Monday, May 21, 2018



Exodus 24:3: The entire nation of Israel answer Moses in one voice:
“We will do (observe) --   N’[A]hSeH נעשה . עשה   GHaSeH, is to make, produce,
 like “Hacer en Mexico” (Made in Mexico) or Noah constructing an ark in Genesis 6:14.
 This is about physical performance.

Three verses later, in Exodus 24 4-7, the people add to the words above:
 “We will listen (understand) --  N’SHM[A]h   .נשמע   As in  שמע ישראל SHM[A]h YiSRA’EL  (Hear O’ Israel, Listen up… be engaged with ears  (אזני AZNeY (ears) of the people, the minds and spirits -- more than just hands-on performance. The SN/SM theme of SouNd, SeNSe and SeeM.

Saying that we will observe AND THEN understand infers that THERE ARE TWO TORAHS !
And that a first revelation can be observed but not understood. In a sense there ARE two Torahs. The Written Torah (a finite Scripture) and the Oral Torah (an infinite, ongoing commentary full of debate but rooted, ironically, in received tradition).  

There are two ways to react to this two-tier revelation. The first, more benevolent and rare way, is to say that the assemblage of Israelite newbies, new converts to what will become Judaism, are displaying extraordinary faith. They are awed by their miraculous delivery from bondage, and are committing themselves to the Lord’s mission statement -- even though the scroll they saw and heard is in puzzling shorthand, even microfiche, requiring detailed instructions from Moses and his students. HOW does one keep the Sabbath or eat kosher? Just what four species are to be taken up on Sukkot/Tabernacles?  Those first recipients of what Moses penned with automatic writing in one night (Exodus 24:4) displayed inspiring piety and humility in accepting a covenant that they knew required tremendous study by devoted sages who were far beyond their level.

Piety and humility? Hah! Even among Israelites, the democratic socialist Korah (Numbers 16) will claim that everyone is holy, and that he is equally qualified to reinterpret the Oral Torah so that he presides over a politburo.  Millennia of  Jewish reformers will also play with the Written Torah and presume the right, minus decades of study, to reshape the Oral Torah. With even more hubris and less Hebraic knowledge, non-Jewish “scholars” and theologians will twist the Written and Oral Torah to fit their foreign traditions. They have no clue that a so-called translation of the Written Torah, without extensive guidance and explanation by the sages of Oral Torah, is like  representing the Grand Canyon with a fax of a Xerox of a 1910 Brownie camera photo.  

But wouldn’t it be a lot simpler if the Written Torah included the Oral Torah?  Sure. And how many of these 30-scroll Torah sets would have survived? In present form it’s in a complex code, but it’s on one Travel Drive.   Besides, simplicity and ease, the linear, orderly progression of secular  bible translators, doesn’t seem to match the Creator’s m.o.  The Hebrew Bible text has elaborate grammar, syntax, etc.  But this is constantly being “misapplied” in order to vex the reader into additional information.
 Sorry.  The Torah (Written with Oral) is far is far from a straightforward, prosaic storybook-law code rewritten by several groups of special-interest humans. It’s not for occasional light reading when one’s TV breaks in a hotel room. Our Creator wants us to observe, to do, our 7 or 613 commandments: hands on. But also to mind our two-level revelation.  It brings us back to the Garden of Edenת which we are both to work and cultivate (Genesis 2:15), לעבדה ולשמרה    

Wednesday, May 16, 2018

Hebrew Number Meanings (1-10)


With the Sound and Sense, the Music and Meaning of EDENICS (
 [  ] = name of entry to see in the 2000-page E-Word: Edenics Digital Dictionary. Biblical citations, and designed, similar synonyms and antonyms are in each entry. Color coding helps you see the sounds.

Menorah of 7 interchangeable Edenics letter/groups, the color code:
 lip-made  (red); throat-made (brown), tooth-made (blue), nose-made  (green),
 tongue-made  (pink), whistling  letters (orange).
1)  One ( אחד  EK[H]aD)  is the loneliest number.  Like the graphic of one, it is thin, sharp,
      חד  K[H]aD, with a solitary plane. The fisherman returns home with but a single catch.
      Only one finger is sheepishly displayed. The family must go hungry.  [ACUTE]

2) Two  ( שנים  SHNaYiM) isn’t much more, but it does infer a difference,  שנוי SHeeNOOY
     and, paradoxically,  repetitive,  שני  SHaYNeeY.  At least there’s twice as much to sink one’s
     teeth into. Teeth,  שנים  SHeeNaYiM, also change food, and make it different with repetitive
     action.  And we get two sets of teeth.  [ CHANGE]

3) Three (שלוש  SHaLOASH) is the first real number, a multiplicity… not just the difference between unique singularity and otherness.  There is a שלשלת SHaLSHeLeT, a chain (not Biblical, but attested Semitic)  a sequence.  Enough to SLICE up for distribution.   שלשם SHiLSHoaM is three days ago, a few days in the recent past (Genesis 31:2).

 Numbers 4 -10 can reflect a hunter-gatherer’s increasing joy at accumulating desired objects:

 4)  at four, ארבע ARB[A]h, he has many or רב   RahBH (Genesis 33:9).  Reverse  ב-ר  Bhet-Resh to
       hear FOUR. [RIFE]
5)   חמש K[H]aMeSH, five, echos  קמץ  QaMahTS, handful  -- which echos HAND, COUNT and CENT. Returning home with five fish, the hunter can proudly flash a full handful of fingers. [COUNT, HAND]
6) at six,   שש  SHaiSH,  he is joyful or  שש SahS (Psalms 119:162). [PEGASUS]

7) at seven,  שבע SHe(V)[A]h,   he feels satiation or  שבע Soa(V)[A]h (Genesis 41:34).

8) at eight,  שמונה  SHMOANeH , he has more than enough, and is rolling in fat surplus or   שמן SHeMeN  (Genesis 27:28). Go to the 8th letter/number, ח  HeT, to hear EIGHT. [EIGHT]   

9) Unsure of  תשע TeSH’[A]h, number nine. Perhaps there’s some  תשש TiSHahSH, weakness, in just falling short of the glory of having two full hands worth (10). On the positive side, a תשועה  TiSHOO[A]H is a deliverance.  Dee J. Powers adds that nine months is the deliverance number in human gestation.

10) The hunter-gatherer who came home with ten ( עשר [E]SeR ) edible items was immensely rich (עשיר [A]SHeeYR ) and had much happiness (אשר OaSHeR ). His family was well taken care of; he could now barter for whatever was needed.   [RICHES]

Tuesday, May 15, 2018


LOOSE    [K]HaLahTS    Het-Lamed-Tsadi
Ha-LUTZ            חלץ             [H-L-TS à LS]
ROOTS:      The  Indo-European (IE) “root” of LOOSE  and LOSS is leu-1 (to loosen, divide, cut apart) . Old English leosan is to lose.
חלץ [K]HaLahTS  is to loose a shoe off a foot (Deuteronomy 25:9). Similarly, although we now reverse the liquid-fricative, Moses is told to  של SHahL  (remove or loosen) his sandals  (Exodus 3:5).  Another Shin-Lamed letting go or slipping off is שלח  SHaLa[K]H – see “SLOUGH.”  The Shin-Lamed sub-root of loosening is also seen at the “SLIP” entry, as  שלף SHaLaPH is the action of loosening, drawing, or sliding a sword out of a sheath (Joshua 5:13).  See “SLIP.” 
 Like  של SHahL, Shin-Lamed-Phey is used for loosening or slipping out of one’s sandal – Ruth 4:7. שלל   SHaLaL, booty, is that which is loosened from victims (Joshua 22:8) and SHoLaL means stripped of or loosened of Micah 1:8.   חלצה  [K]HaLeeTSaH also means booty.
 Derived from  שלשל SHiLSHaiL, a letting down and lowering (as one’s guard),        שלשול  SHiLSHOOL means the loosening of the bowels, or diarrhea.

 ש-לShin-Lamed antonyms of looseness include  שלבSHaLaBH (bound or fit together – Exodus 26:17). The opposite of taken or loosened booty,   שלל SHaLaL,  is the possessive pronoun של  SHeL (belonging to).  
The large fricative-liquid family of both looseness and binding together is in the Word Families chapter of The Origin of Speeches and in the “Synonyms and Antonyms” document in the Edenics CD III.  Newer designed opposites are in the eBook, “A Garden of Edenics.”
Even  שלום SHaLoM and שלוה    SHaLVaH (see “SOLEMN” and “SALVATION”) are “peace” words because times are LOOSE, and not tight with tension, the stricture of  ש-ל Shin-Lamed shifted to the painful צ-ר Tsadi-Resh  words like  צר TSahR (oppressor, enemy, distress) seen at “STRESS.”
Physically tight words, tied up tight like  צרור TSiROAR (bundle) and צרר   TSaRahR (to bind or wrap up) are at “SARI.”  More of these below.

Words that do not begin with the  ש-ל Shin-Lamed sub-root of looseness:
 חשל  [K]HaSHaL is to be faint, to lag behind   (Deuteronomy 25:18);כשל    KaSHaL is to stumble (Jeremiah 18:23);  in Hoshea 14:2 the falling is clearly moral, as Samaria has been lax and loose in observance, and must repent.
  לשלשת    LiSHLeSHeT are bird droppings (Post-Biblical-Hebrew); משל  MaSHaL is to metaphorically, loosely compare (Numbers 21:27 ;   נשל   NaSHaL  (Deuteronomy 19:5) is to slip, drop off, shed or fall off; רשל   ReeSHeL  (Aramaic)  is to weaken or loosen.
For the built-in opposites, note these liquid-fricative and fricative-liquid words of tight restriction:  פשל PaSHaL and  הפשיל HeePSHeeYL is to knot or fasten, and to leave behind, throw back. It’s not Biblical, but Semitic, and may echo the Shin-Resh of  פשר PeSHeR, to dissolve, solve (loosening a knotty problem).
The closest to L-S is  חלץ [K]HaLahTS, to gird (also Syriac). A blouse in Modern Hebrew is a   חלצה [K]HooLSTaH.  Its built-in opposite is the identical  חלץ [K]HaLahTS , to draw off, withdraw, to loose of our heading. A second antonym, this by metathesis, is  לחץ  La[K]HahTS (pressure Numbers 22:25). 
LOOT is somehow filed under the IE “root” reup (to snatch).  LOOT is better taken out from  חלץ [K]HaLahTS, to withdraw, take out, rob (Psalm 7:5) and Aramaic-Syriac “he despoiled.” [EDK] Also see “RAID.”
LASHING  and LACING are binding verbs, but no etymon is older than Old French lachier. Edenic offers many source words, including    שלב SHahLe(V), to join together.            
צור  TSOOR is to bind up (Deuteronomy 14:25);  אסור   A$OOR is one put in fetters (Judges 16: 21);ארז   ARahZ is firmly bound, packed  (Ezekiel 27:24)  and  אזר AZahR is to bind (Jeremiah 1:17 -- see “RICE”).

Battlefield plunder,  שלל SHaLahL, is literally LOOSED from the  bodies, including ring fingers,  of vanquished foes.    
The  של  SHahL!  (LOOSE your sandals from off your feet of Exodus 3:5) is seen in  the reversed  לוש  LOOSH, to knead.    Kneading  is LOOSENING dough (Genesis 18:6). Reversability is also seen in the following doublet:
חלש   [K]HaLaSH,  weak, to weaken (Exodus  17:13) is a synonym by metathesis of חשל   K[H]aSHaL above, and a welcome slackening word in the  English S-L sequence.  See “SLACK.”
Another fricative-liquid "opener" is  שער  SHa'[A]R (to split open);  Harkavy has this explain why this word means a gate.  See “ARREST” and “SARI” for tight antonyms.
The body part named for hanging loosely is the  לשון LaSHOAN (tongue, see "SLANG"). A loose tongue can sink more ships than loose lips.
נשל NaSHaL, to fall off, cast out = the nasal-fricative sub-root of “moving away” at the “MISS” entry (includes  נוס NOO$, to escape) +   the S-L sub-root seen here at “LOOSE.”  
שרא SHaRAy is to loose, or unravel in the Aramaic of Daniel 5:12.
Many fricative-liquid opposite words of tying up at “SARI.”

חלץ [K]HaLahTS,  to loosen (Isaiah 20:2) is the designed opposite of
חלץ [K]HaRahTSa(V) to bind fast, in the tight fetters of Isaiah 58:6

BRANCHES:  עצל   [A]TSeL is the looseness of laziness; see “LAZY.”  Reverse  Tsadi-Lamed to get Hungarian lusta, lazy.  The PARA- of PARALYSIS is allegedly from the Greek prefix para (on one side, from עבר [A]BHahR -- see “OVER.”) This strange etymology requires only an L-S weakness or looseness on one side. A more logical alternative involves  a  reverse רפה    RaPHaH (weak) or רפף RaPHaPH (waver, WAFFLE, loosen… like Arabic raffa, it quivered) , combined with חלש  [K]HaLaSH (weak) and other L-S words here.  See “LEFT.” Also see פלץ  PaLaTS )to shudder) at “FLUTTER” and “PALSY.”
Palsy and paralysis are different medical conditions, of course, but early on they may have been grouped together as weakening, loosening ailments of the limbs.
These medical words are post-Biblical, but  שלשל SHiLSHaiL and שלשול  SHiLSHOOL mean the loosening of diarrhea. Reversing the Edenic sub-root, as with the Shin-Lamed here, rarely produces words of loose association.
Silo is to open in Araona (Amazon).  Letting loose of property involves a LEASE. Letting an animal out of a pen to accompany one with a LEASH also involves a loosening, and the permission of an owner. Both LEASE and LEASH are tethered to Latin laxare, to  loosen.  Even though LAX sounds too hard for our ש-ל    Shin-Lamed etymons of LOOSENESS and LAXITY above, LEASE and LEASH fit the authoritative loosening of    רשות RiSHOOT (permission).  LASSITUDE is a listless weakness, from Latin lassitude. The muscles have loosened with torpor. 
Armenian tongue is lizu.
LUSH (luxuriant), is yet another reversed  ש-ל  Shin-Lamed word.   It is traced to Old French lasche, soft, succulent, then all the way back  (for the Semitically-challenged) to Latin laxāre, to open, relax.
רשיון  RiSHaYOAN is a LICENSE in Modern Hebrew.  Permission or רשות RiSHOO(S), to say, get a permit or LICENSE to drive. Once one understands that a LICENSE is permitting, letting go, it is easier to hear the ש-ל   Shin-Lamed (reversed) looseness, or even LICENSE as a nasalized, S-L רשות RiSHOO(S). LICENTIOUSNESS, LICENTIOUS behavior lacks the authority of a LICENSE (permit), but it certainly has Edenic liquid-fricative LOOSENESS. Latin licere, is to be allowed. So, one has license to bypass   רשות RISHOO(S) and to revert to ש-ל  Shin-Lamed (loosness).
In Farsi/Persian loose is shol.   Räsä and risa are broken in Finnish  (liquid-fricative); löysä is loose as in relaxed  [MN].   German lasch  is limp or lax from  < ß  של SHahL, loose !  While German lässig, indolent, sluggish   < M231  S-G S-F  חלש  K[H]aLahSH, weak.   In Spanish laso is weak or limp, and lasitud is LASSITUDE.  The similar opposite of unwilling fricative-liquid LOOSENESS, is liquid-fricative willful letting lose.  Resh-Shin allowance is recorded in רשיון RiSHYOAN (leave, permission – Ezra 3:7).   רשהRaSHaH, to have leave, is the older word, and has an R-SH Aramaic cognate.   In Japanese yurushi  means permission, while  yurusu is a verb of  permitting or allowing. More Resh-Shin looseness at “ILLICIT.”
For Indo-European languages favoring liquid-fricative or fricative-liquid,  see “SOLVE.”
The IE “root” of LOOSE  was listed as  leu-1 (to loosen) .  As seen above, one of the alleged cognates is  LEASE.  נשה  NaSaH is “to remove” (Harkavy). The same נשה NaSaH means to lent on usury (for interest – Deuteronomy 24:10 and Jeremiah  15:10.   The  Noon-to-L shift, see Appendix B, is rarely brought up, but the LOOSE-LEASE connection warrants it. A LEASED property is temporarily let go, or just LET.
The Shin-Lamed LOOSENING or slipping of נשל   NaSHahL, to slip or drop off is seen a  liquid shift away in   נשר  NaSHahR is to fall off, drop (Biblical Aramaic). The fastest-dropping animal is the plummeting eagle or  נשר  NeSHeR.
שלח SHaLa[K]H letting go, theologically, is סלח $aLa[K]H, forgiveness (Exodus 34:9). Begging forgiveness to ask a favor, "please" is silahkan in Indonesian and sila in Malay.
A Turkish eraser is silgi. The verb silmek got nasalized, but means to delete, wipe away, erase  --  good סליחה  $LeeYK[H]aH, forgiveness.
Mikko Nuuttila adds verbal looseness. In Finnish löysä is loose, and lässyttää is to talk loosely, much nonsense. French laisser, to let, allow, allowed English the mellow letting slide of LAISSEZ FAIRE.