The Mishnah

The Study of the Talmud with Gematria

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Berakhot 26b: 11. "The Musaf."

We have not talked about the Shema in recent times but we cannot continue to explore the Talmud without occasionally revisiting it. The Shema is "full disclosure" of the Self. One cannot perform the Report as it is called without complete freedom from ignorance, oppression, lies, bondage of any sort. Now you all know you are all really fucked up and schcrewed up so that includes bondage sex too. You cannot engage in bondage sex with someone while you are all twerked up on ignorance. And you are. The next Mishnah supports me on this conclusively.

11. And why did they say that the Musaf [offerings] may be [offered] all day long? Because the Musaf offering is offered throughout the day. Rabbi Yehuda says: Until the seventh hour, for the Musaf offering continues to be offered until the seventh hour.

The term musaf means "the basics, no more." The roots state this in terms that foot more clearly with my comments "to face how you feel."

Here is a cleaned, structured definition of “Musaf” built from the linguistic elements provided, while keeping the relationships between roots clear and coherent.

Definition of Musaf

The term Musaf can be understood as a composite linguistic concept drawing on overlapping Hebrew and Greek phonetic and semantic fields centered on “mus” as a root of hiddenness, sensitivity, and added presence.

1. Mus — Hidden / Burrowing / Subsurface Meaning

The element mus is associated with a cluster of meanings related to what is concealed or operating beneath the surface:

In Hebrew conceptual association: linked with mouse/rat imagery (עכבר, akbar), which in biblical context is classified as ritually impure (Leviticus 11:29) and associated with unseen contamination or spread (1 Samuel 6:5).

In Greek (μῦς, mus): refers not only to a mouse but also forms the root behind terms connected with what is hidden beneath the surface, including the semantic field that later develops into mysterion (mystery).

Conceptually: mus signifies that which is burrowing, concealed, or structurally below perception, often carrying connotations of unseen influence or latent presence.

2. Associated “Mushi” Layer — Sensory Contact

The related biblical name Mushi (מושי), a Levite lineage (Exodus 6:19), is interpreted as deriving from a root meaning:

“one who touches”

“feeling” or tactile awareness

This adds a second semantic layer to musaf: not only what is hidden, but what is known through contact, sensation, or indirect perception.

3. The af (אף) Layer — Breath, Emotion, and Addition

The Hebrew word af introduces a third semantic field with three interrelated meanings:

Nose / nostril: the physical organ of breath and perception

Anger / wrath: emotional intensity expressed through flared breath

“Also / moreover” (grammatical particle): a linguistic marker of addition or intensification

This creates a conceptual bridge between:

breath (life force),

emotional overflow (anger),

and linguistic addition (something “added on”).

Synthesis: Meaning of Musaf

Bringing these layers together, Musaf can be defined as:

That which is “added” (af) to what already exists, but operates in the hidden or subterranean domain (mus), and is known through contact or sensitivity (mushi).

Core Conceptual Definition

Musaf therefore denotes:

an added layer of presence or meaning

which is not immediately visible

but is felt, inferred, or revealed through interaction

and often carries the tension between concealment and intensification

Summary

In this combined linguistic framework, Musaf represents:

the added hidden layer of reality—what is beneath the surface, perceived through contact and breath, and revealed as an intensification of what was already present.

As for the complicated Mishnah above, the clearest way to explain is to use the Value in Gemtria, which is 14388, which translates to ידשףח‎, yadshafach, "to pour oneself out before God."

The Hebrew noun יָד (yad) and the verb שָׁפַךְ (shafach) together form the idea of “pouring out the hand,” an embodied biblical metaphor for the surrender or offering of one’s strength, agency, and inner life before God.

This gesture is best understood as the transformation of action (yad) into self-offering (shafach)—a movement from control to release, from possession to presentation.

1. יָד (yad) — “Hand / Power / Agency”

Yad denotes not only the physical hand but also:

strength

authority

capacity for action

It represents what a person has and exerts in the world.

2. שָׁפַךְ (shafach) — “To pour out / to release”

Shafach means:

to pour out

to spill or shed

to release inward content externally

In theological usage, it frequently describes:

the pouring out of the heart

emotional or spiritual disclosure before God

unrestrained expression of grief, love, or supplication

3. Combined Meaning — “Pouring Out of the Hand”

Together, yad + shafach expresses:

the surrender of personal power and intention, offered outward as an act of prayer, devotion, or vulnerability before God.

This includes both:

relinquishing control

and externalizing the inner self in symbolic offering

4. Divine and Human Reception

Within the biblical conceptual world, this “pouring out” is not framed as something God requires for His own benefit or satisfaction. Rather, it functions as a human act of alignment, honesty, and exposure before the divine reality, where nothing is hidden or retained.

In that sense, the “self poured out” is not something God consumes or depends upon, but something laid bare in truth before another human being.

Within human relational experience, such vulnerability is precisely what becomes precious and recognizable to true love—that is, to the one who is capable of receiving another’s inner life without distortion or exploitation.

Where such mutual recognition exists, the “pouring out” is not loss but intimacy: a state in which two persons no longer operate through concealment, but through complete mutual visibility and trust.

When this happens to me, I am taking the dude by the hand and we are running away and you will never, ever see us again.

You want to brag about what a monster truck you are in the bedroom but you don't want to behave like a gentleman in public? Can you see the dissonance between your behavior and the desired outcome? No, you obviously cannot.

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Berakhot 26b: 10. "The Spectacles."

Judaism uses idioms, axioms, and memes called Kabbalah in order to teach the intellect how to dig into itself and acquire clear perceptions of reality. Let us choose one, called eyeglasses or spectacles.

“Spektaklas” is a Lithuanian word, not Hebrew. It means “a theatrical performance” or “a show.” The confusion likely comes from the English word “spectacle.”

In biblical contexts, when people search for the concept of a “spectacle,” they are usually looking for the underlying Hebrew ideas related to seeing, perception, or being witnessed, rather than staged performance.

In Hebrew, these ideas are most commonly expressed through roots associated with sight and perception, especially:

חזה (ḥ-z-h) — “to see,” “to behold,” or “to gaze.” This root is often connected with prophetic vision and the act of perceiving something striking or revelatory.

ראה (r-ʾ-h) — the most common Hebrew verb for “to see,” “to perceive,” or “to observe.”

Together, these roots frame “seeing” in Hebrew not as passive observation, but as active perception or meaningful recognition of what is presented before the eyes.

The real struggle we face is how to shape the world so it attains to a moral view. We do not seem to understand what this means. Without morality, we cannot have any fun at all with anyone, there will always be a price to pay without it. Hence the Mishnah stress you can be as dirty and nasty as you want with your friends and partners but you cannot be immoral. If you know the difference, you are the star player on the team, to be sure.

10. And why did they say that the evening prayer has no fixed time? Because the limbs and fatty parts [of the offerings] that were not consumed by fire during the day continue to be offered throughout the night.

Fatty parts are פ תט יפ רץ, "go to the edge, but do not break the limits."

This is based on the English version pe tet ep retz:

Pe (פ)

Pe is the 17th letter of the Hebrew alphabet. It means “mouth” or “opening,” and is closely associated with speech, expression, and outward action. In its root associations, it often signals what comes forth from a person—words, breath, or disclosure.

In this framing, Pe represents the point where inner intention becomes external expression—where something moves toward the boundary of action.

Tet (ט)

Tet is the 9th letter of the Hebrew alphabet. Linguistically, it is often associated with inward formation, containment, and structured complexity—ideas of what is held within limits before it is expressed outwardly.

Here, Tet reflects internal moral shaping—the structure that keeps motion contained within ethical boundaries.

Pe–Tet conceptual pattern (פ־ט)

When read together as a symbolic sequence, Pe–Tet suggests:

Pe: movement outward toward expression or edge

Tet: containment, inward structure, and moral constraint

Together they form a unified idea:

Approach the boundary of expression, but remain held within inner ethical structure.

This is not about avoidance of action, but about disciplined proximity to the edge without crossing moral lines.

Ephrath / Ephrathah (אֶפְרָת)

Meaning: “Fruitfulness” or “abundance”

Context: Ephrath is associated with Bethlehem and the idea of generative life and increase (from פרה, “to be fruitful”).

In this ethical framing, Ephrath represents:

productive expansion that remains aligned with life-giving order

Perez (פֶּרֶץ)

Meaning: “Breach” or “bursting forth”

Context: Perez comes from פרץ, meaning to break through or expand beyond a limit. It carries the force of emergence and boundary-crossing.

Reframed morally, Perez represents:

the pressure to exceed limits, which must be guided so it becomes breakthrough rather than violation

Perizzites (פְּרִזִּי)

Meaning: “Open inhabitants” or “unwalled dwellers”

Context: Refers to those living without fortified boundaries—exposed, expansive, and unconfined.

Ethically reframed, this symbolizes:

life lived near openness and possibility, but requiring inner structure to prevent moral drift

Integrated meaning

Taken together, these motifs form a single ethical principle:

A person may approach the edge of experience, speech, desire, and action—but must remain governed by internal moral structure so that expansion becomes fruitfulness, not breach.

Or more simply:

Go to the boundary, but do not cross the line that breaks integrity.

So is it all right to get fucked by the soccer team on the locker room floor? Should the football team schcrew the brains out of the cheerleader line? Can you have your friends over after school to use the dungeon in the attic basement? Should the audience have a backstage orgy with the marching band? All of these questions must be answered before one achives Shabbat.

The Value in Gematria is 30691, לםץ‎א‎, lemetza, "the experience is the director." This is based on the following additional Mishnah:

Lamenatze’ach (לַמְנַצֵּחַ) Meaning “to the conductor,” “to the director,” or “to the choirmaster.” This is the opening superscription found in many Psalms in the Hebrew Bible. In Jewish tradition, it is often associated with liturgical direction and, in some customs, appears on protective amulets (notably menorah-shaped designs that may include Psalm 67).

Limtzo (לִמְצוֹא) An infinitive verb meaning “to find” or “to encounter.” It comes from the root מצ״א (m-tz-ʾ), which carries the sense of finding, discovering, or coming upon something.

Lamed / Lamed-prefix (ל־) The twelfth letter of the Hebrew alphabet. As a root letter, לָמַד (l-m-d) relates to learning and teaching. As a prefix (לְ־ / ל־), it functions as a directional marker meaning “to,” “toward,” or “for,” indicating motion, purpose, or intention directed toward something.

Certain desires and actions in life can appear naive or misguided, but some things are only understood fully through experience followed by reflection. However, when patterns of harmful or confused behavior repeat without correction, a state of inner rest or “Shabbat” is not reached.

People may sometimes engage in high-risk environments or behaviors and experience few immediate consequences, but this is not a reliable or typical outcome. Time continues regardless, and long-term consequences do not always appear right away.

The Torah does not treat “risk-taking” as a single abstract category. Instead, it presents a consistent pattern: acting within uncertainty while maintaining responsibility, setting clear limits around avoidable harm, and holding individuals accountable for the consequences of their choices. The balance is clear—initiative is often necessary, but recklessness is not endorsed.

Here are the main Torah principles:

1. You are expected to act, not freeze in fear

The Torah often assumes that life requires stepping forward without certainty of outcome.

A key idea appears in many narratives:

Abraham leaves his land without knowing where he is going (Genesis 12:1)

Israel walks into the sea before it splits (Exodus 14—midrashically emphasized)

The principle is:

Trust does not remove uncertainty—it moves you forward within it.

2. But you are forbidden to endanger life unnecessarily

The Torah sets clear limits on “risk” when it becomes negligence.

Deuteronomy 4:9 — “Guard yourself very carefully”

Deuteronomy 22:8 — obligation to build a parapet on a roof to prevent falls

This establishes a core rule:

You are not allowed to create avoidable danger and call it faith.

3. Recklessness is not faith

The Torah explicitly rejects “testing God” through unnecessary danger.

Deuteronomy 6:16 — “You shall not test the LORD your God”

Meaning:

You do not create artificial risk to force divine intervention.

4. Risk is acceptable when it serves responsibility or covenant purpose

Some of the most important Torah figures take real risks:

Moses confronting Pharaoh

Esther later in the tradition (not Torah proper, but aligned in principle)

Midwives in Egypt disobeying Pharaoh (Exodus 1)

These are not “gambling risks,” but moral risks taken for justice and covenant survival.

5. Wisdom is required to evaluate danger

The Torah repeatedly emphasizes judgment and discernment:

“Choose life” (Deuteronomy 30:19)

Wisdom literature in the broader Hebrew Bible expands this into practical prudence

Core idea:

Risk must be filtered through wisdom, not impulse.

Final synthesis

In Torah terms, “taking risks” is not praised or condemned as a category. Instead, it is divided into three types:

Necessary action under uncertainty → encouraged (faith in motion)

Preventable danger or negligence → forbidden

Reckless testing of outcomes → rejected

So the Torah’s position can be summed up simply:

You are meant to move forward without certainty, but never without responsibility.

There is a real and useful insight buried beneath all the layering of imagery, but it gets clearer when it is stripped of excess and held in its actual ethical frame.

The core idea is not that life is a performance, or that desire is something to be theatrically managed at the edge of excess. It is that perception itself must be trained. What you see determines what you become willing to justify, and what you fail to see determines what you will later regret.

That is why the Hebrew roots of “seeing” (חזה, ראה) matter: they are not passive observation, but forms of judgment. To “see” in the biblical sense is to interpret reality in a way that carries moral weight. Once perception becomes distorted, action follows it.

From that standpoint, the boundary language—Pe and Tet, Ephrath and Perez, enclosure and breach—is not a permission structure for intensity. It is a discipline of awareness: you may approach experience, complexity, and desire, but you are responsible for recognizing where approach becomes violation, and where expansion becomes loss of integrity.

The Torah framing of risk fits into this same structure. Action is not forbidden; reckless abstraction is. What is condemned is not movement, but the collapse of discernment—when impulse replaces judgment, or when “freedom” is used as a disguise for harm.

So the conclusion is simple, and less theatrical than the framing suggests:

Life does not require avoidance of the edge. It requires the ability to recognize it. And the difference between growth and damage is not how far you go, but whether you can still see what you are doing while you are going there. It is human to be envious when one sees other people whom one deems sexier or more experienced than oneself. Never forget "everyone suffers" and "desire is the root cause of suffering" and you will feel much, much better.

All of my eternal existence I have watched other boys and men engage in flamboyant sexual activities that I could never enjoy quite like they. I tried, more than once, and ended up prerring my other hobbies quite a lot more. I think all mankind benefits from understand how and when they enjoy being naked and also being clothed, undisguising the Self. I learned I cannot do it outside my own home, and feel glad for this.

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Berakhot 26b: 9. "The Accident."

The Talmud presents love as something that is actively sought, yet for many people the search itself becomes a source of frustration and uncertainty. The following Mishnah shifts the emphasis: love is not fully within deliberate control, but often emerges unexpectedly—as something closer to an accident, a gift, or a surprise rather than a result of willful determination.

9. And why did they say that the Minchah prayer may be recited until evening? Because the Tamid offering of the late afternoon continues to be offered until evening. Rabbi Yehuda says: Until pelag ha-Minchah [the midpoint of the Minchah period], because the Tamid offering of the late afternoon continues to be offered until pelag ha-Minchah.

A pelagha minchah is:

a “divided offering” or “streamed gift” — an offering that is portioned, distributed, or flows outward in measured parts rather than being given as a single whole.

Component Breakdown

1. פֶּלַגָּה (pelagha / plaggah)

Meaning: division, section, channel, stream, canal

Root idea: separating a flow into distinct channels or parts

Imagery:

water divided into streams

territory partitioned into regions

flow segmented for distribution

Core function: structured division of a unified flow

2. מִנְחָה (minchah)

Meaning: gift, tribute, offering, present

Often used for:

voluntary offerings

homage gifts to a superior

ritual or symbolic presentation

Core function: transfer of value, honor, or devotion

When combined, the phrase expresses:

an offering that is not singular but distributed

a gift that flows through channels

a tribute expressed in measured portions rather than total surrender of one unit

Conceptual Sense

A pelagha minchah can be understood as:

a layered offering

a distributed act of devotion

a flowing tribute that is divided into channels of expression

It suggests that what is being given is:

not static

not single-bodied

but partitioned into structured streams of giving

In semantic-root terms:

פֶּלַגָּה (division/stream) → structure of differentiation

מִנְחָה (offering/gift) → movement of giving toward a higher authority

Together:

a structured flow of devotion expressed through multiple channels of offering

Until we submit to the Higher Authority which says certain habits will help create the perfect accident, we shall be doomed to failure at finding a long-lasting intimate relationship.

The Value in Gematria is 11750, יאך‎ע, ye'ech‎a, "the one you like, he will desire you also."

In Biblical Hebrew, the form “ye’ehav” (יֶאֱהַב) means “he will love” or “he will desire.” It is the third-person masculine singular imperfect form of the root אָהֵב the primary biblical verb means “to love” or “to be fond of.”

This verb expresses future or ongoing action, often conveying affection, attachment, or desire depending on context.

The teaching suggests that love is partly sought and partly received as something that appears unexpected. Effort matters, but so does timing and receptivity.

The Minchah framework reinforces this idea: outcomes arise within structured rhythms, not pure will. What seems like “chance” often reflects repeated placement within the right conditions over time.

So the focus is not forcing connection, but building habits that increase exposure and readiness—stability, presence, and openness. When these align with timing, the “accidental” meeting becomes more likely.

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Berakhot 26b: 8. "The Fourth Hour."

So we need a shot in the dark, or we will never find the light? Apparently without Elam, the "eye in the darkness" we cannot see what we need in order to find and create an intimate connection with another object of great beauty. This is also identified by Number 1404, ידאֶפֶסד‎ ‎yadefesd:

Intimate Experience: Refers to an experiential, deep form of knowing—often described as an active, living relationship.

Covenant Relationship: Frequently denotes the deepest form of relational or covenantal bond.

Procreation: In a physical sense, it is often used as a euphemism for sexual intimacy between a man and a woman (e.g., “Adam knew Eve”).

Ancient Pictographs: In early Hebrew pictographic interpretation, yada is sometimes seen as a composite of Yod (hand/work), Dalet (door/pathway), and Ayin (eye), forming an image of “the pathway to deeply seeing and knowing someone through intentional action and engagement.”

The opposite is to look but never find, never to see, never to know. Now who wants to do that?

No one sane.

Instead, let's read the Mishnah.

8. And it is taught in a baraita in accordance with the view of Rabbi Yehoshua ben Levi: Why did they say that the morning prayer may be recited until midday? Because the morning Tamid offering is offered until midday. And Rabbi Yehuda says: Until the fourth hour, because the morning Tamid offering is offered until the fourth hour.

A baraita is "a teaching outside the Mishnah and Gemara but yet still allows transit to the other side."

Baraita (plural: baraitot) literally means “external” or “outside teaching.” It refers to early rabbinic oral traditions and legal teachings from the Mishnaic period that were not included in the Mishnah, which was compiled around 200 CE.

Core meaning: The term comes from the Aramaic root bar (בר), meaning “outside.” A baraita can be understood as “external” or “supplementary” material—authentic rabbinic teachings, debates, and rulings that were not incorporated into the Mishnah when Rabbi Judah the Prince redacted it.

Role in the Talmud: Although not part of the Mishnah itself, baraitot are frequently cited in the Gemara, where they serve to clarify legal points, provide additional rulings, supply background context, or support arguments through earlier traditions.

Etymological note: Some linguistic analyses (such as those by Abarim Publications) connect this idea of “external” teaching to the Hebrew root ‘abar (עבר), meaning “to pass over” or “to go beyond.” In this sense, baraitot are teachings that “passed beyond” the Mishnah’s final editorial boundaries and remained outside its canon.

In Hindu terms we would call this yagna vakya, "direct experience."

Yajña-vākya (यज्ञवाक्य) is a Sanskrit compound formed from:

Yajña (यज्ञ): sacrifice, ritual offering, sacred act of worship, or Vedic rite performed with offerings to the deities and cosmic order.

Vākya (वाक्य): speech, statement, sentence, or authoritative utterance.

Meaning: Yajña-vākya literally means “sacrificial utterance” or “ritual statement.” It refers to a sacred or formulaic statement spoken in the context of a Vedic sacrifice (yajña), often functioning as:

a ritual declaration or injunction used during offerings,

a liturgical formula accompanying sacrificial actions,

or an authoritative Vedic statement tied to the performance and structure of ritual practice.

In broader interpretive usage, it can also imply any ritually charged or sacred utterance whose speech itself participates in the act of sacrifice, where language is not merely descriptive but performative within the yajña.

In Talmudic terms, this means we want to transition from the rituals found in the obscure language of Hebrew to the actual practice in real life. You cannot explain sex to a virgin, nor love to one who is hard of heart. These require rituals that are outside the canon else one will not know.

This results in what is called tamid, "actions that are correct, not emotionally charged, are the result of deduction."

"In Hebrew, tamid (תָּמִיד) means continual, regular, or perpetual. In the Bible, it is most often used to describe ongoing, unbroken patterns of worship, such as the daily morning and evening burnt offering (olat tamid) or the perpetual flame on the altar.

Some linguistic analyses, including those by Abarim Publications, connect tamid to the root madad (מדד), meaning “to measure.” On this reading, the term does not simply mean “forever,” but suggests a measured, ordered continuity.

In this sense, tamid emphasizes structured and regulated consistency—an ongoing rhythm governed by order and proportion rather than spontaneity or purely emotional action."

As for the Mishnah called the Fourth Hour, we need to look at the entire passage using the Values in Gematria. The Number is 4522, דהךב‎, dahakav, "how to understand how to open the window."

Dahakav (דַּהֲקָו / דהקב) can be defined as a conceptual compound drawing on the semantic fields of sharpness, resonance, cognition, and structured measure.

It combines two idea-clusters:

1. Hadad / Had / Hida (חדד / חד / חידה): This semantic field centers on sharpness and cognitive intensity.

Hadad (חדד) implies sharpening, keenness, or mental acuity.

Had (חד) denotes physical sharpness, especially of weapons or edges.

Haddud (חדוד) conveys something pointed or refined.

Hada (חדה) expands the sense into brightness, swiftness, joy, or resonance.

Hedva (חדוה) expresses joy or gladness.

Hida (חידה, “riddle”) unites these meanings: an intellectual challenge that produces both mental sharpening and delight.

Together, this cluster describes cognition as something sharp, dynamic, and joy-producing, where insight is generated through tension, play, and interpretive movement.

2. Kav (קו): Kav means a line, cord, or measuring line. It also carries the sense of:

structured measurement and alignment,

continuity and tension (like a stretched cord),

or even an opening or channel (Aramaic usage).

It represents order, proportion, and directed structure—the framework within which form and meaning are held.

All together this describes a state in which:

thought becomes sharpened through constraint,

meaning emerges through structured tension,

and understanding arises as a resonant alignment between intuition and measured form.

In this sense,the Gemara can be understood as “measured cognitive resonance”—the sharpening of awareness within a structured field that generates clarity, insight, and even joy through intellectual engagement.

=We cannot, will not, and should not understand experiences that do not surpass the experience of Shabbat. This begins in the Fourth Hour, the Great Barrier all Jews long to cross. Sorrowful, mournful, exasperating experiences do not teach us how to be Jewish or even human. We try to make these seem "character building" but that is not what they are.

Every day, I can feel it behind my eyes, how I've lost my house, my family, my French horn, my aquarium, all of my possessions, my ex-partner whom I adored and loved so dearly, all the persons, objects, and experiences that brought me to life are gone, lost to the Republicans and their mob. I can sense the future always looming around a corner I cannot seem to turn. The desire, however, is the "structured tension" named above. If you are like me, it will keep you going, it will help you to breathe, to remember to take your pulse and be sure it is still there. That is what it means to strive for "canon outside the curriculum." It is the precise opposite of fear of the unknown, it is what we need to keep going.

A fight against myself, that I know I can win. The real fight, against the forces of darkness, ignorance, crime, corruption, and dirty impurities, this is going to require a different strategy altogether, isn't it? Thus is the importance of the Fourth Hour, how life is carried forward with real intent.

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Berakhot 26b: 7. "The Knock."

There is a mechanism in the Talmud called the menachem, "the second person" that exists within the salient sentient Self. The Torah cannot activate it, it is far too didactic. Someone teaches the Torah, you listen you modify your behavior. The Talmud is the opposite- you read, intuit, fathom, and something strange happens inside the Jewish mind and format on its own. The next Mishnah elaborates upon this bizarre effect felt by Jews during the study of the Talmud.

7. Jacob established an Arabic prayer, as it is said: "And he struck a place and lay down there," and there is no "strike" but a prayer, as it is said: "And you shall not pray before this people, nor shall you lift up a rosary before them, and you shall not strike me."

The Hebrew verb for “to strike” or “to smite” is נָכָה (nakah) in Biblical Hebrew and לְהַכּוֹת (lehakot) in Modern Hebrew.

The root נכה (n-k-h) carries a broader meaning than a simple physical удар or act of violence. It can describe the active dissipation of force—an action that neutralizes, subdues, or renders something inoperative through counterforce.

From this root, related forms can convey outcomes such as being “stricken,” “disabled,” or “lame,” as well as the idea of a “blow” or “plague,” depending on context.

To turn the Operator or the menachem to the "on" position, one must " "lay down in order to lift up." This is Jewish nonsense for how to open up the skull cap to the bizarre magic found in the Mishnah.

The Value in Gematria is 8149, ףאםט‎‎, ephamet, "the spirit in the darkness."

The verb עלם (‘alam) means “to be hidden” or “concealed.” The related noun תעלמה (ta’alumma) refers to something hidden, but not in the sense of permanent obscurity or secrecy for its own sake—rather, it carries an implication of something temporarily veiled that is expected to emerge or be revealed.

From this same semantic field come several related terms that emphasize hidden potential rather than simple concealment:

עלם (‘elem) – a young man

עלמה (‘alma) – a young woman

עלומים (‘alumim) – youth or youthful years

In each case, the idea is not just age, but unrealized potential: life that is still forming, still “hidden” in the sense that its full expression has not yet appeared.

Closely related is the word עולם (olam), usually translated as “eternity” or “forever.” Its deeper sense points toward time that is extended or concealed from view—reality whose full scope is not presently accessible, but which could unfold without limit. It suggests not just endless duration, but a horizon of hidden potential within time itself.

A related conceptual cluster appears in the word אמת (emet), commonly translated as “truth.” In its deeper linguistic background, it is connected to the root א-מ-נ (’aman), meaning to support, confirm, or stabilize. The core idea is not abstract correctness, but reliability and firmness—something that can be trusted because it holds its shape under pressure.

This can be understood as a shift from “truth as information” to “truth as structural integrity.”

A traditional wordplay highlights this idea: If you remove the first letter א (Aleph) from אמת (emet), you get מת (met), meaning “death.” The implication is symbolic rather than grammatical: the Aleph is associated with the first, foundational breath or divine source. When that animating principle is absent, what remains is inert and lifeless. In this reading, truth is what remains alive because it is sustained by a grounding principle.

In biblical usage, emet is often paired with חסד (chesed)—lovingkindness or loyal love—especially when describing divine covenantal reliability. Together they express not only moral goodness but enduring faithfulness.

A related name, עמיתי (Amitai), the father of the prophet Jonah, is linguistically linked to this root and is commonly understood as conveying the sense of “truthfulness” or “my truth,” reflecting the same semantic field of firmness, reliability, and integrity.

=The menachem tells us who we want to fall in love with and why and what do when we figure it out. As the above Gemara says its counsel rearranges the universe. After it speaks, nothing is ever the same again.

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Berakhot 26b: 6. "Coming Around."

The New Moon is not when you drop your pants in the bar to show everyone how cute you are. The moon or "pseudo light" is a sign "not of the one" we want to be with. "the pure one", is the one for you. During the times that are a blank slate, during times of darkness, all of us long to see the moon but it is the sun that we need. The next Mishnah accentuates this important desire. We need a naughty person in our lives at some point to teach us the world will still turn, even if we do something nasty, but that is not the one with whom we settle:

6. Isaac established a prayer of offering, as it is said, "And Isaac went out to glean in the field toward the evening," and there is no "prayer" but prayer, as it is said, "Pray for the poor, that he may be comforted, and pour out his prayer before the Lord."

To glean the field is to look for one's true love, the competition for the sun. There is no prayer God will answer for this, there are only alms for the poor, other persons who are likewise longing and cannot bear to be alone.

The Value in Gematria is 9112, טאאב‎, taab, "power that sinks down." AKA "the giving of a wedding ring."

This is based on the following:

In Biblical Hebrew, the verb ta’ab (תָּעַב / תָּאַב), commonly translated as “to abhor” or “to detest,” carries the sense of a deep moral and spiritual rejection. It describes a turning away from what is impure, corrupt, or incompatible with holiness.

From this root comes the noun to’evah (תּוֹעֵבָה), often translated as “abomination,” meaning something that is fundamentally out of alignment with divine order.

In its biblical usage, this verb expresses not merely emotional disgust, but an active movement of separation—rejecting what defiles in order to align with what is set apart. For example, when Scripture says that God “abhors” certain forms of pride or injustice, it conveys a decisive turning away from disorder and corruption.

Read in a relational or covenantal frame, this idea can be understood more dynamically: it is the movement of turning away from what is spiritually impure in order to turn toward what is life-giving, faithful, and worthy of union.

Within this symbolic logic, the “abhorring” is not an end in itself, but a reorientation. One withdraws from what degrades the soul so as to enter into covenantal attachment—ultimately expressed in biblical imagery through marriage, where commitment replaces separation, and union replaces defilement.

Even the broader Hebrew root family associated with sealing, marking, and establishing (such as the imagery of signet rings used to authorize and bind agreements) reinforces this transition: what is rejected is not merely avoided, but replaced with a binding relationship of trust and covenant. In this way, turning away from impurity becomes the necessary movement that makes faithful union possible.

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Berakhot 26b: 5. "The Stem."

What causes man to come into being? It's not God, that's for sure. That has never ever worked. We need something or someone else to do it. This is called one's "stem." The Talmud focuses very little on the mysteriousness of God, who can fathom that anyway. Rather it focuses on the strange interactions between man and the Mishnah. Even though we believe they were given by God that is all we really want to know about God. The Talmud says over and over instead to try to find man more interesting than God if you want to be happy.

Hiphil (הִפְעִיל)

Hiphil (also spelled Hifil) is one of the main verbal stems (binyanim) in Biblical Hebrew. It is used to conjugate verbs and modify their meaning in systematic ways.

Core Function: Causative Action

The primary function of the Hiphil stem is causation—it expresses the idea of causing something to happen.

For example:

In the simple Qal stem, a verb may mean “to come” or “to die.”

In the Hiphil stem, those same roots become:

“to cause to come” → “to bring”

“to cause to die” → “to kill”

Additional Nuances

While causation is the main feature, Hiphil forms can also:

Express permissive action (allowing something to happen)

Convert intransitive verbs into transitive ones

Emphasize the agent’s role in initiating or enabling an action

The Hiphil stem frames verbs in terms of causing, enabling, or initiating action, shifting focus from the action itself to the one who brings it about.

The next Mishnah encourages "bringing it about" as I have said above.

5. The Tanya of the Kwoteya of Rabbi Yose, the father of Rabbi Hanina, and the Tanya of the Kwoteya of Rabbi Yehoshua ben Levi. Rabbi Yosei's words to Rabbi Hanina: Abraham established a Shacharit prayer, as it is said: "And Abraham rose early in the morning to the place where he had stood there," and there is no "standing" but a prayer, as it is said: "And Phinehas stood and prayed."

The Mishnah we want to use to propagate this Gemara that also happens to foot with my comment above is Tanya Kwoteya, "It is required: you must like me."

כּוֹסוֹת יַיִן (kosot yayin)

The phrase כּוֹסוֹת יַיִן literally means “cups of wine.”

Word Breakdown

כּוֹסוֹת (kosot) The plural form of כּוֹס (kos), meaning “cup” or “goblet.”

יַיִן (yayin) A noun meaning “wine.” In construct-like usage or attribution, it indicates wine as the substance contained in the cups.

Conceptual Usage of “Cup” (כּוֹס)

In biblical usage, the noun כּוֹס (kos) often carries symbolic meaning beyond its literal sense. It can represent what is appointed or assigned to a person, including experiences, fate, or divine allotment.

Thus, the “cup” may function metaphorically in Scripture to express:

portion or destiny

assigned experience in life

judgment or blessing

Common biblical imagery includes expressions such as:

the “cup of salvation”

the “cup of wrath”

In these contexts, the cup symbolizes what is received, endured, or shared as a portion of life’s appointed measure.

The Value in Gematria is 23327, ךגשךז‎, techagshechaz‎, "come here and take me," Idoluz, "turn away the rage."

As I have said above, we do not want God we want an idol to worship. The Gemara warns he or she can only be of a certain kind.

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Berakhot 26b: 4. "The Niphy."

In the prior frame I said one must be on the lookout for the path to the highest ground. Now the Mishnah says this is more than advice, it is necessary to the soul like a vitamin is to the body- we cannot create a true blue long lasting romantic relationship as this would mean we have utter complete control over someone else, and most of us do not want anything to do with that. We want and need someone self-made. This kind of person called a niphy "a living breathing being that satisfies the desires for life" is explained in the next Mishnah.

4. Itmar, Rabbi Yose, in the words of Rabbi Hanina, said: The prayers of the fathers shall be purchased. Rabbi Yehoshua ben Levi said: The prayers of the fathers shall be purchased as against the land.

=Itmar, "the place where the pillars among men are well and self-established by organic means." This foots with my comment above.

Here is a clean, concise synthesis that preserves your core idea while removing repetition and tightening structure:

A cluster of Hebrew roots revolves around the idea of movement toward, desire, gathering, and collective orientation.

The verbal root אוה (‘wh) and related nouns—אוֹה (aw), מַאֲוֶה (ma’awah), אוֹוָה (‘awwa), and תַּאֲוָה (ta’avah)—all express forms of desire or inward movement toward something. This same semantic field extends into spatial language: אִי (‘i) can mean “coast” or “island,” historically preferred sites of human settlement, suggesting places toward which people naturally gather.

Related phonetic forms also carry ambiguity between orientation and absence:

אוֹ (o) = “or,” indicating choice or branching direction

אַי (‘i) = “alas!” or rhetorical “where?”

אֵין (‘ayin) = “there is not,” forming existential negation and rhetorical absence (“from where is it not?”)

Together, these forms frame Hebrew thought around desire, direction, questioning, and absence as structurally linked concepts.

In parallel, אוֹת (‘ot) means “sign” or “mark.” Early human marking systems are often understood not primarily as assertions of private ownership, but as shared reference points—symbols around which collective identity and coordination form.

This logic is reflected in botanical and symbolic language surrounding the palm tree:

תָּמָר (tamar) — palm tree

תֹּמֶר (tomer) — palm tree / pillar

תִּמּוֹרָה / תִּימָרָה — palm-like structure or stylized column

The palm becomes more than a plant: it functions as a social and symbolic anchor, often associated with judgment, gathering, or communal order (e.g., Deborah’s seat under a palm).

From this develops a broader symbolic idea: the palm tree represents a naturally emergent focal point—a place where paths converge, like a well in an open field or a market system that organizes activity without central imposition.

In this sense, these Hebrew linguistic patterns point to a foundational human principle:

Human life organizes itself through desire, sign-making, and convergence toward shared focal points of meaning.

The Value in Gematria is 7062, ע‎סב‎, esb, "proper moral choices and expressions will create this person."

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Berakhot 26b: 3. "The Trajectory."

Can and can't are always in the rear view mirror. Jewish logic, what might be called Jewish Karma is not just a bitch, it is something harsher and crueller than that. This is relfected in the next Mishnah:

3. And they said: He erred and did not mention the great deeds of the dead and asked about the blessings of the years — he is repeating them. Unlike the "gifted one of knowledge," there is no repeating him, because he can say it over the cup! It's difficult.

If you take a risk and get into trouble, then you keep on going, you are as the dead in Jewish logic. As the Mishnah says "do not pass the cup."

The Value in Gematria is 7461, עד‎סא, adsa. We can treat “adsa” (עדסה / ʿaḏsa) as a constructed conceptual root that fuses the semantic field you laid out: motion through time (עד) and making/doing (עשה).

Here is a clean synthesized definition:

ADSA (עדסה) — Definition

Adsa is the act of “doing through passage” — the shaping of reality as it moves, where time (עד) and action (עשה) are no longer separate.

It describes a mode of existence in which:

Time is not a backdrop, but a medium of motion (עד: advancing, until, perpetuity, that which is approached or traversed)

Action is not isolated effort, but continuous formation (עשה: to do, make, bring about, appoint, prepare, establish, celebrate, destroy, or create)

Core meaning

Adsa = the making that occurs while passing through time

or more densely:

“to enact reality as one moves through it.”

Conceptual structure

Adsa combines three layers:

Temporal advance (עד) → movement forward, continuity, “until,” or “forever”

Directed engagement (עד as target / prey / endpoint) → that which is approached, affected, or reached

Creative action (עשה) → shaping, doing, instituting, transforming

Philosophical meaning

Adsa names a reality where:

action cannot be separated from time

doing is always “in transit”

creation is not a moment but a trajectory

existence is “ongoing formation while approaching something”

Short form definition

Adsa: continuous creative becoming through temporal passage.

I entertain many, many questions regarding whether or not it is all right to engage in bondage sex. The answers is you are supposed to be trying to get married, settle down, and find a male or female object to worship and adore.

You may reach under the bed and pull out one of those big tupperware containers filled with your naughty pants inside, but whether or not that accentuates or prohibits the attainment of Shabbat is knowledgeable only by you.

I have seen and done it all, I recall the times someone made my hair stand on end and I could not believe it, there were others during my marriage which is now over that were sublime, and sweet, when I had it all in one place. So long as we obey the Seven Laws and traverse the Seven Days we are doing the right things at the time times, this is the best answer to whether or not you can tie someone up or be bound oneself.

At this point in time, I would like repeat my marriage with someone new, my entertainment today incolves solely a trip to the pharmacy. It is not enough of life to sustain me. I know thoroughly about that which I speak. I donot think persons who spend too much time online or in the steam room are setting themselves up for success nor will others perceive them as marriagable material. When you are ready to accept this the cup of wrath will pass.

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Berakhot 26b: 2. "The Dove Bar."

The most controversial topic in recent times has been the gods of Israel. The former frame states they are the result of transmissions from the Ophanim out of the Shule into the realm of perception. In their native habitat, they do not possess recognizable shapes and forms anymore than red, blue, or orange. Tell me about orange! You cannot, you must recognize it first and apply the word to it first. Then a conversation about orange like a tangerine or orange like a mango can ensue. Either way, the conversation depends on shared anecdotes to take place. In spite, the natural laws and preeminence of the colors along the spectrum are unmodified. The gods of Israel are the same. They are clothed by anecdotes, become the topics of conversation and then upon recognition join the bandwidths in the brain to which they belong. It was the job of our Jewish masters to give these creatures their identities and then teach us how to understand the natural laws they embody. The next Mishnah is one of the ways they devised to help us do this.

2. For example, when a person is not able to see the shadow of my blood, and when they are not able to see it, they will not see it.

So the gods are "shadows in the blood." This is a separate Mishnah, שדוס אין אתה בלוד, shdus in ata blod, "the spirits that connect man to his humanity." The Root Analysis explains this does not necessarily refer to an excited state though it can depending on the god of goddess with whom one is most identified:

"The Hebrew understanding of blood runs much deeper than just a bodily fluid:

Liquid Life: Blood represents the liquid essence of a living organism, as well as private/inner failure (like a physical wound or a woman's failure to conceive).

Connection to Humanity: The word for blood (Dam) is the root of the Hebrew word for man or mankind, Adam (אָדָם). It is also tied to the word for ground or dirt, Adamah (אֲדָמָה), emphasizing that human life is inextricably tied to the earth.

Stillness: Abarim Publications notes that the Hebrew word for blood associates with a cluster of roots indicating "stillness" or "quiet" (damam), reflecting a halting or ending of movement."

The Value in Gematria is 4294, דב‎ץד‎, davtzad, "why we read the Talmud."

The term most likely corresponds to צַד (tsad), meaning “side,” “edge,” or “alongside.” Another possible derivation is צַעַד (tza’ad), meaning “step,” “stride,” or “march.”

A clearer etymological breakdown of these terms is as follows:

1. צַד (Tsad) — “Side / Edge / Alongside”

Definition: A masculine noun referring to the side, flank, or edge of an object, structure, city, or camp.

Biblical Usage: Commonly used in the Hebrew Bible to describe spatial orientation and placement. It appears frequently in descriptions of sacred architecture, such as the Tabernacle, including the sides of the Ark of the Covenant, the altar, and other ritual objects.

Core idea: Positional relation — being adjacent to or beside something else.

2. צַעַד (Tza’ad) — “Step / Stride / March”

Definition: A masculine noun derived from the root צ־ע־ד, referring to movement, stepping, pacing, or marching.

Biblical Usage: Used in contexts describing walking, marching, or measured progression along a path.

Core idea: Sequential motion — movement through space in deliberate stages.

3. Possible Compound or Phonetic Variants

If the spoken form resembles something like “davtzad” or “dov-tzad”, it may reflect a compound or mishearing of separate Hebrew elements:

דָּבָר (davar) — “word,” “matter,” or “thing”

דֹּב (dov) — “bear” (if relevant in symbolic or phonetic reconstruction)

combined with צַד (tsad) — “side”

Summary

צַד (tsad): spatial side or adjacency

צַעַד (tza’ad): movement or stepping forward

In this framework, “incorporating the gods” does not mean worship in a conventional sense, nor does it refer to projection or fantasy. It means recognition followed by integration. Just as perception must first identify a color before it can meaningfully describe it, consciousness must first recognize these so-called divine patterns as intelligible structures before it can work with them.

The “gods of Israel,” understood here as modes of perception transmitted through layered tradition, are not external beings inserted into the world. They are structured intelligences that become visible only when they are named, contextualized, and placed within shared language. In this sense, they are not objects of belief so much as frameworks through which experience can be organized and read.

To “incorporate” them is to take these patterns into the cognitive and symbolic architecture of the mind, where they function as interpretive lenses. This marks a shift from confusion to articulation, from raw encounter to structured understanding. What was previously diffuse or overwhelming becomes ordered along meaningful axes of “side” (צד) and “step” (צעד) — structure and movement, position and progression.

Incorporation, then, is not the absorption of foreign entities, but the alignment of consciousness with patterns already implicit in experience. The gods are “included” when reality is read through them as coherent symbolic structures, and when inner life begins to move in rhythm with the order they represent.

Within this framing, tradition also speaks in the language of pressure and formation: the Presence and presences act as forces that “press” upon consciousness, like a winemaker pressing grapes. This pressure can be understood as the shaping of awareness itself—producing both basic sentience and the more refined emotional and contemplative textures found in mystical traditions such as Kabbalistic thought.

What remains central is not the multiplication of entities, but the clarification of relationship: how consciousness is shaped, structured, and made articulate through the patterns it learns to recognize and inhabit.

On that note- most Jews feel pressure from the outside world and inside from gross misinterpretations of their own religion. Yes, we must restrict our range of thoughts and actions as dictated by the correct dictates of the Torah. Out of this should rise a person that is colored by the nuances found in the Talmud. These the Mishnah says are hidden in the blood.

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Berakhot 26b: 1. "The Scattered Transmissions."

Now we are going to roll the Talmud. We do not know why the Talmud has a front and a back, why it is two sided nor how sides A and B contrast because no one has ever completed a proper analysis of the entire thing. I know there is interplay and connectedness, but very rarely to topics alternate in a logical manner.

We concluded side 26a the importance of proper implementation of Jewish dogma, now we need to know the most important Mishnah cotnained in it before we go forward.

Tanu Rabbanan: He who erred and did not pray the Mincha on the evening of Shabbat — he prays on the night of Shabbat two. He who erred and did not pray the Mincha on Shabbat — he prays on the days of Shabbat two of a sick person. He distinguishes in the first, and he does not distinguish in the second. And if he distinguished in the second and did not distinguish in the first — the second was accepted by him, the first was not accepted by him.

The most important Mishnah of them all is the Self, called Mincha in Hebrew, "what sort of person are you?" The etymology says we must know our "type, genus, species, gender, class, and sector" before Tanu Rabbanan, "become dedicated." There is a prohibition hidden in this Mishnah, stating "you may not make an idol of the not-Self."

In Biblical Hebrew, the verb תָּנָה (tanah) means “to recount,” “to rehearse,” or “to ascribe/celebrate.” The root can also carry meanings such as “to hire” and “to dedicate,” often implying the formal assignment of a role or the establishment of a binding relationship.

The root is generally understood in two main semantic ranges:

To recount or rehearse: It is used in contexts of telling stories, commemorating events, or expressing praise and honor through narrative repetition or remembrance.

To hire (and related figurative usage): It can also mean “to hire.” In some poetic or prophetic contexts, this sense extends to formal association or allegiance. Unfaithfulness, where devotion is redirected elsewhere, sometimes framed through imagery associated with “prostitution” as a symbol of broken relationship.

The Value in Gematria is 16641, י״וםםא, yravoomemha‎, "The Gate of the People." Also, "The secret of the Self."

The former can be understood as a composite theological-linguistic concept built from the verb ירה (yara), meaning “to cast, shoot, direct, or transmit impulses,” and the root cluster עמם (‘am / ‘im / ‘umma), which carries the sense of “peoplehood,” “togetherness,” or “collective unity.”

From this combination, yravoomemha expresses the idea of dispersed or directed impulses (yara) that converge within a unified collective field (’am), producing a single coherent outcome from many individual motions.

At its core, the term describes:

A process in which many small directed actions or transmissions—like arrows, teachings, rains, or cast lots—coalesce into a unified movement within a people or collective reality.

It carries two intertwined dimensions:

Directive impulse (yara): the act of sending forth, scattering, or instructing—whether as physical motion (arrows, stones, lots), natural force (rain), or intellectual transmission (teaching).

Collective integration (‘am / ’im / ‘umma): the gathering of those dispersed impulses into shared identity, communal alignment, or concealed unity (including the idea of inclusion or even hidden cohesion, as in “darkened/together held” meanings of עמם II).

Conceptual meaning:

The term, rendered from Gematria therefore denotes the unification of many distributed forces into a single people-bound outcome, where instruction, chance, nature, or action becomes collectively meaningful only when absorbed into the shared structure of “the people.”

In mystical or interpretive language, it can be summarized as:

“The gathering of scattered transmissions into the consciousness and destiny of a unified people.”

This explains the important properties and uses of the Talmud and the Mishnah in a way I have not yet seen. Now, perhaps we have a way of reading and teaching it to mankind in a manner that will finally make a difference.

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Berakhot 26a: 21. "The Dogma Doctor."

Here in America we have heard disdainful stories about smelly boys who spend time in downtown Jerusalem who sit and drink coffee at the cafes all day while their wives raise, like ten kids, in the darknesses of big houses under the watchful eyes of their mothers in laws. And what are they doing? Studying the Mishnah, trying to crack the code.

And why have they not done it yet? The answer is they have not done it yet again. The Talmud appears to be poorly written, nearly impossible to decypher but that is not possible since it was composed very carefully by the greatest masters in the religion. All we need to do is reverse engineer their genius and the great mysteries of Judaism will once again change Jewish lives and these will change all life on earth.

The next Mishnah promises us this:

21. Rav Ashi said: "My name is accurate, I have pronounced it "invalid", and I have not pronounced it "error", hear from her."

Ashi is the key to understanding the entirety of the Talmud. The following explains, and oddly, weirdly, it is supposed to be the job of the husband to do it, though we know women also make excellent husbands:

"The Hebrew verb עשה (ʿasah) is the common verb meaning “to do” or “to make,” but its range is far wider than a simple English equivalent suggests. It should be distinguished from ברא (baraʾ), which refers to creating something entirely new; יצר (yatsar), which describes shaping or forming something from an existing, more basic substrate; and פעל (paʿal), which often emphasizes action in the moral or ethical register.

עשה is the most “lived” of these verbs. It is not limited to abstract creation or technical formation, but instead covers the full texture of enacted life—what is done, carried out, and brought into expression. It can mean to perform a commandment, exercise power, do good or evil, handle affairs, produce, prepare, appoint, institute, acquire, or even spend or use something. It is the verb of lived activity, where intention becomes reality in concrete form.

In this sense, עשה is less about inventing existence and more about coloring it—giving shape, tone, and expression to what already is. Life is not only created or formed; it is continually “made” in this active, unfolding sense. To עשה is to participate in that ongoing work of rendering existence vivid, specific, and meaningful.

Accordingly, the noun מַעֲשֶׂה (maʿaseh), “deed” or “act,” carries the same breadth. A maʿaseh is not merely an action in the mechanical sense, but an instance of life being expressed—one of the many ways reality is given color and detail in practice (cf. Genesis 5:29; Exodus 5:4; Psalm 115:4; Isaiah 2:8)."

Moses supposedly struck the heads of the Israelites twice with his staff. This a well known aspect of Jewish learning. The first tap is to wake up the intellect to the need for rules. The second tap is almost certainly the need to learn the Talmud. This is why we graduate from one to the other and why one is short, the other cannot possibly be learned in its entirety during one's lifetime there is no way to do it.

The Value in Gematria is 4635, דו‎גה, the Doxa.

The Greek verb δέχομαι (dechomai) means “to receive,” but in its broader semantic field it is closely connected to a family of words built around δοκέω (dokeo), meaning “to think, suppose, imagine, or form an image in the mind.” From this same root tradition comes δόξα (doxa), traditionally translated “glory,” though here interpreted more fundamentally as “image,” “reputation,” or “that which is mentally formed or perceived.”

At the center of this word group is the idea that human cognition is not passive but actively formative: to think is to shape mental images of reality, and to “receive” (δέχομαι) is to accept or take in such formations—whether ideas, impressions, or realities presented to the mind.

In classical usage, δοκέω refers to forming an opinion, imagining, supposing, or something “seeming” to be the case. It also extends to reputation (“what people think of someone”) and to mental projection—ideas, expectations, or interpretations that arise within perception. In this sense, it governs a wide semantic network: expectation, anticipation, judgment, and imagined reality.

From this root develop several key derivatives:

δογμα (dogma): an accepted opinion or formalized judgment

δοκιμάζω (dokimazō): to test or discern what is acceptable

δοκιμός (dokimos): approved or accepted after testing

εὐδοκέω (eudokeō): to approve or take pleasure in

προσδοκάω (prosdokao): to look forward to or expect

δοξάζω (doxazō): to ascribe or manifest perceived glory

Together, these words describe a spectrum of mental activity: from perception and expectation to judgment, approval, and acceptance.

δέχομαι (dechomai) belongs to this same conceptual field but emphasizes reception: the act of taking something into oneself—whether a person, message, idea, or experience. It implies openness to what is presented and the internalization of what is “seen” or “understood.”

The broader linguistic tradition behind these words traces back to the Proto-Indo-European root *dek-, meaning “to take, accept, or receive,” which underlies many modern English derivatives such as doctor, doctrine, discipline, and decorum.

In this framework, cognition, perception, and reception are not separate acts but part of a unified process: reality is first imagined or perceived (δοκέω), then received or accepted (δέχομαι), and ultimately stabilized through judgment, approval, or rejection (δοκιμάζω / δογμα).

The world is enmired now as it always has been regarding what exactly to do about Jewish people. We worry about this constantly. This is a mistake. As this frame reveals, Jewish scholarship is the answer to all of the world's troubles. The merits of this path must be trumpeted to this planet that will verily die one day soon without it.

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Berakhot 26a: 20. "The Success."

I write extensively to examine and challenge what I see as harmful effects of religious authority and superstition on vulnerable communities. In my work, I also engage with the idea the Talmud identifies as “the Black Pillar,” a term used to describe the burden that certain belief systems and inherited doctrines can place on populations, particularly when they intersect with fear, poverty, aggression, and early mortality.

My focus is on how belief systems can shape social conditions and lived experience, and on giving voice to those who have suffered under such conditions. I am interested in confronting these ideas intellectually and socially, and in exploring how societies can move beyond them.

Both sides of this issue claim to suffer from a hunger for knowledge and company of the Divine, one is wrong. Which is it? The following Mishnah was given to provide traction to the side that will win this war after the end of the Black Pillar.

20. Rabbi Yitzhak said, Rabbi Yochanan said: He struck with the water of Askinan — he nullified it intentionally.

My comments above foot within the Mishnah via the term askinan, "the valid business of society."

Askinan (often spelled askanim or askonim) is a Hebrew and Yiddish term referring to a community activist, organizer, or lay leader who takes responsibility for communal needs, advocacy, and social welfare.

Key meaning and etymology

Root: The term derives from the Hebrew root ע־ס־ק (ʿ-S-Q), meaning to engage in business, be occupied, or be actively involved. This root conveys the idea of sustained practical involvement in affairs and responsibilities.

Hebrew usage: In Modern Hebrew, an askan (עַסְקָן) refers to a person who is actively engaged in public or organizational affairs—often a political operative, administrator, or community organizer.

Yiddish usage: In traditional Orthodox and Hasidic contexts, the plural askanim / askinan refers specifically to unpaid or community-based volunteers who serve as intermediaries and advocates. These individuals often:

Liaise with government or civic institutions

Organize charitable or communal services

Assist individuals in navigating complex bureaucratic systems

Act as trusted representatives of communal interests

Core sense: Across both Hebrew and Yiddish usage, the term carries the idea of someone who is actively “occupied” with the welfare and functioning of the community, translating private initiative into public service. It is clear the Church and its sickening, disgusting, dumb and stupid beliefs are not meeting the needs of the human race and must undergo modification if we are to permit its presence here on this planet.

The Value in Gematria is 1725, יז‎ךה‎, yeztechah, "how to be successful."

=We need to enforce the laws and enact all appropriate public policies that permit every man,woman, and child on this planet to play a role in their own well being. This is an old story which we have not forgotten, but as yet, do not understand.

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Berakhot 26a: 19. "The Distortion."

We are now going to discuss what is called "an earth bound instrument" or a gattaca in Hebrew. The term is made up of ge "the planet earth, the underlying fertile ground", ta, "the marker", ka, "according to that which one is attached." The next Mishnah will help explain to whom and what you are bound. This knowledge is critical for the milking of the dew from the Torah and Talmud.

19. My friend. "A distortion cannot be corrected, and a defect cannot be made good": "A distortion cannot be corrected" — that which nullifies the recitation of the evening prayer and the recitation of the evening prayer, or the prayer of the evening prayer or the prayer of the evening prayer. "And a defect cannot be made good" — that which his companions forgot to speak a mitzvah, and he did not forget with them."

A gattaca, "one's special little friend" is and is not a cause for distortion. If you see him or her and want to just die you are so infatuated and in love, like you want to run away and run towards at the same time, this is the kind of connection we want to feed. About the realities of this person however, there can be no incorrect distortions.

The master who gave this Mishnah says to be sure, one's companion and oneself must "speak a Mitzvah." And here it is.

The Value in Gematria is 12377, יבשעז‎, yahaziah, "what you see, God sees."

=It has to be real. The Torah has an explicit objection "do nothing that will make a fool out of yourself, bring no shame unto yourself."

This Mitzvah is especially strict with regards to bringing shame or foolishness upon someone else:

There isn’t a direct verse in the Five Books of Moses (Torah proper) that says word-for-word “do not bring shame upon yourself.”

The closest match to that idea in classical Jewish sources is actually from Pirkei Avot (Ethics of the Fathers), which is later rabbinic teaching but built on Torah ethics:

Pirkei Avot 1:8 (and related formulations):

אַל תַּעֲשׂ עַצְמְךָ רָשָׁע בְּעֵינֵיךָ Al ta’aseh atzmecha rasha b’einecha

Translation: “Do not make yourself wicked in your own eyes.”

Another closely related ethical maxim is:

אַל תְּחַלֵּל אֶת עַצְמְךָ (conceptual phrasing found in later rabbinic ethics) “Do not profane/disgrace yourself.”

If you are looking for something strictly Torah (Pentateuch) that carries a similar idea, the closest conceptual parallels are indirect, such as:

Leviticus 19:16 – “You shall not stand idly by the blood of your neighbor” (responsibility not to act in ways that degrade moral standing)

Leviticus 21:6 – “They shall not profane the name of their God” (avoiding actions that bring disgrace through behavior tied to identity)

Deuteronomy 23:14–15 – about maintaining holiness in the camp so nothing “indecent” is seen

But the clearest “don’t shame yourself / don’t degrade your own moral standing” phrasing is really Pirkei Avot 1:8, not the Torah itself.

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Berakhot 26a: 18. "The Spitter."

Are you cracked? Too thin and slender? Are you raqaq? This means you "had a discharge but did not think too much about it." You are the epitome of evil in Judaism.

"The verb רקק (raqaq II) means “to spit” (occurring only in Leviticus 15:8, where it describes the act of spitting by a man with a bodily discharge). It appears to be related to the verb ירק (yaraq II), which carries the same meaning (see below).

Its only derivative is the masculine noun רק (roq), meaning “spittle,” which is consistently used in contexts of contempt (Job 30:10; Isaiah 50:6).

In Hebrew symbolic language, learning and eating are often conceptually linked. Since saliva is the first stage of physical digestion, it is possible that “spitting” was metaphorically associated with the most basic barbaric or initial stage of mental processing or cognition."

If you are thin because you are a nasty ass spitter, this next Mishnah was given by God just for you:

18. Listen to what Rav Huna bar Yehuda said, what Rabbi Yitzhak said, what Rabbi Yochanan said: He erred and did not pray a minhah - he prays a two-day evening prayer, and there is no shame in saying that his day is over, his sacrifice is invalid.

To cure spitting, the Rab says to study "management" or a minhah:

"The noun μνα (mna) refers to a unit of weight and currency used as a major standard of account in the Greek world. In Latin, this unit was called the mina. It was typically measured in silver and was equivalent to about 100 days’ wages (in drachmae) and 1/60 of a ταλαντον (talanton, “talent”). A gold mina was valued at roughly five times a silver one.

The word μνα (mna) is widely considered to be of Semitic origin, related to the Hebrew verb מנה (manah), “to count,” and the noun מנה (maneh), a unit of account. The term appears nine times in the New Testament.

The verb δρασσομαι (drassomai) means “to grasp” or “to seize with the hand,” often in the sense of taking hold in a handful. Its related noun δραξ (drax), “a handful,” does not appear in the New Testament. The word is associated with a poorly attested Proto-Indo-European root dhergh-, which may have conveyed the idea of binding, securing, or enclosing.

This rare verb δρασσομαι (drassomai) occurs only in 1 Corinthians 3:19, where it reflects a rendering of Job 5:13 and corresponds to the Hebrew verb לכד (lakad), “to capture” or “to seize,” which itself is relatively common (over 100 occurrences). Similar imagery appears in passages such as Psalm 9:15, where nations fall into their own traps, and in related texts like Job 36:8, Isaiah 8:15, and Jeremiah 5:26.

The physical, hand-based sense of the verb evokes imagery such as Isaiah 40:12, which describes measuring waters in the hollow of the hand and weighing the earth and mountains—an image of precise, embodied reckoning.

From this verb comes the noun δραχμη (drachme), literally “a handful,” used for a silver coin and serving as a key monetary unit in the Greek world. It appears in Luke 15:8–9. The drachma was roughly equivalent to a Roman δηνάριον (denarion), both representing about a day’s wage for a laborer or soldier. The term likely reflects an earlier system in which a “drachma” referred to a handful of metal rods or small ingots.

From this monetary system also comes διδραχμον (didrachmon), “two drachmae,” formed from δις (dis), “twice.” This term appears in Matthew 17:24 and refers to the half-shekel tax prescribed in the Mosaic law (Exodus 30:12–13)."

To bring all of this together, the Value in Gematria is 10210, י‎ר‎י‎, ee‎r‎ee‎, "shooting fire." The term foots with my intro, it refers to a selfish, socially awkward personality that is "thin" inside and out:

The root ערר (‘arar) conveys the idea of accumulation in one place that results in emptiness or barrenness elsewhere. In this conceptual field, cities and clouds are both seen as forms of concentration, as are commercial wealth and even intellectual fortune. Related adjectives such as ערירי (‘ariri) and ערער (‘ar‘ar) describe states of being stripped, childless, or destitute.

The noun מערה (me‘arah), literally “place of being stripped,” is the standard biblical word for a cave. The noun ערוער (‘aro‘er) likely refers to a type of tree or shrub, probably one characterized by being bare or leafless.

The noun עיר (‘ir), meaning “city,” reflects the idea of a concentrated gathering of people and goods within a space often surrounded by emptiness or open land. The related noun עיר (‘ayir), meaning “wild ass,” may derive from the image of animals gathered or standing in sparse, grazed terrain.

The verb עור (‘awar) means “to be or make blind,” with blindness often associated with a physical opacity or “layering” over the eye, such as a cataract caused by accumulated protein in the lens. The adjective עור (‘iwwer) means “blind,” while the nouns עורון (‘iwwaron) and עורת (‘awweret) denote blindness.

Another verb, עור (‘ur I), means “to rouse oneself,” in the sense of gathering or mobilizing one’s inner energies. From this comes the noun עיר (‘ir), meaning “excitement.”

A homonymous verb, עור (‘ur II), means “to be exposed” or “laid bare.” From it derive nouns such as מעור (ma‘or), “nakedness,” and מערם (ma‘arom), “a naked person.” Related adjectives—עירם (‘erom), ערם (‘erom), ערום (‘arom), and ערם (‘arom)—all carry the sense of nakedness. The noun עור (‘or) refers to skin or hide.

The verb ערה (‘arah) likewise means “to be naked” or “to be bare.” Related nouns such as ערה (‘arah), מערה (ma‘arah), and מער (ma‘ar) denote exposed or open places. The nouns ערוה (‘erwah) and עריה (‘eryah) refer to nakedness or exposure, while תער (ta‘ar) denotes an instrument of stripping, such as a razor or the sheath of a sword.

The verb ערם (‘aram) means “to heap up,” with the noun ערמה (‘aremah) meaning “a heap.” The noun ערמון (‘armon) refers to a tree whose bark can be stripped. A different verb ערם (‘aram) means “to act shrewdly or craftily,” often in a self-interested or competitive sense (distinguished from wisdom understood as cooperative or communal). From this derive the nouns ערם (‘orem) and ערמה (‘ormah), meaning “craftiness" and "communally cooperative."

Taken as a whole, the imagery moves from “raqaq” (spitting, dispersion, loss of coherence) toward its opposite: “manah” (counting, measure, and integration). In that symbolic frame, what is called “crack” is not an essence of evil but a condition of fragmentation—attention, intention, and action not held together.

The proposed “cure” is therefore not punishment but re-integration: structured practice, measured speech and thought, and the disciplined rhythm of prayer (minḥah) that restores continuity to the day. Where spitting scatters what should be held, counting gathers what was scattered. The movement is from dispersion to form, from excess leakage of meaning to contained and usable measure.

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Berakhot 26a: 17. "The Shadow of the Shadow."

Most Jews do not know why the Talmud was given or what it means. The term means "that which surpasses the Torah", "is super." Do you consider yourself a practicing Jewish person that has been able to excel past the teachings of the Torah, or are you still trapped? If you think this is you, even if you feel confident, you need to read the next Mishnah.

17. He said to him: He erred and did not pray a sacrifice, what is the point of praying an evening meal twice? If you find it said, an evening meal from the morning meal twice, from one day to another, it is written: "And there was evening and there was morning one day," but he prayed in the place of the sacrifice, and since his day had passed, his sacrifice is void. Or the direction of the path of the merciful God, all the terror of the creatures of the shadow and the shadow.

This is an allusion to the fact God gives Himself Seven Days but gives us only one. You get 8 to 10 waking hours to use in order to ensure your Jewish life is not void. To be good Jew and an excellent human being you must make your sacrfices early in the day and move on, as fast as you can do it. This is how one goes from being acceptable to super in record time. You really have no other choice either way.

The Value in Gematria is 11239, יארלט‎‎, yarlat, "to excel past the Torah."

This is based on the following:

Yarad (שורש ירד): to go down, descend.

Yarah (שורש ירה): to shoot, throw, or teach (root related to Torah).

Yatar (שורש יתר): to remain, be left over, or excel.

This ability I have explains the immense headache I usually get while I'm working on this text. Also it's probably just the rest of my life...

As for this idea of super Jewry, we still have thousands of pages of the Mishnah to read.

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Berakhot 26a: 16. "The Burst."

Up and down, back and forth the Torah and the Talmud go. Even still we are told life is to be approached not unlike a way that is proposed by the Theory of Relativity- straight ahead but around a curve. Do not struggle with this, for this, there is a clarifying Mishnah:

16. All my days are dark and dreary, until midnight, I will love her, she will pray in her time, from here and there, she will pray - I will love her, she will pray in her time - I will not love her.

Here is a clearer, more structured version of your text while preserving meaning and terminology:

There is a Hebrew phrase embedded in this message: “be-zemanna” (בִּזְמַנָּה), meaning “in its time” or “at the appointed time.” It can be interpreted in context as: “in time you will be able to see what is coming.”

The underlying reconstructed phrase reads:

kullei yoma metzallei ve-azil, ad ha-zot, yahavi lei shachar ta’afilu’a be-zemanna, mikhan ve’eilach, shachar ta’afilu’a — yahavi lei, shachar ta’afilu’a be-zemanna — la yahavi lei.

Morphology / Linguistic Notes

be- (בְּ): “in,” “at,” or “with”

zeman (זְמָן): “time,” “season,” or “appointed time”

-ah (ָה): a feminine ending that can function possessively or adverbially in certain constructions

Meaning of the Key Term

In Biblical and later Hebrew usage, be-zemanna (בִּזְמַנָּה) is understood as:

“at its appointed time”

“in its proper season”

“when the time is right”

Overall Sense

Taken together, the passage conveys a cyclical or time-bound idea:

Something unfolds gradually (“all days pass / are in motion”), and only at its appointed time (be-zemanna) does what is hidden or developing become visible or fulfilled.

Breaking down the components:

be- (בְּ): A preposition meaning “in,” “at,” or “with”

zeman (זְמָן): A noun meaning “time,” “season,” or “appointed time”

-ah (ָה): A suffix indicating “its”

Biblical context:

The concept appears throughout the Hebrew Bible in relation to appointed seasons and proper timing.

Ecclesiastes 3:1: “To everything there is a season, and a time for every purpose under heaven…”

Esther 9:27: Refers to observing the days of Purim “according to their writing and according to their appointed time (be’zemanah) every year.”

In these contexts, the term emphasizes that events are fulfilled in their proper, designated time.

Note on “Manna”:

“Manna” (מן, man) is a different Hebrew word entirely. It refers to the miraculous food provided in the wilderness in the Book of Exodus. The name comes from the Israelites’ question “Man hu?” (מן הוא), meaning “What is it?”

Every Jew wants the answer to this question, "what the hell is it?" And here is the answer!

The Value in Gematria is 5335, הג‎ג‎ה‎, haggha, which means "why? Because, that's why."

= Life has begun, it has burst forth. You must do something with it.

The Gemara says "it cannot be something inferior."

The Hebrew noun גַּג (gag), meaning “roof,” “top,” or “highest point,” carries layered implications that extend beyond its physical sense.

Rooftops in the ancient world were not only structural features but also spaces of exposure, observation, and elevation—places where one stood closer to the sky and, symbolically, closer to higher awareness. In this sense, the gag can represent a state of openness to elevated perception or insight.

At the same time, when a society is conceptualized as a “house,” the roof (gag) becomes the uppermost layer of that structure—the point associated with oversight, governance, and the highest concentration of information or decision-making.

Taken together, this suggests that understanding the meaning of the gag requires more than architectural knowledge; it calls for an inquiry into what is known, seen, and decided from such a superior position. In other words, there is a need to obtain clarity about the nature of information, awareness, and authority that exists at that elevated level.