Speaking on Christ vs Satan, Song performed By, Boo Fa Lay
Speaking on Christ vs Satan, Song performed By, Boo Fa Lay
The Seven Thunders
"The Seven Plagues"
The Seven thunders have been recorded by the ancient for thousand of years by the Hopis, the Yamassee, and the Nuwaubians, have logged these thunders as a sign of the coming of a new planet, "Nibiru", the coming in of a new era, the sign of the end of the present world rule by evil, and the resurrection of the ancient mysteries of Egypt, Atlantis rising again in the heart of Georgia, in a place called Wahanee. These Signs are the signs of the times, recorded by the Ancient Neteru of Ancient Egypt, and Passed down through time. They are called the thunders, or the plagues.
First Thunders: Much starvation, sickness, starving children, homelessness, and diseases. This already passed and continues.
Second Thunders: The sky becomes sick with holes in it, that look like sores, lung disease spreads, breathing problems occur, green mist coming from holes, polluting water, growing deformities, bacteria in the water (little devils), sea animals begin to die, fishes are trying to get out of the water, water becomes death to them. physical and spiritual illness, mutations in animals.
third Thunder: Many new species notations in animals, cross breeding in species, death of frogs, honey bees, turtles, deformed human multiply, genetic splicing, and cloning.
Fourth Thunder: Sign of twins, Yah and Weh, one guards that south pole, and the other guards the north pole. Havoc begins with these poles, structures break down, Religion, Moral and Financial. The Devil winds "El Nino" Takes over.
Fifth Thunder: 4 Great People will perish. Floods, lightning storms, tornadoes, land slides, hurricanes, hail in the summer, forest fires, children killing children, Children killing their parents rampant insanity and murders, and upsurge in drug addiction, and demonic revivals parading themselves as righteous. El Nina, "Little Girl Will Come."
Sixth Thunder: Changes Occur, The Star People return. Signs in the skies, New Planets, new galaxies, Meteorite Storms, Climatic Alterations, global warming, Spiritual Revivals, presence Of Divine, Disregard and Respect for Present For World Governments, leadership, politics.
Seventh Thunder: The end of the world as you know it. The Year 2030 Gregorian Calendar
Gregorian Calendar for 2030
Ethiopian Calendar 2022
The Trapped Guinea Pig
A friend has a guinea pig in a cage.
She leaves the door wide open, but
the pet never has stepped outside,
it could if it wanted, but it doesn’t.
I wonder if it even knows it is in a cage.
Some might say, what a dumb animal,
but that got me thinking, Is my mind
like that guinea pig?
In how many cages
is my mind trapped, yet feeling free?
Hopefully you found this useful, and will be able to apply it in your travels.
Lemon juice has so many household uses, but don’t toss those peels after squeezing your lemons! Use the whole lemon – juice, pulp, rind, and all. After squeezing lemons, hold onto those lemon rinds and check out our list of clever uses to be sure you’ve used the lemon to its fullest!
Lemons are a versatile, natural option for cleaning, beauty, cooking and much more. Not only do they smell and taste great, but they possess antibacterial properties making them perfect for killing germs. Their low pH makes them perfect for beauty and personal care, and when applied directly to skin, lemon juice can lighten age and sun spots. Lemons have a high concentration of citric acid, which is great for general disinfecting and cleaning. The citric acid in lemons can help kill bacteria and mold, and also remove soap scum and mineral deposits.
Sprinkle baking soda into a wet sink or bathtub, and use the cut side of a lemon to scrub these surfaces. This method will remove grime, act as a lemony “bleach,” and make sinks and bathtubs shine.
Lemon not only acts as a degreaser, but the citric acid found in lemon also helps remove spots from dishes. Throw lemon rinds with the pulp into your dish water to help remove grease and make glasses and silverware sparkle.
If you have half a lemon that has been squeezed, there will still be enough lemon juice in the remaining pulp to remove stains. Rub the half lemon on grease or underarm stains on garments. Allow it to sit overnight. For tough stains, sprinkle a bit of baking soda over the lemon-soaked stain and scrub, then wash as usual.
The acid in lemons works to dissolve hard water deposits and burnt coffee stains from your coffee pots. To a cool coffee pot, add lemon rinds, a few tablespoons of salt (as a mild abrasive), and a cup or two of ice. Swirl ingredients around in the coffee pot for several minutes, or until stains are completely removed. If stains are stubborn, leave the mixture in the coffee pot and soak for several hours or overnight. Rinse coffee pot well before using again.
Hard water stains are due to minerals in water, and soap scum is the result of the minerals in your water reacting with your soap. We already know from the coffee pot trick that lemon works great for removing this buildup. Take half a lemon rind with pulp intact, sprinkle salt inside it if desired, and rub directly on shower doors. Rinse well when finished.
This is one of the simplest ways to use your leftover lemon peels. Add the peels of several lemons to a large jar, and fill with white distilled vinegar. Allow the solution to “steep” in a cabinet for a few weeks. Strain out the peels, and use the vinegar solution as a great lemon-scented all-purpose cleaner…perfect for de-greasing, disinfecting, and leaving things smelling fresh. Add the citrus-infused vinegar to a spray bottle and use to clean countertops, sinks, toilets, spills, stovetops, or other surfaces.
Lemon does a nice job of eliminating odors that are trapped in your cutting boards (like garlic and onion!). It also sanitizes boards due to its antibacterial properties. Take half a squeezed lemon with pulp intact, and rub vigorously over a cutting board that has been sprinkled with a coarsely ground salt (like kosher salt). Rinse well and allow to dry.
If you have lingering odors on your hands from chopping things like garlic or onions, rub lemon rinds on your fingers, nails, and hands to leave them smelling fresh again.
Smelly garbage disposals can be freshened up with leftover lemon rinds. (I’m always careful to put smaller chunks down the disposal so it doesn’t clog.) Simply drop rinds down the disposal with a few ice cubes and run the disposal.
Put one or two lemon halves, that have already been squeezed, into the microwave for about 15-20 seconds. Carefully remove the lemon halves and use them to clean the inside of the microwave, as well as the stovetop and the range hood. Rub lemon halves onto surfaces, then wipe clean with a wet dish cloth.
The acid in lemons helps remove rust stains. This can be helpful in showers where shaving cream cans have left a rust ring, or sinks where iron pots have been left. Sprinkle salt on the rust stain and rub with half of a lemon that still has pulp inside. Allow the salt and lemon to sit for several hours, scrubbing periodically if needed. Allow the lemon to rest on the surface overnight if the stain has not yet disappeared, then rinse well with water.
The acid content in citrus rinds can whiten and brighten dull or stained teeth. Rub the inner white part of the lemon peel on your teeth for a few minutes for a whitening effect. Rinse well with water or brush teeth after using the citrus peels. I love this remedy because you will notice almost immediate whitening effects! Only use this technique a few times per month to avoid damage to tooth enamel or tooth sensitivity.
Vinegar makes a wonderful conditioning hair rinse, whether you’re using homemade no-poo, or just want shiny, healthy, pH balanced hair. The addition of lemon to your homemade conditioning rinse will help keep a greasy scalp and hair under control, while improving dull hair and resolving many scalp issues. Add the peels of several lemons to a jar, and fill almost to the top with apple cider vinegar (we use this kind). Allow it to sit for 1-2 weeks and strain out peels. Add about 1 tablespoon of this citrus vinegar solution to 1 cup of water, and use as a conditioning rinse after shampooing. Allow the rinse to remain on hair for a few minutes, then rinse out or just leave in.
Lemon’s low pH makes it a perfect skin toner. You can rub the inside of a juiced lemon directly onto sun spots and age spots to lighten them. Just allow the juice to dry on skin, or rinse off after 15-20 minutes. Repeat every day. You can also use the inside of a juiced lemon as the first step in a luxurious skin-brightening facial. Rub the inside of the lemon all over your face, then apply a honey mask on top of that. Rinse off after 20-30 minutes.
This is the perfect trick for softening elbows that are dry and scaly from winter weather. After juicing a lemon, take the two halves (with pulp intact) and sprinkle baking soda inside them. Stick elbow inside lemon half, twisting and turning the lemon on your elbow to exfoliate and soften. Optionally, you can then set lemon halves on a tabletop and rest elbows in them for several minutes before rinsing and drying your newly softened elbows.
Since the rinds of citrus fruits contains high levels of Vitamin C, you can make your own Vitamin C powder with lemon peels. Dry peels on parchment paper, in a 200° oven, or a dehydrator until completely dry. Grind into a powder using a spice grinder like this. Use this Vitamin C powder in your homemade Anti-Aging Facial Toner!
You can freeze your rinds (or even whole lemons) and use them in recipes calling for lemon zest. You can also zest your fresh lemons before using them, and store the lemon zest in the freezer. Store flat in a zip-top baggie so it’s easier to break off a chunk of frozen lemon zest. Allow to thaw before adding to recipes. Add small amounts to foods, smoothies, or desserts for a bold flavor.
Cut rind into strips and dry on parchment paper, in a 200° oven, or in a dehydrator. When completely dry, store in glass jars and label. Use in baked goods, tea, or other recipes.
Although I’ve never tried this one, they sound delicious. I see candied lemon peels on top of gourmet desserts in some of my favorite bakeries and cafes. Make your own using the instructions found here.
Lemon pepper chicken used to be one of my favorite dishes. But it required I buy a special bottle of lemon pepper to season with. Well, one thing I’ve learned in the wonderful world of DIY-ing is that you can make your own. Simply dry lemon peels on parchment paper, in a 200° oven, or in a dehydrator. Once dry, chop into smaller pieces and add to a grinder with whole peppercorns and coarse sea salt. You’ve just made a delicious seasoning for your next dinner!
Toss your leftover fresh or dried lemon peels in your fireplace or wood burning stove to add a delicious lemony scent to a room. Dried peels will help ignite the wood around them because they contain oils that make them burn longer.
If you don’t have a fireplace, you can simmer lemon peels on the stove top. In a medium sized pot, combine lemon peels with vanilla, cinnamon sticks, and water. Simmer over low, periodically adding more water when needed.
Citrus is a known cat repellent. If you want to keep cats out of a garden or indoor plants, you can scatter your lemon peels around or mulch the surface of your soil with citrus peels. Keep cats off countertops or shelves by placing your lemon peels in small bowls on these surfaces. Spray your citrus/vinegar cleaner on rugs or around doorways of rooms you want your cats to stay out of.
If your garbage cans are starting to smell funky, you can put lemon peels in the bottom of the can underneath your garbage can liner. (Do not add lemon rinds with the pulp, or they will start to mold.) Replace every few weeks to keep garbage cans smelling fresh.
If you have lemons that were cut in half and juiced, you can use those lemon “cups” to start seeds indoors. Poke a few holes in the bottom of the lemon if desired (for drainage), fill the lemon halves with soil, and plant your tiny seeds in them. This entire lemon cup can be planted outdoors in the spring.
"The blessing, O man, of thy external part is health, vigor and proportion. The greatest of these is health. What health is to the body even that is honesty to the soul." ~ Ch. 38 v. 1 HKMSTA
The Moorish American Live It:
The Moorish American Live It, Is composed of the most nutritious foods available to us today. All of the fad diets that have come and gone over the past 50-60 years have left the general population stupefied with ideas of overloading on one particular nutritional factor or another and depriving you of others while all the while neglecting the most basic & ancient nutritional concept of balance. Many have come with a dietary law conducive to living a healthy life through healthy eating. With the advent of advanced scientific technologies, we are now able to determine which foods are alkaline and acidic. Alkaline and Alkalizing foods helps the cells maintain their natural vibration which causes optimum health and very little sickness if at all. An acidic or s.a.d., standard american diet on the other hand, one that most of us have been used to all of our lives, is the exact opposite, it actually facilitates the death of the human cells which causes detoriation of health to the human body.
This List will expand over time but as of right now it is one of the the most advanced food list available to mankind.
All of your food should be organically sourced or wild crafted, heirloom and Local if available.
Amaranth Green (Same As Callaloo)
Asiatiatic Day Flower
Carrots (Heirloom Purple or Red)
Cabbage ( red, green or wild)
Bell Pepper, Red And Green.
Beans (Green String/ Snap Beans, Anasazi Beans, Black, Pinto, Kidney, and Navy)
Dandelion (Leaves, Roots and Flowers)
Garbanzo Bean (Chickpeas)
Izote (Cactus Flower/ Cactus Leaf)
Lettuce (Except Iceberg)
Lima Beans (heirloom varieties)
Mustard Green Daikon
Onion, (Red, Green)
Sea Vegetables (Wakame, Dulse, Arame, Hijiki, Nori, Sea Lettuce, Agar-Agar, Kombu or Kelp, )
Sprouts & Grasses
Squash (All Varieties)
Spinach (Heirloom Red or Baby)
African Custard Apple
Berries (Except Cranberries)
Nopal (Mexican Cactus)
Night Blooming Cereus
Orange (Seville or Sour preferred)
Corn (Heirloom Purple and Blue varieties)
Oats (Heirloom Red)
Sesame Seeds (Black if available)
Black Sea Salt
Red Sea Salt
Black Strap Molasses (unsulphered)
Coconut Palm Sugar
Honey (Raw, Local)
Luo Han Guo
Garlic (heirloom Black)
Kaffir Lime Leaves
Kelp Or Dulse
Natural Hickory Smoke Sauce
The Essene Community Lived on Raw and Wild Foods
Dr, Edmund Bordeaux Szekely translated ancient biblical manuscripts in the library of the Vatican in Rome. These manuscripts were written by the Essenes, a Jewish religious sect, which is said to have cultivated a close relationship with both John the Harbinger and Jesus of Nazareth. These texts spoke about the importance of health and inner healing as a prerequisite for spiritual growth. Great emphasis was placed on the importance of eating wild raw foods. The Essenes believed that cooking food essentially killed the life force, leading to all types of disease and eventually closing down spiritual awareness.
The Essenes were careful to prepare their food in such a way that kept the light force of the food intact. They "baked" their bread on rocks in the sun instead of over a fire in order to preserve the enzymes. The grain was first sprouted and then ground up into a dough. By "baking" it in the sun, the enzymes and bio-photon content of this sprouted flat bread were preserved. The Essenes ate the sprouted bread, allowing the bio-photon energy to flow into their bodies. They deemed this to be essential in order to expand their spiritual awareness and consciousness. The Essenes taught that freshly-picked wild plants are valuable for man to eat. The Essenes were known to chew on wild plant leaves. So, they were taking regular infusions of light energy or bio-photons into their body.
The Essenes placed great emphasis on consuming a food immediately after picking it. They knew that the life force of the plant dissipated within hours after being harvested. Everyone has made the experience of watching leaves wilt if they are not placed in water. This loss of photon radiation has also been confirmed by studies carried out on bio-photon emission by Professor Popp. By upgrading your diet with bio-photons and live foods, you can begin to disengage yourself from the destructive cultural eating habits of our culture. By upgrading your diet, you will be able to insulate yourself from chronic diseases so widespread in our society today.
Ayurveda & Bio-Photons
According to Ayurveda, man is in essence a "light being" dwelling inside a solid, dense body. All of our cells radiate light in the form of photons, a form of energy termed "Prana" by the wise men of the East. Kirlian photography and bio-photon emission analysis performed by Professor Popp and other research institutions have confirmed that every living cell, irregardless of whether it comes from a plant, animal or man, gives off light energy in the form of bio-photons.
If our true inner essence is light and our cells emit bio-photons, then it would seem logical that we need to take light energy into our body. After all, light comes from light. Green plants are a storehouse of bio-photons they collect from the sun and pass on to man, We are able to soak up bio-photons from the sun through our skin and the retina of our eyes, as well as by ingesting bio-photons contained in raw fruits wild plants and veggies. The more light energy we take in, the more our inner light essence will be nourished.
The Science of Eating Light
Professor Popp’s research considers the bio-photon content to be of far greater importance than just the nutrient or caloric content of a food. Of course vitamins, and especially organic minerals and trace elements play important roles. But Popp’s research has indicated that bio-photons are probably more important other nutrients. In fact, he believes that human beings are first and foremost "bio-photon eaters" instead of just "calorie burners." If we ignore the importance of these bio-photons, we will eventually suffer the consequences.
When we consume bio-photons from freshly-picked food such as wild plants or green leafy veggies, we are infusing order into our cells. You can compare it to the highly-ordered light of a laser beam. This laser light is the way that cells communicate with each other. They don’t talk to each other via hormones, chemicals, or nerve impulses; they do it with beams of light! The more light energy the cells soak up from food, the more light they will have to exchange information with each other. The body’s cells and organs will start to operate in a more effective manner. Less bio-photon light intake will invariably lead to more chaos, increased entropy and more disease.
Popp’s bio-photon light meter measures the intensity of the bio-photons being emitted by the food. We would probably be surprised to find that canned, processed and frozen food emit almost no bio-photons whatsoever. Even in the produce section it would be hard to find veggies and fruits emitting significant quantities of bio-photons. If we really wanted to find massive amounts of bio-photons, we would have to harvest edible wild plants or garden-fresh fruits and veggies. Moors please plant a small garden, support local farmer’s markets or create co-ops, we have available replicatable templates for you to start one in your community.
Moors, the dreaded and hated weed will eventually triumph over all the conventionally cultivated, hybridized, dis-eased, genetically modified/designed, flavor-enhanced (with aborted Moorish American baby fetuses), perservative-laden, so called food made available to the general populace. Wild plants contain at least 5 – 10 times more nutrients – vitamins, enzymes, phytochemicals and bio-photons – than even the best organicly grown veggies. 15 grams of nettles contain far more nutrients than 100 grams of healthy romaine lettuce, and are free for the picking. Your Health is your Wealth Moors.
5 cups chopped cauliflower florets (1 large head of cauliflower without the stalks)
4 cups finely chopped tomatoes (about 8 plum tomatoes with flesh scooped out)
3 cups finely chopped flat-leaf continental parsley (3 large bunches)
1 cup (about 1 bunch) finely chopped green onions
1 cup (about 1 large) cucumber finely chopped after seeds scooped out
1/4 cup fresh lemon juice
Pulse cauliflower in your food processor until the consistency of couscous.
Halve tomatoes and scoop out the flesh. Chop very finely into very small pieces.
Peel the cucumber, halve, scoop out seeds with a spoon, then finely dice.
Combine all ingredients in a large salad bowl and combine well.
Season to taste.
Serves 4 – 6.
4 ripe avocados with no brown spots peeled and pitted
3 1/2 cups fresh basil
1 cup (or more) cold pressed extra virgin oil
1 1/2 cup chopped raw walnuts
1/4 cup fresh lemon juice
2 Tbsp finely chopped garlic
1 tsp or 1 1/4 tsp Celtic, black, red, or Himalayan salt
Place all of the ingredients in your food processor and pulse until well combined.
Tweak flavours to taste, and set aside.
For the pasta:
4 large zucchinis
Shave the zucchinis with a vegetable peeler (for thick fettucini-style noodles) or use a spiralizer to create thin spaghetti-style noodles.
1 Tbsp hemp seeds for garnish
finely grated lemon zest for garnish
Toss the pesto with the noodles, thin out with olive oil until you get the consistency you like, garnish and season to taste.
with Millet, Spinach, Cranberries, and Hemp Seeds
1/2 cup millet,
1 1/2 cups water
2 small acorn squash, halved and seeded
salt and freshly ground pepper
1 Tbsp olive oil
1/2 cup chopped red or spring onion
2 large cloves garlic, minced or pressed
1/4 cup dried cherries
1 (5- to 6-ounce) bag baby spinach
1 Tbsp lemon juice
1 tsp pure maple syrup
1/4 cup shelled hemp seeds,
4 heaping tsp fine gluten-free breadcrumbs (I like Ezekial or Hemp Bread for this)
4 heaping tsp olive oil
Combine the millet and water in a small pot over medium-high heat. Bring to a boil, reduce the heat to medium-low, and simmer, covered, for 18 minutes, until the water is absorbed. Don’t stir the millet or it will become creamy. You want it to cook up like rice, and refraining from stirring will accomplish this.
Meanwhile, rub or brush the insides of the acorn squash halves with olive oil. Sprinkle with salt and pepper. Place face down on a large. Cover (I use a large mixing bowl—it’s okay if the squash halves have to overlap a bit) and cook for 25 minutes at 350 degrees, or until the squash is tender.
Meanwhile, heat the olive oil in a large heavy pan over medium heat. Add the onion and cook for 2 minutes, until tender. Add the garlic and cherries and cook, stirring, for 1 minute. Add the spinach and cook, stirring often, until wilted, 2 minutes. Add the lemon and maple syrup, stir, and season with salt and pepper. Cook, stirring, for 1 minute. Remove from the heat and stir in the hemp seeds.
While the millet is cooking, preheat the broiler on high.
Once the millet is cooked, fluff it lightly with a fork. Combine 1 cup of the millet with the spinach mixture and toss. Put the squash halves cut side up in a broiler-safe pan or on a rimmed baking tray. Divide the filling evenly among the squash halves, mounding it slightly. Top each squash half with 1 heaping teaspoon breadcrumbs and dot each with 1 heaping teaspoon of olive oil. Broil 8 inches from the heat source for 4 to 5 minutes, until browned.
*Note: To toast hemp seeds, heat a small frying pan or skillet over medium heat. Add the hemp seeds and cook, stirring often, for 2 to 3 minutes, until golden and aromatic.
The vibrations of the number 13 are very, very powerful.
Such power can be recognized and embraced and utilized for the benefit of self and others. The power can also be frightening and considered something to be avoided or taboo. So says this article at affinityseries.com
The power inherent in the number 13 is neither "good" nor "bad". Power is just energy until utilized.
Its power is one of the reasons for it’s negative reputation. Those who do not resonate with its vibrations find the vibes to be an obstacle and will certainly experience negative circumstances in their lives.
13 represents the basic triad, 1-2-3 as self-partnership-group. The individual digits in the number 13 add up to the number 4, which represents building a foundation for the future.
The number 13 has the foundational vibration of humanity.
Resonating with the vibrations of the number 13 can result in profound understandings. The knowledge can be used for good or for evil, as past masters of the knowledge have demonstrated — the wizards and witches and magicians of lore.
The use of that understanding to gain what was unwanted by others or to gain control over others may be another reason for the number’s negative reputation.
Everything is balanced. When something can be used for good, it can also be used for bad.
With a number as powerful as 13, the effects can be dramatic and profound and can have a long-lasting ripple effect into the future.
The spiritual significance of the number thirteen (13), which as reflected by the thirteen attributes of Mercy (we will look at these attributes later), relates to a transcendent dimension of G-dliness. This transcendence enables one to infuse spirituality within our material world.
The fact that the twelve are all connected in the center is the thirteenth. Thirteen is the number that bonds multiplicity into oneness. For example: There are twelve tribes that are bonded into their father Israel (Yaaqov). Israel is the thirteenth. The meaning of the number thirteen is the bonding of many into one.
Jews look to make many into one whilst the Gentiles look to make one into many. This is exemplified with the preeminent prayer of the Jews, the Shema, which speaks of HaShem being one; while the Gentile’s preeminent theology is the trinity, in which they make HaShem into three gods. Thus the Goyim have a superstition that the number thirteen is bad, whilst the Jews see the number thirteen as very good.
The above verse, from the Shema, tells us a very important relationship:
The Shema – שמע is recited twice a day, by observant Jews, to obey the Torah command as found in the Shema itself. The goal of the Shema is not just to declare that HaShem is one, but rather to declare that HaShem is one and there is nothing in existence besides Him. The world and everything around us, is just an extension of HaShem.
To help us understand the making of many into one, HaShem gave us the sense of hearing. As an aside, HaShem gave us the human body, with all of its responses, in order to give us intimate insights into HaShem and His creation. If we understand what it means to hear, we can understand what it means to declare HaShem’s oneness.
Hearing is a sense which requires us to assemble the sounds from another person, into a cohesive picture. Thus we would say that hearing is the forming of disparate parts into a single idea or picture. Literally we make many (sounds) into one (idea).
The Shema, which is uttered twice a day by every observant Jew, is an interesting perspective into hearing. Shema is normally translated as “hear”. Our Sages teach us that shema literally means the gathering of many and making them into one. The appropriateness of this definition is brought into sharp distinction when we see that the goal of the shema is that HaShem should be one and His name One.
To help us understand the relationship between HaShem and His oneness, HaShem gave us the Hebrew language. Part of this language is the fact that each letter not only has intrinsic meaning, but each letter also has a numeric value, as we learned in our study of the Hebrew letters. In the following chart, we can see that the numerical value of the Hebrew letters that form echad, whose meaning is one, is thirteen.
The gematria of echad – אחד is thirteen:
א = 1
ח = 8
ד = 4
Not only does echad=13, but the Hebrew word ahava (love) also has a numerical value of thirteen, as expressed verbally in the Nazarean Codicil:
Chazal teach that if two words have the same numeric value, then the essential meaning of the two words is the same. The above verse from the Nazarean Codicil gives us another very important relationship:
HaShem is Ahavah (Love)
The gematria of ahavah - אהבה is thirteen:
א = 1
ה = 5
ב = 2
ה = 5
Thus we learn that:
Echad (one) is ahavah (love)
HaShem is ahavah (love)
It follows, therefore, that we become one with HaShem, when we love Him and we love what He has created. Love means unification with the object of our love, and unification with HaShem means a unified heart in belief and devotion.
the word echad is spelled: אחד aleph-chet-dalet. In Kabbalah, the letter aleph (א) corresponds to the highest sefirah, Keter. The chet (ח) [with a numerical value of eight], in this case, represents the eight sefirot below Keter (Chachmah, Binah, Chesed, Gevurah, Tifferet, Netzach, Hod, and Yesod), until the last sefirah, Malchut. The letter dalet (ד), in Kabbalah, always represents Malchut. The following chart illustrates the sefirot, which represents creation:
Hence, the message of the Shema is: From the very top of creation until the very bottom of creation, even in the darkest, most physical parts of existence, you must know and be real with HaShem‘s Oneness. There is never a place that HaShem isn’t, just places where it is not proper to think about Him. There is never a time when HaShem isn’t, just times when He doesn’t seem apparent to us.
So, thirteen is another way of expressing the unity of HaShem.
Throughout the siddur (prayer book), and Jewish thought, thirteen is used to express HaShem and His oneness. This is made emphatic by the thirteen priciples which express the essentials of Jewish belief, which allow us to have an attachment to HaShem and His eternal world. The following list contains Rambam’s thirteen principles of faith, which we understand are the minimum requirements of Jewish belief:
1. HaShem exists.
3. HaShem is incorporeal.
6. The words of the prophets are true.
7. Moses’ prophecies are true, and Moses was the greatest of the prophets.
9. There will be no other Torah.
10. HaShem knows the thoughts and deeds of men.
12. The Mashiach will come.
13. The dead will be resurrected.
The consistent theme throughout the Shacharit (morning) prayers, is the unification of ourselves with HaShem. We do this with words and with the counting of thirteen. The following lists names some of those prayers with their relationship to thirteen:
In Leshem yichud – We unify the Yod Hay with the Vav Hay.
In Ribono shel olam: We count out the thirteen attributes of Mercy.
In Le’olam Ye’he Adam: We extol HaShem and negate ourselves. Then, we speak the first sentence of the Shema. Finally, we conclude with multiple statements on HaShem’s unity and with our summation into His Name.
In Ketoret: We speak of the eleven spices and the absolute requirement that none of them be omitted. We speak of Yom HaKippurim when the incense is used to join Klal Israel to HaShem in the ultimate marital act.
In Yishtabbach: We count out the thirteen praises of HaShem.
It is desireable to have ten men of bar-mitzva age, before we pray. The meaning of thirteen is mentioned in Mishna Avot 5:26, where we find the source of the well-known Bar-Mitzva concept: A Jewish male is not responsible for mitzva (Torah commands) observance until the age of thirteen. Thus prayer and praying depends on having ten men who are thirteen years or older.
Shemot (Exodus) 34:6-7 And HaShem passed by before him, and proclaimed, HaShem, HaShem God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Let me separated out and explain these attributes:
(2) HaShem has compassion after man has sinned (comp. R. H. 17b);
(3) "El," mighty in compassion to give all creatures according to their need;
(4) "Rachum," merciful, that mankind may not be distressed;
(5) "Chanun," gracious if mankind is already in distress;
(6) "Erek appayim," slow to anger;
(7) "Rab Chesed," plenteous in mercy;
(8) "Emet," truth;
(9) "Notzer Chesed laalaflm," keeping mercy unto thousands (comp. the explanation of Samuel b. Meir in "Da’at Zeḳenim," ad loc.);
(10) "Nose ‘awon," forgiving iniquity;
(11) "Nose pesha’," forgiving transgression;
(13) "Wenakeh," and pardoning.
The Nazarean Codicil teaches us about thirteen as well.
Matityahu 10:1-6 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. 5 These twelve Yeshua sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel.
So, I see twelve Apostles, but where is the thirteenth? I submit that when they went out to teach, heal, and pray that there were always thirteen: The twelve Apostles and Yeshua Himself makes thirteen. Yeshua bonded the twelve into one group.
This theme is carried forward when we see that after Yeshua’s death, the Apostles chose a replacement for Judas:
II Luqas (Acts) 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
I learned from my teacher that we can see that Hakham Shaul (Paul) was the thirteenth Apostle:
The Mazzaroth, also known as the zodiac, is the name given to the pattern of stars found on the celestial equator, or ecliptic. The ecliptic is an imaginary zone of the heavens containing the twelve sets of stars (constellations) within which lie the paths of the principal planets, and through which the sun passes in its annual course. Mazzaroth is the Hebrew word for constellation. There is a related Hebrew word: mazzaloth.
A Mazzaroth (constellation) is a group of lights that are grouped by location. The sun, moon, and planets are also a group of lights that are grouped by their location. They are traveling lights that travel through all of the other twelve constellation, binding them together as the thirteenth.
It is also worth noting that the center point of the mazzaroth is the sun, which points agin to its connection as the center point. he thirteenth mazal stands by itself and summarizes or encapsulates the other twelve.
It is well known that there are twelve months in a year. Yet, in a leap year we add an extra month called Adar Sheni. This second Adar is the month that binds the other twelve into a calendar that is both lunar and solar. Adar sheni allows us to have our festivals in their seasons. Pesach always falls in the spring. Succoth always occurs during harvest time.
The foundation of the Oral Torah is the thirteen exegetical principles which are enumerated in the introduction to Torat Kohanim. Through these principles, the Oral Law is derived from the written text of the Torah. (This is why the Midrash HaZohar on Bereshit (Genesis) teaches that the number thirteen serves as a metaphor for the Oral Torah.)
The thirteen breaches (made by the Greeks) in the enclosing wall, which surrounded the Temple Mount, were repaired by the Hasmonean kings. These kings decreed that one must bow down when passing by each of these repaired breaches; a total of thirteen bowings.
The Elders made thirteen modifications in the text of the Torah when they translated it into Greek. This number represents the fact that inherent in the translation is the loss of the Oral Torah, which is derived through the thirteen exegetical principles. The thirteen breaches made by the Greeks and repaired by the Hasmoneans represent the entire focus of the Greek war against the Jews. The Greeks sought to eliminate the thirteen principles through their literal translation of the Torah into Greek, with the resultant loss of the Oral component of the Torah. The Hasmoneans succeeded in restoring these indispensable tools of Torah interpretation. In order to commemorate and give thanks for this victory of authentic Torah ideology over the shallow, incomplete Sadducee misrepresentation of Torah, thirteen bowings were instituted at the sites of the repaired breaches. It may be further noted that according to Rashi, thirteen Hasmoneans commanded the Jewish army that overthrew the Greeks. These thirteen courageous men enabled the Jewish People to preserve the Oral Tradition and its thirteen principles!
Regarding Number Symbolism in the Torah from the Work of Rabbi Solomon D. Sassoon:
In the parashat hashabu`a studies there have been a goodly number of references to the views of Rabbi Solomon D. Sassoon a"h, including allusions to his interpretation of numbers. As many readers are unfamiliar with his work, following is a brief introduction to this one aspect of his prodigious achievements in the field of Torah study.
Based on extensive research conducted over many years, Rabbi Sassoon maintained that in the Torah and in certain other books of Tanakh, as the prophetic message utilizes metaphor and figurative speech, it often uses number symbolism in a variety of ways. He felt numbers were of extremely great significance and usually were not to be taken literally. He demonstrated the ubiquitous use in the Torah of the digit eight and its multiples to signify the Covenant between G-d and Israel. He pointed out that the number thirteen – which he explained as the gematria of "ehad" referring to the Oneness of G-d – is also often used symbolically. Sometimes the number 21 and its multiples are used to signify the combination of 13 + 8. At least several other symbolic numbers are present in the Torah. As we have pointed out in our Parashat Va’era study, the number 26, gematria of G-d’s Tetragrammaton Y-H-V-H name, is embedded in the structure of the texts of Exodus 6 and 15, which uniquely speak about His name and is associated with the total number of occurrences of His name in the Torah (Pentateuch) and Neviim (Prophets) Rishonim but this study will be limited to examples of 8 and 13.
Indeed, Rabbi Sassoon claimed that the whole Torah and Early Prophets, as well as the Psalms, and perhaps other parts of Tanakh, were written with codes running through them, based on gematria, precise word counts, sequence and patterns, highlighting the Covenant, governing the structure and design of numerous, if not all, passages, and providing insight on many important topics.
Although he often stated that he did not know the meaning or implications of many number usages or word patterns, and that on many particulars he may be mistaken, he was confident that the systems he uncovered were real. He subjected them to expert statistical analysis, their implications fit in with the substance of other Torah research he did (penetrating investigation into the meaning of the Torah text), many echoes and hints were present in classical rabbinical literature and his results were in harmony with certain aspects of modern scholarly research (of course rejecting much of the speculative work of modern Bible scholars).
The presence of sophisticated patterns serves a number of purposes. In addition to beautifying the word of G-d and helping to preserve the integrity of the text through the processes of copying and transmission, recognition of wondrous patterns provided support to the recipients that the text was the genuine statement from the true prophet. This was especially important in a world that had become an arena of competing ideologies as the ancient Near East most certainly was, where dissenters challenged the authenticity of the great prophets. Serious observers might conclude that the remarkable systems of word pattern and structure running throughout the text – much more sophisticated and difficult to compose than any literary artifact known to man – was the result of true prophetic inspiration from G-d.
Finally, through deeply embedded patterns pointing to meanings that, for various reasons, could not be expressed explicitly – undoubtedly including the difficulty of the uninitiated to grasp sophisticated thought – the prophets spoke to those prepared to hear their fuller communication while providing a satisfactory message to the others.
Notwithstanding that the formulae Rabbi Sassoon uncovered lie beneath the surface and explicate peshat on a deeper level, and although the reader may often be amazed at the sophistication of the text, the systems follow standard literary norms for certain types of symbolic writing. Everything is there in front of the reader. The text is not manipulated. The reader may count the words and see the pattern. And the text is not trivialized. This should not be confused with the codes of Arachin, the Discovery Seminars and related approaches (Rips, Witzum, Drosnin, et al), roundly criticized by many scholars, which are of a totally different nature. We will not enter further into that topic here as the purpose of this discourse is only to provide background and helpful information to assist the reader of our parashat hashabu`a studies.
Some examples of symbolic use of eight and 13 (and their multiples, usually with addition of zeros) including several in which both are used in close proximity, follow. Most, but not all, of these examples are taken directly from Rabbi Sassoon’s work.
1. Adam is 130 years of age when he begot Seth "bidmuto kesalmo" and lives 800 years more, for a total of 930 (Gen. 5:3-4). The Torah does not furnish any other age number for him! Rabbi Sassoon explained the 130 to refer to Adam having attained the stage of recognition of the one G-d (13) and the 800 to relate to his having been in the "berit" (covenant) with G-d (8). (He quoted the Rambam’s comments on "selem" in this regard.)
2. In the narrative of Noah, the "berit" stem appears eight times. The number of people saved via the ark is 8 (Noah, three sons and their wives). The sign of the berit (zot ot haberit – Gen. 9:12) is the "qeshet" (the rainbow), gematria of 800. (The word qeshet in all forms appears 8 times in the Torah and 13 times in the Early Prophets.)
3. Berit mila for Ishmael is at 13 (years), while for Yishaq, and subsequently for Israel, it is at 8 (days). This 13 results from a period of time in Abraham‘s life – in consecutive verses (Gen. 16:16 and 17:1) Abraham is 86 when he begot Ishmael and 99 when G-d appeared to him to contract the Covenant, which is signified by circumcision on the eighth day. In that Genesis 17 passage the root "berit" appears 13 times and the word intervals between most of the occurrences are 8 or its multiples. It also appears significant that Abraham is 160 years of age (80 x 2) when Yishaq begot Esav and Yaaqob.
5. Abraham‘s brother Nahor had eight sons from his wife and 4 from his pilegesh. When the Torah relates this information it inserts in the passage the birth of Ribqah, the daughter of Betuel, Nahor’s 8th son (Gen. 22:20-24). This constitutes a 1-8-4=13 unit, corresponding to aleph-het=dalet indicating that the family of Nahor was an appropriate one from which to seek a wife for Yishaq. Upon mention of Ribqah’s birth and within the statement "these eight Milca bore to Nahor the brother of Abraham" is the 130th occurrence of Abraham‘s name.
6. In the section concerning Abraham‘s servant finding a suitable wife for Yishaq and the consummation of the Yishaq-Ribqah marriage (Gen. 24), Ribqah’s name appears 13 times while Yishaq’s appears 8 times.
7. When Esav gets married at forty years of age, understood as separating from Yishaq (`al ken ya`azob ish et abiv v’et imo vedabaq be’ishto – Gen. 2:24), the latter is 100 years of age. From that point on he lives 80 years.
9. When G-d changes Yaaqob‘s name to Yisrael, the last Yaaqob attestation before the change (but within the name change context) – "shimkha Ya`aqob", (Gen. 35:10) – is the 130th occurrence of Yaaqob‘s name in the Torah. When the angel changed his name, the last usage of his name Yaaqob just prior to the change (also within the context of the name change) – Vayomer Ya`aqob (ib. 32:27-28) – is the 80th occurrence of Ya`aqob in the Torah when it is counted in the pure form, without prefixes attached to the name. (Regarding proper nouns, it appears there is meaning to the count of both the pure form and the prefixed/suffixed form.)
10. Yaaqob is 130 years of age when in front of Pharaoh (ib. 47:9), while Moshe is 80 years of age in front of Pharaoh (Ex. 7:7), an obvious juxtaposition of these two key numbers. At no other points during their lives are their ages given! (Rabbi Sassoon thought that Yaaqob was really at the stage of 80 when in front of Pharaoh but in accordance with the principle "al tithadar lifne melekh" (Prov. 25:6), refrained from mentioning it to him and limited himself to the monotheistic concept.)
11. The only ages given for Yosef are 17, 30 and 110, clearly delineating two mature periods of life comprising 13 and 80 years respectively. Yosef is 30 in front of Pharaoh, or at the level of 13 and eventually achieves the level of 80.
12. Regarding Sarah, the only age given for her is at her death, 100 years, 20 years and 7 years (Gen. 23:1). The unusual literary formulation appears to be hinting at two periods of life, 13 and 80 years respectively.
13. The Mishkan dedication being on the 8th day following the seven days of initiation (and employing 8 sacrifices), Shemini Atzeret clearly being an 8th day added to the 7 days of Succoth, Shavuot being emphasized as day 50 (Lev. 23:16) and the yovel as year 50, the latter two both beginning the eighth series of seven, all appear to be examples of the digit 8 (signifying the Covenant) replacing the 7. (Additional examples of this nature will be provided in the following section.)
14. A sacrifice is only acceptable from the 8th day onwards (Lev. 22:27).
15. In the Torah’s most expansive Shabbat passage, celebrating its linkage with the Covenant, there are 8 usages of the sh-b-t stem (Ex. 31:12-17). In the most expansive passage dealing with repentance and return, in a context linking them with the Covenant renewal, there are 8 usages of the key sh-b stem (Deut. 30:1-10).
16. In both the Year two and Year forty censuses, the individual numbers of the 12 tribes do not include a single digit eight, which does appear in the from-one-month-old count of Qehat, the carriers of the Ark of the Covenant, and in the grand total of the Levites, the servitors and guardians of the sanctuary.
17. In King David’s census, the northern kingdom was 800,000 while Judah was 500,000, a total of 1,300,000 (2 Sam. 24:9).
18. In the Masoretic Text, there are 79,982 words in the Torah. Considering the rabbinic attestations that there were some variant readings in Second Temple times, that markings were placed on certain doubtful words and phrases, that Talmudic quotations differ from the Masoretic Text in quite a number of instances, that there were a number of tiquneh sofrim and `itureh sofrim and that there is evidence from the Targumim, the Septuagint and the Dead Sea Scrolls pointing to tiqune sofrim-type deletions of several words, it is not surprising that Rabbi Sassoon felt it reasonable to assume that the original Torah word count was 80,000. (Based on his codes, he thought the original text of the people’s response to the arurim declarations in Deut. 27:15-26 was "amen ve’amen", not a single amen, similar to the suspected sota (Num. 5:22) and to several other cases, thus accounting for 12 words.)
Regarding 7 and 12
It appears that the digit seven and its decimal multiples, well-known to have been considered a most prominent digit in the ancient Near East, representative of completion or perfection, is perhaps a signifier of the system in place prior to G-d granting His Covenant. G-d’s creating the world in 7 days, with the attendant 7 symbolism including Shabbat, the post-Diluvial world being comprised of 70 nations (Gen. 10) and the 70 members of the incipient nation of Israel that descended to Egypt (prior to the national covenant), illustrate this.
The first covenant mentioned in the Torah is with Noah. His father Lemekh (ben Metushelah) lived to 777 years (Gen. 5:31), indicating that he was an extraordinary man, having achieved completeness in the previous order. He begot Noah at 182 years of age (14 x 13), a multiple of both 7 and 13, pointedly hinting at his unique spiritual distinction. This is consistent with his naming his son Noah and with his declaration upon his birth – for whom he obviously diligently prepared through prayer and spiritual refinement – that he should be of great benefit to mankind (ib. 5:29). The combined occurrences of the names of Abram and Sarai through the last verse in Genesis 16 – which speaks of Abram being 86 at the time of the birth of Ishmael and just prior to Abram being 99 when the covenant linked with the birth of Yishaq is contracted – is 70.
As stated earlier, Shavuot, yovel and the Shemini Atzeret day all appear to be cases of transforming what might have been seven symbolism to that of eight. The musaf offering on Shabbat, adding two lambs to the two daily temidim, making a total of 16, may be a case of subsuming the 7 day week into the Covenant. In the Ki Tissa Shabbat passage which emphasizes the Covenant the sh-b-t root appears 8 times.
The addition of one `olah ram to the seven `olah lambs in the service of Rosh Hodesh, all days of Pesach, Shavuot, Rosh Hashanah, Yom Kippur and Shemini Atzeret, being of the same species, was likely mandated to constitute a Covenant-connoting unit of eight. The seven Succoth days have double, 14 lambs and two rams daily.
Following the death of Qorach and his immediate circle for contesting the prophetic authenticity of Moshe and Aharon, when people complained, basically identifying with the rebels’ position, 14,700 die in a plague (Num. 17:14). It appears that they represented the old order, those who refused to change to be committed to the Covenant.
Somewhat analogously to the case of 7 and 8, the number twelve represented a full measure of blessing and fruitfulness in the ancient Near East and was supplanted in some respects by the spiritual connotation of 13, referring to those who recognized one G-d. This latter principle appears to be behind the transformation of the tribes of Israel from 12 to 13 by splitting Joseph into two.
From Ronald Benun’s Upcoming Book on the Psalms:
Since before Rabbi Sassoon’s death in 1985, Ronald Benun has been working on applying and extending Rabbi Sassoon’s principles regarding 8, 13, berit and related matters to understanding the shape, structure and meaning of the Psalms. Some selections follow:
1. The 1300th verse from the beginning of Tehillim is the last verse of Mizmor 78. The 1300th verse from the end of Tehillim is the last verse of Mizmor 77. Thus, Mizmor 78 is enveloped by the overlap of 1300 verses going both ways. Mizmor 78 has 72 verses. Verse 36, one of its two center verses, is verse 1264 in Tehillim, the exact center verse of the 2527 verses of Tehillim.
2. Mizmor 79 contains 13 verses. Thus, Mizmor 80 begins after exactly 1313 verses.
3. Primarily based on the Aleppo Codex, from the beginning of Mizmor 80 until the end of Tehillim is 8888 words. Thus, Tehillim comprises 1313 verses followed by 8888 words.
4. There are 21 (13+8) attestations of "berit" in Tehillim. Two of these appear in Mizmor 78. The first (v. 10) is the 8th occurrence from the beginning of Tehillim while the second (v. 37) is the 13th from the end of Tehillim. Excluding superscription, "berit" is the mizmor’s 88th word.
5. The 21 attestations of "berit" in Tehillim are in exactly 13 Mizmorim. The 8th occurrence (in Mizmor 78) is in the mizmor that is 8th from the last of these 13 mizmorim. The 13th occurrence is in the mizmor that is 8th from the beginning of these 13 Mizmorim (# 89 v. 35).
The MAHARAL writes in Chidushei Aggadot Nedarim 31:2, “And Rabbi Yishmael continued to speak, ‘Great is the covenant of Circumcision, for thirteen covenants were established in connection with it’ (the word ‘Brit’(meaning covenant but alluding to circumcision) is mentioned by HaShem thirteen times in the section where HaShem introduces the idea to Avram, corresponding to the Thirteen Attributes of Mercy. – PF) ‘And this is because the foreskin is like a shell, as we have said, and the shell constitutes a separation, and when the foreskin is removed, there remains a complete covenant with HaShem, Blessed is He… That is to say, a complete covenant from all sides, and this reflects the fact that this covenant is complete with a Singular Being Who is a source of love, and a complete covenant is not possible to be made with two lovers… And the ‘gematria’ of the word “Echad,” One, is in fact, thirteen.’ ”
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The total number of letters contained in a word reveals something about the word itself. Abraham, Isaac, and Jacob have a total of thirteen letters in them (in Hebrew). Sarah, Rivka, Rachel and Leah, their wives, also have thirteen letters. The thirteen is the gematriah of the Hebrew word (echad) one. Thirteen plus thirteen equals twenty-six, the numerical value of "Adonai," HaShem‘s Holy Name. Could it be that the Adonai (26) is the balance of the masculine (13) and feminine (13)?
* * *
Moses plus thirteen, echad, equals the gematria (numerical value) of Mashiach.
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This study was written by
Rabbi Dr. Hillel ben David
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 See Or HaTorah, Bereshit 7a and other sources.
 Chazal or Ḥazal (Hebrew: חז"ל) is an acronym for the Hebrew "Ḥakhameinu ZikhronamLiv’rakha", (חכמינו זכרונם לברכה, literally "Our Sages, may their memory be blessed"). In rabbinic writings this is a general term that refers to all sages of the Mishna, Talmud, and other rabbinic literature commentators, and their authoritative opinion, from the times of the Second Temple of Jerusalem until the 6th century CE.
 HaShem means ‘The Name’ and is the way pious Jews refer to the YHVH name of God.
 The gematria, the numerical value of this Hebrew word is thirteen.
 Our Sages
 Thirteen years or older.
 The Day of Atonement – Tishri 10.
 Middot 2:3
 Deuteronomy 33:11
 Based on the explanation of Rav David Cohen in "Bircat Yaavetz," p. 147
 An acronym for Torah, Neviim, and Ketuvim, also called the Old Testament.