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thegenealogy · 10 months

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1 Chronicles 25: 1-6. "The Strong Collection."

Now we are going to discuss the classes of Ahimeleks, Brothers of the King, the chief ministers God expects the government of a kingdom to pay heed.

The Musicians

In Judaism there is a special kind of Rabbi called a Zadok, or Tzaddik. Tzaddiks are nominated by God before birth and are born as prophets. They have an intrinsic understanding of how to "open the doors" and bring light into the world.

They are what is meant by the Temple Musicians. Without the "sound of the light" the Temple is not fit for purpose, it becomes an ordinary place. Angels called Ophanim, who create the souls of the Tzaddikim are very willing to speak to them, and then the Tzaddik priests speak and minister to us.

Read now how the Temple is blessed by the presence of these unique persons.

25 David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals. Here is the list of the men who performed this service:

Asaph= The Gatherers.

אסף

The verb אסף ('asap), means to gather or collect, mostly in reference to harvests, and with a connotation of removal. The nouns אסף ('osep), אסיף ('asip), אסף ('asop), אספה ('asepa), אספה ('assupa) and אספסף ('asapsup) all express nuances of the act of gathering, things gathered, collections or storages. Also note the similarities in form with the ספף סוף ספה (spp swp sph) cluster of words, which all have to do with the extraction of one continuum from another.

Heman=Who are skilled at nourishing, firm, steadfast and faithful...

אמן

The verb אמן ('aman) means to affirm or support. The familiar adverb אמן ('amen), its lesser known feminine version אמנה ('omna) and the plural variant אמנם ('umnam) mean verily or truly.

Noun אמן ('omen) means faithfulness and noun אמנה ('amana) means faith or support. Noun אמן ('omman) denotes a skilled or "true" worker. Noun אמן ('emun) means trusting or faithfulness. Noun אמונה ('emuna) means firmness, steadfastness or fidelity. And noun אמנה ('omna) means a bringing up or nourishment.

Jeduthun=Who praise and honor...

הוד ידה

The related verbs ידה (yada), to praise, and הוד (hod), to be worthy of praise, conjugate into such similar forms that it's often not clear which verb in which tense is used. From the verb ידה (yada), to praise, come:

The plural noun הידות (huyyedot), meaning songs of praise.

The noun תודה (toda), meaning confession or praise.

From the verb הוד (hod), meaning to be praise-worthy, comes the noun הוד (hod), meaning splendor, majesty, vigor, glory or honor.

It is the duty of the Tzaddikim Prophets to ensure the Sefirot, the Fires of Sentience that are latent within mankind never grow dim.

The Sefirot are how God makes himself known to us.

There are Ten Sefirot. By practicing the Sefirot, they self-illuminate and become the self itself. They are the opposite of all that is transgressive. To seek the self through the Sefirot is likened to a process of emptying the identity of all that causes alienation from the good things in life.

The names of the ten Sefirot are:

Chochmah - wisdom,

Binah - understanding,

Daat - knowledge,

Chessed - kindness,

Gevurah - strength,

Tiferet - beauty,

Netzach - victory,

Hod - splendor,

Yesod - foundation,

and Malchut - kingship.

In the words of Tikkunei Zohar: Elijah opened his discourse and said: ‘Master of the worlds, You are One but not in the numerical sense. You are exalted above all the exalted ones, hidden from all the hidden ones; no thought can grasp You at all. You are He who has brought forth ten “garments,” and we call them ten Sefirot, and revealed worlds; and through them You conceal yourself from man.

You are He who binds them together and unites them; and inasmuch as You are within them, whoever separates one from another of these ten Sefirot, it is considered as if he had effected a separation in You.

All Tzaddikim are prophets and through contact with the Sefirot perform their sacramental callings:

2 From the sons of Asaph:

Zakkur, Joseph, Nethaniah and Asarelah. The sons of Asaph were under the supervision of Asaph, who prophesied under the king’s supervision.

Zakkur= To remember is to invoke God. Male Tzaddiks are tasked with ensuring the Incense of God is not forgotten.

Noun זכר (zeker) means remembrance, memory, memorial or invocation. Noun זכרון (zikkaron) or זכרן (zikkaron) denotes a memorial or token — a memorial day, altar-plates, stones, crowns, books, proof of citizenship, even spoils of war. Noun אזכרה ('azkara) refers to a memorial-offering.

Noun זכור (zakur) and noun and adjective זכר (zakar) mean male. This noun denotes the male of humans and animals, and marvelously illustrates the parallel between sexual reproduction and the learning process, which is so overly prevalent in the Bible.

Joseph="To add". To add remembrances is to keep the animal nature and the world of psychopaths at bay:

יסף

The verb יסף (yasap) means to add, increase or do again. It curiously has no [extant] derivatives.

Nethaniah=Gifts of God. All that is good is connected to God. Without Him, without His Torahs, there would be nothing here at all.

נתן

The shape-shifting verb נתן (natan) means to give in a broad bouquet of senses, from regular giving or bestowing, to setting or putting, to transforming one thing or situation into another.

This verb's three nouns מתן (mattan), מתנה (mattana) and מתת (mattat) all mean gift, again broadly ranging from a regular present to an offering to an innate talent (being "gifted").

Asarelah=A step towards blessedness.

ישר אשר

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

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

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

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

3 As for Jeduthun, from his sons:

Gedaliah, Zeri, Jeshaiah, Shimei,[a] Hashabiah and Mattithiah, six in all, under the supervision of their father Jeduthun, who prophesied, using the harp in thanking and praising the Lord.

Gedaliah=To be strong, to be part of a "Strong Collection."

גדל

The verb גדל (gadel) means to become strong or great, particularly by combining many ordinary elements into a big strong strand or collection of some sort.

Zeri=to secure the stronghold...

Jeshaiah=sink down before God

Shimei=Everyone, understand and obey

שמע

The verb שמע (shama') means to hear and may also mean to understand or obey. Noun שמע (shema') means sound. Nouns שמע (shoma') and שמועה (shemu'a) mean tidings, report or mentions. Noun השמעות (hashma'ut) describes that which is caused to be heard. Noun משמע (mishma') means rumor or a thing heard. Noun משמעת (mishma'at) refers to a group or listeners.

Hashabiah=Speculate and think like God.

חשב

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

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

Mattithiah=think broadly, include all the gifts.

4 As for Heman, from his sons:

Bukkiah, Mattaniah, Uzziel, Shubael and Jerimoth; Hananiah, Hanani, Eliathah, Giddalti and Romamti-Ezer; Joshbekashah, Mallothi, Hothir and Mahazioth. 5 (All these were sons of Heman the king’s seer. They were given him through the promises of God to exalt him. God gave Heman fourteen sons and three daughters.)

Bukkiah=To become wealthy, empty the flask.

בקק

Verbs בקק (baqaq) and בוק (boq) mean to be or become empty (of items, lands, etc.). Nouns בוקה (buqa) and מבוקה (mebuqa) both mean emptiness. Noun בקבק (baqbuq) means flask.

A second verb בקק (baqaq) means to be luxuriant and may either be imported from a cognate language or else refer to a proverbial wealth of bottles to empty.

Mattaniah=Include all the gifts.

Uzziel= be as strong as a fortress.

Shbael=be the Lord of the Plunder

Jerimoth=do not fall prey to pride or arrogance

Hanani=give freely, be gracious

Eliathah=God will come

Giddalti=I have made strong men and from them My strength and greatness grows.

גדל

The verb גדל (gadel) means to become strong or great, particularly by combining many ordinary elements into a big strong strand or collection of some sort.

The noun מגדל (migdal) or מגדול (migdol) literally describes a place or agent for greatness. It's the word for tower, and a tower is not only a big strong thing consisting of many bricks, it also formed the center of a community around which all houses and all activity unfolded. From their tower people kept lookout over the community's territories, and launched offensives when the community was attacked. A tower could carry a fire and from it folks trumpeted signals. Towers drew its people from wherever they might roam. Over time they developed into central storage houses, banks and seats of government. Towers are buildings around which the greatness of a people forms and in which it becomes manifested.

Participle or adjective גדל (gadel) means a becoming great or growing up. Noun גדל (godel) means greatness or pride. Plural noun גדלים (gedilim) refers to tassels or festoons made from twisted strands. The very common adjectives גדול (gadol) and גדולה (gadola) mean great. Noun גדולה (gedulla) means greatness or great one.

Romamtzi-Ezer=I will raise the Society to its apex with their fruits.

רום The verb רום (rum) means to be high or high up in either a physical, social or even attitudinal sense, and may also refer to the apex in a natural process: the being ripe and ready-for-harvest of fruits. Subsequently, our verb may imply a state beyond ripe (higher than ripe, overripe), which thus refers to rotting and being maggot riddled. This means that to the ancients, higher did not simply mean better, and an arrogant political status that was higher than it should be equaled rot and worms (Acts 12:23).

Derived nouns, such as רום (rum) and related forms such as רמה (rama), describe height or pride. Noun רמות (ramut) describes some high thing. The noun ארמון ('armon) refers to a society's apex: a citadel or palace. The noun ראם (re'em) describes the wild ox, which was named possibly for the same reason why we moderns call a rising market a "bull" market. The similar verb ראם (ra'am) means to rise.

Joshbekashah=About this, I am stubborn. I will not allow My Fortunes to reverse.

Mallothi=I have spoken of the ways to make progress...

מלל

The root מלל (malal) relates to the cycle of harvest, storage and redistribution. Various derivative forms emphasize the various stages: the severing of something from its natural origin, or its subsequent storage in dedicated facilities, or the redistribution or overflowing from those facilities.

Verb מלל (malal) may be used to mean to utter or say (and the speaking of the mouth equals the overflowing of the heart). Noun מלה (milla') describes an uttering. Noun מלילה (melila) describes an ear of wheat.

Hothir=to survive the carnage and live in surplus...

יתר

The verb יתר (yatar) means to remain or to be a rest (a remainder). It may emphasize the survival of some carnage (being the last ones left), but it may also emphasize surplus (rest money after all bills are paid). Noun יתר (yeter) means remnant; יתרה (yitra) means abundance; יותר (yoter) means superiority; יתרון (yitron) means excellence.

Mahazioth=Behold, I have shared My Vision with My Prophet. He will implement it strip by strip, all in one day.

חזה

The verb חזה (haza) means to see or behold. Noun חזה (hozeh) means seer or visionary. Nouns חזות (hazot), חזות (hazut), חזיון (hizzayon) and מחזה (mahazeh) mean vision, anything between the mere act of seeing to experiencing a prophetic apparition.

Fourteen sons=the first fourteen letters of the alphabet, and the coming of Mashiach.

Nun, Faith, is the Fourteeth Letter. It represents faith that the New Era will actually take place.

A story is told in the Talmud:1 Rabbi Yehoshua ben Levi meets Elijah the Prophet and asks, “When will Mashiach come?”

Elijah responds, “Why are you asking me? You can ask Mashiach himself.”

“Really?! Where can I find Mashiach?”

Elijah tells him, “Go to the gates of Rome and there you’ll find him.”

Rabbi Yehoshua ben Levi thinks for a moment. “Fine, but there are many people at the gates of Rome. How will I know which one is Mashiach?”

“He will be sitting amongst the poor people who are enduring pain and suffering.”

So Rabbi Yehoshua ben Levi presses, “There are many people suffering and in pain. How will I know who Mashiach is?”

Elijah concludes, “All the other sufferers will be unwrapping their bandages in one continuous motion. Mashiach, however, will remove and reapply one bandage at a time, strip by strip.”

What does he mean, “strip by strip”? The people who are suffering from disease and injury tie and untie their bandages at the same time. But Mashiach wraps one finger, one joint, one wound at a time. This is because when Mashiach is finally called, he won’t even wait for the blink of an eye. He won’t have to take the time to finish reapplying a lengthy bandage. He’ll be able to save his people immediately.

So Rabbi Yehoshua proceeds to the gates of Rome and finds Mashiach there. He says, “Nu! When are you going to come?”

Mashiach answers, “Today.”

Three daughters= Three Shabbats, or a total of 21 Days and this is Gematria for Shin, the 21st Letter.

The twenty-first letter of the alef-beis is the shin.

The shin comprises three vertical lines representing the three columns of Chasidism, called Chabad, Chochmah, Binah, and Daas. The letter itself looks like a crown.

The three lines of the shin may be interpreted as three general dimensions of a human being: Kesser (will and pleasure), the intellect, and the emotions.5 In addition, the entire shin can represent just one of these dimensions, with each of the three lines symbolizing a subdivision of that dimension. In the case of Kesser, Kesser is that which exists beyond the intellect—the dimension of the suprarational; the will and pleasure of the King. The gematria of Kesser is 620. When the shin is represented as Kesser, 620 rays of light are imparted to the world through the three literal lines—or channels—of the shin. These rays are bestowed on the world through the right line, which is kindness; the left line, which is justice; and the centerline, mercy.

When the shin is representative of the intellectual dimension, the three lines stand for the three intellectual faculties of the Sefiros: the right line being Chochmah, the flash of an idea; the left line being Binah, understanding; and the centerline Daas, application of knowledge.

Finally, there is the dimension of the emotions, or middos. Here the shin’s right line represents Chessed, kindness; the left line represents Gevurah, severity or discipline; and the centerline represents Tiferes, mercy or compassion.

6 All these men were under the supervision of their father for the music of the temple of the Lord, with cymbals, lyres and harps, for the ministry at the house of God.

"Behold I have shared my vision of a Strong Collection. To live in surplus after the carnage, be stubborn. Raise society to a new apex, never let it tumble down again.

Empty the flask of all that is evil, include everyone who speculates and thinks like God. Be as strong as a fortress, give freely, and God's time will come."

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midnightrabbiinspired · 11 months

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The Last Emuna Dance is the most Appreciated!

https://spotifyanchor-web.app.link/e/LhkgqbLn0zb Emuna Podasts are Eternal Lessons where the Flow and Dance never ends… #shareglobal… United Souls – Extracts from New Book TBA – by Eli Goldsmith (thank you beyond words for all your years of dedication) – Part 30 – The Unification Flow! Get #Antisoulism Trending Please!…

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midnightrabbi · 2 years

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The Light Of The Infinite - United SOULS - By Eli Goldsmith - Unity Bookings - Michael Samen - Nissim Black Bright Lights Tour! Double Emuna Classes - Rabbi Harry & Judah Klein!

The Light Of The Infinite – United SOULS – By Eli Goldsmith – Unity Bookings – Michael Samen – Nissim Black Bright Lights Tour! Double Emuna Classes – Rabbi Harry & Judah Klein!

So excited Rav Shalom Arush – הרב שלום ארוש, Gedale Fenster & #rabbimoshemalka… Info on the flier to join us for such a special night of #Inspiration… https://www.instagram.com/p/CjfwlVhNNi-/?igshid=N2Y5NTAwYTk= Unity Inspires Projects Thank you @ijk.nyc, @tobi_rubinstein & all the wonderful people beyond words… Emuna Tour 2022 Let’s Go Together!!! Meet and be Blessed by #RavShalomArush in person…

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rebbestorah · 5 years

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Jewish Faith

לא נגאלו אבותינו ממצרים אלא בזכות האמונה (ילקוט שמעוני הושע, רמז תקיט) OUR ANCESTORS WERE REDEEMED FROM EGYPT ONLY IN THE MERIT OF THEIR FAITH. (YALKUT SHIMONI, HOSHEA, NO. 519)

The Midrash teaches that Bnei Yisrael merited their freedom from Egypt due to their faith in G-d. Why are faith and the Exodus so connected?

A deeper understanding of the Jewish approach to faith will explain.

Some people come to believe in G-d when they find that the “rules of nature” alone no longer suffice: when they ponder how nature itself came into being, for example, or upon witnessing a miraculous occurrence that defies the patterns of nature they have come to expect.

Chassidus regards this inevitable and reluctant belief in G-d as a spiritual form of "Egypt." Mitzrayim, as Egypt is called in the Torah, shares the same root as the Hebrew word meitzar, constraint. Inevitable faith is constrained—you recognize G-d, but only to a degree. What is real and certain in your eyes is the natural world, which appears to be self-acting and spontaneous. G-d is a stranger, welcome only to the extent that nature itself must acknowledge His existence. And if you could find a way to remove Him entirely from the equation...

In Judaism, “having faith” is not simply the backup plan when all else fails—it is an outlook that precedes and supersedes any other explanation or solution. We intuitively trust that every detail in the entire universe is directed by G-d, Who is infinitely greater than the world He created and not at all bound by the patterns of nature He built into it. We insist that even things which appear to be the products of nature are truly the direct workings of G-d. As the Talmud Yerushalmi explains, a Jew plants a seed in the ground because he trusts that G-d is looking after him and will ensure that his efforts bear fruit, not because the patterns of nature indicate that planting a seed will result in its growth (cited in Tosafos, s.v. emunas, Shabbos 31a).

It was this sort of faith that led to our ancestors’ exodus. Bnei Yisrael’s willing and unequivocal trust in G-d indeed brought about the revelation of His transcendence of nature—the miraculous redemption from the land of Egypt, and with it our eternal freedom to rise above any spiritual Egypts in which we may find ourselves.

—Likutei Sichos, vol. 1, pp. 239-241

#faith #emunah #egypt #freedom #pesach #seder #lubavitch #rebbe #mitzrayim

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art-now-usa · 5 years

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Toward A Higher Fidelity - Being Holy, Shahna Lax

Toward a Higher Fidelity is the name of a series of which this is the first piece. It arises from a sense of directive I experienced while davening: "ha'mishalishim b'shalosh kidushot l'kadosh," "the one who triplicates in threes holies for the sake of holiness." The operative word here is KADOSH - "holy." "And you (all) have been, will be and are holy, for I (the Source, Sum and Substance of Everything and Nothing) am holy." Vayikra (Leviticus)11:45 So the commitment to "holiness" illumined in Toward a Higher Fidelity addresses the elements and evolution of human holiness. This answer to what the three natures of human holiness might be came in an interview I happened to hear with author and poet David Whyte regarding his then newly published book The Three Marriages, Reimagining Work, Self, and Relationship, Serendipitously, the Aramaic plural feminine word "Kiddushin" ("holies") carries the singular meaning of "marriage." The dominant image is that of a Burning Bush or Tree of Life, in which the fire and bush dance together independently, without either being consumed or extinguished. Within is a 3-petalled flower with the Hebrew letters cHet, Yud, and Alef - a 3-lettered form resonant with "Life." They stand for the Hebrew words cHupa, YicHida and Umanut: (marriage) Canopy, Singularity (the most developed aspect of soul) and Craftsmanship (from the same root as emet (truth), emuna (absolute trust) and amen (so be it). The tree root contains the words Ha'mishalishim b'shalosh. The cup holds the word Kiddushin. The palmate form above contains the letter Shin. The appearance and placement of the Shin is something of a mystery to me. Shin is a fire letter. It is formed by 3 flames and resonates to the numeric value of 300 (in gematria). Perhaps it is here to represent what David Whyte referred to as "the marriage of marriages," a still higher octave of integrated human potential. Etched, engraved, inked and scroll worked copper backed in diamond plate aluminum and mounted on mahogany.

https://www.saatchiart.com/art/Sculpture-Toward-A-Higher-Fidelity-Being-Holy/813135/2609624/view

#symbolism #artdeco #fineart #shahnalax

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jewsome · 4 years

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The 68 books posted on JewishBookWorld.org in April 2020

Here is the list of the 68 books that I posted on this site, JewishBookWorld.org in April 2020. The image above contains some of the covers. The bold links take you to the book’s page on Amazon; the “on this site” links to the book’s page on this site.

24 Days: The Kidnapping and Murder of Ilan Halimi by Ruth Halimi, Émilie Frèche (on this site)

Albert Einstein and the Poetry of Real by Manuel Garcia Iglesias (on this site)

All the Horrors of War: A Jewish Girl, a British Doctor, and the Liberation of Bergen-Belsen by Bernice Lerner (on this site)

Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith by Joshua Berman (on this site)

Apeirogon by Colum McCann (on this site)

Arguing about Judaism: A Rabbi, a Philosopher and a Revealing Debate by Peter Cave, Dan Cohn-Sherbok (on this site)

Asteroid Goldberg: Passover in Outer Space by Brianna Caplan Sayres (on this site)

Beyond the Ghetto Gates by Michelle Cameron (on this site)

Clarence’s Topsy-Turvy Shabbat by Jennifer Tzivia MacLeod (on this site)

Competing Germanies: Nazi, Antifascist, and Jewish Theater in German Argentina, 1933–1965 by Robert Kelz (on this site)

The Dairy Restaurant by Ben Katchor (on this site)

A Delayed Life: The True Story of the Librarian of Auschwitz by Dita Kraus (on this site)

Devil Darling Spy by Matt Killeen (on this site)

The Diary of Asser Levy: First Jewish Citizen of New York by Daniela Weil (on this site)

DNA, or The Book of Brad: A comic novel about finding family by Monica Bauer (on this site)

Einstein in Bohemia by Michael D. Gordin (on this site)

The Escape Artist by Helen Fremont (on this site)

Escaping the Whale: The Holocaust is over. But is it ever over for the next generation? by Ruth Rotkowitz (on this site)

The Essential Seder: A Contemporary Haggadah by Deborah Gross-Zuchman (on this site)

Exile and Otherness: The Ethics of Shinran and Maimonides by Ilana Maymind (on this site)

A Final Reckoning: A Hannover Family’s Life and Death in the Shoah by Ruth Gutmann (on this site)

The First Mrs. Rothschild by Sara Aharoni (on this site)

Franci’s War: A Woman’s Story of Survival by Franci Rabinek Epstein (on this site)

The German House by Annette Hess (on this site)

The Good Assassin: How a Mossad Agent and a Band of Survivors Hunted Down the Butcher of Latvia by Stephan Talty (on this site)

Haven’s Point by Darrin J Friedman (on this site)

Hex by Rebecca Dinerstein Knight (on this site)

House on Endless Waters by Emuna Elon (on this site)

How Yiddish Changed America and How America Changed Yiddish by Ilan Stavans, Josh Lambert (on this site)

I Escaped from Auschwitz by Rudolf Vrba (on this site)

I Want You to Know We’re Still Here: A Post-Holocaust Memoir by Esther Safran Foer (on this site)

Jesuit Kaddish: Jesuits, Jews, and Holocaust Remembrance by James Bernauer S.J. (on this site)

Jewlish by Jamie by Jamie Geller, Dana Attias (on this site)

Judah Touro Didn’t Want to Be Famous by Audrey Ades (on this site)

The Kosher Delhi by Ivan Wainewright (on this site)

Kosher Style: Over 100 Jewish Recipes for the Modern Cook by Amy Rosen (on this site)

The Lombard Haggadah by Milvia Bollati, Flora Cassen, and Marc Michael Epstein (on this site)

Looking For Home: Memoirs of a Sephardic Jew From Morocco by Robert Ben Benayoun (on this site)

Louder Than Words by Kathy Kacer (on this site)

The Man Who Saw Everything by Deborah Levy (on this site)

Matzo Balls For My Birds by Ruthie Cusick (on this site)

May God Avenge Their Blood: A Holocaust Memoir Triptych by Rachmil Bryks (on this site)

Miriam at the River by Jane Yolen (on this site)

My Year of Kaddish: Mourning, Meaning and Memory by Naomi L. Baum (on this site)

Nahum, Habakkuk, and Zephaniah: Lights in the Valley by Yaakov Beasley (on this site)

No Entry by Gila Green (on this site)

Parrots, Pugs, and Pixie Dust: A Book About Fashion Designer Judith Leiber by Deborah Blumenthal (on this site)

The Passover Haggadah: A Biography by Vanessa L. Ochs (on this site)

A People at the Source of a River by Myrna Brown (on this site)

Positive Judaism by Darren Levine (on this site)

The Promise of the Land: A Passover Haggadah by Ellen Bernstein (on this site)

Red Sea Spies: The True Story of Mossad’s Fake Diving Resort by Raffi Berg (on this site)

Remix Judaism: Preserving Tradition in a Diverse World by Roberta Rosenthal Kwall (on this site)

Rescue the Surviving Souls: The Great Jewish Refugee Crisis of the Seventeenth Century by Adam Teller (on this site)

Review of “Does Your Dog Speak Hebrew? A Book of Animal Sounds” by Ellen Bari (on this site)

Review of “Sammy Spider’s First Book of Prayers” by Sylvia A. Rouss (on this site)

Ruth Objects: The Life of Ruth Bader Ginsburg by Doreen Rappaport (on this site)

Swimming against the Current: Reimagining Jewish Tradition in the Twenty-First Century. Essays in Honor of Chaim Seidler-Feller by Shaul Seidler-Feller, David N. Myers (on this site)

The Tenth Muse by Catherine Chung (on this site)

Thoughts on “Behind the Bookcase: Miep Gies, Anne Frank, and the Hiding Place” by Barbara Lowell (on this site)

To This Very Day: Fundamental Questions in the Bible Study by Amnon Bazak (on this site)

Unspoken Words: A Story of the Holocaust by Shari J. Ryan (on this site)

The Usual Uncertainties: Stories by Jonathan Blum (on this site)

Warsaw Stories by Hersh Dovid Nomberg (on this site)

Welcoming Elijah: A Passover Tale with a Tail by Lesléa Newman (on this site)

Who Will Ask The Four Questions by Naomi Ben-Gur (on this site)

Worse and Worse on Noah’s Ark by Leslie Kimmelman (on this site)

Yes No Maybe So by Becky Albertalli, Aisha Saeed (on this site)

The post The 68 books posted on JewishBookWorld.org in April 2020 appeared first on Jewish Book World.

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nickyguintu · 6 years

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Enaku mag speech dahil deep in our hearts makatatak no reng sweet words bastat ini mu ing kaku emu kakalingwan ih God keng biye mu lalu na thru ups and downs ih surrender mu ngan kaya kapag emuna agyu 🙏🏻 i love you jo 😘 it's good to see you again with cousins ❤️ Belated Happy birthday sexbomb joyti 🎊🎉🎂 #081118 (at Raphael's Unlimited)

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thebeautyoftorah · 6 years

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VAETCHANAN

bs'd

Shalom. The thought of this week from my book 'Healing Anger' "Even with the right guide, personal improvement does not happen overnight. It requires hard work and perseverance. Yet, we will never totally complete the correction of our character flaws. There will always be more to do and more to fix, for character development is a lifetime process. We will always encounter new situations, new challenges, and new life tests. But remember that when you don’t give up you can’t fail". Buy my book at http://www.feldheim.com/healing-anger.html If you want to buy it from me in Israel let me know. This article is based partially on the ideas of R' Yonathan Gefen. To support this publication or if you know anyone who is interested in receiving it, please contact me. Feel free to forward these words of Torah to any other fellow Jew. Shabbat Shalom. VAETCHANAN-The Ultimate Mitzvah This week's parsha is the source of the mitzvah to learn Torah (Talmud Torah), that is described as being equal in value to all the others combined. "And you shall teach them thoroughly to your children and speak of them while you sit in your home, while you walk on your way, when you retire and when you rise." (1)

It is surprising that the source for Talmud Torah does not say 'you shall learn', rather 'you shall teach.' Why is this so?

The Ktav Sofer notes that the Torah does actually instruct us to learn (vedibarta bam) but only after telling us to teach first (veshinantam). The order should be reversed; a person learns before he teaches?! He answers that the Torah is alluding that one's own learning must be done with the ultimate goal of teaching others.(2) This also explains why the main source for the Mitzvah of Talmud Torah is teaching. Because the ultimate purpose of learning is to be able to give it over through teaching.

Of course, learning Torah is not merely a means to be able to teach, a person needs Torah to be able to develop a relationship with G-d, and without learning this is impossible. Nonetheless, it is clear from the commentaries that learning without teaching is a great lacking in the fulfillment of the Mitzvah of Talmud Torah. This is why the Sages teach us that it is essential to learn with the intent of teaching. Moreover, the Meiri (3) and the Maharal (4) both write that a person who learns but does not teach cannot reach completion.(5)

We now understand why the Torah stresses teaching ahead of learning. However, the choice of word it used needs understanding; usually 'you will teach' is translated as 'limadtem', but here the Torah says, 'veshinantam'. Rashi explains that this usage has an added meaning; it implies a high level of clarity so that one if someone asks a question, you can answer it without stumbling. From here we learn that a person can gain more clarity in his learning if it is in preparation to teach. A person who learns a Gemara knowing that people will challenge him on his understanding and explanations of it has a great incentive to learn with greater diligence. According to some commentators, this is the explanation of the Gemara: "Rebbi says, 'I learnt a great deal of Torah from my teachers, more from friends, and the most from my students." (6) Students force a teacher to attain a higher level of clarity and understanding.

This idea was stressed by great Torah leaders: An avreich (someone who learns full time) was not succeeding in his learning so he asked the Steipler Gaon if he should continue in kollel or begin teaching. The Steipler answered that in the past everybody wanted to teach, and a person who did not find a position in teaching continued to learn in kollel. He then said, "every Gadol Hador of the past grew greatly from giving lectures." (7) Teaching is also a great tool in helping one remember his learning. The Steipler once advised another Torah student to teach in Yeshiva katana, and explained that when one teaches others a piece of learning it is equivalent to learning it twenty times. He said further, "I know from my own experience that that which I learnt myself I have forgotten, but that which I taught to others I remember it to this very day." (8)

We have seen how teaching on a high level can greatly help one's own learning. However, it would seem that teaching people on a lower level would not have the same effect. However, a number of commentaries understand the Gemara that 'I learnt the most from my students' in a different way. The Chatam Sofer makes an extraordinary statement. He speaks at length about the importance of giving over of one's self for the sake of helping the spirituality of his fellow. He focuses on how Abraham devoted his time and effort to teaching the uneducated masses about Emuna (faith) rather than focus on his own growth. He then exhorts us to emulate Abraham and teach people even if they are on a low level of understanding. He addresses an argument against this approach. "If the Eved HaShem would say, 'my soul craves closeness to Hashem and I want to get close to him. How can I do this and reduce my own learning and self-perfection in order to perfect my fellow's soul?!' The answer to this is found in the words of the Sages; '… I learnt the most from my students'. Is it beyond G-d to make up to you the growth that you forsook for the sake of His honor?! You should do what Hashem commanded you - to teach the people - and He will fulfill His role…. He will make it possible for you to attain completion in a small time and you will be able to attain lofty heights beyond your own belief." (9) One who teaches people that are on a low level of learning will receive a great deal of Heavenly assistance which will enable him to attain greater heights than humanly possible. (10)

We have discussed much about the value of teaching Torah. Why exactly is it considered so great to the extent that the Egle Tal writes that it is on an even higher level than learning Torah? (11) There are a number of reasons for this but one can be found in the verse we have discussed. The Torah says, "you will teach it to your children." The Sages learn out this does not only refer to one's genetic children, but also to one's students. Why doesn't the Torah just tell us to teach students? The answer is that the Torah is showing us that teaching Torah is similar in a certain aspect to having children. When a person brings a child to the world he is giving him the tremendous gift of life. When a person teaches someone Torah he is giving him the opportunity to gain eternal life. Thus, by teaching Torah you are acquiring the quality of parenting - giving life. This is why students are referred to as children.

Indeed teaching Torah to a child is considered an even greater kindness than giving birth to him as the Mishna in Bava Metsia states; "If a person sees the lost objects of his father and his teacher, the teacher takes precedence." Why? "Because his father brought him to Olam Hazeh(this world) but his teacher who taught him wisdom, brings him to Olam Haba (the Next World)." (12) Teaching Torah is the ultimate act of kindness that one can do. May we all merit to fulfill it. ___________________________________________

1. Vaetchanan, 6:6.

2. Quoted in Dvar Yerushalayim, 181, quoted in Relevance, ibid.

3. Meiri, Sanhedrin, 24a' also see Meiri, Avos 4:6.

4. Maharal: Chiddushei Aggadot, 23b; also see Netiv HaTorah, Ch.8 for a lengthy discussion of this topic.

5. There are many Gemarot that speak very critically about a person that learns but does not teach. See Rosh Hashana 23a, Sanhedrin Perek Chelek.

6. Makkot 10a, Taanit 7a.

7. Quoted in Mishel Avot, Kinyanei Torah, 'halomed al menat lelamed.'

8. Ibid.

9. 'Pituchey Chatam,' - Hakdama to Shut Chatam Sofer, Yoreh Deah.

10. The Tosefot Yom Tov expresses the same idea in Avot 4:5.

11. Hakdama to Egle Tal - he proves this from a Gemara in Kesubot 17a.

12. Bava Metsia, 33a.

Le Iluy nishmat Eliahu ben Simcha, Mordechai ben Shlomo, Perla bat Simcha, Abraham Meir ben Leah,Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla, Leah bat Chavah, Abraham Meir ben Leah,Itamar Ben Reb Yehuda, Yehuda Ben Shmuel Tzvi, Tova Chaya bat Dovid.

Refua Shelema of Yitzchak ben Mazal Tov, Yaacov ben Miriam, Yehuda ben Simcha, Menachem Chaim ben Malka, Naftali Dovid ben Naomi Tzipora, Nechemia Efraim ben Beyla Mina, Gila bat Tzipora, Tzipora bat Gila, Dvir ben Leah, Sender ben Sara, Eliezer Chaim ben Chaya Batya, Noa bat Batsheva Devorah,Shlomo Yoel ben Chaya Leah and Dovid Yehoshua ben Leba Malka. Atzlacha to Daniel ben Mazal Tov, Debora Leah Bat Henshe Rachel, Shmuel ben Mazal tov, Yehuda ben Mazal Sara and Zivug agun to Gila bat Mazal Tov, Naftali Dovid ben Naomi Tzipora, Yehudit bat Malka, Elisheva bat Malka.

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reb-shlomo-blog · 7 years

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Micah Five: Waiting For the Messiah

By Reb Shlomo Phillips © 10.23.2013 (most recent update August 07, 2017)

There are certain verses in the Tanach that are sometimes inaccurately cited as evidence that Jesus of Nazareth was the Messiah. In this study we will consider one of these texts. Identifying the Messiah is very important. Recognizing false Messiahs can be just as important because millions have been led astray. Even such luminaries as Rabbi Akiva (born in Caesarea, Israel in 50 CE, died: 137 AD in Caesarea Maritima, Israel) have been fooled into accepting false claimants. In his case, Rabbi Akiva followed the failed Messiah Simon Bar Kokhba (died 135 CE) in what is known as the Bar Kokhba revolt against the Roman Empire in 132 CE. Bar Kokhba came MUCH closer to fulfilling the prophetic requirements than Yeshua/Jesus by establishing an independent Jewish state which he ruled for three years as Nasi ("Prince"). Israel was conquered by the Romans in 135 following a two and half-year war. The Bar Kokhba revolt marked a time of high hopes followed by violent despair. The Jews had high expectations of a Torah-based kingdom and a third Beit HaMikdash (Hebrew: "House of the Holy" or Holy Temple), but in the end they were persecuted and once again sold into slavery. The Jews did not yet merit HaMashiach ben David and his theocratic rule. The final battle of Bethar saw their complete destruction.

Sabbatai Zevi (August 1, 1626 – circa September 17, 1676) was another would be Messiah. He was a famous Kabbalist who was active throughout the Ottoman Empire for a time. He too came much closer than Yeshua/Jesus to wearing the Messianic crown with his Sabbatean movement. However in February of 1666 CE he arrived in Constantinople and was imprisoned under the Islamic blasphemy laws. Given the choice between life as a Muslim and execution by ordeal as a Jew, Sabbatai Zevi chose Islam and became a heretic.

To date everyone who has reached for the Messianic crown has failed, including the tzadikim Rebbe Menachem Mendel Schneerson (the left) and the Nanach Rebbe, Rabbi Israel "Saba." Most of the claimants died as honorable Jews, some became heretics like Sabbatai Zevi, but in all cases they failed to meet the prophetic requirements. In Yeshua's case, he failed and was executed by the Romans for treason. After his death his talmidim (students) created a (Rabbinically rejected) reform sect of Judaism which, within a hundred years, became unquestionably heretical and, within another hundred years, became a completely separate religion and the biggest enemy of the Jewish people in history. Since the rebirth of Israel in 1948 many Christians have changed their attitudes and now support the Jewish people and our secular country Baruch HaShem! Sadly however many merely use this as a pretext as they seek to genocide Yiddishkeit through assimilation, replacement theology, and conversion. This fact brings us back to our current consideration.

Needless to say, Jews are very wary of Messianic claimants History has taught us well, and yet still today there are claimants accepted by some Jews as the Messiah despite the requirements established by our holy prophets.

HaShem has given us plenty of evidence to identify the Messiah. All who have died have failed, however charismatic living claimants can still be appealing due to our strong desire for his reign. Nonetheless, Messiah has not yet come.

But he will!

There is ongoing debate on this section of Micah among the scholars, both Jewish and Christian.

First, remember that Micah was a contemporary of Isaiah, living during the reign of King Hezekiah of Judah during the Assyrian attack on Jerusalem. Klal Israel was under siege and like Isaiah, Micah was addressing their imminent concerns. Unless the text says otherwise (which it does not) the initial contextual assumption should be that the prophet was writing to his fellow Jews alive at that time:

Micah 4:13 Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hooves copper; and you shall crush many nations, and you shall devote their plunder to the Lord, and their wealth to the Lord of all the earth. 4:14 Now you shall gather yourself in troops, O daughter of troops; he has laid siege to us. With a rod they strike the judges of Israel on the cheek.

The natural context of this section therefore is not addressing the coming of THE Messiah (HaMashiach ben David), nor the End of Days, but rather concerns a messiah who will rescue the Jews under discussion. Likely this mashiach (anointed one) was Cyrus the Great who is called "messiah" in Scripture and who later freed the enslaved Jews (i.e. the Southern Kingdom of Judah) from Babylon, see Ezra 5:13. This understanding is the clear meaning of this prophecy when read in its entirety. Rashi supports this understanding:

Now you shall gather yourself in troops, O daughter of troops: Now, at the time of its [Israel’s] evil decree concerning the iniquity, which has increased, you shall gather yourself in troops, O daughter of troops; O daughter of the Chaldeans [Babylonians], gather troops, for now you shall succeed with the troop that laid siege upon us.

Micah 1:1 The word of the Lord that came to Micah the Morashtite in the days of Jotham, Ahaz, [and] Hezekiah, the kings of Judah, which he prophesied concerning Samaria and Jerusalem.

Micah 5:1 And you, Bethlehem Ephrathah - you should have been the lowest of the clans of Judah - from you [he] shall emerge for Me, to be a ruler over Israel; and his origin is from of old, from days of yore.

In this case the Jews did not defeat their enemies directly. There are important truths to be learned here that we wont delve into now, however understand that HaShem used the might of Babylon and then had the Persian ruler Cyrus free His people and return them to the Land for His Purposes (Ezra 5:13). ALL things are in the Hands of HaShem and ALL things work together for our ultimate redemption as Rebbe Nachman explains so wonderfully.

...then the Messiah will come, because the redemption is mainly dependent upon this [i.e. emuna], as the verse says, "Come, look from the top of amanah/emunah/faith" (Rebbe Nachman, Likutey Moharan 1.7.1).

Isaiah 45:1 So said the Lord to His anointed one, to Cyrus, whose right hand I held, to flatten nations before him, and the loins of kings I will loosen, to open portals before him, and gates shall not be closed.

to His anointed one: Every title of greatness is called anointing. Compare Numbers 18:8. "To you I have given them for greatness (לְמָשְׁחָה)." Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, "I complain to you about Cyrus..." as it is stated in Tractate Megillah 12a.

In his comments Rashi reminds us that certain things will have to happen to signify the coming of HaMashiach (i.e. THE Messiah). IF these verses are interpreted as talking about the Messiah, all of the other requirements must still be met for his arrival. These include:

Isaiah 2, 11, 42; 59:20

Jeremiah 23, 30, 33; 48:47; 49:39

Ezekiel 38:16

Hosea 3:4-3:5

Micah 4

Zephaniah 3:9

Zechariah 14:9

Daniel 10:14 See my What the Messiah Must Accomplish study for more specific requirements.

However he notes on this verse:

"...from you [Klal Israel] shall emerge for Me": the Messiah, son of David, and so Scripture says (Psalm 118:22): "The stone the builders had rejected became a cornerstone."

Rashi's comments on verse 2 make it clear that the Messiah has not yet come:

Therefore, He shall deliver them until the time a woman in confinement gives birth: He shall deliver them [the people of Israel] into the hands of their enemies until the coming of the time that Zion has felt the pangs of labor and borne her children; Zion, which is now seized by the pangs of labor [as Micah is writing], is now called a woman in confinement. [i.e., now the labor pains will cease and the redemption will come about.] But our Sages state that from here we deduce that the son of David will not come until the wicked kingdom spreads over the entire world for nine months (Yoma 10b, Sanh. 98b). But, according to its simple meaning, this is the structure as I explained.

Rashi continues:

... and the rest of his brothers: The brothers of the King Messiah; i. e., the rest of the tribe of Judah. ... shall return upon the children of Israel: Judah and Benjamin shall join the other tribes and become one kingdom, and they shall no longer be divided into two kingdoms.

Verse 3 tells us that HaMashiach (if this is who is being discussed here as Rashi believes):

...shall stand and lead with the might of the Lord, with the pride of the Lord, his God: and they [the ten Houses restored and reunited] shall return, for now he shall become great to the ends of the earth.

Prior to being exiled from their homes in 70 - 73 CE about half of the Jews were still living in Babylon (they did not return to Israel once they were freed even as nearly half of today's Jews remain in the United States). Jesus made no attempt to lead these Jews back to Israel as required by the prophecies. By no twisting of scripture can it be shown that Jesus fulfilled this essential part of the prophecy. Whoever is being referenced in verse 1 can not be Jesus for this reason and Rashi would certainly agree with this.

Rashi further explains:

and lead: And lead Israel and they shall return: They shall return now from the exiles [under this man]. for then he shall become great: i.e., [he will be] their king. until the ends of the earth: And they shall bring tribute to him [i.e. to the Messiah] with horses and chariots.

If Micah 5:1 is addressing the Messiah therefore and not Klal Israel collectively, as Rashi believes, based on this text and objective evidence, the reference can not possibly be to 'the man from the Galil' because he failed to meet Micah's description. Whoever is being referenced in these verses, whether HaMashiach or Israel collective, the requirements by which HaMashiach will be recognized remain unfulfilled. So, while there is some debate among the Jewish sages as to whether this verse is talking about the Messiah or not, what is abundantly clear is that thus far no one has fulfilled the role of HaMashiach ben David (nor that of Mashiach ben Yosef).

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torais-life · 1 year

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"Take care of your soul as you take care of your body"

-Rab. Yonatan Galed

#jumblr #torah study #biblia #parasha ha shavua #shalom #torah portion #youtube #shabbat shalom #rab. yonatan galed #phrase of the day #words of emuna #emunah #torah #rabbi

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emunaendeavor-blog · 7 years

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Emuna Means Faith

I think about that sometimes… about faith and what it means to different people… there is a lot of judgment sometimes in the religious connotation of the word. How can Dovid be a formerly frum Jew and be willing to live for an extended time in a small space with a shiksa woman (non-Jew for those not familiar with the vernacular). How can I as a Christian woman cohabitate with a man I am not…

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thegenealogy · 10 months

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1 Chronicles 15: 16-22. "The Torah Academy."

16 David told the leaders of the Levites to appoint their fellow Levites as musicians to make a joyful sound with musical instruments: lyres, harps and cymbals.

Why the emphasis on Levites for the really important things? Why not employ a plain old Jew?

Only the Levites, the eldest lived of Jacob's sons escaped slavery in Egypt:

Levi was the last of Jacob's sons to die, and his influence over his tribe was great and lasting. They had taken over the Torah academy Jacob had established in Goshen, and they instructed the children of Israel in the knowledge of G‑d and His holy teachings.

Thus they were occupied with spiritual matters and did not mix with the Egyptians, while many of their brethren had given up their old customs and way of life.

Harps are instruments with many strings, these are the Torah Portions. Lyres or psalters which accompany the voice are liturgical expressions of the Torah such as this.

Cymbals are "rumors" that originate from the hearing of the lessons in the mind.

So David is not establishing a temple garage band, he is creating a Torah Academy:

17 So the Levites appointed Heman son of Joel; from his relatives, Asaph son of Berekiah; and from their relatives the Merarites, Ethan son of Kushaiah;

Heman=

אמן

Joel=

אלל

The root אלל ('alal) predominantly describes a protruding or sticking out. This may be positive (when one leads a collective), neutral (when one is a tree), or negative (when one fails convention). The latter sense in particular describes foolishness, or at least a failure to live up to cognitive standards or common codes of conduct.

Asaph=

אסף

The verb אסף ('asap), means to gather or collect, and is most commonly either associated with the harvest or a gathering of men (Genesis 29:22, Exodus 3:16, Isaiah 10:14). It may also mean to gather up or remove (1 Samuel 14:19, Isaiah 57:1, Judges 19:15).

Berekiah=

ברך

The verb ברך (barak) mostly means to bless and sometimes to kneel. But the noun ברך (berek) always means knee, and the noun ברכה (beraka) always means blessing. The opposite of to bless is to curse, or ארר ('arar), which literally means to bind or restrict.

That probably means that the act of blessing had to do with the act of giving someone the freedom to do whatever this person had in their heart to do. The freely moving knee, after all, makes it possible to walk and run and go wherever one wants.

Merarites=Strong, like myrrh

And speaking of such, the nouns מר (mor) and מור (mor) mean myrrh, a bitter and fragrant spice that was originally used to mark the tabernacle, but which came to be used to proclaim, olfactorily, the consummation of marriage. Hence, despite its links to words that mostly describe hardship, myrrh oil was known as the "oil of joy."

Ethan=Permanence of flowing water

The unused verb יתן (yatan) probably denoted the permanence of flowing water (it does so in cognate languages). The adjective אתן or איתן ('etan) means perennial or ever-flowing.

Kusaiah=to snare

יקש

The verb יקש (yaqosh) means to lay bait or a snare to catch animals, and over time came to include the figurative "snaring" a person with alluring enticements. Nouns יקוש (yaqosh) and יקוש (yaqush) describe a snarer or fowler. Noun מוקש (moqesh) means either bait or snare. Verb קוש (qush) also means to snare and is probably a by-form of the previous.

="To support persons who are not senetient, collect them, bless them, discipline them by teaching them Tanakh."

18 and with them their relatives next in rank: Zechariah,[b] Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom and Jeiel,[c] the gatekeepers.

Zechariah=

זכר

The verb זכר (zakar) means to remember, to deliberately review, or to cause to remember or review — by means of public oration, urging and pleading, physical memorials, and so on.

Jaaziel=Ya is memory

זכר

The verb זכר (zakar) means to remember, to deliberately review, or to cause to remember or review — by means of public oration, urging and pleading, physical memorials, and so on.

Shemiramoth=To name according to its essential nature

שם

The noun שם (shem) means name, but the ancients saw one's name as summary of the deeds and traits this person was known for (e.g. He Who Slew Many In The Great War). That means that when Man named the animals (Genesis 2:19), he didn't call them Tom, Dick or Harry but rather consciously reckoned his fellow creatures for their essential natures (which in turn cemented his own).

Jehiel=molecules

חיה

The verb חיה (haya) means to live and life is all about resonance between elements — molecules working together to make a living cell, cells working together to make a living organism and human minds working together to make a living nation.

Unni=

Noun ענו ('anaw) refers to the poor, afflicted or needy.

Eliab=

אב

The noun אב ('ab) means father, but describes primarily a social relationship rather than a biological one. That social fatherhood was the defining quality of the community's alpha male, the one around whom all economy revolved and from whom emanated all instructions by which the 'sons' (בן, ben) operated. It's unclear where this word אב ('ab) comes from but the verb abu means to decide.

Benaiah=to reinforce

בנה

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Noun תבן (teben) means straw (the stems of grains), which was inserted into clay to enhance the structural integrity of the building. We do the same today with carbon fibers.

Maaseiah=to refuge or shelter

Mattitiah=offering an innate talent

Elipelehu=discernment from God of what is unseen

פלל

Root פלל (palal) is all about distinguishing and discerning, and often emphasizes representation of something unseen or not present. It's frequently used in the sense of to entreat or pray on someone's behalf.

Mikneiah=acquired through Yah

Obed-edom=Servant of the Red One

Jeiel=to live with resonance between elements

"To know a thing and remember it based on the essential elements of its character which were endowed by Yah, to resonate in between the relationships they have with others, become talented and discern what God has hidden on one's own, one must serve the Priests of the Torah."

19 The musicians Heman, Asaph and Ethan were to sound the bronze cymbals;

Bronze "ears" = Bronze is the color of the oracle. Ears that hear the voice of the oracle are the ones that collect the secret knowledge.

20 Zechariah, Jaaziel,[d] Shemiramoth, Jehiel, Unni, Eliab, Maaseiah and Benaiah were to play the lyres according to alamoth,[e]

Alamoth = this has to start in youth

עלם

The verb עלם ('alam) means to be hidden or concealed and noun תעלמה (ta'alumma) describes a hidden thing, but all this with an emphasis on a potential coming out rather than a hiding for, say, safety or mysteriousness.

Noun עלם ('elem) describes a young man, עלמה ('alma) a young woman, and עלומים ('alumim) youth(s) in general, which appears to appeal to the still "hidden" potential of youth. Likewise the noun עולם (olam), which means forever or everlasting, appears to refer to the potential of any present situation, which may realize when time is unlimited.

21 and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel and Azaziah were to play the harps, directing according to sheminith.

Sheminuth=

With Great Excess, Pertaining To The Anointed, On An Eight-String

8 is the number of a new beginning. With great excess, we must learn as much as can be learned and become as talented as our inner self will allow. This is to be the thrust of the Torah Academy as talented learned men are the happiest and please God the most.

[f] 22 Kenaniah the head Levite was in charge of the singing; that was his responsibility because he was skillful at it.

כון

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

Adjective כן (ken) means right, true or honest, and adverb כן (ken) expresses confirmation: "thus" or "so". Verb כנה (kana) means to give a title or epithet or cognomen.

Opposite Joel who is kind of a dolt on purpose is Kenaniah. Without him, the fixed place the Tanakh says is needed to perform the rituals of civilization will not buy or save us the time we want to spend being happy.

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