de nos premiers ancêtres, Adam et Eve, se perdant pour “connaître’' ?

Et tout ça pour en arriver au drame multiforme qui est notre seul horizon aujourd'hui : le néant, le zéro absolu. Quel gâchis ! Le qualificatif qui accompagnait le mot ’'horizon”, au cours de l'histoire, était “indépassable”. En 2021, cet “indépassable” s'est rétréci aux quatre murs de votre chambre et à l'écran de votre ordinateur… Vous souvenez-vous, il y a quelques mois à peine, que vos soucis tournaient autour de la destination de vos prochaines vacances au soleil ou à la neige, autour des conditions de vie de vos petits enfants (vivront-ils plus longtemps ? mieux ? dans un monde plus tranquille ?), autour de quelques grandes espérances à venir –plus à gauche pour les uns, plus à droite pour d'autres, mais que chacun imaginait “dans son bon sens”… ou autour de l'avenir proche du monde, depuis la compétition USA /Chine jusqu'à la poussée démographique africaine ou à une paix toujours espérée au moyen-orient ? Parti, tout ça, balayé !

Il ne reste plus que la terreur permanente qu'inspire à nos contemporains un “machin” même pas vivant et même pas beau mais qui a tout ravagé en quelques semaines, de la géopolitique du monde aux relations les plus intimes, ou de la perspective d'un lendemain simplement “tolérable’' jusqu’à nos rapports avec ce qui était, hier encore, ’'notre prochain” ? Les hommes, dans nos villes, se disputent pour un masque mis de travers, pour un vaccin reporté, pour une proximité de moins d’un mètre… Un ami autrefois très cher m'a claqué la porte au nez, au prétexte que j'ai dit dans un “billet” du 15 janvier pourquoi je ne prévois pas de me faire vacciner avec les “non-vaccins” disponibles : aucun système dans mon attitude, ni refus, ni ce que les psycho-rigides les plus atteints désignent par “complotisme” (qui n'est que :“ce que je crois que pensent ceux qui qui ont l'air de ne pas penser comme moi” !), ni anti-vaccinisme, évidemment : juste une attente de vaccins dignes de ce nom et de solutions moins improvisées… C’était déjà trop !

Ce choix m'a valu une volée de bois vert, d'être couvert de cendres, et d'être accusé de “complotisme” (Ah ! le pouvoir des mots qui ne veulent rien dire !) et de criminel qui refuse de protéger son environnement, l'humanité et que sais-je, encore ! J'avoue un immense désarroi devant le retour en force de querelles que j'ai connues dans mon enfance, entre “gaullistes” et “pétainistes” et, plus tard, entre “communistes” et “chiens” (’'tout anti-communiste est un chien’’ disait JP Sartre, toujours à la pointe du bon goût et de l'objectivité). Dans ma naïveté, que je croyais ces horreurs enfouies à jamais… Jamais je n'aurais pu penser qu'un machin aussi infréquentable que ce maudit covid (je parle de ce qu'il est vraiment, pas de ce qu'on en a fait, bien entendu !) ressusciterait les plus dommageables, les plus inutiles et les plus néfastes erreurs que la France avait connues à la fin de la seconde guerre mondiale --qui était tout de même un drame d'une autre taille…

Ce mal guéri, on a connu un temps –c'était hier !– où la liberté de parole ne se limitait pas à réciter les lieux communs de la “bien-pensance”, et où chacun pouvait avoir une opinion, et même “son” opinion. On les échangeait, on les comparaît, on se chamaillait un peu, parfois. Cela avait un joli nom : la civilisation. La perte actuelle de toute ouverture d'esprit, de tout échange, de tout désaccord, et donc de toute possibilité d'enrichissement, me désole : on a droit à applaudir la parole officielle, sauf à être “un complotiste”. Je ne sais pas vous, mais moi… je suis malheureux lorsque je vois le monde, hier encore tellement “user friendly” (= sympa) devenir un terrain de rejet systémique et obligatoire de “l'autre” dès qu'il ne pense pas “comme il faut’' ! Ce rétrécissement de l'esprit, c'est la mort de l'âme… et de toute intelligence. Rien ne justifie une telle horreur. Je sais pas vous... mais moi je ne comprends plus le monde dans lequel je vais devoir vivre.

H-Cl.

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grimoriosmisticos · 4 years

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O Estudo da Cabala

Existem diversos estudos sobre a Cabala, e muitos estudiosos do assunto, o estudo da Cabala é incrível, e existem um grande universo de conhecimento em livros de autoridade.

Cabala (também escrita como Kabbalah, Qabbala, cabbala, cabbalah, kabala, kabalah, kabbala) é um sistema religioso filosófico que reivindica o discernimento da natureza divina.

Q(a)B(a)L(a)H (קבלה QBLH) é uma palavra hebraica que significa recepção, que vem da raiz Qibel (“receber”).

A Qabalah divide-se em quatro partes principais:

Qabalah prática: trata dos talismãs, rituais e cerimônias mágicas;

Qabalah literal: para conhecê-la, é necessário ver suas três matérias (logo abaixo);

Qabalah não-escrita: conhecimento oral, a tradição;

Qabalah dogmática: parte doutrinal da ciência, sendo que suas principais fontes são o Sepher Yetzirah, o Zohar, o Sepher Sephiroth e o Asch Metzareph.

A Origem da Cabala

A “Cabala” é uma doutrina esotérica que diz respeito a Deus e o Universo, sendo afirmado que nos chegou como uma revelação para eleger santos de um passado remoto, e preservada apenas por alguns privilegiados.

Formas antigas de misticismo judaico consistiam inicialmente de doutrina empírica. Mais tarde, sob a influência da filosofia neoplatónica e neopitagórica, assumiu um carácter especulativo.

Na era medieval desenvolveu-se bastante com o surgimento do texto místico, Sepher Yetzirah, ou Sheper Bahir que significa Livro da Luz, do qual há menção antes do século XIII.

Porém o mais antigo monumento literário sobre a cabala é o Livro da Formação (Sepher Yetzirah), considerado anterior ao século VI, onde se defende a idéia de que o mundo é a emanação de Deus.].

Transformou-se em objeto de estudo sistemático do eleito, chamado o “baale ha-kabbalah-kabbalah” (בעלי הקבלה “possuidores ou mestres da Cabala “).

Os estudantes da Cabala tornaram-se mais tarde conhecidos como “maskilim” (משכילים “o iniciado”). Do décimo terceiro século para frente ramificou-se em uma literatura extensiva, ao lado e frequentemente na oposição ao Talmud.

Grande parte das formas de Cabala ensinam que cada letra, palavra, número, e acento da Escritura contêm um sentido escondido; e ensina os métodos de interpretação para verificar esses significados ocultos.

Alguns historiadores de religião afirmam que devemos limitar o uso do termo Cabala apenas ao sistema místico e religioso que apareceu depois do século XX e usam outros termos para referir-se aos sistemas esotéricos-místicos judeus de antes do século XII.

Outros estudiosos vêem esta distinção como sendo arbitrária. Neste ponto de vista, a Cabala do pós século XII é vista como a fase seguinte numa linha contínua de desenvolvimento que surgiram dos mesmos elementos e raízes.

Desta forma, estes estudiosos sentem que é apropriado o uso do termo Cabala para referir-se ao misticismo judeu desde o primeiro século da Era Comum.

O Judaismo ortodoxo discorda com ambas as escolas filosóficas, assim como rejeita a idéia de que a Cabala causou mudanças ou desenvolvimento histórico significativo.

Desde o final do século XIX, com o crescimento do estudo da cultura dos Judeus, a Cabala também tem sido estudada como um elevado sistema racional de compreensão do mundo, mais que um sistema místico.

Um pioneiro desta abordagem foi Lazar Gulkowitsch.

A Qabalah literal

A Qabalah literal possui três matérias principais:

Gematria (GMTRIA): baseada nos valores numéricos das palavras;

Notariqon (NVTRIQVN): em uma de suas formas, as letras de uma palavra são usadas como iniciais de outra; e na sua segunda forma, a letra inicial de várias palavras forma uma só;

Temurá (TMVRH): as letras de uma palavras são permutadas com outra, conforme uma tabela de substituição.

Antiguidade do misticismo esotérico

Formas iniciais de misticismo esotérico existem já há 2.000 anos. Ben Sira alerta sobre isto ao dizer: “Você não deve ter negócios com coisas secretas” (Sirach) ii.22; compare com o Talmud Hagigah 13a; Midrash Genesis Rabbah viii.

Literatura Apocalíptica pertence aos séculos II e I do pré-Cristianismo contendo alguns elementos da futura Cabala e, segundo Josephus, tais escritos estavam em poder dos Essênios

E eram cuidadosamente guardados por eles para evitar sua perda, o qual eles alegavam ser uma antiguidade valiosa (veja Fílon de Alexandria, “De Vita Contemplativa”, iii., e Hipólito, “Refutation of all Heresies”, ix. 27).

Estes muitos livros contém tradições secretas mantidas ocultas pelos “iluminados” como declarado em IV Esdras xiv. 45-46, onde Pseudo-Ezra é chamado a publicar os vinte e quatro livros canônicos abertamente.

De modo a que merecedores e não merecedores pudessem igualmente ler, mas mantendo sessenta outros livros ocultos de forma a “fornece-los apenas àqueles que são sábios” (compare Dan. xii. 10);

Pois para eles, estes são a primavera do entendimento, a fonte da sabedoria, e a corrente do conhecimento.

Instrutivo ao estudo do desenvolvimento da Cabala é o Livro dos Jubilados, escrito no reinado do Rei João Hircano, o qual refere a escritos de Jared, Cainan, e Noé, e apresenta Abraão como o renovador, e Levi como o guardião permanente, destes escritos antigos.

Ele oferece uma cosmogênese baseada nas vinte e duas letras do Alfabeto Hebraico, e conectada com a cronologia judaica e a messianologia, enquanto ao mesmo tempo insiste na Heptade como número sagrado ao invés do sistema decádico adotado por Haggadistas posteriores e pelo “Sefer Yetzirah”.

A idéia Pitagórea do poder criador de números e letras, sobre o qual o “Sepher Yetzirah” está fundamentado, o qual era conhecido no tempo da Mishnah (antes de 200DC).

Gnosticismo e Cabala

A literatura gnóstica dá testemunho da antiguidade da Cabala.

Gnosticismo — isto é, a “Chokmah” cabalística (חכמה “sabedoria”) – parece ter sido a primeira tentativa por parte dos sábios judeus em fornecer uma tradição mística empírica, com ajuda de idéias Platônicas e Pitagóricas (ou estóicas), um retorno especulativo.

Isto conduziu ao perigo da heresia pela qual as personalidades rabínicas judias Akiva e Ben Zoma esforçaram-se por libertar-se

Dualidade Cabalística

O sistema dualístico de poderes divinos bons e maus, o qual provêm do Zoroastrismo, pode ser encontrado no Gnosticismo; tendo influenciado a cosmologia da antiga Cabala antes de ela ter atingido a idade média.

Assim é o conceito em torno da árvore cabalística (Árvore da Vida), onde o lado direito é fonte de luz e pureza, e o esquerdo é fonte de escuridão e impureza, encontrado entre os Gnósticos.

O fato também que as Qliphoth (קליפות as “cascas” primevas de impureza), os quais são tão proeminentes na Cabala medieval, são encontradas nos velhos encantamentos babilônicos, é evidência em favor da antiguidade da maioria das idéias cabalísticas

Doutrinas Místicas nos Tempos do Talmude

Talmude

Nos tempos do Talmude os termos “Ma’aseh Bereshit” (Trabalhos da Criação) e “Ma’aseh Merkabah” (Trabalhos do Divino Trono/Carruagem) claramente indicam a vinculação com o Midrash nestas especulações; elas eram baseadas em Gen. i. e Ezequiel i. 4-28; enquanto os nomes “Sitre Torah” (Talmude Hag. 13a) e “Raze Torah” (Ab. vi. 1) indicam seu carater secreto.

Em contraste com a afirmação explícita das Escrituras que Deus criou não somente o mundo, mas também a matéria da qual ele foi feito, a opinião é expressa em tempos muito recentes que Deus criou o mundo da matéria que encontrou disponível — uma opinião provavelmente atribuida a influência da cosmogênese platônica.

Eminentes professores rabinos palestinos conservam a teoria da preexistência da matéria (Midrash Genesis Rabbah i. 5, iv. 6), em contrariedade com Gamaliel II. (ib. i. 9).

Ao discorrer sobre a natureza de Deus e do universo, os místicos do período Talmúdico afirmaram, em contraste com o transcedentalis,o Bíblico, que “Deus é o lugar-morada do universo; mas o universo não é o lugar-morada de Deus”.

Possivelmente a designação (“lugar”) para Deus, tão frequentemente encontrada na literatura Talmúdica-Midrashica, é devida a esta concepção, assim como Philo, ao comentar sobre Gen. xxviii. 11 diz, “Deus é chamado ‘ha makom’ (המקום “o lugar”) porque Deus abarca o universo, mas Ele próprio não é abarcado por nada” (“De Somniis,” i. 11).

Spinoza devia ter esta passagem em mente quando disse que os antigos judeus não separavam Deus do mundo.

Esta concepção de Deus pode ser panteísta. Isto também postula a união do homem com Deus; ambas as idéias foram posteriormente desenvolvidas na Cabala mais recente.

Até em tempos bem recentes,teologos da Palestina e de Alexandrei reconheceram dois atributos de Deus,”middat hadin”,o atributo da justiça,e missa ha-rahamim”, o atributo da misericórdia(Midrash Sifre,Deut.27);e esse é o contraste entre misericórdia e justiça,uma doutrina fundamental da Cabala.

Cabala no Cristianismo e na sociedade não-judaica

O termo “Cabala” não veio a ser usado até meados do século XI, e naquele tempo referia-se à escola de pensamento (Judaica) relacionada ao misticismo esotérico.

Desde esses tempos, trabalhos Cabalísticos ganharam uma audiência maior fora da comunidade Judaica.

Assim versões Cristãs da Cabala começaram a desenvolver-se; no início do século XVIII a cabala passou a ter um amplo uso por filósofos herméticos, neo-pagãos e outros novos grupos religiosos.

Hoje esta palavra pode ser usada para descrever muitas escolas Judaicas, Cristãs ou neo-pagãs de misticismo esotérico.

Leve-se em conta que cada grupo destes tem diferentes conjuntos de livros que eles mantem como parte de sua tradição e rejeitam as interpretações de cada um dos outros grupos.

Principais textos judaicos

O primeiro livro na Cabala a ser escrito, existente ainda hoje, é o Sepher Yetzirah (“Livro da criação”).

Os primeiros comentários sobre este pequeno livro foram escritos durante o século X, e o texto em si é citado desde o século VI.

Sua origem histórica não é clara. Como muitos textos místicos Judeus, o Sefer Yetzirah foi escrito de uma maneira que pode parecer insignificante para aqueles que o lêem sem um conhecimento maior sobre o Tanakh (Bíblia Judaica) e o Midrash.

Outra obra muito importante dentro do misticismo judeu é o Bahir (“iluminação”), também conhecido como “O Midrash do Rabino Nehuniah ben haKana“. Com aproximadamente 12.000 palavras.

Publicado pela primeira vez em 1176 em Provença, muitos judeus ortodoxos acreditam que o autor foi o Rabino Nehuniah ben haKana, um sábio Talmúdico do século I. Historiadores mostraram que o livro aparentemente foi escrito não muito antes de ter sido publicado.

O trabalho mais importante do misticismo judeu é o Zohar (זהר “Esplendor”). Trata-se de um comentário esotérico e místico sobre o Torah, escrito em aramaico.

A tradição ortodoxa judaica afirma que foi escrito pelo Rabino Shimon ben Yohai durante o século II.

No século XII, um judeu espanhol chamado Moshe de Leon declarou ter descoberto o texto do Zohar, o texto foi então publicado e distribuído por todo o mundo judeu.

Célebre historiador e estudante da Cabala, Gershom Scholem mostrou que o próprio de Leon era o autor do Zohar.

Entre suas provas, uma era que o texto usava a gramática e estruturas frasais da língua espanhola do século XII, e que o autor não tinha um conhecimento exato de Israel.

O Zohar contém e elabora sobre muito do material encontrado no Sepher Yetzirah e no Sefer Bahir, e sem dúvida é a obra cabalística por excelência.

Ensinamentos cabalísticos sobre a alma humana

O Zohar propõe que a alma humana possui três elementos, o nefesh, ru’ach, e neshamah.

O nefesh é encontrado em todos os humanos e entra no corpo físico durante o nascimento.

É a fonte da natureza fisica e psicológica do indivíduo. As próximas duas partes da alma não são implantadas durante o nascimento, mas são criadas lentamente com o passar do tempo; Seu desenvolvimento depende da ações e crenças do indivíduo.

É dito que elas só existem por completo em pessoas espiritualmente despertas. Uma forma comum de explicar as três partes da alma é como mostrado a seguir:

Nefesh (נפש) – A parte inferior, ou animal, da alma. Está associada aos instintos e desejos corporais.

Ruach (רוח) – A alma mediana, o espírito. Ela contem as virtudes morais e a habilidade de distinguir o bem e o mal.

Neshamah (נשמה) – A alma superior, ou super-alma. Essa separa o homem de todas as outras formas de vida.

Está relacionada ao intelecto, e permite ao homem aproveitar e se beneficiar da pós-vida.

Essa parte da alma é fornecida tanto para judeus quanto para não-judeus no nascimento. Ela permite ao indivíduo ter alguma consciência da existência e presença de Deus

A Raaya Meheimna, uma adição posterior ao Zohar por um autor desconhecido, sugere que haja mais duas partes da alma, a chayyah e a yehidah.

Gershom Scholem escreve que essas “eram consideradas como representantes dos níveis mais elevados de percepção intuitiva, e estar ao alcance somente de alguns poucos escolhidos”.

Chayyah (חיה) – A parte da alma que permite ao homem a percepção da divina força.

Yehidah (יחידה) – O mais alto nível da alma, pelo qual o homem pode atingir a união máxima com Deus

Tanto trabalhos Rabínicos como Kabalísticos sugerem que haja também alguns outros estados não permanentes para a alma que as pessoas podem desenvolver em certas situações.

Essas outras almas ou outros estados da alma não tem nenhuma relação com o pós-vida.

Ruach HaKodesh (רוח הקודש) – Um estado da alma que possibilita a profecia. Desde o fim da era da profecia clássica, ninguém mais recebeu a alma da profecia.

Neshamah Yeseira – A alma suplementar que o Judeu demonstra durante o Shabbat. Ela permite um maior prazer espiritual do dia. Ela existe somente quando se observa o Shabbat e pode ser ganha ou perdida dependendo na observação do Shabbat da pessoa.

Neshoma Kedosha – Cedida aos Judeus quando alcançam a maioridade (13 anos para meninos, 12 para meninas), e está relacionada com o estudo e seguimento dos mandamentos da Torah; pode ser ganha ou perdida dependendo do estudo e prática da Torah pela pessoa.

Predizendo o Futuro

Um pequeno número de Cabalistas tentou predizer acontecimentos pela cabala. A palavra passou a ser usada como referência às ciências secretas em geral, à arte mística, ou ao mistério.

Depois disso, a palavra cabala veio a significar uma associação secreta de uns poucos indivíduos que buscam obter posição e poder por meio de práticas astuciosas.

Outros termos que originalmente se referiam a associações religiosas mas que passaram a se referir de alguma forma a comportamentos perigosos e suspeitos incluem fanático, assassino, e brutamontes.

Cabala e a Tradição Esotérica Ocidental

A Tradição Esotérica Ocidental (ou Hermética) é a maior precursora dos movimentos do Neo-Paganismo e da Nova Era, que existem de diversas formas atualmente, estando fortemente intrincados com muitos dos aspectos da Cabala.

Muito foi alterado de sua raiz Judaica, devido à prática esotérica comum do sincretismo. Todavia a essência da tradição está reconhecidamente presente.

A Cabala “Hermética”, como é muitas vezes denominada, provavelmente alcançou seu apogeu na “Ordem Hermética do Alvorecer Dourado” (Hermetic Order of the Golden Dawn), uma organização que foi sem sombra de dúvida o ápice da Magia Cerimonial (ou dependendo do referencial, o declínio à decadência).

Na “Alvorecer Dourado”, princípios Cabalísticos como as dez emanações (Sephiroth), foram fundidas com deidades Gregas e Egípcias, o sistema Enochiano da magia angelical de John Dee, e certos conceitos (particularmente Hinduístas e Budistas) da estrutura organizacional estilo esotérico- (Maçônica ou Rosacruz).

Muitos rituais da Alvorecer Dourado foram expostos pelo legendário ocultista Aleister Crowley e foram eventualmente compiladas em formato de Livro, por Israel Regardie, autor de certa notoriedade.

Crowley deixou sua marca no uso da Cabala, em vários de seus escritos; destes, talvez o mais ilustrativo seja Liber 777.

Este livro é basicamente um conjunto de tabelas relacionadas: às várias partes das cerimônias de magias religiosas orientais e ocidentais; a trinta e dois números que representam as dez esferas e vinte e dois caminhos da Árvore da Vida Cabalística.

A atitude do sincretismo demonstrada pelos Cabalistas Herméticos é planamente evidente aqui, bastando checar as tabelas, para notar que Chesed corresponde a Júpiter, Isis, a cor azul (na escala Rainha), Poseidon, Brahma e ametista – nada, certamente, do que os Cabalistas Judeus tinham em mente.

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alfaqir-abdillah · 4 years

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Etimologi Tiga Agama (part 1)

Assalaamu'alaikum. Shalom aleichem.

Dari berbagai agama dan kepercayaan yang ada di dunia, ada tiga agama yang memiliki keterkaitan erat satu sama lain, yaitu Yahudi, Kristian, Islam. Dalam kesempatan ini insyaa-ALLAH akan dibahas tentang etimologi dari nama ketiga agama tersebut.

YAHUDI

Ada tiga hal utama yang akan dibahas terkait agama Yahudi, yaitu :

- Kata “Yahudi”

- Nabi Musa

- Torah

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Kata “Yahudi”

Kata "Yahudi" (Indonesia) berasal dari kata dalam Qur`an "al-Yahuud" [اليَهُود] (Arab). Kata tersebut juga dikenal sebagai "Jew" (Inggris) yang berasal dari kata dalam Bible "Judah", salah satu dari 12 anak Yisra`el (Ibrani) atau Isra`il (Arab). Berikut adalah keterkaitan antar-kata yang menghasilkan nama "Yahudi" atau "Jew".

اليَهُود << Yehudi (Ibrani) << Yehudah (Ibrani)

Jew << Judah (Inggris) << Yehudah (Ibrani)

Yehudah = salah satu dari 12 suku Yisra`el

Yisra`el = nama lain dari Ya'aqov (Ibrani) atau Ya`qub (Arab)

Kesimpulannya, "Yahudi" atau "Jew" bukan nama agama tetapi nama suku, yang kemudian berubah menjadi nama kerajaan (Kerajaan Yehudah).

https://en.wikipedia.org/wiki/Jews#Name_and_etymology

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Nabi Musa

Nabi Musa (Arab) atau Moshe (Ibrani) adalah tokoh utama dan tokoh sentral dalam ajaran agama Yahudi. Beliau adalah seorang keturunan Anak-anak Yisra`el yang tinggal dalam pengasuhan keluarga Fir’aun di Kerajaan Mesir. Bahasa ibu Nabi Musa adalah bahasa Ibrani dan (mungkin juga) Aramaik.

Karena Nabi Musa diasuh oleh keluarga Fir’aun, maka nama “Musa” adalah nama dalam bahasa Mesir Kuno. Arti nama “Musa” (Arab) atau “Moshe” (Ibrani) dalam bahasa Mesir Kuno adalah :

mu = air dalam jumlah besar; danau, sungai

+ shaa = berlayar

+ SaA = diambil dari air

Selain itu, alternatif lain tentang arti nama “Musa” dalam bahasa Mesir adalah terkait dengan katakerja dalam bahasa Mesir :

“ms/msi” = melahirkan, memperanakkan = walad [ولد] (Arab)

“ms” = anak, anak laki-laki = walad [ولد] (Arab), ibn [ابن] (Arab)

Sehingga nama “Musa” memiliki arti “yang berlayar di danau, sungai” atau “yang diambil dari danau, sungai”. Alternatifnya adalah nama “Musa” memiliki arti “anak, anak laki-laki”.

Jika mengacu pada Bible, maka Nabi Musa merupakan keturunan dari suku Levi, salah satu dari 12 suku Yisra`el, yang juga merupakan sukunya para ulama bangsa Yisra`el.

Yang menarik, dalam Bible terutama Perj. Lama (Old Testa.), kata "Jew" dan "Yahudi" baru ditemukan pada kitab-kitab di luar Torah. Di antaranya dalam kitab Ezra dan kitab Esther. Dengan kata lain, Nabi Musa tidak pernah menyebut dirinya ataupun nama agamanya sebagai "Yahudi".

Kesimpulannya, agama Nabi Musa bukanlah agama Yahudi dan bahasa ibu Nabi Musa adalah bahasa Ibrani dan (mungkin) bahasa Aramaik sebagaimana bahasa ibu bangsa Yisra`el.

http://www.biblehistory.net/newsletter/Moses.htm

https://www.bibleodyssey.org/en/people/related-articles/was-moses-name-egyptian

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Torah

Baik menurut Qur`an maupun menurut Bible, Nabi Musa menerima wahyu yang disebut “Torah” (Ibrani) atau “Tawrah” (Arab).

Dalam bahasa Ibrani, kata “Torah” memiliki arti “arahan, petunjuk, tujuan, perintah, pengajaran, hukum”, yang berasal dari kata “yara” yang berarti “melempar, menembak (anak panah), menunjukkan, mengarahkan”.

Dalam Bible, terutama Perj. Lama, yang dinyatakan sebagai Torah oleh umat Yahudi adalah lima kitab paling awal dari Perj. Lama, yaitu :

1. sefer Bereshit (arti: “pada awalnya”) = book of Genesis = kitab Kejadian

2. sefer Shemot (arti: “nama-nama”) = book of Exodus = kitab Keluaran

3. sefer Vayikra (arti: “dan dia memanggil”) = book of Leviticus = kitab Imamat

4. sefer Bemidbar (arti: “di padang pasir”) = book of Numbers = kitab Bilangan

5. sefer Devarim (arti: “perkataan”) = book of Deuteronomy = kitab Ulangan

Lalu kitab-kitab selebihnya bagaimana?

Kitab-kitab dalam Perj. Lama terbagi menjadi tiga kelompok :

1. Torah : arahan, petunjuk, tujuan, perintah, pengajaran, hukum

2. Nevi`im : nabi-nabi / para nabi à nevi (Ibrani) = nabi (Arab)

3. Khetuv`im : tulisan-tulisan à khetuv (Ibrani) = kitab (Arab)

Maka kitab-kitab selain Torah masuk ke dalam kelompok Nevi`im dan Khetuv`im. Kesemuanya disebut dengan istilah “TNKh” atau dibaca “Tanakh” yang merupakan singkatan dari “T-orah + N-evi`im + Kh-etuv`im”

Baik Torah, Nevi`im, dan Khetuv`im, semuanya menggunakan bahasa Ibrani dan (sedikit) Aramaik dalam naskah aslinya. Hal ini sejalan dengan fakta bahwa bahasa ibu Nabi Musa dan bangsa Yisra`el adalah kedua bahasa tersebut.

Kesimpulannya, Torah yang diberikan ALLAH kepada Nabi Musa –dengan asumsi masih sesuai aslinya– adalah lima kitab pertama Perj. Lama, dan tidak termasuk kitab-kitab selainnya. Bahasa yang digunakan dalam naskah asli Torah sama dengan bahasa ibu Nabi Musa dan bangsa Yisra`el.

https://biblehub.com/hebrew/8451.htm

https://biblehub.com/hebrew/3384.htm

#yahudi #jew #musa #moses #taurat #torah

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godbewithyouihavedone · 5 years

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Chapters: 20/22 Fandom: Good Omens - Neil Gaiman & Terry Pratchett, Sefer Chanoch | Book of Enoch, Sefer Bereshit | Book of Genesis Rating: Mature Warnings: No Archive Warnings Apply Relationships: Aziraphale/Crowley (Good Omens), Aziraphale (Good Omens)/Original Male Character(s) Characters: Aziraphale (Good Omens), Crowley (Good Omens), Gabriel (Good Omens), Enoch (Abrahamic Religions), Samyaza (Angel), War (Good Omens), Pestilence (Good Omens), No'ach | Noah Additional Tags: Pre-Arrangement (Good Omens), Angel Sex, Nephilim, Apocryphal Gospels, Biblical Reinterpretation, Noah's Ark Summary:

A group of angels stationed on earth called the Watchers are building the first (and worst) college town. Crowley’s stuck babysitting a stoned prophet during a dire flood warning. Aziraphale is about to learn just how far angels can fall from heaven, and with it, the very ends of his loyalties.

Good Omens does the apocryphal Book of Enoch, which features the Nephilim, the secret knowledge of heaven, and one tremendously huge boat.

Chapter 20: The really fucking sad one. "The Lord bestowed no mercy on those that turned their back. But Aziraphale felt emptied, little judgement left inside him. He had tasted the broken hope of humanity and choked."

#good omens #ineffable husbands #the book of enoch #biblical apocrypha

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ao3feed-goodomens · 5 years

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Dreams of shackled stars

read it on the AO3 at http://bit.ly/2MXqwM9

by godbewithyouihavedone

Good Omens does the apocryphal Book of Enoch, which features the Nephilim, the secret knowledge of heaven, and one tremendously huge boat.

Words: 1338, Chapters: 1/21, Language: English

Fandoms: Good Omens - Neil Gaiman & Terry Pratchett, Sefer Chanoch | Book of Enoch, Sefer Bereshit | Book of Genesis

Rating: Mature

Warnings: No Archive Warnings Apply

Categories: M/M

Characters: Aziraphale (Good Omens), Crowley (Good Omens), Gabriel (Good Omens), Enoch (Abrahamic Religions), Samyaza (Angel), War (Good Omens), Pestilence (Good Omens), No'ach | Noah

Relationships: Aziraphale/Crowley (Good Omens), Aziraphale (Good Omens)/Original Male Character(s)

Additional Tags: Pre-Arrangement (Good Omens), Angel Sex, Nephilim, Apocryphal Gospels, Biblical Reinterpretation, Noah's Ark

read it on the AO3 at http://bit.ly/2MXqwM9

#ao3feed #fanfic #Good Omens

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isamusojourno · 7 years

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The secret of the closed mem and the hidden Messiah

If you are reading translated versions of the Bible, you will miss some very important and often capital points. Reading the Torah and Tanach in Hebrew language will facilitate your understanding of the text in the specific context it was born into. Moreover, studying Jewish thought, especially of ancient times, is mandatory if you want to access the secrets the Word contains.

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#closed mem #Isaiah 9:7 #open mem #oth #Sefer Bereshit #targum #the hidden Messiah #Torah and Tanach #Yeshua ben Yosef #Yeshua&039;s return #Yosef and his brothers

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jewishbookworld · 2 years

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Through the Prism by Esther Shkop

Refractions and Reflections on Bereshit Sefer Bereishit ― the Book of Genesis ―relates the stories of our Patriarchs and Matriarchs. So little is known about their struggles and achievements, and their spiritual stature is beyond our comprehension. Nonetheless, the Torah invites each reader to attempt to understand – inasmuch as the text allows – the motivations and emotions of these great men…

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#Esther Shkop #Gefen Publishing House

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scuffed-tarot · 6 years

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You, a fool and a dullard: Kabbalah is a Mystic Ancient Tradition predating even the Jews and Greeks and it is the foundation of All Magick. It’s all about syncretism and probing the Universal Wisdom.

Me, an intellectual: Kabbalah literally means “received [tradition]” in Hebrew and you use things like Yesod and Gevurah, which are Hebrew as well. Every one of your texts depend on the writings of rabbis who made books like Sefer Yetzirah and Sefer HaBahir and the many Ma’aseh Bereshit and Ma'aseh Merkabah and implied sitrei torah. All of Kabbalah is from a Jewish context and removing Kabbalah from that context is an act of antisemitism and genocide.

#kabbalah #cultural appropriation #chaos magick #hermeticism #occultism #genocide mention #scuffed-tarot

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dfroza · 3 years

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A new covenant of grace is all about the treasured gift

that we receive simply by being open to “believe…” in the heart in the True illumination of the Son and to come to speak of it as well through a body of earth.

(in silence & sound)

Today’s reading of the Scriptures from the New Testament is the 4th chapter of the Letter of Romans where Paul writes of this grace through faith beginning with Abraham thousands of years ago:

Let me use Abraham as an example. It is clear that humanly speaking, he was the founder of Judaism. What was his experience of being made right with God? Was it by his good works of keeping the law? No. For if it was by the things he did, he would have something to boast about, but no one boasts before God. Listen to what the Scriptures say:

Because Abraham believed God’s words, his faith transferred God’s righteousness into his account.

When people work, they earn wages. It can’t be considered a free gift, because they earned it. But no one earns God’s righteousness. It can only be transferred when we no longer rely on our own works, but believe in the one who powerfully declares the ungodly to be righteous in his eyes. It is faith that transfers God’s righteousness into your account!

Even King David himself speaks to us regarding the complete wholeness that comes inside a person when God’s powerful declaration of righteousness is heard over our life. Apart from our works, God’s work is enough. Here’s what David says:

What happy fulfillment is ahead for those

whose rebellion has been forgiven

and whose sins are covered by blood.

What happy progress comes to them

when they hear the Lord speak over them,

“I will never hold your sins against you!”

Now, think about it. Does this happiness come only to the Jews, or is it available to all who believe? Our answer is this: faith was credited to Abraham as God’s righteousness!

How did he receive this gift of righteousness? Was he circumcised at the time God accepted him, or was he still uncircumcised? Clearly, he was an uncircumcised gentile when God said this of him! It was later that he received the external sign of circumcision as a seal to confirm that God had already transferred his righteousness to him by faith, while he was still uncircumcised. So now this qualifies him to become the father of all who believe among the non-Jewish people. And like their “father of faith,” Abraham, God also transfers his righteousness to them by faith. Yes, Abraham is obviously the true father of faith for the Jewish people who are not only circumcised but who walk in the way of faith that our father Abraham displayed before his circumcision.

God promised Abraham and his descendants that they would have an heir who would reign over the world. This royal promise was not fulfilled because Abraham kept all the law, but through the righteousness that was transferred by faith. For if keeping the law earns the inheritance, then faith is robbed of its power and the promise becomes useless. For the law provokes punishment, and where no law exists there cannot be a violation of the law.

The promise depends on faith so that it can be experienced as a grace-gift, and now it extends to all the descendants of Abraham. This promise is not only meant for those who obey the law, but also to those who enter into the faith of Abraham, the father of us all. That’s what the Scripture means when it says:

“I have made you the father of many nations.”

He is our example and father, for in God’s presence he believed that God can raise the dead and call into being things that don’t even exist yet. Against all odds, when it looked hopeless, Abraham believed the promise and expected God to fulfill it. He took God at his word, and as a result he became the father of many nations. God’s declaration over him came to pass:

“Your descendants will be so many

that they will be impossible to count!”

In spite of being nearly one hundred years old when the promise of having a son was made, his faith was so strong that it could not be undermined by the fact that he and Sarah were incapable of conceiving a child. He never stopped believing God’s promise, for he was made strong in his faith to father a child. And because he was mighty in faith and convinced that God had all the power needed to fulfill his promises, Abraham glorified God!

So now you can see why Abraham’s faith was credited to his account as righteousness before God. And this declaration was not just spoken over Abraham, but also over us. For when we believe and embrace the one who brought our Lord Jesus back to life, perfect righteousness will be credited to our account as well. Jesus was handed over to be crucified for the forgiveness of our sins and was raised back to life to prove that he had made us right with God!

The Letter of Romans, Chapter 4 (The Passion Translation)

Today’s paired chapter of the Testaments is the 23rd chapter of the book (scroll) of Isaiah that points to the humbling of the world’s pride:

A message about Tyre:

Cry out in anguish, you who travel the Mediterranean from east to west!

Cry out, Tarshishian ships, because Tyre is no more.

It is devastated—no houses, no harbor—nothing is left.

The people from Cyprus have witnessed it.

Grieve quietly, you people along the coast,

you merchants of Sidon, who cross the sea.

You go through great waters in boats filled with the grain of Shihor;

the harvest of the Nile was Tyre’s revenue;

She was the marketplace of the nations.

Shame runs deep for Sidon since the sea has said,

“I bore and raised no sons or daughters as my own.”

Egypt will be terribly upset, too,

when they learn about Tyre’s destruction.

So you who live along the coast,

make for Tarshish, and bewail your fate.

One wonders: could this really be the same city?

It was so jubilant, so magnificent, so commanding for its trade.

Is this the city that’s been around longer than memory

and her citizens have traveled to exotic, faraway places?

Tyre’s merchants and traders were princes and nobles,

respected everywhere around the world.

Who did this to Tyre,

a city that awards honor with crowns?

The Eternal, Commander of heavenly armies, has determined,

Tyre should be destroyed, wrecked, and disgraced

To spoil the foolish arrogance of all glory and

to show how insignificant earthly honors are.

People of Tarshish, you should traverse your land as if it were the Nile.

With Tyre out of the way, there’s nothing to stop you anymore.

God’s power extends across the sea;

He has terrified the nations,

turning Canaan loose against them to demolish their fortresses.

Eternal One: The celebration is over, downtrodden virgin daughter of Sidon.

There’s nothing left of you to take pride in.

Go ahead, pack up and move to Cyprus.

But you still won’t find rest.

Just look at the land of the Chaldeans in southern Mesopotamia. There are no such people anymore. The Assyrians came along, took it over, and left it for the desert animals; they built their siege machines, stripped its palaces, and determined that it should be ruined.

Cry out in anguish, ships of Tarshish

because your fortress is no more.

Tyre will be forgotten for 70 years—the lifespan of a king. After that Tyre’s fate will be like the song of the prostitute:

“O forgotten woman, yesterday’s prostitute,

take up a harp, and walk about the city.

Play it well, and sing your melodies,

so you will be remembered.”

When 70 years have passed, the Eternal will visit Tyre, and she’ll return to her wicked ways—selling herself to all the countries of the world. But everything Tyre earns—her profit, her goods—won’t be stored or saved: all will be devoted to the Eternal; her stocks will supply all the food and fine clothing needed by those who serve in the presence of the Eternal One.

The Book (Scroll) of Isaiah, Chapter 23 (The Voice)

A link to my personal reading of the Scriptures for Thursday, july 1 of 2021 with a paired chapter from each Testament of the Bible along with Today’s Proverbs and Psalms

A post by John Parsons that illumines the “book” each of us are becoming:

The sages say that every person's life is a "book," as it is written: "This is the book of the generations of Adam" (Gen. 5:1). There are heavenly scrolls written about the story of your life (Dan. 7:10; Rev. 20:12). They further note that the Hebrew word for "name" (i.e., shem: שׁם) shares the same numeric value as the word "book" (i.e., sefer: ספר), suggesting that a person's name summarizes their life, and that God's Name contains all the letters of the Scriptures - from the first letter Bet (in “bereshit”) to the last letter Nun (in “amen”) - which, when put together, form the Hebrew word for "son" (i.e., ben: בן). The revelation of God, then, is disclosed in "et" (את), the Direct Object of his heart, the Alef and Tav, the Beginning and End, the glorious LORD over all, Yeshua our King. [Hebrew for Christians]

and another about seeking & finding:

Some people imagine spirituality as a climb upward, an "ascent of the soul" that aims to reach God through the performance of good deeds or religious rituals. But God does not say "at the end of the way you will find me," but rather, "I AM the way, the very road under your feet, the Place (הַמָּקוֹם) where you are, the Bridge to the Father (John 14:6). “For all things come from You (כִּי־מִמְּךָ הַכּל), and from your hand we give to you” (1 Chron. 29:14). The LORD is Present in every "here" and every "now," the Source of all we are. And no matter what our circumstances, we will find God if we search "bekhol levavkha" - with all our being, as it is written: "You will seek me and find me, when you search for me with all your heart" (Jer. 29:13). [Hebrew for Christians]

to be concluded with a post about the sacred “Breath” of Life:

A verse from this week’s Torah (i.e., parashat Pinchas) reveals another great Name of God: Elohei ha’ruchot le’khol basar (אלהי הרוחת לכל־בשׂר), which can be translated "the God of the breath of all flesh" (Num. 27:16). This Name reveals that the LORD is the Source of your breath, the One who exhales to you nishmat ha’chayim (נשימת החיים), the "breath of life" that enables you to live (Job 12:10). The sages use the analogy of a glassblower who creates a glass vessel. Just as the glassblower blows into a tube to form a vessel from molten glass, so the "breath" (i.e., neshamah: נְשָׁמָה) that comes from the LORD functions as spirit (i.e., ruach: רוּחַ) that forms and fills the human soul (i.e., nefesh: נֶפֶשׁ). Note especially that the Name YHVH (יהוה), the LORD, first appears in this connection (Gen. 2:7), a designation that also means "God is Present" (Exod. 3:14) and "God is Mercy" (Exod. 34:6-7). Note also that each letter of the Name YHVH represents a vowel sound (i.e., breath), suggesting that God's Spirit is as close as your very next breath. Like the wind that cannot be seen, so is the spirit the essential part of your identity. Truly in God we “live and move and have our being” (Acts 17:28). [Hebrew for Christians]

7.1.21 • Facebook

Today’s message (Days of Praise) from the Institute for Creation Research

July 1, 2021

The Reverend God

“He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.” (Psalm 111:9)

It is most interesting that the adjective “reverend” is used only this once in the entire King James Bible. And there it applies to God, not to any man!

However, the Hebrew word so translated in this verse (yârê’) occurs therein frequently, usually being translated (some 30 times) as “terrible.” The first time it is applied to God was by Moses. “Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible” (Deuteronomy 7:21). Note also Moses’ testimony in Deuteronomy 10:17: “For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward.”

For those who would deny or oppose Him, “it is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). But God is also uniquely a God of love. He is a merciful and forgiving God; He is “the God of all grace” (1 Peter 5:10) and of many other wonderful attributes.

“He looketh upon all the inhabitants of the earth” (God is thus omnipresent). “He fashioneth their hearts alike” (He is omnipotent). “He considereth all their works” (He is omniscient) (Psalm 33:14-15).

“In the beginning God created the heaven and the earth” (Genesis 1:1). If a person truly believes the first verse of the Bible, he should be able to believe all other verses in the Bible, no matter what men or devils can say to the contrary. Our God, who has also become our Redeemer and Savior, is “eternal, immortal, invisible, the only wise God” (1 Timothy 1:17).

He is indeed a God of many attributes. HMM

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