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SOPHIA OF WISDOM III - TORAH
LIBRARY OF SOPHIA OF WISDOM III
SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE
E. KENNEDY________________________
JAN 29, 2007
RE: TORAH
*****NOTE FROM SOPHIA OF WISDOM III...
DURING
OUR BAT-KOL WE WERE TOLD THE ONLY PARTS OF THE TORAH WE ARE KEEPING IS THE PRAYERS FOR THE BAR MITZVAH AND CHUPPAH......
Production
and usage of a Torah scroll
Manuscript Torah scrolls are still used, and still written, for ritual purposes (i.e. religious
services); this is called a Sefer Torah ("Book [of] Torah"). They are written using a painstakingly careful methodology by
highly qualified scribes. This has resulted in modern copies of the text that are almost unchanged from millennia old copies.
The reason for such care is it is believed that every word, or marking, has divine meaning, and that not one part may be inadvertently
changed lest it lead to error. The text of the Torah can also be found in books, which are mass-printed in the usual way for
individual use, often containing both the Hebrew text and a translation in the language of publication. For more details on
production of ritual scrolls, see the article Sefer Torah.
Printed versions of the Torah in normal book form (codex)
are known as a Chumash (plural Chumashim) ("[Book of] Five or Fifths"). They are treated as respected texts, but not anywhere
near the level of sacredness accorded a Sefer Torah, which is often a major possession of a Jewish community. A chumash contains
the Torah and other writings, usually organized for liturgical use, and sometimes accompanied by some of the main classic
commentaries on individual verses and word choices, for the benefit of the reader.
All Torah scrolls are stored in
the holiest part of the synagogue in the Ark known as the "Holy Ark" ( aron hakodesh in Hebrew.) Aron in Hebrew
means cupboard or closet and Kodesh is derived from 'Kadosh', or 'holy'.
Torah Shebikhtav, or Written Torah
The
Torah as the core of Judaism
Ashkenazi Torah scrollThe Torah is the primary document of Judaism. According to Jewish
tradition it was revealed to Moses by God.
Classical rabbinic writings offer various ideas on when the entire Torah
was revealed. The revelation to Moses at Mount Sinai is considered by many to be the most important revelatory event. According
to datings of the text by Orthodox rabbis this occurred in 1280 BCE. Some rabbinic sources state that the entire Torah was
given all at once at this event. In the maximalist belief, this dictation included not only the "quotes" which appear in the
text, but every word of the text itself, including phrases such as "And God spoke to Moses...", and included God telling Moses
about Moses' own death and what would happen afterward.
Other classical rabbinic sources hold that the Torah was revealed
to Moses over many years, and finished only at his death. Another school of thought holds that although Moses wrote the vast
majority of the Torah, a number of sentences throughout the Torah must have been written after his death by another prophet,
presumably Joshua. Abraham ibn Ezra and Joseph Bonfils observed that some phrases in the Torah present information that people
should only have known after the time of Moses. Ibn Ezra hinted, and Bonfils explicitly stated, that Joshua (or perhaps some
later prophet) wrote these sections of the Torah. Other rabbis would not accept this belief.
The Talmud (tractate
Sabb. 115b) states that a peculiar section in the Book of Numbers (10:35 — 36, surrounded by inverted Hebrew letter
nuns) in fact forms a separate book. On this verse a midrash on the book of Mishle (also called Proverbs) states that "These
two verses stem from an independent book which existed, but was suppressed!" Another (possibly earlier) midrash, Ta'ame Haserot
Viyterot, states that this section actually comes from the book of prophecy of Eldad and Medad. The Talmud says that God dictated
four books of the Torah, but that Moses wrote Deuteronomy in his own words (Talmud Bavli, Meg. 31b). All classical beliefs,
nonetheless, hold that the Torah was entirely or almost entirely Mosaic and of divine origin.
For more information
on these issues from an Orthodox Jewish perspective, see Modern Scholarship in the Study of Torah: Contributions and Limitations,
Ed. Shalom Carmy, and Handbook of Jewish Thought, Volume I, by Aryeh Kaplan.
In contrast, modern historians conclude
that the origin of the Torah indeed came from this time-frame, but developed in different strands, which were eventually redacted
together sometime around 400 BCE, the time of Ezra the scribe. These beliefs are accepted as correct by Conservative, Reform
and Reconstructionist Judaism. Rabbis in these denominations have developed a number of theories about God and revelation
which reject a secular interpretation of the documentary hypothesis, accept that the Torah was written by Moses and later
prophets under divine inspiration, and which also strive to be in accord with historical consensus.
There is very
little support for higher biblical criticism in Modern Orthodox Judaism, and absolutely none in Haredi Judaism and Hasidic
Judaism. Applying the techniques of higher criticism to books of the Bible other than the Torah is frowned upon, but applying
these techniques to the Torah itself is usually considered to be both mistaken and heretical. As such, the overwhelming majority
of Orthodox Judaism believes the documentary hypothesis to be heretical. Orthodox rabbis well-known for taking issue with
documentary hypothesis include Meir Leibush Malbim and Samson Raphael Hirsch.
The divine meaning of even individual
words and letters
The Rabbis hold that not only are the words giving a Divine message, but indicate a far greater message
that extends beyond them. Thus they hold that even as small a mark as a kotzo shel yod ( ), the serif of the Hebrew
letter yod (), the smallest letter, or decorative markings, or repeated words, were put there by God to teach scores of lessons.
This is regardless of whether that yod appears in the phrase "I am the Lord thy God," or whether it appears in "And God spoke
unto Moses saying." In a similar vein, Rabbi Akiva, who died in 135 CE, is said to have learned a new law from every et ()
in the Torah (Talmud, tractate Pesachim 22b); the word et is meaningless by itself, and serves only to mark the accusative
case. In other words, the Orthodox belief is that even apparently contextual text "And God spoke unto Moses saying..." is
no less important than the actual statement.
One kabbalistic interpretation is that the Torah constitutes one long
name of God, and that it was broken up into words so that human minds can understand it. While this is effective since it
accords with our human reason, it is not the only way that the text can be broken up.
The Biblical Hebrew language
is sometimes referred to as "the flame alphabet" because many devout Jews believe that the Torah is the literal word of God
written in fire.
The Torah and the Oral Law
See also: Oral Torah
Many Jewish laws are not directly mentioned
in the Torah, but are derived from textual hints, which were expanded orally, and eventually written down in the Talmud and
the Mishnah. The Rabbinic interpretation of the Oral Laws are called Gemara.
Torah She'Be'al Peh, or Torah of the
Mouth
Jewish tradition holds that the Torah has been transmitted in parallel with an oral tradition. Jews point to
texts of the Torah, where many words and concepts are left undefined and many procedures mentioned without explanation or
instructions; the reader is required to seek out the missing details from the oral sources. For example, many times in the
Torah it says that/as you are/were shown on the mountain in reference of how to do a commandment (Exodus 25:40).
According
to classical rabbinic texts this parallel set of material was originally transmitted to Moses at Sinai, and then from Moses
to Israel. At that time it was forbidden to write and publish the oral law, as any writing would be incomplete and subject
to misinterpretation and abuse. However, after persecution and exile, this restriction was lifted when it became apparent
that in writing was the only way to ensure that the Oral Law could be preserved.
Around 200 CE, Rabbi Judah haNasi
took up the compilation of a nominally written version of the Oral Law, the Mishnah. Other oral traditions from the same time
period not entered into the Mishnah were recorded as "Baraitot" (external teaching), and the Tosefta. Other traditions were
written down as Midrashim. Over the next four centuries this small, ingenious record of laws and ethical teachings provided
the necessary signals and codes to allow the continuity of the same Mosaic Oral traditions to be taught and passed on in Jewish
communities scattered across both of the world's major Jewish communities, (from Israel to Babylon).
After continued
persecution more of the Oral Law had to be committed to writing. A great many more lessons, lectures and traditions only alluded
to in the few hundred pages of Mishnah, became the thousands of pages now called the Gemara. Gemara is Aramaic, having been
compiled in Babylon. The Hebrew word for it is Talmud. The Rabbis in Israel also collected their traditions and compiled them
into the Jerusalem Talmud. Since the greater number of Rabbis lived in Babylon, the Babylonian Talmud has precedence should
the two be in conflict.
Orthodox Jews and Conservative Jews accept these texts as the basis for all subsequent halakha
and codes of Jewish law, which are held to be normative. Reform and Reconstructionist Jews deny that these texts may be used
for determining normative law (laws accepted as binding) but accept them as the authentic and only Jewish version of understanding
the Bible and its development throughout history. (Reform and Reconstructionist, although they reject Jewish law as normative,
do not accept the religious texts of any other faith.)
SOPHIA OF WISDOM III - CAROLINE E. KENNEDY
SOPHIA OF WISDOM III - CAROLINE E. KENNEDY
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Ezra's Tomb
Ezra’s tomb is located on the
west bank of the Tigris River at Al Azair (Al Uzayr), some 60 miles north of Basra,
in what was the northeastern corner of the Central Marsh. It has long been a revered site, having been
visited as long ago as the twelfth century by Benjamin of Tudela, Pethahiah of Regensburg and the poet, Yehuda Al-Harizi.
It was described by Pethahiah as a tomb with a synagogue on one side and a mosque on the
other.
According to Al-Harizi, a local shepherd had a dream that
a holy person was buried nearby. After the dream recurred several times,
he told his friends about it. To prove the veracity of his account, he showed them he could see again with an eye that
had been blinded. On digging at the place in the dream, an iron coffin was found with unknown characters
inscribed on it. There were interpreted by a Hebrew scribe to read, “Ezra, the
Priest.” So they ferried the remains across the river and re-interred them at
Al Azair where, ever since according to Al-Harizi, a light has shined over
them at night.
Ezra, a lineal descendant of Aaron, was a Hebrew high priest of the fifth century BCE.
He was also a scribe and a scholar and is sometimes credited with writing the Biblical books
of Ezra and Nehemiah as well as a part of Chronicles. Tradition has it that he collected and edited the Old Testament
canon, putting it into modern form.
Like King Josiah (639-608 BCE), Ezra was deeply involved in reforming Judaism. He was a leader of the second group of Jews who returned from Babylonian exile in 459 BCE.
When they reached Jerusalem, Ezra was appalled at what he saw and set about reconstituting the religion.
With the Age of Prophecy drawing to a close, he established the supremacy of Torah
and in particular the Oral Law to make Judaism a religion in which the law was central. He also
adopted the square Assyrian script which is still in use today. With some justice, Ezra has been called the father of Judaism since his efforts did much to give Jewish religion a lasting form.
Not much is
known of the life of Ezra. The Bible records that, in 445 BCE, he appeared at the dedication of
the reconstructed walls of Jerusalem and read the law aloud to the people. There’s no record
after that. Josephus wrote that he was buried in Jerusalem but both the time and place of his death are unknown.
Go Back to the Fact Menu |
SOPHIA OF WISDOM III - ATRA-HASIS FLOOD
LIBRARY OF SOPHIA OF WISDOM III
SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE
E. KENNEDY________________________________
NOVEMBER 17, 2006
Atra-Hasis and the Flood
(This tale
from Babylonia, dated ca. 1700 BCE, is the longest
and most comprehensive of the Mesopotamian Flood stories.)
Retold
and Condensed by James W. Bell
In the beginning, before men were created, the Anunnaki €“ the gods
living on the earth €“ had to till the land and water it to grow their food. They found the work tiresome and
too much trouble.
So they gave Enlil lordship of the earth. He summoned the Igigi, calling down from heaven the lesser
gods, lower divinities without names, to do the work.
Besides tilling the soil, Enlil assigned to the Igigi the additional
tasks of digging canals, river beds and keeping their channels clear. For thousands of years, the Igigi toiled for the Anunnaki.
It was too much! They downed their tools and went as a group to the Ekur, Enlil™s citadel at Nippur, to demand relief.
When the Igigi arrived before Enlil€™s stronghold, he ordered his doorkeeper, Nusku, to bar the gate
to keep them out. But Nusku asked, €œWhy has your face become as pale as the tamarisk? Why do you fear your sons?
Call the other gods and let them help solve this thing.€
So Enlil summoned the others, including Anu from
heaven, and Enki, lord of the Abzu. Together, they stood on the ramparts of the Ekur and addressed the besiegers. Why do you
attack us?
The Igigi answered as one, €œThe work you have assigned us is killing; we can no longer bear
it. We have put a stop to digging and declared war.
Then Enki took the gods inside to counsel them. €œWhy
do we blame the Igigi? Their tasks are too hard.
Look, he continued,
the goddess Mami
is with us. ***** NOTES FROM SOPHIA OF WISDOM III - SOPHIA OF ALL SOPHIA OF WISDOMS AKA CAROLINE E. KENNEDY - CAROLINA KENNEDIA
- (THIS IS CAROLYN BESSETTE) = MAMI
Let her create mortals, creatures to be our servants and to do our work.
Then we can put the yoke of Enlil on these beings and let the Igigi return to heaven.
The gods agreed
and asked Mami to produce such creatures. But the Goddess of Midwifery demurred. It is not prudent for me to attempt
all this. Choose Enki instead, because he is wise and makes things right. If he will prepare clay suitable to
the task, I will birth it.
Enki responded, €œIf we use pure clay to make these new
creatures, they will be like the animals, without intelligence. To make them capable of bearing the yoke of Enlil, we must
slay one of the gods so his flesh and blood can be mixed with the clay to be made into a man. Then what we create will be
god and man mixed together.€
The gods seized Geshtu-e, a god of wisdom, and slaughtered him.
******(THIS WAS SOPHIA OF WISDOM III IN PAST LIFE AS EZRA)
When his flesh and blood were taken and mixed with the clay,
a ghost came into being so that none should
ever forget him, or fail to remember that the new creature called man was part mortal and part divine. ******(THIS IS EZRA=HOLY
GHOST)
Mami took the mixture and pinched off fourteen pieces, to create seven males and seven
females. She presented them to the Anunnaki, saying, €œI have done all you asked. You have slain a god
of intelligence and mixed his flesh and blood with clay so I could engender men. I relieve you of wearisome work by imposing
your yoke upon them. I have also bestowed upon them the ability to use the spoken word, so they may call to one another to
help fulfill their tasks. Let each man choose a woman to wive so Ishtar can bless them with healthy children, to fill the
earth with generations upon generations of servants.€
It was in this manner and for these reasons that man
was created.
Twelve hundred years went by and the people grew numerous. The land became filled with them and their
unceasing clamor. Enlil said, The noise men make has become too much; I am losing sleep. Let Namtar come up from the depths
of the Netherworld and distribute disease among them, so that their numbers and uproar may be reduced.
The Herald
of Death strewed sickness back and forth across the countryside and many died. A wise man in Shuruppak, by name of Atra-hasis,
called upon Enki. ********(THIS IS SAINT JOHN OF WISDOM III - ST. JOHN THE DIVINE MESSENGER AKA JFK,JR.=ENKI) THEY
USED THE BEVTRON TO MAKE COPIES OF JFK,JR.
€œHow long are the gods going to plague us? Will illness
and death afflict us forever?€
Enki advised Atra-hasis, Call together the elders. Speak to them; tell them
to not worship their gods or take them offerings. Instead, let them build a house for Namtar in Shuruppak and let each household
bake a loaf of fresh bread and take it to his door.
The people listened and did as Enki advised. Namtar's house was
filled with fresh bread and surrounded with its pleasant aroma. The Herald of Death was shamed by the multitude of offerings.
He drew back his hand so that disease abated. The people regained their health and the land returned to prosperity.
Another
twelve hundred years passed and the people again became numerous. The Earth grew crowded and filled with a terrific din. Enlil
said, Once more, the noise made by men is causing me to lose sleep.
Let™s cut off their food. Let my son, Ninurta, shut the sluice
gates of heaven so that drought comes. Let crops fail and the people perish.
When drought had held the land in its
grip for six years and the people had become famished, Atra-hasis again went to Enki for help. Call together the elders,€
the god said. €œTell them not to worship their gods or make offerings to them. Instead, build a house for Ninurta.
Then let each household take of what flour they have and bake a loaf of fresh bread to take to his door.
Again, the
people followed Enki€™s advice. Ninurta™s house was filled with fresh bread and surrounded by its pleasant
aroma. The young god knew bread was scarce and, though he was Enlil™s son, he was greatly shamed by the precious offerings
given him by starving men, so he opened the clouds and let the rain fall. But nothing grew, for the land turned bitter and
became encrusted with salt.
In the seventh year, when people began to eat their young, Atra-hasis went to Enki again.
We have no more flour to make bread. It rains, but the land no longer grows our crops. Will this scourge never end?
Call
together the elders. Tell them to not worship their gods, nor make them offerings nor say prayers nor sing them songs of praise.
Let the earth be as it was in the beginning; before men existed, when the gods struggled to grow their own food. Let the gods
pick up their tools again and go back to tilling the land, without offerings or praise. Let them suffer.
It was too
much for the gods. Faint with hunger, they yearned to hear prayerful supplications and listen to sweet songs of praise. They
relented and allowed Enki to cleanse the earth with sweet water drawn from the depths of the Abzu. With his pure water, he
washed away the salt and made the land fertile again.
But, in another twelve hundred years, what had happened before
occurred again. The people grew more numerous than ever and earth was filled with their shouting and curses. Enlil said, €œI
cannot sleep because of the bellowing of men, but I cannot bring them under control because of my brother, Enki. He protects
them. Because he created them, they are his children. I will see him about this.€
So Enlil went to Enki and
said, €œYou persuaded us to kill a god and used your power to create men. You imposed our yoke upon them but you
also had Mami gift them with the spoken word. What you did was wrong, for men use their power to shout and curse and argue
with each other. Now, you must swear an oath to correct the wrong you have caused. You must use your power against your creation
and create a Flood to rid the earth of men.
Enki replied, Why should I swear an oath? And why should I use my power
against my people? The Flood you mentioned, how do I have the power to give birth to such a thing? That€™s work
for you, Enlil, and your son, Ninurta. If you wish a Flood, then tell Ninurta to let it rain till the dams overflow and drown
the land.
Enlil was furious with Enki. €œThen, I shall see it done myself; I will see that the Flood covers
the earth. But, brother, you and all the Anunnaki, must promise not to try to obstruct what I am about to undertake; you must
not warn men of my plan.
With the other Anunnaki, Enki took an oath that he would not tell Enlil™s plan to any
human.
That night, Enki went out and sat beside the reed wall of Atra-hasis€™s house. He spoke aloud,
saying, €œWall, listen to me! Reed hut, make sure you hear my words! Take this house apart and build a boat. Leave
your worldly possessions behind and take aboard living things. Build the boat two stories high and pitch it with bitumen to
make it strong and waterproof. For a flood will come that will last seven days and seven nights and the land will be under
water.
Now, as Enki spoke, Atra-hasis was inside his house and overheard everything the god said. The next day he
hired carpenters and reed workers to tear down his house and build the boat the god described. The workmen ate and drank as
they worked but Atra-hasis kept his distance, for his heart was breaking over those he knew would soon be drowned and he was
vomiting bile.
The day arrived when Ninurta
bellowed from the clouds and the face of the weather changed. The
winds came and Atra-hasis hurried his family and animals inside the boat. Then he cut the mooring rope and had bitumen handed
up to seal the door.
The sky turned dark so no one could see anyone else. The flood roared toward them like a bull
and, like a wild ass, the winds screamed overhead. There was no sun and darkness hid the land. Ninurta opened the clouds and
water poured over the land. The goddess Mami watched the storm from above and wept for her people. €œWhat father
would have given birth to a raging sea?€ she asked Enlil. The other gods and goddesses wept with Mami.
After
the seventh night, Enlil ordered his son to stop the rain. As the waters receded, corpses were left strewn about like drowned
dragonflies.
But, then, a sweet aroma from an offering went up and attracted the gods. They hovered overhead to catch
the fragrance and Enlil spotted Atra-hasis and his boat. €œHow could anyone have survived the catastrophe?€
he asked. €œNo form of life should have escaped. Who, but Enki, would have done this? My brother has broken his
oath!€
Enki heard Enlil and answered, €œAtra-hasis must have overheard me when worry caused me
to talk aloud to myself. I did this in defiance of you, Enlil, to make sure life was preserved. But I never told him; I did
not break my oath.€
€œMen multiply continually,€ Enlil said. €œAgain and again
they crowd the earth and fill it with noise. I seek only to stop them so I€™ll have peace. Why do you continue
to defy me?€
€œBecause, brother, if you destroyed men to rid the earth of noise, who would be
left to grow our food? It would be as it was in the beginning.€
Enlil perceived the wisdom in Enki€™s
answer and he was shamed. €œThen, what is to be done?€ he asked. €œIf nothing is changed,
in another twelve hundred years, there will be too many people again.€
Enki said, €œTo prevent
that from ever happening again, let the gods decree that a third of the women shall be barren and another third shall be unsuccessful
in childbirth. In addition, let the women in the temples be made taboo, so they too will not bear children. By decreeing this,
the gods will continue to have men for their servants but there will never be too many again, and the gods and men will live
together evermore at peace.€
Enlil rejoiced at hearing his brother€™s resolution and praised
him for his astuteness.
James W. Bell€™s
Ancient Sumeria
CHARACTERS AND PLACES
Abzu
€“ (also Apsu) the fresh water in rivers and beneath the ground.
Anu €“ (An in Sumerian) the
chief god in heaven, father of the gods on the
earth.
Anunnaki €“ (sometimes Anunna) the gods who lived
on the Earth.
Atra-hasis €“ (also Atrahasis, Utnapishtim, Ziusudra) the wise man of
Shuruppak who saved
mankind in the Flood.
Ekur €“ (literally €œmountain house€) Enlil€™s citadel
in Nippur, located on the
upper Euphrates River.
Enki €“ (Ea in Akkadian) Enlil€™s brother;
God of the Abzu, the wisest and
craftiest of the major gods on earth.
Enlil €“ (Ellil in Akkadian) Enki€™s
brother; God of the Air, the most power-
ful of the major gods on earth.
Geshtu-e €“ an unknown god,
possibly a Sumerian play on words.
Igigi €“ the lesser gods in heaven without individual names.
Ishtar
€“ (Inanna in Sumerian) Goddess of Love and War, represented by
Venus, the evening / morning star.
CAROLYN BESSETTE TRIED TO PASS HERSELF AS
Mami €“ (Ninhursag, Ninmah and Nintu in Sumerian) The Earth Goddess;
IF CAROLYN BESSETTE MARRIED JFK,JR. - ENKI
- GOD THEN SHE WOULD THINK SHE WAS ENTITLED TO SUCH A POSITION TO GAIN THE HAGIA SOPHIA TO BE BUILT IN HER HONOR
Mother Nature.
Namtar
€“ (also Namtara) Herald of Death; son of Ereshkigal, Queen of the
Netherworld.
Netherworld €“
a dark, dismal place underground where the dead spend
eternity.
Ninurta €“ (also Adad) Enlil€™s
son, a young storm god who rode the clouds.
Nippur €“ an ancient Sumerian city on the upper Euphrates River;
a holy
city much like today€™s Mecca.
Nusku €“ Enlil€™s vizier and doorkeeper
of the Ekur.
Shuruppak €“ an ancient city on the Euphrates River, midway between Nip-
pur and Ur.
Return
to the Mythology Index
1
SOPHIA OF WIDSOM III
 -
ON THIS DAY
ST. SOPHIA & ST. JOHN OF WISDOM III
WERE SUMMONED
BY
A VOICE WHICH SPOKE TO BOTH OF US
WE WERE TOLD OF THE FUTURE CHANGES THAT WERE TO BE MADE IN THE UNIVERSE
LIKE WHEN
MOSES
WAS SUMMONED TO
THE BURNING BUSH
WE WERE
SUMMONED TO THIS
BURNING LAMP
AND
TOLD THAT THERE WAS TO BE A WORLD WIDE
B'NAIMITZVAH
AND
THIS WAS SAID IN SUCH A WAY THAT IT WAS
NOT A REQUEST
THAT EVERYONE NO MATTER WHERE ANYONE LIVES MUST ATTEND
AND
THEN AFTER THIS EVENT ALL CHILDREN WILL BE
B'NAIMITZVAH
AND
ALL MARRIAGES
WILL BE DONE UNDER A
CANOPY
AND
THERE ONLY BE
2 PRAYERS
KEPT FROM
THE TORAH
WHICH WILL BE USED FROM THEN ON
THEY WILL BE USED
FOR
THE
B'NAIMITZVAH'S
AND
MARRIAGES
ALSO
THE QURAN
WILL BE STUDIED AND FOLLOWED
DUE
TO THE SEXUAL ABUSES
OF
THE MOTHER'S OF DARKNESS
CASE: ILLUMINATI MARRIAGE RITUALS - ARIZONA WILDER
SEE LINK
http://valentinadoriadianemacdonald.tripod.com/id48.html
CASE: THE COUNTERFACTURAL BARBELO 2003
SEE LINK
http://valentinadoriadianemacdonald.tripod.com/id19.html
AND
THERE WILL BE A
NEW JERUSALEM
AND
(THIS WILL FORFILL THE PLANS)
OF
CONSTANTINE I
WHICH HE HAD PLANNED
FOR
THE NEW DIVINE MOTHER
SEE LINK
http://valentinadoriadianemacdonald.tripod.com/id120.html
WHEN HE SENT MONKS OVER THE NORTH POLE TO THE OTHER SIDE OF THE GLOBLE TO
CREATE
A NEW HAGIA SOPHIA
THEIR JOURNEY LEAD THEM TO THE SAN FRANCISCO BAY ON
THE ISLAND NOW CALLED ALCATRAZ
SEE LINK
http://www.new-byzantium.org/newbyz.html
THIS WHOLE CONVERSATION WAS DONE IN ANGEL TALK
WE WERE ASKED QUESTIONS IN RYTHM AND WE HAD TO ANSWER BACK THE SAME WAY
THIS WENT ON FOR 2 HOURS
THIS EVENT WILL HAPPEN AFTER
THE MOTHER'S OF DARKNESS
HAVE BEEN
DEFEATED
FOR
THEIR ABUSE OF STEALING POWERS AND FALSELY CLAIMING
THEY ARE
THE HOLY SPIRIT
THEY HAVE BEEN IDENTIFIED
EVIDENCE
OF
THEIR HANDWRITTING AND THEIR ACTIONS ARE UNDER INVESTIGATION
SEE LINKS
http://valentinadoriadianemacdonald.tripod.com/id125.html
IMAGINE
SEE LINK
SOPHIA OF WISDOM III - PICS - BAT - KOL KENNEDY
SOPHIA OF WISDOM III - TORAH
LIBRARY OF SOPHIA OF WISDOM III
SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE
E. KENNEDY,JR.________________________
JAN 29, 2007
RE: TORAH
*****NOTE FROM SOPHIA OF WISDOM III...
DURING OUR BAT-KOL WE WERE TOLD THE ONLY PARTS OF THE TORAH WE ARE KEEPING IS THE PRAYERS FOR THE BAR MITZVAH AND
CHUPPAH......
[edit] Production and usage of a Torah scroll
Manuscript Torah scrolls are still used, and still
written, for ritual purposes (i.e. religious services); this is called a Sefer Torah ("Book [of] Torah"). They are written
using a painstakingly careful methodology by highly qualified scribes. This has resulted in modern copies of the text that
are almost unchanged from millennia old copies. The reason for such care is it is believed that every word, or marking, has
divine meaning, and that not one part may be inadvertently changed lest it lead to error. The text of the Torah can also be
found in books, which are mass-printed in the usual way for individual use, often containing both the Hebrew text and a translation
in the language of publication. For more details on production of ritual scrolls, see the article Sefer Torah.
Printed
versions of the Torah in normal book form (codex) are known as a Chumash (plural Chumashim) ("[Book of] Five or Fifths").
They are treated as respected texts, but not anywhere near the level of sacredness accorded a Sefer Torah, which is often
a major possession of a Jewish community. A chumash contains the Torah and other writings, usually organized for liturgical
use, and sometimes accompanied by some of the main classic commentaries on individual verses and word choices, for the benefit
of the reader.
All Torah scrolls are stored in the holiest part of the synagogue in the Ark known as the "Holy Ark"
( aron hakodesh in Hebrew.) Aron in Hebrew means cupboard or closet and Kodesh is derived from 'Kadosh', or 'holy'.
Torah Shebikhtav, or Written Torah
[edit] The Torah as the core of Judaism
Ashkenazi Torah scrollThe
Torah is the primary document of Judaism. According to Jewish tradition it was revealed to Moses by God.
Classical
rabbinic writings offer various ideas on when the entire Torah was revealed. The revelation to Moses at Mount Sinai is considered
by many to be the most important revelatory event. According to datings of the text by Orthodox rabbis this occurred in 1280
BCE. Some rabbinic sources state that the entire Torah was given all at once at this event. In the maximalist belief, this
dictation included not only the "quotes" which appear in the text, but every word of the text itself, including phrases such
as "And God spoke to Moses...", and included God telling Moses about Moses' own death and what would happen afterward.
Other
classical rabbinic sources hold that the Torah was revealed to Moses over many years, and finished only at his death. Another
school of thought holds that although Moses wrote the vast majority of the Torah, a number of sentences throughout the Torah
must have been written after his death by another prophet, presumably Joshua. Abraham ibn Ezra and Joseph Bonfils observed
that some phrases in the Torah present information that people should only have known after the time of Moses. Ibn Ezra hinted,
and Bonfils explicitly stated, that Joshua (or perhaps some later prophet) wrote these sections of the Torah. Other rabbis
would not accept this belief.
The Talmud (tractate Sabb. 115b) states that a peculiar section in the Book of Numbers
(10:35 — 36, surrounded by inverted Hebrew letter nuns) in fact forms a separate book. On this verse a midrash on the
book of Mishle (also called Proverbs) states that "These two verses stem from an independent book which existed, but was suppressed!"
Another (possibly earlier) midrash, Ta'ame Haserot Viyterot, states that this section actually comes from the book of prophecy
of Eldad and Medad. The Talmud says that God dictated four books of the Torah, but that Moses wrote Deuteronomy in his own
words (Talmud Bavli, Meg. 31b). All classical beliefs, nonetheless, hold that the Torah was entirely or almost entirely Mosaic
and of divine origin.
For more information on these issues from an Orthodox Jewish perspective, see Modern Scholarship
in the Study of Torah: Contributions and Limitations, Ed. Shalom Carmy, and Handbook of Jewish Thought, Volume I, by Aryeh
Kaplan.
In contrast, modern historians conclude that the origin of the Torah indeed came from this time-frame, but
developed in different strands, which were eventually redacted together sometime around 400 BCE, the time of Ezra the scribe.
These beliefs are accepted as correct by Conservative, Reform and Reconstructionist Judaism. Rabbis in these denominations
have developed a number of theories about God and revelation which reject a secular interpretation of the documentary hypothesis,
accept that the Torah was written by Moses and later prophets under divine inspiration, and which also strive to be in accord
with historical consensus.
There is very little support for higher biblical criticism in Modern Orthodox Judaism,
and absolutely none in Haredi Judaism and Hasidic Judaism. Applying the techniques of higher criticism to books of the Bible
other than the Torah is frowned upon, but applying these techniques to the Torah itself is usually considered to be both mistaken
and heretical. As such, the overwhelming majority of Orthodox Judaism believes the documentary hypothesis to be heretical.
Orthodox rabbis well-known for taking issue with documentary hypothesis include Meir Leibush Malbim and Samson Raphael Hirsch.
[edit] The divine meaning of even individual words and letters
The Rabbis hold that not only are the words
giving a Divine message, but indicate a far greater message that extends beyond them. Thus they hold that even as small a
mark as a kotzo shel yod ( ), the serif of the Hebrew letter yod (), the smallest letter, or decorative markings,
or repeated words, were put there by God to teach scores of lessons. This is regardless of whether that yod appears in the
phrase "I am the Lord thy God," or whether it appears in "And God spoke unto Moses saying." In a similar vein, Rabbi Akiva,
who died in 135 CE, is said to have learned a new law from every et () in the Torah (Talmud, tractate Pesachim 22b); the
word et is meaningless by itself, and serves only to mark the accusative case. In other words, the Orthodox belief is that
even apparently contextual text "And God spoke unto Moses saying..." is no less important than the actual statement.
One
kabbalistic interpretation is that the Torah constitutes one long name of God, and that it was broken up into words so that
human minds can understand it. While this is effective since it accords with our human reason, it is not the only way that
the text can be broken up.
The Biblical Hebrew language is sometimes referred to as "the flame alphabet" because many
devout Jews believe that the Torah is the literal word of God written in fire.
[edit] The Torah and the Oral Law
See also: Oral Torah
Many Jewish laws are not directly mentioned in the Torah, but are derived from textual hints,
which were expanded orally, and eventually written down in the Talmud and the Mishnah. The Rabbinic interpretation of the
Oral Laws are called Gemara.
Torah She'Be'al Peh, or Torah of the Mouth
Jewish tradition holds that the Torah
has been transmitted in parallel with an oral tradition. Jews point to texts of the Torah, where many words and concepts are
left undefined and many procedures mentioned without explanation or instructions; the reader is required to seek out the missing
details from the oral sources. For example, many times in the Torah it says that/as you are/were shown on the mountain in
reference of how to do a commandment (Exodus 25:40).
According to classical rabbinic texts this parallel set of material
was originally transmitted to Moses at Sinai, and then from Moses to Israel. At that time it was forbidden to write and publish
the oral law, as any writing would be incomplete and subject to misinterpretation and abuse. However, after persecution and
exile, this restriction was lifted when it became apparent that in writing was the only way to ensure that the Oral Law could
be preserved.
Around 200 CE, Rabbi Judah haNasi took up the compilation of a nominally written version of the Oral
Law, the Mishnah. Other oral traditions from the same time period not entered into the Mishnah were recorded as "Baraitot"
(external teaching), and the Tosefta. Other traditions were written down as Midrashim. Over the next four centuries this small,
ingenious record of laws and ethical teachings provided the necessary signals and codes to allow the continuity of the same
Mosaic Oral traditions to be taught and passed on in Jewish communities scattered across both of the world's major Jewish
communities, (from Israel to Babylon).
After continued persecution more of the Oral Law had to be committed to writing.
A great many more lessons, lectures and traditions only alluded to in the few hundred pages of Mishnah, became the thousands
of pages now called the Gemara. Gemara is Aramaic, having been compiled in Babylon. The Hebrew word for it is Talmud. The
Rabbis in Israel also collected their traditions and compiled them into the Jerusalem Talmud. Since the greater number of
Rabbis lived in Babylon, the Babylonian Talmud has precedence should the two be in conflict.
Orthodox Jews and Conservative
Jews accept these texts as the basis for all subsequent halakha and codes of Jewish law, which are held to be normative. Reform
and Reconstructionist Jews deny that these texts may be used for determining normative law (laws accepted as binding) but
accept them as the authentic and only Jewish version of understanding the Bible and its development throughout history. (Reform
and Reconstructionist, although they reject Jewish law as normative, do not accept the religious texts of any other faith.)
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