hwhy

God
Written By: Joe 'Sarge' Kinney

tsavuot is the plural of tsevay, host

hwhy

Baurak HaSham

YahWah

Blessed be the Mame of YHWH

{ YahWah is not AL }

Ha Waw Ha Yud

<<

The Name to be shouted from the roof top's of the world

Father and Mother Yah Wah

YHWH Yah and / / who Wah

h w h y YahWah is called
THE COLLECTIVE NAME The Unified Name
of Life

Kavod LAL and Todah LYAHWAH

Gadgod
So into the search, the studies we go, into the Sacred Halls of Inquiry and Investigation, into the Houses of Knowledge we go, with the illuminated Light of YHWH, energizing of soul beings. Seek here and you will find, ask here and you shall know. Now one of the most important facts that I learned in my search is; that the Name of YahWah h w h y YHWH is very important to us. Tewrah/Torah Light interprets correctly that the name Gad is a translation of fortunes and in accordance with this meaning, the Babylonians used that word Gad for the name of their deity. The name god, from the

Teutonic Tribes and the Babylonians, means one of fortune / luck. Due to this distortion and isolation of name Gad, as the god of the Babylonians, god is not suitable as a title for HaSham / YHWH, nor is any of the blasphemous names of Babylon to be upon our lips. Never! Ever! HaSham/is greater then any one part, encompassing all aspects of ALhhim / Elohyim/God includeing the nature and attributes of Gad. The Pure Language, Hebrew, is from right to left and h w h y YahWah is rendered, thus: Ha Waw Ha Yud <<<h w h y<<<. YahWah is a MEMORIAL NAME! Because it causes us to remember the Numbers and Letters; the letters of HaSham/YHWH individually and collectively, brings awesome understanding to the great statement by Melech/King David, THOU HAST MAGNIFIED THY WORD ACCORDING TO ALL THY NAME h w h y. YahWah is the Collective. YahWah is of the Great Assembly. YahWah is of THE UNION OF LIGHT'S

YahWah The Most High

OL/most high

HhaOLiyun

pl. baalim, BoYlyim mylub; sing. Baal, Begol lub One with OYliyun; a lord, a master, owner, husband; one

who has mastered and undergone development, thus able to teach: the maturation/b of understanding/u to instruct/exercise authority/lthe result of acquiring understanding; a master of the Staff/Lammad/l with the core of Oyin/O/16; the offspring of OL/most high; a collection of rulers/masters (pl.): a construct/b of light and/or darkness/u directing/l the actions /y of the peoples/waters/m. Values, 102/bq: the dominion of a
house; 2:2. 152/bnq: domain susceptible to passivity; 5:5. See BaalPeor/rwup lub; Bayith Peor/rwup tyb.
1187

Baal-Peor, Begol Pegour rwup lub

Master of Opportunity; owner/mastery/lub of the openings/ rwup; conscious/b understanding/u provoking/l the manifestation/p of openings/u for the consideration/w of intellect/r.
Values, 458/jnt: a summing up of our potential labors to determine progressive horizons. See Baal/lub; Peor/ryup; Bayith Peor/rwup tyb.
1189

Baal-Zephon, Begol-Tsaphun nwpx lub

Master of the Hidden Secrets/Coverings; conscious/b understanding/u directing/l transformative/x utterances/ p that are yoked/w to potentiality/n.

OL/most high

seed, zero

urz

The assembly of ones Rings at any state being an assembly of

ones living Thoughts; composed of the Seven Eyes/Rings of ALhhim containing a Number/Name through which one multi plies to house the Thought's of the Most High/OYliyun; the multiplication of Seeds, are an increase of the Word's of Know ledge that are born upon your branches, for every Seed, being a Word, is comprised of a set of Rings that pertain to the House in which the seeds are formed; the State of your Seed is the degree to which your Rings are opening, branching, leafing, and bearing fruit in accordance with the 28 ALhhim to sow; the harvest/planting of seed; the results, fruit, force of the arm posterity: the means to extend or implement concepts unto new states and renewing of mind; an instrument/word arrow/ z of thought unto/r understanding/u; the encircling/ reaping/ z of Thought/r understood/u; as seed: instrument/z of the minds/r continuance/u; ability of an idea to pierce/z the mind to be comprehended as a seed can split a rock or the crust of the earth. The Seed of Beniyman is the Seed of Zebwlan, the Serpent. This is the Seed of the Ser pent that shall bruise the head of the woman, which means that the Seed of Beniyman will rise into unto the head and prick the mind with the consciousness of the Thought's of the Most High [SMB/Gen 3:15]. Most High/OYliyun; In regards to her seedthe assembled seed pricks the heel, such pertains to the illumination that one has gathered, which is the Hhwa/h directive of the seed of the Body that determ-

ines the residence in which one abides; the term, seed / zero commences with the Zayin/z thought pricks both mind/r and body/u; each ejaculation contains three measures, one for Wisdom, one for Understanding, and one for Knowledge; in three major thrusts there are the means for the concepts/seeds to take root, to expand, and to bring forth the fruit; each ejaculation is a platform of thought to be laid in the land's of our Names which is the space in which the Seed's flourish; the ten landsthe Earth of Ashkwl/Eshkol are for the seeds of Beniyman; seed designation is according to the numerical values of Light of our Names; sperm has all of properties of Lightthe full spectrum of Light that is invisible but which is transmitted via the Mayim/Waters to be processed by the Mind; the outer coat and the inner coat of the seed has twelve squares and is the Number of 1,302,061,344the outer values of 1 and 344 =12 as do the inner values of 302+061=12; the compound values yield 144000 squares of information in which are the compound words of the ALhhim; Via the seed, the Mind discerns all that is within a Name. Via the seeds every Name comes unto full expression in Unity and intertwining the strands of their Life properties. When the Mayim/fluids dissipate, you will see that the River of BeNiyman, in its entirety is of Light and leaves no trace in this world, for it is not of this world. The flow of Seed/semen is the River of Knowledge that contains the Seeds of Wisdom via which comes Understanding; Through Shamonn each house develops and expands. The SeedThought of everyName

is formed by entering into the chamber of Shamonn/Shimeon in which it is warmed. Then the Thought passes in to the waters of Ayshshur/Asher whereby it is affirmed and activated From the water's the Thought is sown into one of the four cha mbers of the heart. As the Thought emanates from HhaKuwhnim/The Priest, the SeedThought is picked by the Bayinah or Chakmah whereby the seed coat is woven. From Chakmah or Bayinah the SeedName is transferred to Shamonn, to Ayshshur, and then sown into the handmaid of YishARAL. In this manner the Thought's of OLiyun/Most High that are formed in HhaALhhim/The Elohyim/The God's congregate into a SeedName to appear unto the glory and service of the Awv / Father, from which the Thought originates.

The Name of YahWah is the Name of the Collective of the ALhhim of the AL The Name's of all of the ALhhim; All of those are numbered among the face's of the ALhhim that are summed up in the Name of YahWah This message / teaching, is going out to the Nation's of the World for the first time in

humankind.
The offspring of YishARAL are not born of bloods, nor flesh, nor desire of the anayshim/men, but by the will/exercise of ALhhim whereby they are the offspring of ALhhim.
men, Anayshim, (ycna) mycna; sing. enos, enosh, Anwsh (wna) cwna kindness, benevolence, principles/a displaying/n the unity/w of Wisdom/c, all who desire to exhibit Wisdom become filled; the willingness of the composite Mind of ones origin which is laid in Wisdom to be formed side by side/in pairs; the ability to lift-up the elements of the fields on behalf of a Name/positioning of Light thereby determining the state of ones sojourn, illustrated by Pharaoh/hurp allotting space for Abram/mrba; the determinations of a species to abide in a state corresponding to the level of its Thoughts; initiations/a to draw out of/n Wisdom/c for the activation/y of fullness/m; to exert the will of spirit to possess all of life. Benevolence begets Qinun/nnyq/the ability to treasure/acquire.

There is that which is born of the bloods, being formulations of the offerings on our hearts; there is that which is born of flesh which is the body of manifestation; there is that which is born of the anayshim/men, which are the offspring of our unified gatherings; and there is that which is born of the exercise of ALhhim which are the Offspring of
HhaOLiyun / The Most High. The Thought from above is the Awv/Father that enters in

to the heart as it passes from the wand of the Queens through Shamonn and then into the water's of Ayshshur and then to the heart comprised of the 4 Awm/Father's which are the handmaids of Bayinah and Chakmah. By the weavings of Understanding and Wisdom all things are formed, even the SeedThought which passes is formed in the heavens and then sown in earth. The formulation of the

Thoughts likewise pass through levels of Enlightenment to form the SeedThought. i.e. Yahdah is born from Reshun, to Aharwan, to Nadav, and to Yetschaq through which the Seed of Yahdah is formed and carried in the side of Chakmah to Shamonn to Ayshshur and then planted in Liah. The Name of Yaoquv/Jacob pertains to the Collective Mind which grasps the foundational Thought in the mind and instead of referring to an individual person.

The White Text Torah of

hwhy

From Star Field's Above and Beyond

 From Star Field's Above and Beyond

The waters/M are governed/l by Wisdom/c, dictates/M of verification/lc, to rule over, appoint, to speak metaphorically, to compare, allegorize; understanding associated thoughts and parts is the means to regulate and govern over all states, one who conveys the Principles to make them uniform/applicable to all whereby the rule is over all; regarding metaphors: The figurative nature of the accounts is to assist us 'To Know' the processes of life that we encounter and how to respond to them without attaching ourselves to the figures or to make icons of them.

The narratives show us step by step the processes of ascension and the transformations that result from each state of giving which determines our level of service within the Collective. The metaphors that have no end are the accounts woven from the spiral of the oylut/offerings and which are then forever pre served in the minds of the most high. The platform of our sequential steps is founded upon the services that we render in the House of ALhhim as we walk in the paths to the gates that open to us in each of the house's of HhaOLiyun. When the figurative personalities become statutory in our thinking, then our inner realities become covered over by trusting in figurative accounts, whereby the inner is weakened and left in the hands of the external world. When the black text is read without illumination, one becomes entangled in the stories without walking through the processes of those stories or coming 'To Know' why they are written and what direction they are providing the reader. When one enters into the accounts they actually go through the steps of progression in the stories; what is figurative becomes an inner reality. The inner consciousness is achieved through opening the Word's of ALhhim from which the fabric of the parables are written. Hence the parables are true in the word vibrations only and not in the external renderings, for they are the word's of alhhim that are living and not the figurative characters that portray the thought's

which fade as the grass; save only the Names endure.

The offerings come from seven levels of enlightenment:

The parim/bulls are of Chakmah; the aylim/rams of Bayinah; the kevashim/lambs of HhaALhhim, being the suitable ones who can abide together as one, commonly called the lamb of God; the ozim/goats of the Kuwhnim/Priest; the yuneh/pigeon of Charasham; the ozim/yolim/myloy of HhaTerreni, those of the high mountain's for the Most High/HhaOLiyun , called also olsyloy/Yoliswlo [Ayuv/Job 39:1; Tehillah 104:18]; the curved horns testify of the Rings in the mind, as the Rings of the ears, from which comes the comma nders who can hear the Voice of the Most High, as well as those who do the commandments; the turr/ dove of Arrat; from these the dove of Nwach/Noah descends upon those who are the offspring of the Most High, whereby they re-ceive the Breath/Rewch HhaOLiyun. The combinations of the momentum/father/left side of Understanding and the extender/mother/right side of Wisdom are from the offering of the Ring to which a Name belongs. Therefore, in that there are twelve parts to an offerings plus the Priesthood Lawim, the combinations are according to the parts which are fused within the Fire of YahWah, whereby an ember of the Name is formed.

As the ember rises unto OLIYUN / MOST HIGH it is breathed upon. By the Breath the code or the Numbers of the Name are activated. The ember is submitted to the water's in which it is opened to fill the heavens and the earth; thus every Name is of the Fire and corresponds to the house in which one appears; etc.; also: greenness: the bud, sprout, young shoots; youth; conveys the generative nature of life; the principle strength/ a of a house/b; an incipiency/a of form/b; foundation of the ALphahBayit; foundation of all concepts and their manifestations; house/b of innumerable seeds/ a; your father/kyba: concepts/a form/b and bring forth/y branching relationshipsk; there are three levels of the foundations: Adim/Adam, Nwach, and the House of Avrehhem. Adim are of the dustThought Properties; Nwach is of the watersThought Transmissions; and Avrehhem is of the LightsThought Illuminations and their organization. As all Properties of Thought are known, the Offspring of Adim are revealed; YahWah is not called, our father but is the memorial Name to recallto bring into consciousness the foundations; the Name of YahWah conveys the Principal and Intell igence, serving as the Corporate Name of Unity for all Name's in the Union of Light's.

YahWah

YahWah is not called, our father but is the memorial Name to recallto bring into consciousness the foundations; the Name of YahWah conveys the Principal and Intelligence serving as the Corporate Name of Unity for all Names in the Union of Light's. The full extension of ALphah, being One, is a Single bond of Light; each single stand of Light, being of two parts or two ends, comprises a b/Bayit/2. The Bayit is the House of the 10Yewd which is comprised of the underlying AlphahSeed--the Hhwa-w-Hhwa / hwh, when extended / y, the Name of hwhy / YahWah appears. The bonds of light are in the midst of the pairs of Names which comprise one house. Being joined as two sticks of Light, the mutual state of unity does not violate itself for it is the state of ahhav / devoted service / love. The Union of Pairs are founded and fully extended via love, and through this bonding the House of YahWah is built woven. When love is perfected amongst the parts/pairs, there is no corruption, for the pairs have built an assembly of parts, called the House of YahWah, which is immortal-Love Divine Service has no end nor perishes [I Cor 13].
***********************************************

There is no such word as god! Dog spelled backwards is god. Think! The creator of the creation has not got the name of dog/god. god is read as an
inverse---dog! Letter, token; desire, awt (twa) twa sign

Emblem, mark, indication; decoration; a symbol, letter of the alphabet; to be willing; to agree, consent; to be satisfied in an expression; the beginning/a united/w with the culmination t. We are never to ask for a physical sign to be our determination for a progression or for an answer, for in so doing we placing an object to be our guide and will fall under---becoming swallowed up within the sign. We are to look for the CORE of Wisdom within all things, and if not, then our eyes become unstable as waterand run in any direction, thereby bringing confusion within our camps. Whatever is precious and vital for us will be shown or come to us. We are not to ask/seek after any sign form ever, period. This saying is a watchword from the House of Gad, coming out of Tsaphun, first-born of Gad, for the House of RAwaben/Reuben. The saying of Gad affects the House of Zebwlanthe state of our residence. In what state do we seek to reside? Is it the House of YahWah or is it the house of Metsryim/sign forms? [Tehil lah/Psalm 27:4; Ps 23:6]. There is only ONE thing that we are to seek. As we seek the House of YahWah, a house not made with hands, our heads are elevated above all obstacles / entrap ments [Tehil- lah/Psalm 27:5-6].

fiery-man, ish, ayish cya

Pulsating Breath; the Unified of the Deeds of Fire/Wisdom whereby there is no partiality amongst them nor those who bear them, for all are declared to be of The Unified [SMB 42: 11]; what is given from the Fire; the Yewd/y is pronounced

twice in the ancient rendering conveying the harmony of the left and the right; Ayish is a combination of the Rings of the Zayin-ALphah, the Lammad-Yewd, and the Shayin-Semek; the state of a Name upon activating/empowering / y the 22 ca letter's of Fire, as when a Name begins to Breathe to form the Rings of Light they become a living spirit or an ayish; con veys strength and action as a doer; one resides with the Fire either for the radiance of the Fire as a flaming menorah, or by the dimming of the Fire, the latter state gives preference to the container, whereby the Light is hid within a bushel, verses what is within the vessel, the level of the activity of the Fire determines the degree of radiance; the activity/hand/y of Fire/ca: ie., the Nature of a Fiery Breath / Rewch activated, ayish / cya contains the Principles of expansion/a to inscribe/y Words of Wisdom/c via the activity of the Letters; a Principle gift of Wisdom, Principle/a activities/blessings/y by Fire/Wisdom/c: the giving/initiating/activating/y mode of Fire/ca the Fire aspect ignites and perpetuates the flame; the hand/y sowing a Wisdom/c; also: a Fire being: ayish/cya refers both to Names, angels, and YahWah/hwhy (SYM/Ex.15:3); verses man as mortal flesh; an extension/inscription/y of Fire/ca; note: both Ayish cya and Ashayh/hca are from the root word ca/fire: which convey both sides of a Name, the side of the north and theside of the south, the giving/inscribing/ayish with the meditative / ashayh aspects of YahWah/hythe Emanation to Bless and the Keeper of the Lights, via the exhaling and in-

haling, one forms the circles/rings of the ALhhim in which the Words / Seeds are housed and via which the rings are filled with the abundance of HhaALhhim: the Yewd/y in the midst of the ca/fire is the hand of YahWah,
OR the hand of Aharwan/Aaron, which serves in the midst

of the altar; conveys those of the activity of Fire and involved in the sacrifices of Fire, which are those offerings that are acceptable to YahWah, {YahWah is not AL} AL is a living Fire, and those of AL abide within the Fire those engaged in the oylah offering; the ayish include those that write with the Fire as they speak to one another; the FIVE Hhwa/h, as it appears to the side of Fire/ca is the means to radiate and cause the Fire to blaze, as Wisdom, which is at the side of Understanding, whereby all things of the center are extended and nurtured; the ayish/cya is an emanation from the midst of the Fire/Wisdom extended according to understanding; hence, in the light of ones understanding, so is the nature and level of the ayish/cya state; one of Wisdom is continually learning in the halls of Understanding, to become the full branching and unfoldment of their Name; like natural fire, the ayish is constantly changing growing with Intelligence and Knowledge for unless there are ever-deeper and higher thought's to explore and express upon their faces, one yet possesses a child nature.

All thought's are intertwined as a network that cannot be broken; the uniting of Names is in accordance with the Perfect Unity of Chakmah and Bayinah within the Name of YahWah

The Name's AL and YahWah are not the same

AL is the Name of the Staff of Lawi/The Priesthood, the Source of Thoughts and their Deeds the Foundation, The Seed Measurement and the Lights there in; the Name of YahWah is the Name of the Collective of the ALhhim of the AL, thus the ALhhim are called after the Name of AL, denoting that they are of the Lights of AL whereby they are called ALHHIM The Name of AR is the Crown of AL, whereby each is to another a base and a crown, two comprise one whereby the Kingdom is never divided and thus distinguishable from the outer world that crumbles; the composite Thought's of all ALhhim are summed up into a Seed NameAL; the opening of the Seed of AL reveals all thought's of the Most High, i.e. the Nine of Aurrat are disclosed in the opening of ALphah/1 when extended to Yewd/10, whereby 9 8 7 6 5 4 3 2 1 appear through the deeds of ALhhim; the rings of alhhim/myhla are formed by the la Seed of the Awvim/ Fathers and the h Lights which y emanate from the Seed m spiral/swirl, causing ascension and descensionshifts of elevations as the coming in and going out of the tides.

Through the movements and elevations of ALhhim a body of rings are formed and their garments are woven daily in which a Name lives, moves and has being; the Teacher in all levels of Enlightenment: i.e. ALAvrehhem [Abraham], the Teacher of the primordial pyramid/foundational regions of magistrates [SMB 12 :7] ; the concept origin of might, or strength, as a Tree rises from a seed, the strength and might of the Seed are evident in the withstanding might of the Tree; AL denotes the Teaching of the SeedWord, each teaching is a Branch of thought known by the Names through which the Teaching comes: AL maShayh Moses, AL Aharwan/Aaron, etc; strength/a of the Teaching/Instruction/l; those of the mighty; the ruling,gov erning, guiding principles/concepts; directive orders----might strength/a of the staff/l; concepts/a of instruction/l; concepts Principles/a of Authority/l; concepts that regulate the Light and the soul fields; the author of instruction/la as each Seed word of a name reveals the flowing thoughts/hairs which are numbered in their head; the Serpent rod/l in which is the eternal alphah Seed word/a, the Source/al of light/ar, whereby there are the Thoughts of light/ar* that govern* by the Yewd the unseen Hand in the midst of the alphah-Yewd-lammad, acting in accordance with eternal alphah within the lam mad, governing all things, through the consciousness/oyin of words/Zayin, al is the unifi

ed of aloZar, the unified of Three-the unity of wisdom understanding and Knowledge; [*source of the positions of the mon archs and queensthe full Counsel of YahWah, as the sun and moon govern, so do the Houses of Aparryim and Yahdah govern YisharAL by the Hand/Direction of Aaron Aharwan, Yahdah is from Aharwan in the east; Aparryim is from Aharwan as the Lights open in the west, through AR, where by the government is from both ends]: groupings of Principles to express completeness; the Principles that comprise YHWH/hwhy----the United Principles of Light; the ALhhim abide within the branches of MindYisharAL as Living Stones that comprise the Haykal / Temple [I ShmwAL
17:46; II Melakim/Kings 5:15],

thus ALhhim are within our branches of Mind and we need not go beyond nor outside to find them; In the Newn is the Father. In the Father are the rings of alhhim that form the Body of the FatherThe offspring, whereby the offspring are alhhim [Yahuchannan/Jn 10:35; Tehillah/Ps 58:1; 29:1]. The offspring are the word of alhhim for they are made of the word and not of earthly matter; through the word all things appear or made; note: the plural form is often used literally, as, Unified of the ALhhim/myhlah awhtbeing those of HhaKuwhnim and The Twelve from which comes the ALhhim (SMB/Gen.1:3; MT/Deut. 4:35); lit: the Breath of al ex tended upon the waters to create the Faces of Hhaalhhim; expansion/contraction/a that guides and orders/l, emanating

illumination/h and activating / achieving y fullness / extraction/m; source/a of authority/l continually giving light/h; the fullness of life; concepts/a of instruction/l yield light/energy/ h producing/granting life/m.

Thoughts of The Most High/HhaOLiyun - Words and Deeds of HhaALhhim - Word of AayL - Works of HhaALhhim/The Elohyim/The Gods
There are the Thoughts of The Most High/HhaOLiyun, and there are the Words and Deeds of HhaALhhim. There is the Word of Aayl, and the Works of HhaALhhim. [AayL is how to say AL An AayL and The ALhhim, A God and The God's. What is an AayL/AL/God, and what are HhaALhhim / The Gods? An AayL, commonly rendered as AL/la is the composite formulation of Words from which come the Houses of the ALhhim. AayL is as a Seed, in which all traits of formulated thought's dwell, and through which all formulations of Thoughts expand into a tree of ALhhim. There is always the singularity of Aayl and the plurality of ALhhim, for when the Thought's of The Most High / HhaOLiyun, are condensed into a Seed, there is but One AayL; however, when Seed opens, and the diversity of Thoughts expand into a Tree, filled with every trait of The Most High/HhaOLiyun, there are Many ALhhim, whose Number is 28, the branches of those ascending, which are also One, as 28 is the full extension of the Thought's of The Most High/HhaOLiyun10 (2

+8) and these are of One. Aayl same as Ayl, only the Aayl is

expanded to show the inner Numbers of the Word and the presence of the paired AL-phah .5+.5. Aayl is how to say AL. Rather than saying a quick AL, one draws the aay sound before adding the L, so that the paired ALpah and the Hand that is in the midst of AL is recognized in the saying. The Hand in the midst of AL is the Hand of Aharuwan / Aaron / Aharon]. The Thoughts, as they are organized form Words, and within the Words are the Deeds of HhaALhhim. Through the Words of HhaKuwhnim / The Priests, all things are formulated through ALhhim, and from the arranged Thoughts the works are done through 28 Houses of Formulation, as they are written into the fields of consciousness, whereby they are perform ed as the Deeds of Light. This is the same to say that there is the Newn/14, and there is a Unified Body of Letters in which Newn abides, for the Newn is One and the sum of the Letters are 28.

Gadgod
So into the search, the studies we go, into the Sacred Halls of Inquiry and Investigation, into the Houses of Knowledge we go, with the illuminated Light of YHWH, energizing of soul beings. Seek here and you will find, ask here and you shall know. Now one of the most important facts that I learned in

my search is; that the Name of YahWah h w h y YHWH is very important to us. Tewrah/Torah Light interprets correctly that the name Gad is a translation of fortunes and in accordance with this meaning, the Babylonians used that word Gad for the name of their deity. The name god, from the Teutonic Tribes and the Babylonians, means one of fortune/luck. Due to this distortion and isola- tion of the name Gad, as the god of the Babylonians, god is not suitable as a title for HaSham / YHWH, nor is any of the blasphemous names of Babylon to be upon our lips. Never! Ever! HaSham/is greater then any one part, encompassing all aspects of Elohyim/ALhhim/God's includeing the nature and attributes of Gad. The Pure Language, Hebrew, is from right to left and h w h y YahWah is render

ed, thus: Ha Waw Ha Yud <<< h w h y. YahWah is a MEMORIAL NAME! Because it causes us to remember the Numbers and Letters; the letters of HaSham/YHWH, individually and collectively, brings awesome understanding to the great statement by Melech/King David, THOU HAST MAGNIFIED THY WORD ACCORDING TO ALL THY NAME h w h y The acts of creating through principle's of eternal LAW are all according to the Name h w h y YahWah YHWH Ha Waw Ha Yud<<<And if it is only the Numbers, that is the Name of OLyiun/Elyon or THE MOST HIGH. And if it is only the Letters used, this is the Name of HahaALhhim/The Elohyim/The God's. And if the Number's and the Letters are joined together, then its Name of h w h y

YahWah; and this is why h w h y YahWah is called THE COLLECTIVE NAME the Unified Name of Life. For it takes of the constructs of the Numbers & dresses it with a Letter and brings it together and thus, makes a Word that can be spoken. In the mist of the Cherubim. Two Cherubim upon the ark. One being of the Numbers and One being of the Letters. And as they come together and face together they create the Words of h w h y YahWah. In the mist, being face to face. Hence, h w h y YHWH / YahWah magnifies His Eternal Name. Places His Mark; and displays His Eternal Tewrah / Torah that: ALL MEN AND WOMEN WHO WILL PLEAD IGNORANT ARE, WITHOUT EXCUSE.

We Are Woven Together As Strands Of Light Thoughts, According To Our Names and Number

YahWah is the Great Assembly. The Union of Light's--the Collective. The Most High/HhaOLiyun god
408-13 god; 430 pl.

Primal Cause, AyLhhah (eloha) hla AayL (el) la

light Principles; gods, 5:5 ALhhim (elohim, yhla) myhla

lit: The Rod/l of the SeedWord/a ithe Staff/l that appears from the Seed/a as a pole upon which the branches and fruit of the seed are hung; the Values 1/a to 30/l establish the days /works of a house/month; the two Lights/hh are from the emanations of a Seed/la; hence, the double hh hh are counted with AL as ALhh/hhla/5, and their emanations in the waters are many/my/5, and the emanations appear only as the Names are in AL whereby there is no deception of the Lights; The Names AL and YahWah are not the sameAL is the Name of the Staff of Lawi/Priesthood, the Source of Thought's and their Deeds, the Foundation, The Seed, Measurement and the Lights there in; the Name of YahWah is the Name of the Collective of the ALhhim of the AL, thus the ALhhim are called after Name of AL, denoting that they are of the Light's of AL where by they are called

ALHHIM; The Name of AR is the Crown of AL, where by each is to another a base and a crown, two comprise one whereby the Kingdom is never divided and thus distinguishable from the outer world that crumbles; the composite Thoughts of all ALhhim are summed up into a Seed NameAL; the opening of the Seed of AL reveals all thoughts of the Most High, i.e. the Nine of Aurrat are disclosed in the opening of ALphah/1 when extended to Yewd/10, whereby 9 8 7 6 5 4 3 2 1 appear through the deeds of ALhhim; the rings of alhhim/myhla are formed by the la Seed of the Awvim and the h Lights which y emanate from the Seed m spiral/swirl, causing ascension and descensionshifts of elevations as the coming in and going out of the tides. Through the movements and elevations of ALhhim a body of rings are formed and their garments are woven daily in which a Name lives, moves and has being; the Teacher in all levels of Enlightenment: i.e. ALAvrehhem, the Teacher of the primordial pyramid / foundational regions of magistrates [SMB 12:7]; the concept origin of 'might or strength' as a Tree rises from a seed, the strength and might of the Seed are evident in the withstanding might of the Tree; AL denotes the Teaching of the SeedWord, each teaching is a Branch of thought known by the Names through which the Teaching comes:ALmaShayh Moses, ALAharwan/Aaron, etc; strength/a of the Teaching / Instruction/l; those of the mighty; the ruling, governing, guid-

ing principles/concepts; directive orders; might/strength/a of the staff/l; concepts/a of instruction/l; concepts/Principles/a of Authority/l; concepts that regulate the Light and the soul fields; the author of instruction/la as each Seedword of a name reveals the flowing thoughts/hairs which are numbered in their head; the Serpent rod/l in which is the eternal alphah Seed word/a, the Source/al of light/ar, whereby there are the Thoughts of light/ar* that govern* by the 10 Yewd--the unseen Hand in the midst of the alphahYewd -lammad, acting in accordance with eternal alphah within the lammad, governing all things through the consciousness / oyin of words/Zayin al is the unified of aloZar, the unified of Threethe unity of wisdom, understanding and Knowledge; source of the positions of the monarchs and queensthe full Counsel of YahWah, as the sun and moon govern, so do the Houses of Aparryim and Yahdah govern YisharAL by the Hand/Direction of Aharwan/Aaron, Yahdah is from Aharwan in the east; Aparryim is from Aharwan as the Lights open in the west, through AR, whereby the government is from both ends] groupings of Principles to express completeness; the Principles that com prise YHWH/hwhythe United Prin ciples of Light; the ALhhim abide within the branches of MindYisharAL as Living Stones that comprise the Temple Haykal [I ShmwAL 17:46; II Melakim/Kings 5:15], thus ALhhim are within our branches of Mind and we need not go beyond nor outside to find them; In the Newn is the Father.

In the Father are the rings of alhhim that form the Body of the FatherThe offspring, whereby the offspring are alhhim [Yahuchannan/Jn 10:35; Tehillah/Ps 58:1; 29:1]. The off-spring are the word of alhhim for they are made of the word and not of earthly matter; through the word all things appear or made; note: the plural form is often used, literally, as, Unified of the ALhhim/myhlah awhtbeing those of HhaKuwhnim and The Twelve from which comes the ALhhim (SMB/Gen.1:3 MT/Deut. 4:35); lit: the Breath of al extended upon the waters to create the Faces of Hhaalhhim; expansion/contraction/a that guides and orders/l, emanating illumination/h and activat ing/achieving/y fullness/extraction/m; source/a of authority /l continually giving light/h; the fullness of life; concepts/a of instruction/l yield light/energy/h producing/granting life/m; note: you are ALhhimthe Stones of thought: The ancients were not told to take their druggies and sick whores out of the camp and stone them to death, they were told to teach them to death---stone means teach! ALhhim are clusters of instructional concepts providing light to attain fullness of being; when the Hhwa/5/h (definite article) precedes the noun as HhaALhhim, certain definite concepts of instruction are expressed; The ALhhim are unified Rings that comprise the Staff which unfolds from the Seed of the Father. These unified Rings create all thingsi.e. The mishkan/tabernacle in which the Breath resides; i.e. the pole of the Serpent/l which forms the body of the eternal ALphah Seed Word/a. In that the ALhhim are the Rings of Seed, from

them come all houses and their teachings. Our service is unto the Most High from which comes all ALhhim, vs. unto objects (object theology vs. THOUGHT THEOLOGY): the service, or dedication, of energies of ALhhim is the unified state of the Houses of YishARAL; the service, or dedication, of energies unto objects or processes is idolatry. Categories of ALhhim include: Al [God] of Comfort/Consulta tion, ALhhim of Love, ALhhim of Control, ALhhim of Filling, ALhhim of Humility, ALhhim of Exchange/Fairness, ALhhim of Light, ALhhim of Maturity, ALhhim of Declaration / Announcment, ALhhim of Households (Eph. 2:19); ALhhim of Unions/Blessing/Joy and of Giving/Receiving (Eph. 2:16); ALhhim of Unity, ALhhim of Forgiveness, ALhhim of Mercy (Eph. 2:4); ALhhim of Justice (II Thes. 1:5); ALhhim of Gifts (Eph. 2:8); ALhhim of Order, ALhhim of Hope (Eph. 2:12); ALhhim of Patience, ALhhim of Purity/Cleanliness, ALhhim of Goals/Direction, ALhhim of Peace (Phil. 4:7); ALhhim of Wisdom, ALhhim of Selection, ALhhim of Beauty, ALhhim of Creation/Image Making, ALhhim of Victory, ALhhim of Companion, ALhhim of Elevation/Lifting (Acts 26:8); ALhhim of Thanksgiving, ALhhim of Respect/Regard/Fear (Col. 3:22); ALhhim of Faithfulness, ALhhim of Birth (I Jn. 3:9); ALhhim of Thoughts/Formations, ALhhim of Authority/Thrones/ Dom inion (II Tim. 1:8); ALhhim of Wrath, ALhhim of Music/ Harps (Rev 15:2); ALhhim of Glory/Substance/Weight (Rev. 15:8);

ALhhim of Resources (Rev. 16:14; Phil. 4:19); ALhhim of Temple Order (I Cor. 3:16); ALhhim of Worship, ALhhim of Counsel (Acts 20:27); ALhhim of Congregating (Acts 20: 28); ALhhim of Help (Acts26:22); ALhhim of Foundation (II Tim. 2:19); ALhhim of Intelligence/Spirit (I Cor. 2:14); ALhhim of Increase (I Cor. 3:7); ALhhim of Will (I Cor. 1:1; Col. 1:1); ALhhim of Inspiration (II Tim. 3:16); ALhhim of Heavens/ Names (Rev. 16:11); ALhhim of Stewardship (Tit. 1:7); ALhhim of Earth, ALhhim of Miracles (I Pet. 4:11; Rom. 3; II Tim. 2:9); ALhhim of Grace (Eph. 2); ALhhim of Shabbat Rest (Gen. 2); ALhhim of Good Newsthe Unified Words of the Dominion of the Lights of Chakmah and Bayinah (I Pet.4:17); ALhhim of Knowledge, ALhhim of Righteousness, ALhhim of Patriarchs (Acts 22:14); ALhhim of Angels/Messengers (Acts 27:23); ALhhim of Day,ALhhim of Night, ALhhim of Perfection/Com pletion, ALhhim of Abiding/Lodging/Clothing, ALhhim of Re membrance; ALhhim of Tabernacle (Rev. 21:3); all these are numbered among the faces of ALhhim that are summed up in the Name of YahWah; also: your ALhhim / Alhheychem/mkyhlaconcepts/a of instruction/l to enlighten/h and activate/y the fruit/teaching/k of the anointing/m, which concepts are applicable to all member's of humankind collectively, vs. your Alhhim/Alhhechaw / kyhla ---concepts specifically directing us to a particular fruit/member; note: the forms and compounds of Al/la are also applicable to any who assemble by words of unity to fulfill statutes and ordinances:

e.g., these/hla are the called of ALhhim / myhla namely, all who are confirmed in their places in the house of hwhy/ U nity (Ps.29:1; 58:1; 82:1,6; Jn.10 :34); strange/other alhhim are better rendered as those which restrain light principles, not giving flow to the Voice of Unity; as thought forms estranged from The Most High being incom patible with The Twelve of Arrat, when the Rings are not unif ied, then strange messages/voices are heard from the rings dis jointed, non-unified rings are the strange alhhim. 3:3 AayL / la; 3:3 AyLhhah/hla; 5:5 ALhhim/myhla. Values, 31/al: Guiding Concepts; 3:3 AayL/la; 3:3 AyLhhah. See not/la; these/hla; gods/ myla; mighty/rwbg;

There never was such a word as god in the ancient sayings or writings, anywhere. Grow-up! Humankind must start changing to bring peace to the world. The Most High / HhaOLiyun

Eleazar, Alozar rzula

The ratio conveys the Oneness of Wisdom, Understanding and Knowledge; the Name appears in the Lawim/Priesthood in the third generation, whereby the invisible Nature of the Eter-

nal Seed/Word becomes evident in the mind/head of Aaron Aharwan; AL/la is help/rzu; concepts/a of order/l surround yield full perception of/u of the goal/z of the Master Mind of the Universe/r (to be of help, one must understand the goal whereby direction may be given); the conscious mind state that perceives and understands the intent of the Law being of the author ALOZAR; the dimen sion of priesthood always in the midst, thus referred to as sec ond inner dimension; foundational concepts/a of instruction/l providing an expanse of lands unto filling them with knowledge/rzu; Alozar is the role of instruction/la to accomplish understanding/u of the Law/z unto mastery/r, and the fruit of the instruction is understanding unto mastery, leadership, control; the ONE of YahWah is ALOZAR which is; the ONE OF THE UNITED NAMES THAT ABIDES IN MIDST OF THE LIGHTSHhwaWAHHhwa--the active on going state of YahWah; the Name of the begotten of Aharwan Aaron, which is the birthing of Enlightenment; Aharwan brings forth is ALOZAR; the one in the midst of Aharwan and Pincus bears the Name of ALOZAR; the House of Aaron Aharwan collectively is the Mind of ALOZAR; being united in Names we are of the ORDER of ALOZAR note: the priest hood of ALOZAR sees the end of all works/deeds / creations; hence, ALOZAR is the one bringing YisharAL / larcy unto the Promised Lands, the acquisition stage; for ALOZAR is the

minds formulation of enlightenmentthat is, the results of what the mastery of enlightenment reveals and develops.

We anachnu wnjna
We, the unified/a will/n in motion/j as a collective of all members to perfect/complete the abiding collective/wn; the unity spread abroad in perpetual motion via abiding together in unison/wn, for without the inner unison there is no progression or movementin that one member goes one way and another part seeks to go another direction movement is arrested; the unified collective is the means to maintain a motion via the inner assembly being in agreement, we is the means to complete and perfect ourselves in Unity which attest to our alignment with the Union of the Lights, for as one offers them selves to mirror another and to collectively abide as in the Mind of YahWah. The Most High / HhaOLiyun So we are perfect/complete in Unity, for as one resolves separateness and independence from the whole so they are situated to be perfected in the Eyes of YahWah; jna is rendered also to sigh as to determine a result; the will to resolve and console/jn, thus we find comfort/Nwach/jn within joined Breathswe; the concept/a to console/jn at each level of growth attained/wn, thus knowing contentment in each state.

Anni / I / The Single Voice

 From Star Field's Above and Beyond

Ship; i, i am, annee, Anni, yna
yna/Anni / I / The Single Voice speaks from the arwan/

ark/mind in the midst of the keruvim/cherubim, whereby one hears the Words of the Tewrah in the midst of the ears; a realization of Inward Unity and all living potential belonging to One; when the writings speak of statements including phrases as: I will come, or I AM is coming, these are derived from the term: Anni / yna. The statements of Anni are not meant to refer to a return of a person as people think Yahusho is saying; rather the statements of Anni are referring to the era when the Anni comes to gather/harvest all things since the beginning of the giving of Baniymincalled the beginning of days/acts.

The term, anni, is the unified/a newn/n from which all is given/y. From the giving of the Unified Newn are the Fathers and all promises of the Father, for when the Newn gives, then all Values within the Newn are given/appointed which are 987 654 321, which are the appointments and the givings of the Fathers; Anni is the inner force of Unity spread out/completed through the inscriptions/actions -Unitys-perfection given/released/extended,

conveys that the I AM is of YahWah

(e.g., TK/Lev. 22:2),

demonstrates the Unity within being projected, or fully released; note: the I is the inward i am unity of all parts which are made by the Master Resident/Architect; in the phrase, and I say unto you, is understood that The Single Voice is speaking and what one thought was coming from maShayh /Moses is actually coming from Anni. One does not read the words of YahWah as a personality of humankind speaking in distinction to what others say; e.g,, the statement, you have heard maShayh/Moses... (meaning that you have listened or attributed the saying to the teacher, maShayh),-- but I say unto you, is given to heal the misconception and to convey that the Single Voice is what Moses / maShayh utters: maShayh/Moses is not to be interpreted as an individual speaking, in distinction to another; for the spokesmen of the Enlightenment of Mind speak the word's of the Single Voice, not their own;-------------

Note from author: Thus, by nonsense talking and preaching, doing nothing, U R not revealing the dark truth about all of the evil

ignorant liars, murderers and thieves; so called Clerics, Rabbis, Mullahs, Priest, Preacher's Ministers, Pastors, and Religious Leaders of your world. All of them hiding behind black skirts, with the lack of holy knowledge. Astounding, provocative, and insulting)-------

This teaching, this message from Shmual, is not from the black ink of the black-text of your books of religion, these words are of the ancient Paleo Hebrew Torah Light/Life Principle's of YahuWahThe Most High / HhaOLiyun. Which U have never ever heard, before----This is the 'White Text Torah scriptures of antiquity ----------to personalize words to show authorship is not necessary, and if it must be done, let the saying be attributed to the Single Voice; for the mouths of all people are one voice, further, the phrase I am the Way, the Truth, and the Life is read as, 'The Single Voice' is the Derek/krd/Way/Path of Access/d for the Minds/r Branching & Productivity/k, the Amet tma/Verification/m of the Light Principle/a unto Totality/t, and the Chai/yj/Lifethe Active Engagement/j of Giving / Sharing/y; also: a ship; a vessel that moves alone or in fleets.

We shall tell you who god is--what god is--where god is -how god is--why god is--when god is---and if god is---

AND THERE IS NO OTHERS IN THE UNIVERSE THAT CAN TELL YOU THE ANSWERS TO THESE QUESTIONSNO ONE.--Why, because they do not know the answers. Period! The reason that no one ever hear or read of these Torah / Law scriptures and ancient saying, text writings and script before is because there never was a qualified receptacle to receive it, before.
pl.

women nashim mycn; sing. woman,

wife, Ashayh hca

A group/cluster of branches; a radiance of Fire as a body of burning sticks taken from the Fire/cya [SMB / Gen 2:23], the woman hangs upon the staff of Yishshakkar-Meneshah through which all branches of the Tree are constructed and multiplied; the unified branches of the Fiery Breath/radiance are an assembly/vessel made for our Namesto be a wife; ashayh/a wife is a group/assembly of the unified twelve branches; these branches with the ayish/fiery breath are the sum of one flesh/bodythe dwelling state/vessel for the Adim/ vapors of Breath, the twelve firebrands plus the Rewch of a Name comprise one flesh even as the sum of all branches of thought's plus our Spirit comprise a unified flesh body; the side of Breath devoted to illuminate concepts via medita-

tion, inhaling side of Breath as one capable to receive the radi ance of Fire, even so our branches contain the glow of our Rewch/Spirit/Breath; a wife radiates/h Wisdom/unified parts ca; a body of Light to bear the Names to which it belongs, i.e. Chakmah is the Body of Bayinah, and all together are the Body of ARAL; to illuminate a Name by housing and warming the concepts/SeedName: a Principle/a of Wisdom/c radia ting/h via which one is nursed upon the milk of the Word given as the first stage of a plants nutrition; the illuminative function of Fire: Fire/ca radiates and thereby reveals all that is within, the fiery illumination from the sides of the staff /h; to fan/emanate/h the Fire/ca as branches that wave in the wind over the coals; the collective branches of Rewch which warm, sustain, and cause to glow; the expansive/a means of wisdom/c to bear the illumination/h; note: the Newn/n in the multiple/plural form swallows up the ALphah/a of the unit/singular form, the neck/n receives into itself concepts/seeds and integrates them into the Breath Body the interior actions/n of Wisdom/c that bring forth/y the full ness of life/m; the side of Breath to receive and cherish the Words/teachings; denotes a body of Fire to house the teachings to bear the fruit according to the Seed; counsel states not to exalt the flesh/body (woman) to govern over the inner Name or to speak in the assembly; such sayings refer to the forms of homosapiens which are not limited to gender [I Cor14:34]; the saying is in reference to the head of Aparryim,

being covered by the hairs as silk on an ear of corn; without the hair covering, the body/woman speaks the SeedWord with out a veil of humility that is wrapped over the hair as leaves are wrapped around the corn which covers the glory/radiance of the silky hairs upon the head of corn; to speak apart from the head covering of humility is to speak apart from the collective minds of Aharwan, like a body that speaks while it's parts /branches are not unified; words uttered without the humility are as one whose head is not covered, for the radiant glory of YahWah which is upon and within the mishkan is seen with in the veils of the tent, as the tent of meeting is veiled to cover the ark/mind within, whereby within the tent of meeting the Voice of YahWah is heard [SYM/Ex 25:21-22; SYM/Ex 40:3,19; 1 Tim. 2:11,12]; when a spirit/ayish is let go/sent forth from the summations of the father and motherreferring to the Collective Father of All Nations and the Collective Newn / Mother, they shall cleave unto their collective branches/wife and become a unified/whole thought, for without our branches we are yet to appear as a body to house the full attributes of our SeedName that is sown/released from above; the significance of one being sent from their Father and Mother is to receive a wife, for how can a seed receive its branches until it first is sent from the tree upon which is hangs? Together, the ayish and ashayh are awake/elevated/ wise/mymwrothe Adim and the cluster of branches/wife,

and they are not hindered/stunted/ashamed as those without fruit or whose head is not covered [SMB/Gen 2:24-25; Mishle/ Prov 14:8; SYM/Ex 23:15;1 Cor. 11:6]; the idea of taking another Name to be ones branches/wife and to make them serve them are foreign to the harmony of the Adim and the Ashayh union of the vapors and its branches of fire; the marriages within a house are the union of branches which are wives of a Name.

Within the tri-folded cloth are the three Teraysarun / Pyramids of Wisdom, Understanding, and Knowledge
Arising from the square base/foundation of two united Teraysarun which depicts the unity of the double d d Dallath with the inner Semek; the walls of the Teraysarun of Knowledge are the four sections on the exterior with the two inner Teraysarun being of Wisdom, on the right, and Understanding, on the left; the cloth of Yishshakkar is the garment of the shepherds which carry the staff; the garment of the house of meneshah are like two water sacs, as wine skins, and being of multiple layers, they are used for water, oil, and wine that are used for traveling via which all camps transferjourney from one level unto another through the 70 spirals of consciousness; these sacs hang upon the merkavah/chariot of Meneshah whereby we are transported in the day and the night, the vessel of the merkavah is like the two sides of the buttocks, or like the shell of a gourd that is hollowed out;

upon these vessels of transport hang the sacs like those which hang over the side of the ship; the garment of Beniyman is an outer and inner seat coats comprised of the values of 1,302, 061,344, whereby the compound value of all 12 tribes have the renewal of mind and full extensions of their Names; for the House of Zebwlan, the garment is like the diamond facets of the serpent skin that is comprise of the woven 22/X, Tawah, one joined unto another, extending from the garment of Aharwan to the tail, the cloth of ARAL in which we abide each of the cloths, though some appear as circles, contain the square through which they are joined at the corners with the tsitsit/tassels, through which they are knitted together into one tent of YahWah; The Most High / HhaOLiyun. These are amongst the garments that Joseph Ywsphah appoints to each of the members as they comeunto unity with in the defined spaces of Bayinah and Chakmah; the fabric of Yahwah is studded with gems according to the stones of each abiding house; the garment matches the inner frequency whereby it moves according to the thoughts being carried forth; the garment of mortality are the skins apart from the base of Wisdom, hence it is a divided cloth; also: to be covert; treachery; a formulation/b within the Gammals six parts/g whereby a word/devar or fruit appears in the gates/d. -----------------------------------------------------------------------

almashayh, god of moses, AlmaShayh hcmla

Name of ALmaShayh/hmla, commonly rendered as unto Moses, pertains to the Seed of the Shayh/Lamb, through which the Word of YahWah opens, whereby all attributes of HhaALhhim are first gathered and then opened to declare the glory of Their Thought's; the word's of ALmaShayh flow as the drawing out of the Seed occurs, which is by the death of the Seed. ALMashayh is the level of speaking whereby one draws out of the Illumination of Chakmah from the Seed, or from the Body of Wisdom depicted as maShayh/Moses.

Produce, create bora arb

lit: to be with/b Vision/seeing/ar, a primary goal/concept of Tewrah: As One of ALhhim is with vision/arb, the totality of the hashemayim/Names are coupled with the Eretz / land [Sepher MaoshahBerashshith/Gen 1:1], means to formulate shape to develop a house/space/b for the minds/r concepts/a for as one sees, one speaks the totality of Names and their dwellingthe Earth, which are constructs of Words; thus all is created without anything material, for all in the Mind of YahuWah is Words which have no corruption; an heir/work/bar/rb of the Principal/a; also: to cut down/fell trees; the instrumental action/b of the axe/r of renewal/a; to recover, recuperate, strengthen; to internalize/b mastery/r of concepts/a.

Word, dever rbd

A leader, guide, cause; to conquer, subdue; message vehicle; an insight of the heart/d that formulates/builds a house/b for

the mind/thought/r; a door/d to the house/b of knowledge/r; distinguishing thoughts/d to develop, form and build/b the mind/r, by words, thoughts are assembled, and via the assembly of words, as stones, the worlds are formed; every form or body is for the purpose to convey word's; a word is determined by the measurement/Numbers of a thought, the Word is the intermediate state/mediator between the Invisible levels of En lightenment and the levels of appearance, whereby the Words are of HhaALhhim/the Gods through which all Numbers and their thoughts appear; words of eternal value are of the Enligh tenment/Kuwhnim, and those worthless are of Belial, the later category of word's destroys all that it makes, as do the forms of mortality, such are incoherent words; empty word's are those lacking coherent deeds; unifying words / MYDCA MYRBDW are secret chambers in which and through which insights and patterns of life are released to build the House of Minds of YahWah, descending from HarArrat ---the 7th Heaven. Through the study of unifying words we enter doors that open these secret chambers through which we communicate with the Unified Mind/Master of the Universe; each word is an ascent of Thought arising from a base or plain. A Word is a Pyramid/d of the Offspring/rb. When every Thought of HhaSham has arisen within us from our base/foundation of Name, WE are filled with the Word of YahWah and we are known

as HhameShich--The Messiah, which is the arising of the Glory within our Name. also: pasture meadow----even as speech is a meadow of word's: words are illuminated insights/d that make an appearance to construct/build/develop/b the mind/r of man as a ruler/governor/teacher/r of all life energies: a word is that which opens/d the houses/b of knowledge /r; note: word's are seen as the basis of life; for they formulate waves of thoughts that belong to the unity of life; these waves in turn, develop soul expressions, whereby they are complete, confirming their base of being; via the study of words and of their implementationsespecially, the words of ALhhim / myhlathe Names become totally expanded from their encap sulated state to become expressed fully as matured faces, which is the promised/spoken state; the total nature of a mature soul is the fruit, or the Word, which speaks in/from the beginning; passageway/d to the house/b of the mind/r; avenue/d of the ears/b to the mind/r; open door / in-sight/d man ifesting/b knowledge/r; means to formulate thought's.

Knowledge, daggoat

tud

The full branching of Wisdom and Understanding that appear upon the branches of a plant, whereby one discerns every detail within the Core of Wisdom; the extent/edge of all things, that which is drawn out from the center to reveal all Faces/expressions; the Words of Knowledge are on the lip, or the edges of the mouth, and from the edges/lips the Tewrah/Torah is sought (Malachi 2:7), for from the edges the full extent of the

Tewrah is known; the holy kiss is to greet/know one another through passing the Breath into each other, whereby the 12 Breaths of one is united with the 12 Breaths of another to com prise 24/6the unified state, by which we are sanctified unto each other in one Body; there are 12 Breaths/Intelligences, as there are 12 Fire offerings of YishARAL, each offering is a broken spirita Breath that has distinguished its components of Intellect and laid them open upon the wood of the altar; the lips are consecrated and purified with a coal from the altar / seat of Wisdom; a recognition of every facet of Wisdom and Understanding; to make oneself known is to reveal ones Faces; the ascending Teraysarun/d through Understanding/u unto full composition/t; the upper branches of a tree; the third upper row of Letters from the Base/Foundation of Wisdom Semek to Shayin. 'To Know' how things grow we must start in the midst from which a tree grows, all things come out of the midst, from the midst of a seed, from the midst of tree, from the midst of the branches, etc.; many speak of knowing Messiah, but Messiah is the Knowledge in which is Wisdom and Understanding;And knowing meShich is Wisdom/Shayin and Understanding/Oyin rising into the crown of the plant, whereby is the Name -----YahuSHUO. When one knows Knowledge, but does not know the Wisdom and Understanding within Knowledge, they are as those which take of the fruit apart from the structure of the

TREE. This is how Adam took of the fruit of Knowledge without Wisdom and Understanding. The beginning of the fear of YahWah is WISDOM. Wisdom is the milk of the Word. Understanding is the meat of the Word. Knowledge is the fruit of the Word. From Knowledge we have the colors which come upon the top of the tree as the flowers and the fruit. From Knowledge we have the offerings and the incense for the altar's. From Knowledge we have the garments that are spun by Wisdom and Understanding. However, if we do not know the weavers and the construct of the Tree, the Knowledge can lead us apart from the Foundation and the structure of the Tree, where by the upper branches of YishARAL become broken off. As those amongst the Kuwahnim/priests, we make the sin offering quickly; for as we learn we shed off the former; that we carry not that which was a stepping stone to the Illumination; knowledge is the synthesis of Wisdom and Understanding into a fruit without blemish; Knowledge is the end of the tree or the end of a study; it is the harvest of Wisdom and Understanding.

royal decree, dat td

Word is formed with the Tawah/22 combined with its reductive inner value of Dallath/4; the values of Wisdom, be-

ing of the single numbers/22, and the reductive Number of Understanding/4, form the word, Dat/td, meaning the Royal Decree, hcm td the Law of the Revealed Lamb/maShayh; the Law is the union of Shayin and Oyin--Wisdom and Under standing. The Dat/td is the value of YahWah / 26 which houses oyin/O in the midst of Knowledge/todthe fruit/ seed/foundation of the Tree of Life.

Force of extension, extractive Principle of alhhim (Wah) hw---that which is joined with Yah / hy:
The equilibrium dynamic/hw conjoined with the activating dynamic/hy of HhaSham YahWah hwhy; the voice and presence of exclamation, wonder, joy; to make awe some the nature of Yah; also: the exclamations 'Ah!,Oh!'--e.g.,Ninwah hwnyn note: all begotten of Yah--Wah hwhy is perpetual: e.g., Eve Chawah/hwj, the bonding position/j of Wah/hw, is of the elect / chosen /-----Uwahhli / wahli ylhw the House of Wah of HhaLawi;- The Priesthood, the Body of Light/hw of the Lammad12 Yewd10/yl of the kuwhnim/priest, the Extractive Principle of ALhhim, for as one receives from the emanation, they are to commence to discern and thereby bring forth from within their members the Nature of the emanation.

ensign nissi yIn

my/y banner/sn; a flag, standard, pennant; a sign, signal; also: miraculous, marvelous; a wonder, providential event; lit., the will/n to structure/I action/attainment/y; used in the

appellation YahWah-Nissi ysn hwhy,YahWah, my Banner; out of the depths arises a fortified support In / the direc tive structure which guides/achieves y the Works of HhaALhhim.

Number, scroll, sepher RPI

A writing of summations; to inscribe; to count, number, enumerate; a census, tabulation, ledger; a book, document, volume, inscription, epistle; a scribe; also: a border, frontier to provide a 'district' for a writing gives it definition and adds description, even as taking a census for a writing gives it values and summations; also: to cut, trimwhen one writes, there is a 'cutting of stone' { Wow!!!--man, you sure can say
that, againbelieve me folks, the manuscripts that I have been giving you are stone loaded ), to which the letter con-

forms to become visible; lit., to give structure and authority/I to the expressions/P of knowledge/R; to support the voice of knowledge, that which supports the words of the mind; supports the expression of knowledge; in our parts the expressions of mind are inscribed; to structure/gather the expressiosns of knowledge together, thus a means to sum, bring together, accomplish by counting; Can a book/scroll open itself? The one who writes the Book will open it and explain it as the Priest open the Tewrah, for they are the ones who receive and write it. In the Book of W Shayin, the Lion scroll, Ezra, HhaKuwahen/The Priest, opens the book and reads it unto the Eye's of the People.

(NechemYah 8:5.Chazon/Rev 5:5). The Lion opens the scrolls as

one having the discernment of Yahdah arising from the root of Dawdthe state of two teraysarunim/pyramid's joined as one; by the root of Dawd all houses/teraysarunim are joined. The Shayh Lamb/hc in the scroll of Chazun is of the Lion, for it is the Shayin-Hhwa radiance that comes out of the east and unfurls itself in the south. The Lambs Book of Life is a scroll of all Names of Light, in the southern skylike a canvas, up on which the Priest of the East/Qedam writes the scroll. The east is the foundation of the south, as the Author is the foundation of the Lamb. The material written is the scroll, inscribed on stones or parchment, but never on skins of an animal; the scroll is as a rod for the mind of the priest to measure the body of the Lamb/scroll. As above [CHP 27:13], all that Aharwan gathers together, maShayh or the Lamb, comes into also, for whatever the mind assembles, the members of it's body may enter, for until there are inscriptions laid in the mind, the members of the house have nowhere to enter into; the plans for the Mishkan are transferred to a dwelling/body to be read by HhaKuwhnim/The Priest; through the reading of HhaTewrah / The Torah, the entire House comes together as one dwelling of the Unified Spirit. The building of the House of YahWah is a done deal in thought. The Names play catch up to what is inscribed When the Book knows it's author, the composite dwelling of the shayh lays in the unified hands to be opened, just as each

of us come into the Heart of Bayinah and the Assembly of Understanding gently turns the pages and gives comprehension to what has been written.

leaf, to cause to flourish; burnt offering, oylah hLO

Shmual is finalizing his renown 'House of Dan' work, called 'The Leaves of Dan' www.bethashem.org When this message is released, you shall read of an awesome earthquake, a huge volcanic eruption of Enlightenment. LEAF The 8:8 ratio forms the Oyin consciousness of 16/o; by a complete giving comes the full mind of ALOZAR unto the weightless state; the ratio is the Oyin/o with the invisible Hand/y of Enlightenment, whereby the offerings are managed according to the Teachings of LightLammad/3 + Hhwa /5 =8; the foundation of all thought expansion; the basis of all creation whereby all within the Mind of AL is drawn out and clothed/attired; according to the instruction of illumination--the oylah is made {number's 28the morning and evening prayers}, whereby the consciousness is derived or rises with in the head; to succeed, surpass, transcend, excel; lit., full perception/O of the Orders/L of Light/h, whereby one submits all in harmony with the Lights; each oylah is the means to elevate the Teraysarun of Wisdom Understanding and Knowledge arising from the square copper altar, upon which is the foundation of Fire, the wood/six pairs

of sticks/branches, and the daily blood/life flowing within the Meek/cbk; the correlation of the offering and the leaves is that through the oylah, one branches and thereby forms leaves of exchange between all bodies and levels of thought's, the branching of a Name is via the oylah, whereby the bird's of the heavens have a place to land, or to congregate-------to sing their songs and deliver their messages;-------Tsiphur / a bird

CHAKRA THE WONDER BIRD

A HEBREW FIRE BIRD

The Amazing Little Yellow Song Bird------- A Winged Messenger

What YishARAL does to speech is perceived by Balak, offspring of Tsiphur/a birdwinged messenger.

Continuing on

------the oylah offering is the presentation of all members according to the primary thought of Enlightenment which is designated first by the hand's, a devotion to the Collective/YahWah from your entirety; to the Faces and the Will and the Name of YahWah, thereby offering all parts to be an extension of YahWah and to operate according to the Name of YHWH whereby every cell is ordered according to the Master Name: The Most High / HhaOLiyun. To see as Wisdom reveals, to hear as Wisdom grants understanding, to speak as the Single Voice, to discern, admin ister, and bless/expand in Unity, to create and transfer properties, to reside as one with all, to illuminate all we abide in and encounter, to govern affairs as YHWH, to labor with YHWH, to renew all in view of our eternal nature, to evaluate all states unto perfect balance, to confirm according to truth, and to meditate upon the Wonders of Perfect Unity whereby one ascends and rides upon the waves of the heavenscorporate Names of light; to grow, go up, lift up; to reckon; to be consid ered; to yield conducive forms for the Words of Enlightenment to be counted in/amongst the heavens; also: a leaf, page, folio proof sheet, petal; a cause, pretext, occasion, circumstance; leaves unfold the thoughts of the tree through its seven stages whereby it ascends unto its full measurement; the leaves are for the healing of the nations for as the leaves

of the Tewrah are read, from the embodiment of the Lammd in HhaShayh/The Lamb, every thought unto which a house has been made is brought forth with understanding; as the Tewrah scrolls are read with Shayhthe Lights of the Lammad, every worthless idea is overthrown and the consciousness of all nations is healed; the leaves are for healing/health/completion of all processes (nations) that they be in accordance with the Thoughts of Enlightenment; lit., perceptions/O to direct /L ones radiance/em anation of life/h; as regarding offerings: the offering of pairs of fruit/two bullocks/parim convey the Union and the foundation of Wisdom; the unified strength of the ram/ayil depicts the honor, maturation, and means to fully manifest the Principles; the complete seven meekness of the lambs/kaveshim express the performance and safe guarding of the Principles; the he-goat accompanying the oylah expresses self-correction and the path of ascension unto Oliyun / the Most High through applications of Knowledge, which occurs as a result of making the oylut, being an appropriation of the grace receiv ed to make an ascent over ignoranceto facilitate learning-to ascend in the seven levels of Enlightenment; the mincha/ grain offerings and the nesak/wine offerings correspond to the teachings/studies of Tewrah, understood with joy; the daily lambs of the morning and evening sacrifice express the total activation of all Numbers and their Names and forms to the direction and fulfillment of Wisdom: the Meek ones are

expressions of the fruitful branching achieved in perfectly alig ning each part with the emanations of Wisdom for the day and the emanations of Understanding for the night; the first thing upon arising each day is the making of the oylah which is a drawing out of all instructions granted during the night, through which activities of day are accomplished; it is with an ticipation that we arise each day as we do not comprehend all that was gifted to us during the night until we make the oylah and see the instruction unfold; following each light day period, another oylah is performed to draw out from all light activities and signs which form our meditations and guide with instructions of the night; the level of our activities and the depth of our inquiries/instructions affects the ascent through the oylah; the Meek ones of the Shavbeth/tbc pertain to the formulative work periods of light during the month; the term ben/offspring/nb in reference to the oylah indicates that the offering is a complete/perfect extension arising from the kaiywer/laver/womb that Light creates evening and morning; the Union with HhaALhhim to perform, to do-to implement the Thoughts of the Most High, whereby they are fulfilled in ecstasy; to do the commandment is the entire scope of the Tewrah / Torah/Paleo Scriptures, whereby one is of the Collective, of Life, of the very pulse of Illumination. The oylah continually keeps one unified and in the State of perfect Consciousness, causing the sparks of perfect Thoughts to break through the

coals of Fire, whereby we are continually being transformedchanged. The static state of form is the opposition to the movement of the immortal. Those who make the oylah are of YahWah, and those who do not make the oylah are of the opposition, for they do not give all into the collective, but remain apart unto death (is this talking about you)? as those who desire to retain the former dwelling state of Metsryim. Values, 105/hQ:
the dominion of Light; 8:8 is derived as hl=yo. See bullocks/myrp; ram/ lya; lamb/SBK; he-goat/ry[c; grain offering/hjnm; wine of fering/ksn; head of the month/ cdj car; compare offering/hmwrt.

make, perform, oyshah HSO

The lights/h of Understanding/O and Wisdom/c whereby one makes, performs; to do, work, accomplish; to act, fulfill, complete, appoint, manage; to gain, keep, acquire, yield; to travel, sojourn; lit., the conscious/O utilization/S of Light/H; to com prehend the Lamb-the Temple [Chazon/Rev 21:22]; to perceive the sides of Understanding/O upon the base of Wisdom/c which are the two lights/h joined one to another; note: accord ing to the work of a Name/positioning, we are given a blue stone which changes color from light blue to shades of violet and purple; this stone is set in the diadem portion of the crown that rests on the forehead and is for our conscious discernment in service; Understanding and Wisdom are manifested by what one

makes or does; in referring to the Word's of YahWah, use Performer instead of Creator; to make or create conveys a static state; however, as we perform the word then the shape is there according to the level of our doing; the shape or the creation is active, pulsating with the Word, whereby what appears is living, immortal.

flock (tsone, ax) nAE

of the ones emerging from within, as those which go out / ax from the inner most of the Neuwn/n; small cattle; sheep, goats; lit., wings/liberty/E expands/A through unfoldments/extensions/n; denotes the state of studying together for liberty, transformation, expansion unto our full extension; thus blessed are the flocks of YahWah. How is a soul lost when YahWah knows where all souls are at all times? Therefore, how is a soul lost when YahWah knows where it is? The House of the Lawim/Levites/The Priesthood are appointed to watch over the flocks/souls to nurture them like a mother nurses her offspring. A mother know her lamb and can distinguish the lamb from hundreds of other lambs. How does she know? Because of the fleece and the scent that it carries. In this way the Lawim know all of the lamb's of YahWah, for we detect their fleece. Hence a soul is never lost to the Lawim /

Priesthood either, for we are of the Shepherd and are the mothers with in the flock's. We can spot the sheep easily and guide them with the Lammad/staff so that they stray not away from the flock into which they were born. When we see the garments of the light, created by the oylah, stretched over their bones, we know that they have been born among the sheepfold of YahWah. For YahWah knows their own and calls them by Name. The sheep hear the Shepherds voice, however a stranger they do not follow. Those in the flock / liberated / expanding and being extended hear/comprehend when the Shepherd of the Souls speak to them, but when a dog barks or a false prophet speaks or when one is in the pulpit calling for their souls,----------------Note from author: Thus, by nonsense talking and preaching, doing nothing, U and all of them, U R not revealing the dark truth about all of the evil ignorant liars, murderers and thieves; so

called Clerics, Rabbis, Mullahs, Priest, Preacher's Ministers, Pastors, and Religious Leaders of your world. All of them hiding behind black skirts, with the lack of holy knowledge. Evil, Astounding, provocative, and insulting). When a dog barks

or a false prophet speaks----------unless they speak with the Voice of YahWah, the sheep do not hearthey do not understand anything be cause it is jargon, and who could understand it for even the parrot that is speaking says that the Most High cannot be understood?

When the Shepherd speaks, this Voice they hear with clarity; as they followproceed, they make progressions into the Ways of YahWah unto their full extension. ************************************************* Sevens toyBS, Sheba; satisfied; to swear; seven, shevbo OBS The seventh power is the means to open and speak a Seed; sevens: the values of seven extended by all within itself to be 7x7=49; all things are formed in the wall's of the Gammal/3 by the seventh power and then fully extended by the tenth power; by the 7th power one of ALhhim speaks into the Ring of the Gammal for all things to be manifested; to take an oath based on complete understanding to be given; a giving of ones word hence, the Word; seven, sevenfold; to be satisfied, sated, complete, perfect, content, replete; to be filled; to quench thirst; to have in abundance; to confirm by an oath: a complete state ment both confirms and satisfies; fiery bond of consciousness through statements; lit., Wisdom/S is joined/B with Understanding/O; note: the value of seven/z depicts a goal, aim, target, a complete statement, the Word; the strength of a house is under standing; a development / manifestation/b occurs by Wisdom / Fire/c which culminates in Understanding/O; the seven fold Rewch causes developments into understanding (light activities that occurs weekly); pertaining to the seven bullock of Sukkot: to have in abundance the messages of the Words, to be satisfied

fully with a cycle of complete illumination; a Name is sworn unto another Name as it is spoken to belong to or welded to another Name, as strands of thought joined in the Mind of YahWah, no thought is left unto itself, but all thought's are intertwined as a network that cannot be broken; the uniting of Names is in accordance with the Perfect Unity of Chakmah and Bayinah within the Name of YahWah, and according to the Unified Name we breathe--exhale and inhale; the other Name is your other side and apart from it you would not be, for no Name is called nor is brought forth as an independent thought. If there is a Name, then it has a pair via which it flourishes and is interwoven as a two ply or three ply cord in the House of YahWah as the weaving of the woof upon the warp of the four sided Faces of the Queens. Chakmah and Bayinah provide the warp or framework; the Names within the court comprise the woof that is strung within the warp. To say that we are two ply indicates that our Names are of Wisdom and Understanding, being two ply we become a three ply cord as our Names continue in the expansion of Light. That is, every Name is a two ply, having two sides of the N and S; those which are fruitful in Knowledge have three cords; the interweaving of Names is of two ply or three ply depending upon the becoming of the Names. ----------------------------------------------------------------------

Sem, Shem; name shume; sham MwS; MS

A Name is the resident Thought / Illumination within a unified body of the Fire of the altar and the water's of hhakaiywer/the laver, in the day that the spark of Unity is formed from the offerings of HhaALhhim in which the blood of ALhhimthe blood of the offering flows; the fire and the water and the blood are one/unified to be the dwelling state of the Values assigned to a Name; an assigned position; a gift of service; a positioning with in HhaALhhim; the core of a Name is 64 Words of ALhhim where by the Name is the logo of its composite words; lit., wisdom/S extracted/M, a spark of the Holy Flame drawn out where by it is defined/articulated; thus it is called/read or proclaimed by the Patriarch; a flame of oil / MS; Name contains both the fire and the oil/water, whereby it burns eternally; fire within water is the means for a Name to be explained/revealed water/oil is the means to activate all embodiments and developments; Breath, which is a vapor of steam, is the means to exchange the properties of Fire and Water through which we enter into one another, even into the realm of the thoughts that we house, Fire and Water comprise the composition of the very essence of our name/Shayin/S Mayim/M; through the Fire and Water we conduct the offerings of our Names; there is a head and a tail to every unified name whereby it forms a strand, known also as a path of Light, via which the emanations of light are transmitted; this strand does not exist alone, just as a thought does not abide alone, nor any part of the body apart from another, but is paired to another, being

bonded and woven together, whereby it has complete reciprocal and renewing capabilities; Names are shaped by the Words of HhaALhhim; the unified Names are a vessel of the Words that are spoken regarding the function of Light within the Body. Sham is the eleventh position in the unfoldment of Adam, being the Kephw/11 or the tree in the midst of the garden; it is understood that ones Name is the Tree of Life; attributes of wisdom/S administering/w the flow of energies/M; a positioning; a governing spiritual allotment, purpose; also: there, thitheras in reference to a position; an assessment, valuation, estimation; to appraise; an unfolding bud; garlic; note: to be positioned according to ones heavenly name is to be drawn out of the Fire of YahWah and to be called out of all contained/static in Metsryim /MyrxM/ Egypt; for a name is the Fire within re leased/flowing as it joins with others; it is placed/positioned amongst the United Order of the Heavens; each name is comprised of twenty-six attributes, according to the value of HhaSham/hwhy/26 (SMB/Gen 10:22-31); strength of a person, nature of Rewch as both letters, Shayin/21 and Mayim/13, are symbols of Rewch, fire and water combined = steam, energy; the imagery of Names in the text conveys the stages of development within the Ages of HhaALhhim; the stories are allego rical and not intended to be read as individual people. Each Name is sequential and pertains to the stages of growth and

expression of every Name. i. e. All Names have within it the Name of Avraham, which is the seed level of every Name. All names have within it the name of Yaoquv/Jacob which is the Crown of every Name; each Name is called according to the initiation/progenitor or the carrying forward of the Attrib-ute of AL/nurturer [SMB/Gen 28:2; 34:1, 3]; a new Name is one continually being renewed, whereby only the Name is conscious of its states of passage and the level of Intelligence that it has received. Values, 34/dl:Guide to Gates; 340/MS: wisdom filling ie.,
a measurable fire portion, an allotment of wisdom; 346/wMS: Wisdom flows through Unified Names; 4:4. See heavens/MYMSH; to put/assess /MS; inheritance/HLCn as to the calling of a Name.

Samuel, Shmuel, ShmwAL lawmc

Name of United Order; a restorer of HhaSham leading to an unification of YisharAL collectively; to restore the Order of Names and unify the faculties unto AL, to teach the Tewrah, one with maShayh and Aharwan on the mountain, Tehillah 99:6-7; the words of Tewrah are composed first as Numbers; the Name of ALShmuAL is the transposer of the Words; with maShayh on the mountain conveys the Presence of the Letters, and with Aharwan on the mountain conveys the Presence of the Numbers. In the midst is ShmuAL through which the Numbers are transposed into Letters. The transposition of thought is through a Name of Fire and Waterthe Name of AL, the Tayit Scroll of Understanding: The Books of ShmuAL; born of Aparryim as the first increase

of Thought of the fruit of Yahdah [I ShmwAL 1:1]; (Yahdah is the means to be fruitful; Aparryim is the means to multiply/ increase); ShmuAl is born for the House of AL; the Haykal is the home of ShmwAL, ShmwAL is called the son of ALi [I ShmwAL 3:6]; The teacher, maShayh, is called the Body of Wisdom, which is your foundation. The teacher, aharwan/aaron, is called the Body of Understanding that is the strength of your unified parts. The teacher of all is Shmual, which is rendered as the Name of AL, from which all teaching's come.------------NOTE:

Our compilations of the Torah information will be coming from the heritage of those who have composed and been in charge of the Torah scrolls. The work of translation is committed to the sons of Aharon/Aaron, who are entrusted to read and teach the Tewrah / Torah to all YishARAL and TO THE NATIONS who come and say, Teach us the Law! Its ONLY to the sons of Aharon that the Law is given; and hence, it is the sons of Aharon who are appointed and gifted to teach the Torah------(So here it is boys and girls, the ancient Paleo Hebrew Torah Light/Life Principle's of the Name of YahWah h w h y YHWH The Most High / HhaOLiyun-- Here are the message's of THE WHITE TEXT TORAH. And this is the first time in humankind that this holy revealing has ever been given. And the reason that this holy message has never ever been given before is because there never ever was a qualified receptacle to receive it, before.

But now, Bayit HaSham Midrash, Shmual ben Aharon Wahli of Indiana, USA BHM; ShmwAL has delivered something that no other human has ever given, anyone. PERIOD!!!

---All teaching's come from the wordSeed in which are the parts and the understanding how all abide as one. ShmwAL is read to mean a son of Al, or the unified of the Name of AL. Biblical scholars consider that 'The son of Al' rendering implies that ShmwAL is a cipher for YahWah, considered by Biblical scholars to be the first Offspring of Al, through whom kings are anointed and the people of YishARAL are called; the first Priest, Prophet, and Judge of the Kingdom of YishARAL by whose Word and Hand Kingdom of HhaALhhim appears comes. The Land is first called The Arets/Land of YishARAL by ShmwAL [I Shmwal / Samuel 13:19]. All of the writings of ShmuAl are of the Chayit scroll of the Newn; hence, they are the writings of Understanding of all that is of the beginnings and that which is before the beginning in Beniyman; whereby ShmwAL is a kuwahen/priest of Beniyman, from whom the prophets and kings come forth in succession/stages of dominion. Values, 377zoc: Wisdom of the Oyin Zayin Body; wisdom and understanding of the Law, 53/gn: receptor of communications / qavalah / cabalah; 7:7.

Shema, Shama; hear, shemo OMS

To heed, pay attention, obey; Wisdom/c conductivity/ m of perfect Understanding/[; to understand/[ a Name/MS; to discern, understand, deduce, listen, attend; we hear with all

lkb our heart, all/lkb our soul and all/lkb our steam/strength; hearing with all leads to comprehending and operating without limitations; hearing is with the ear/b and with the entire body/ b; thus bakwl/lkb precedes each level of hearing and provides the vessel to receive all messages of light both audible and inaudible; the word shemo/OMS is Wisdom reflected into our consciousness; it is Name/position/MS understood/O. We may repeat a word causally, or learn to imitate a bird call, but the level of resonance within us will depend upon our comprehending what the letter combination means as well as to understand the sounds; there are 22 frequencies of sound whereby we hear all messages of Light in all dimensions/worlds; when we hear the sounds of the universe, they convey the extent of all that is in the Master Name YahWah; via hearing we detect a Presence; also news report, fame; audio; that which is heard; lit., Wisdoms/S transmitting/M prophecy/consciousness/comprehension/O; hearing is the expansion, via fluid, of Wisdom in all cellular formations.

ivory, tooth (Shayin, n) nS

claw, jaw; as teeth lit., Fire/S to assimilate/n; to consume the extended principles of unity within all things and words; the circles of teeth affect speech so does Wisdom masters the tongue; the Wisdom of Principal discerns all within, a consum ing force, as it is inscribed: YahWah is a consuming Fire,

so is the Nature of the Shayin within the ALphah as the Fire within each concept consumes its habitation and keeps the branches of inflamed; There are three parts to each tooth: the root of Wisdom, the neck of Understanding, and the crown of Knowledge. There are 32 teeth which form the cavity for the Table of The Faces/The Shulchan Panayim, its chamber in the House of YahWah, like the Menorah that is honored in the rib cage, and the Ark that is kept in the skull. The two rows of teeth, 16 and 16 convey the upper chamber and the lower chamber via which we speak. Each of the 16 arched teeth are an o Oyin Circle, being 16, the number of Oyin. We speak in the midst of the rings of Understanding from above unto the enlig htenment/mountains of all parts within us. We give drink to all of the Names within us from our upper chambers. See
Tehillah/PS 104:13.

Change; hated (shnu-awh HAWnS; shanu AWnS

To despiseto dislike/detest/abhor, a form of instability or change; not to bond permanently with the mirror/reflection or a mortal form or a level of progression; from the root anS/to hate; to change, modify, alter; lit., to destroy/consume/S the display/n holding/W the principle/A of light/H: to hate evil is wisdoms flourishing nature, or the release of wisdom previously held in ALphah/a/capsule form; we achieve hatred of evil only as the principles of Universal Life flourish within, whereby our ignorance vanishes/melts with the releases of fire/wisdom; thus when Esau is hated it means that YahWah does not bond permanently with the reflection of Shem.

Prayer, supplication Tephillah hLPX

A hymn, psalm; one of the pair of phylacteries; lit., to compose/X an expression/P according to the Orders/L of the Lights in progressive states of Enlightenment/h; composed expressions ordered by Light/illumination; prayer is for YahWah, on behalf of the Collective, in the Unity of all ALhhim/Light Principles; for every action there is a corresponding prayer, without which the deed is empty and meaningless.

Jehovah [rendered as god, THE lord, Jehovah]

YHWH, YahhWah, YahWah hwhy) hwhy h+h=y;

5:5 YahhWah h/5+ww/3+hh/1+y/1; 1:1 YahWah h/.5+w+h/.5=y/1;

The House of YahWah is comprised of 10 curtains, 5 per side, that are joined into One, so are all Names joined to gether through the union of their curtains, being 5:5 unto being 1:1; within One is the Unity of the two Lights of Bayinah/ h/.5 and Chakmah/h/.5 [Sepher Yetsiat Metsryim/Ex 26:1-6]; HhaSham: The Collective Name of Al/Divine Order; The Name YahWah is the collective Name of the ALhhim united,---note: This message here, is very, very important-U need to try and grasp the significance that Shmual learned and is conveying to U!--THIS IS WHERE THE ACTION IS-----AND NOW U can go out and reveal this Law/Torah holy message-So that you can tell the world about the Name of YahWah.

So by U being ignorant and selfish, and by nonsense talking and ignorant preaching, doing nothing, U R not revealing the dark truth about all of the evil ignorant liars, murderers and thieves; so called Clerics, Rabbis, Mullahs, Priest Preacher's Ministers, Pastors, and Religious Leaders of your world. All of them hiding behind black skirts, with the lack of holy knowledge / Torah- ----astounding, provocative, and insulting).

This teaching, this message from Shmual, is not from the black ink of the black-text of your books of religion, these words are of the ancient Paleo Hebrew Torah Light/Life Principle's of YahuWahThe Most High / HhaOLiyun. Which U have never ever heard, before. This is the 'White Text Torah scriptures of antiquity
Continuing on

-----both sides of the Name of the ALhhim are united together as ONE House of ALhhim, called YahWah; the Giver/exhalation of Life/hy and Sustainer/inhalation of Life/hw; emanator and maintainer of life; The Blesser of names/hy and the Keeper of the lights/hw; to give with out measure/limit; the Blessed One of mercy and justice having eternal ongoing life; The Name is revealed/made known at the beginning of covenant wherein the Inner Organization of Lights are activated; the state of perpetual Unity: Living Principlesthe source and the disseminator of Light/Life (to engage/animate) coupled with the bearer and magnifier of Light (to intertwine/establish); the measure/y of Light/h attending

both justice/w and mercy/w; the source/giver/y of Light/h and the receptor/evaluator/w of Light/h; lit: The united Hands conveying the Union of all Light activities/works of the Union of Light / HaAchadim Urim, being a rendering of the value of twenty-six-the double Yewd (10/y in the east extends the lights in the south and north as the Hhwa W Hhwa/hwh/5+5, as direct and indirect light are essentially one work/hand), the two hands are joined by the 6/w in the west to complete the reading of the numbers in HhaSham to be 'The United Hands;' via The United Hands of the priest of Aharwan/Aaron, the blessings are spoken; HhaSham is the pattern of the mishkan that displays the values of 10, 5, 6, 5; the mishkan arises from a square base/foundation comprised of the four letter's of HhaSham and forms and functions according to the Teraysarun/Pyramid which is a configuration of the united hands of the priest. ie., the two sets of five curtains illustrate the first five/h in HhaSham, signifying without number, and the final five/h, signifying without ending (2 Chr.2:1; Ps. 90:1); The Name of Perfect Unity, expressing the Union of thought projection and carrier, being the Nature of Breath, united as one: according to the na ture of The Breath whereby one form/body is generated to house The Name; note: multiple wives in Tanach / Old Testament refer to progressive stages of unfoldment to develop and bear forth the fruit/offspring of the Rewch/Breath;

the women in the text convey attributes of the Queens Bayinah and Chakmah; the Law/Tewrah and The Name to which it bears witness are spiritual: not to be followed slavishly by the letter, lest one become subject to the forms of the Law and not liberated to walk in the freedom of the Divine In telligence (Rewch/Spirit/Breath) The Name YahW ah The Most High/HhaOLiyun; holds the three Teraysarun/Pyramid of Thought: YaHThe Teraysarun of Wisdom, the emanation and administration of LIGHT; - The Teraysarun of Understanding; and WaH; The Teraysarun of Knowledge from which comes all branch ing; the equation of The Name: b+h+w=h+y -b, conveys that Light draws out of itself -b and thereby creates a House of Light+b which is the basis/foundation of forming the Oyin/O Body; the drawing out of value of a pair/two in YahWah---------is the basis for the pairing of Names in the House of YahWah. Via the Hand/y extending Light/h there is a drawing out of Unity whereby all things are perpetually shared between the Names of YAH and WAH. The withdrawal of two conveys that Names are drawn out in pairs and thereby sent forth two by two. Think! Where is your other one? The balanced Number of 13 pertains to the list of Names in Shem: 13 of Shem and 13 of Shems extension,Yoktan, to

comprise the 26 offspring/attributes of a Namethe value of YHWH / hwhy / 26 [Sepher Maoshah Berashshith/Gen10:21-29]. The reductive value of 13, being 4/d is the Teraysarun/Pyramid structure of the House of YHWH, the initial letter of Dao / Knowledge which are the branches coming out of the trunk / midst of Bayinah. The value of the Oyin/o, being the 16th letter, is the combination of the HWH / hwh in YahWah. The Name of YahWah is read as The Hand of oyin O from which the Ten State's of Oyin O appear. The Ten Land's are the House drawn out of the Name of YahWah. From the values of The Name and their formulas, the letter's of Chakmah/hmkj and Bayinah/hnyb with Dao / od are in the Name of YahWah / hwhy. Thus when one speaks in the Name of YahWah, they speak the word's of Chakmah/Wisdom, Bayinah/Understanding and Knowledge Dao; The Name of YahWah is the extensions and activities of the Oyin. The Name is the Yewd/hand of the United Lights Ha Wah HhwaChakmah and Bayinah. The Name is the giving and managing of the Oyinthe ten of the sixteen, being the 10/Yewd of 16/Oyin or via the reduction process, the One/10/1 of Complete Understanding/ Perfection /16/7, as the one of seven, 1/ALphah of 7/Zayin. Why are there two in one? Nothing abides/continues alone.

According to the Name of YahWah all things continue and have in them Life, the Principle of ALphah .5 +.5, that undergoes transformation processes, through which all attributes are revealed fully; having within the Alphah, those of Life are never bound to a fixed/limited state, but are as the Ein Softhe Principle/Word/Seed of Life which is weightless and not bound unto any one level of progression. Bayinah We come in the Name of YahWah in which our Names undergo transformation. Blessed are all who come and proceed in the Name of YahWah. The Name is olam / eternal /one from which all Names come in pairs according to the Unity of the Lights. How is it that we come via two Queens and not by one queen and one king as mortals come into the world For as the Lights, so are the extensions/offspring of the Light; all houses are of the Queens and therefore the Queens watch over each day as a hen her chicks, each day via the sun, and by night, via the moon, whereby YahWah neither slumbers nor sleeps, but watches over YisharAL day and night. There are 12 hours of the day and 4 watches of the night. The 12 hours are the activities and functions of Wisdom; the 4 watches of the night are according to the four sides of Under standing. The 4 watches of each evening are the beholding the flames of the oylah pass from the 4 sides of the altar which pre cede every act/day/morning/observation. The properties of the Lights are four squared via which the Queen of the South pro vides a square base for the upper Queen of the North. The two

square bases rest upon each other. When the bases are aligned face to face or side to side, the crystals of light transmit patter ns of thought's pertaining to the placement of the lights which reveal the activities within the Name of YahWah. As Breath expands, amidst the two bases, a cube of Wisdom appears. The cube of the Name has six sides, from which there are twelve, six on the outside and six on the inside as with the honeycomb; the two ends of each side/extension become the twelve branches/tribes/encampments of Wisdom, Understanding, and Knowledge. As the bases expand, all four sides are determined: the north, out of which comes the east, and the south, and the west. From the foundation in the west of the cube all concepts are released from whence comes the Seed/Concept/Word (a Word is an assembly of thought). Object theology vs. THOUGHT THEOLOGY Now, ya got that? Look out the window in the morning, the East is where the sun is coming up. The opposite side of the land is the West. Now when hunting or fishing or out walk ing in the woods, ya can't get lost. The sun travels across the southern sky. All day and early evening. Think! If you are looking up at the sun falling down, the North is at your back and the south is straight in front of you. You won't be lost in the woods any more. You are a lost soul, at the moment, but now you know where you are at. Don't you? Use your Torah Mind and THINK! The Name of YahWah, being a House of two Queens

Chakmah/Wisdom and Bayinah/Understanding, extends and carries all ideas/seeds/concepts with them continually. The queen of the hive brings forth the Seed transmitter/the drone from within herself even as we bring forth from within us every concept and Principle of Light to build the House of YahWah. The principle seed that the queen bears from with in herself is capable to regenerate from generation to generation. As the queen carries the transmitted/extended thought, she builds the hive and establishes a mighty colony. The process of the drone/queen conveys how we transmit from one side unto the other side which occurs in flight or as the sun / base ascends within us, from our loin unto our Oyin Head. Hence, the base of the Oyin Body is the Zayin/7 which comes out of the Oyin/16/7. From the base of Wisdom the sun comes circles of Light, which are transmitted thoughts / seeds. The Queens depict the Head of the north/the Crown of the Mind, which is as the moon that encircles all things night and day, and the Head of the south/the Crown corona of the glans/that rises and falls. By the Union of these two Queen/Quphah/Heads all lands are governed day and night. In the flight of the queen bee, the Seed of the Zayin Head in the south rises up unto the Queen of North. As the seed enters into the Crown of the Mindthe eternal seed-egg of the north ern Queen, it generates immortal Principles to build a colony the collective order of the House of The Name.

Once the Crown of the Mind receives the Seed, the mind is impregnated unto Life and continuously bears the concept(s) as the Queen. The Seed of the Oyin are circles/wheels of Light, dispensed in tubes and/or in currents/waves/rivers of thought. The emissions of Light flow like a river or shoot up like a spring. The thought held within each circle determines the movement/direction. The circles of thought are extensions of the Unified Lights, being of the Mother Oyin. These circles appear on the bottom of the toes-the extensions for movement to fulfill a direction of thought according to our rooting/footing The circles on the underside of the toes pertain to the seed base which becomes the roots of the tree. The circles are as the heads of the fronds that arise from the branches of the fern which are then cast for expansion. That which was at the top is now at the bottom. The concepts at the feet are the platform of the enlightenment that ascend and set. The feet are renewed, and its kingdom base extends via the rise and fall of the Seed/sporangia. The fronds generate sporangiabeing non- gender cells, yet capable of regeneration. These circles of thought are arranged in clusters called sori. A circle of thought is a complete/whole emissions of Light. Being at are feet they convey the perfect thoughts upon which we stand and via which we move. Every Seed of Light comes from within the Unity of the Queens and is brought forth for construction of the House of YahWah. Via the Unity of the Queens, the Name of YahWah contains all thoughts and Principles of Seed. According to the Principles of the Unified Thoughts of the Queens, the House is built

upon the ALphah .5+.5. Being of two, perfected in Unity, they bring forth from within them every idea of Light. From the SEEDS of LIGHT all thoughts/Names come and have their Source of Being The emanation of the Light is known as the Principal, later interpreted as the Fatherthe ALphah-Bayit/ba. Out of the House of Unity comes all Principle's capable of renewing it's State. The Queens rule/govern by the Principal, which is called the King. The King is not to be referred to as an individual but as the Principal of unity via which the Counsel / Queens govern the day and night; both the Kings and the Queen's are best conveyed by the Counsel of the rayish/20 and the Quphah/19. Hence, as we discuss the Nature of YahWah, the terms queen and king do not infer that state of gender known to mortals. Rather the references to---- the Queens convey the nature of light to govern within all Principles/Thought'sthe Body of light which is given authority according to the Staff. Within every Seed is both the Thought invisible and the means of development/expand it within any State of oyin/O. The Seed construct of Light conveys the very Nature of ALphah/Unity that contains the Light to emanate and the Light to clothe.

Each thought emitted from the North/Bayinah is warmed to arise and be clothed via the garments shed forth every hour of the day in the south, by Chakmah / the shemesh / sun; the twelve hours/frequencies of Light released in the day are layered in the west each evening whereby each thought is dressed in garments of Light; the moon arises with Wisdom as the scepter of rule is passed from the sun to the moon; the sun arises with Understanding as the brilliance of the diamond moon is passed to the sun each morning; thus the color ations of the moon and sun are affected as they rise, the moon arises with the glow of Wisdom, with a golden hue during the first hour of Her reign, then the moon proceeds into a silver white coloration conveying the rising of Understanding that rules the night; prior to the moon setting, the moon picks up a bronze hue as it passes through a camp of Knowledge, and the strength of Understanding is brought into the House of Nephetli / the heart.
References to the etymology of the Name as YahWah: see S. Mowinckel & J. Montgomery, The New 20th Century Encyclopedia of Religious Knowledge, 2nd ed.; the form Yahu/why appears in the Egyptian papyri, 5th century, BCE, and in Names i.e. YirmeYahu / whymry, Aliyahu/whyla, Yahutsadaq qdxwhy. Values, 26/wk: the branches/cycles of Unity; the twenty-six for mulations of Shem / Name (SMB/Gen. 10: 22-31). Equation activity: b + h + w = h + y - b, the light draws out of itself-b and thereby creates a house of light +b (the basis of forming body/woman out of Adam/ unified thoughts for expansion). Equation balance: h + d + w = h + y.

The light union is balanced via exchange/intercourse; The Name of Totality/22: y/granting wh/11 + hw/11 = 22/t: as one brings forth The Name from the Seat of ones foundation the loins unto the Mind/Priest Seat, the Tawah/t is formed over ones being; 5:5 YahhWah, 1:1 YahWah. See HhaSham /mch; Yah/hy; wah/hw; Judah/hdwhy isaac, Yetschaq qjxy laughter;laughterthe tongue of inner understanding that quickens all to the Voice of YishshakkarThe Conscious ness, the expression of release, delightthe joy of wonderment that follows circumcision of Avraham/mhrba and Ishmael YishmgAL /laumcy; the delight in beholding Tewrah and the world with unveiled eyes; state of joy as one abides upon the base of Wisdom and within the boughs of Knowledge whereby one fills their houses with Knowledge; the state of abiding beneath a hanging vine; having the joy/ laughter of understanding, state of immortal occupancy of the lands, characteristic distinguishing the offspring of faith; the mastery/y of the branches/x according to their mission/j and devotion/q; being loved; happiness; attainment of rest/y arising out of the transformation/x of statute / Principle / law / qj, even as joy flows as meditation breaks open in spiritual release, transforming the code of the black text unto the white text revelation; the joy that occurs via transforming from one state unto another; the offering of Yetschaq/Isaac teaches us that YahWah desires a living sacrifice;

though YahWah tells Avrehhem to sacrifice the unified offspring of ones Breath, YahWah explains that the acceptable sacrifice is to offer our sonour potential construct of the formative, congruent Ring's of our Breath; through the inner harmonyhaShayh/hch our offering becomes the perpetual emanation of Wisdom. Our birth within the Oyin Lands is through our inner harmony, being the formulations within us that are called/read to bring forth living emanations from our Name that are appointed unto the Unified Name; doing the commandments YahWah expands our understand ing, as it is written: Blessed is the doer, not the hearer, of the Tewrah. YahWah gives us explanations and teachings that we would not otherwise receive as we obey and do the unified Word's. Laughter begets Yaoquv/bquy/supplantation / over throw of outward dominance by attaining an understanding consciousness of the holy within; the birthing of Yetschaq occurs as we cross into the ten lands of the Oyin Body wherein we bring forth the fruit from the loins of Yaoquv / YisharAL; the succeed ing gat/epoch to Nwach. Ten States / Lands
Pronounced as: 1. Kayni / Kenite / State of Zayin Z / Right thumb-------------- --K nee 2. Kenizi / Kenizzite / State of Chet j / right index finger --------Ken na z 3. Kadmoni / Kadmonite / State of Tet T/ right middle finger---Cad Moan knee 4. Chitti / Hittite / State of Yud Y / right fourth finger--------------Hit tee 5. Perizi / Perizzite / State of Kaf K/ right little finger-------------Pur ress z 6. Rephaim / State of Lamed L / left thumb------------------------ Raft ph enee 7. Amori / Amorite / State of Mem M / left index finger-----------Ah more re

8. Kenaani / Canaanite / State of Nun N / left middle finger----Ken ah knee 9. Girgashi / Graphite / State of Sameck s / left fourth finger--Ger gash she 10.Yevusi / Jebusite / State of Ayin O / left little finger-----------Ye vu si

fear; regard, honor, yerra ary

From the root to observe/see/ar; reverence/bowing to behold all within YahWah; to apprehend, understand, grasp; to acquire/y primary/r concepts/a; whereby one stands in awe revere; to dread, be afraid of violating all that pertains to Spirit Rewch/Spirit; to grasp/y the knowledge/r of the Principal/a; via giving honor, one expands; the giving/y of knowledge/r facilitates conception/a; note: fear/reverence of hwhy commences the activation of Wisdom because one is beholding the Principles of Light which are of the Teraysarun of Wisdom [Mishle/Proverbs 9:10], whereby what is seen/observed is never violated; extending/y the Thoughts/r of Oneness/a; the fear of YahuWah is pure/hrwhT whereby no thought or saying violates the Unity of HhaSham and it endures forever /dogiving evidence/testimony / encircling the Pyramid Teraysarun of YahuWah [Tehillah/Psalm 19:9]; one works out their salvation with fear and trembling/hdorby grasping the Principles/Thought's of oneness and with the mind rejoicing to encircle/swirl/integrate the observation into their households; as the scripture says: Serve the totality of YahWah with fear, and rejoice with trembling [Phil 2:12; Tehillah/Ps 2: 11].

Salvation yasha, yesha ucy

Deliverance; the constant state of stability and support via which all members belong to the three heads of Understand ing: the Yewd, the Shayin, and the Oyinucy ; whereby the word is formed; to save, help, reclaim/reinstate; the Hand/ Y of Wisdom/c and Understanding/u to liberate that which be comes bound; to restore all things unto their function in YHWH YahWah, whereby all within a Name / positioning in YahWah is saved/reclaimed to fully rise unto its splendor; to gather the fruit from the decaying stem; to redeem with 70 pieces of silverthe value of Oyin/Understand ing for via Understanding one beholds the value of all within whereby it is redeemed from the spoiler.

Priest, kuwahen, kehen nHK

Mediator between ALhhim and OLiyun, one who bears the Illumination of the Newn through branches of mind; servant of all; the enlightened mind and the servant thereof on behalf of all levels of consciousness, a teacher of Numbers first, and then the Words; lit., one branched/K in the illumination/H of the Directive Mind/n; the Tree/K of Life/H extended in full pro ductivity/n; a branch/K bearing the Illumination/H for all Offspring of Newn/n: the branches/K of light/H extended, far reaching/n; to branch forth/K the light/H in all dynamics unto perfection of being/n; to assist every Name to branch forth the inward Nature of Light unto their full extension;

thus there is a priest for every House; however the high priest, kuwahenhhagedawl is the servant to all House's; a priest of Aharwan/Aaron is according to lineage; the position of each Name within the House of YahWah prior to the formation of the world's-------Prior to the formation of the world's------is the position of the Name as it is appointed and sent into the worlds; every Name is positioned and serves as an allocation of Wisdom; the kuwahenhhagedawl/high priest is appointed by YahWah in every generationstate of progression and suspension of thought; there will always be a kuwahenhhagedawl which is a promise to YisharAL; the kuwahenhhagedawl is the Primor-dial Mind that instructs all Offspring in all generations; when a high priest passes beyond YahWah appoints another priest as YahWah appoints Aharwan; the kuwahenhhagedawl is chosen by the Collective to serve the Collective of all Houses and their states of Consciousness. Values, 26/wk: branching of unity/
attributes of HhaSham; 75/HO: full comprehension of Light; 5:5:5 is derived as kww=h=n; 2:2 is derived as k=h+n; a kehen is one in training unto the full illumination of tri-fold Lights of Wisdom, Understanding, and Knowledge/5:5:5, whereby they are called to be of the kuwahen/priest.

Archangel, keruv; cherub, kerwvim mybRK, kerruv BWRK

lit. like/as/K the Teacher/bwr, the paired messengers of keRwvim represent the Teacher, whereby they speak face to

face and mouth to mouth as the Unified of HhaKuwhnim/The whom send them forth as messengers; through unified messengers, two by two, the Voice of YahWah is heard concern ing to all that is within the Arwan/ark, for every Thought has a winged servant to cause it to soar, even as every seed has the means to be carried to the place in which it is planted; cherubs/archangels are those who ascend through the oylah to the crown of the arwan; Arwan/ark, who abide as the Oaks through which comes the patterns of thoughts formed during the oylah that are carried forward, or wingedgiven flight; we form the keRwvim during the oylah processes as we are as the Teacher --doing as we are shown; we speak as the Teacher, through which we convey the Unity of Wisdom and Understanding--the multiple sides of Bayinah and Chakmah in forming a Teraysarun of the double Dallath; the messengers are two that are joined faces to faces as in the oylah, the wood sticks are laid faces up, the parts of the oylah are laid faces down; the unity of offering is carried through out each step of Illumination, whereby the faces do not become turned outward, but are the unified expressions of the House of YahWah; those joined faces to faces attain to the heights of meShich, either head to head or head to tail according to the hanging of the offering; the two messengers on the arwan are of the two sides of a Rod that span the arwan within their minds, where by the offering is winged; i.e. for the offerings of RAwaben; the wood is of Dan, and the parts are of RAwa-

ben which rise from the altar of the oylah upon the arwan, el evated by the Fire and the Wood with the graces as we make everything of the mishkan through the process of coming to the altars, the keRwvim also are computed and are formed during the processes at the altars; the two messengers are not always the same on the arwan, in that they rotate and are related to the oylut that are being made, through which one enters into qudashqudashim/holy of holies by their own blood; the Teacher is the Collective Voice whose Name is achadd/one, being the Single Voice of the 35+35 unifi ed Priest Kuwhnim; one does not say that they are the Teach er, lest they distinguish themselves by name apart from the Collective Voice; every Teacher that is of the SingleVoice is recognized as YahWah and not by their own Name- -the Letter Kephw/11/K at the head of the word serves to prefix the root of Awvim, denoting a kind of Teacher, specifically those who gather two sides as one through which a body is formed for full resonance/hearing; as we are grouped/paired into one body, we have the capacity of full resonance of HhaTewrah, for then we can hear the messages of the 70; the illumination of instruction leads us unto forming congruent Rings of 7+7 to hold the Mind of HhaNewn/14; the term has been rendered to plough/sow, cultivate unto reap ing; the four keRwvim vary in expressions/faces correspond ing to the four sections of the Tewrah/Torah from which they speak: the faces are the adim (the charge), the ox (the statutes), the lion (the ordinances), and the eagle (the commandments /

orders); these four stand at the four gates of Tewrah/Torah to cultivate the messages of light; we attain the patterns as we are of the same frequencies of the keRwvim in which the patterns are formed, as Mashayh receives the patterns being mouth to mouth and faces to faces; positioned in the Charasham as the Arch Angels, who reveal the patterns of thought's through which we are realigned and supported by the might of their diligence; the ArchAngels are the Oaks of Charasham; when Abram is in the Oaks, one is in the midst of the Arch Angels. As the pat terns of HhaKuwhnim are becoming manifested, the presence of an ArchAngel testifies and transfers the patterns coming into an appearance. The concept of Arch Angel pertains to the constructs of the drawings of the masons/builders those entrusted with the patternsboth the builders of documents and house's constructed to contain the Thoughts of the Most High; also: to select, elect, pick, give preference; lit., vessels/K of The Minds/R that serve/W on be half of One Body/B; branches of Mind to unify the body; the golden keRwvim are those of Wisdom who minister at the kepparut/coverings of the Arwan/ark, affecting our layering of conceptual and unifying Thought's.

middin, madian, midian, Midin nyDM

from/m the judgment/nyd; seat of judgment/evaluations; contention; center of subconscious in the lands of Zebwlan,

whereas the Consciousness is in the House of Yishshakkar; lit., the flow/M of insights/D to render/Y a decision/unfoldment/n; place within the region of Moab/assurance to regulate assimilation of values, as the small intestines extract values; the subconscious is reserved from the centre of Dan, the lungs which overshadow the small intestines as coiled strands of Zebwlan, the kuwahen/priest of Midin resides in the counter part of the body---------which is in the mind----in the hills of Zebwlan. Once in contact with Midin, one maintains an alliance with the kuwahen/priest that reside there; in all matters of decision making, as YishARAL continues consultation with Yethro; Midin is the seat of the subconscious where maShayh/Moses beholds the burning bush-the Fire of Wisdom blazing with in the unified tribal branches; location where one hears the Voice of the Fire proclaiming liberty and freedom; to callforth all within to comprehend and be aligned with the Fire; to call for all to emerge from under the task masters of the patterns of thought's dominion in which they are enslaved. Midian, as the subconscious, holds all the information that ever happens to us. Each day we continue to write and update the Chronicles of Midian, to renew or reinforce, the subconscious. Using the material in the subconscious is a key to understanding our pat terns of thought's and conduct as well as our expectations. We have a key to open the doors to the subconscious and rewrite the letter's that are locking up our energies into the

veils of the origin. What is in the subconscious is underneath our awakened active consciousness. In the records of Midin are the complete histories of our Name. This record contains all that we are from the heart of YahWah as well as all that has transpired in our lives when we came forth from the inner chambers of Awer/lights, Auwryim; light, Awer; indicates inclinations; negative subconscious powers contend for dominance; positive subconscious powers strive for awareness of all within; as a son/formulation of Abraham / mhrba via Keturah (smoke qeturah hrwTQ daughter of
Yapheth the incense of mind united with the expanding Name / Abram canopy of truth contains knowledge and truth), to excise: to

contend strive quarrel; to be inclined; a region/state of memory and recall established unto a complete drawing out of our consciousness, until all is unraveled. -------------------------------

Whereby the mortal have two faces instead of four; as

the faces are divided, the clay, or body of flesh, wars against the Reuwachut/Spirits/Breaths that seek alignment and unity; the two, the iron and the clay combine in the seed of men but they will not adhere to one another, even as iron does not com bine with pottery [DaniAl 2:43]; the process of separating the clay from the iron is performed by the winnowing nature of Breath that separates the grain from the chaff; the clay must be moved back in place so that it can be reshaped on the potters wheel; but who is willing to give up this body for a

new creation, whereby they are joined into fabric of Light, giving way to the collective verses personal movements without the whole, yet each are known by NAME and called in the Assembly by the Name of the pairs to which they belong; these are free and all senses are heightened; as all vibrations of thought are set free from a separated body, every sense will be twice as great, or a 100% increase, in that the paired Names are one, whereby the sense is doubled/multiplied; one looses the soul of their Name by forfeiting the path of Unity, independence and separation robs one of the pleasures of perfect unity; the Assembly of YahWah turns their faces for ward to AL and turns their backs to this world; who will be on your right hand and who on your left? To our right and left are other pairs to which we are joined; yet one has to loose themselves to enter into the Collective; deny oneself and take up the pattern of the Tawah to follow unto the Assembly; these loose their own life that they may have a greater; they are risk takers who cast lots, and as soldiers,they follow after the commandments, whose faces are not diverted, and who cast their lots for the garment of meShich, will one stand upon the WORD, or is the flesh your rock? Only fools think so. 5:5; 1:1. See aaron/nwrha; Tayit/tYT; virgin/hlwtb.

War mil-cha-mah HMCLM

To join forces, to be united inwardly by the weapons of ones Name as Dawd stood before Goliath in the armor of YahWah; from the root MCL, meaning 'joined together' lit., to draw out/M the order/ranks/L that have risen/C fully/M in light/H; warfare; to fight, battle; a combat, struggle against thoughts that undermine the Unity of the House of YahWah; lit., to draw forth/M corrective rods/L in an effort/C to cleanse/ M ones life/H (of vain expirations); a flood/M to prompt/L ascen sion/C and thereby overthrow evil by the opening of the flood gates/M of illumination/H (Yeshayahu/Isa. 59:19-20).

melech, molech, moloch; king, master, Malek kLM

To conduct the flow/M of Order/l within the branches/tribes/k kings arise from within the Union of Names and hence come out of/M the Order within the Branches/kL [Sepher Maoshah BeRashshith/Gen 17:6]; Boyl Malek is the Name of the House of Yahdah for the planet Jupiter; to draw out all inward or ders within the branches/tribes; the sequential order of letters descending from the left power or from the Crown of the Shayin: Mayim Lammad Kephw conveying the Divine Order of Thought via which one conducts their affairs by the staff/rod/Lammad within the branches, the feet/Lammad are the crown of the Kingdom that governs the palm of the handagent of distribution;

the rod is the scepter/Lammad of the Queens of night and day the same is the wise serpent of the Oyin that rises to judge all thing; thus the kings are positions of the Judges which determine matters to the tenth power: from the tens to the hundreds to the thousands; to take counsel, consult, consider, deter mine, take advice; to rule, a drawing out of the waters/conscio usness to arrange the branches into a kingdom, to distribute/re lease/M and order/L the productivity/branching/k; a deity of the Ammoni/ynwm[, a master of thought's held; the Master of the Universe: King YAHWAHMalek of The Collective State, who governs over all lands from the lowlythe one 'Not Knowing' and the exaltedthe one knowing all; blessed is the One of Unity who deals justly with the lowly and the exalted; a king is a Principal via which all things are held as One; Malek YahWah is the Unity Principal amongst the Queens of Wisdom and Understanding; Chakmah/Wisdom and Bayinah/Understanding; the Queens are those which House all of the Unity; blessed are they who know that they are one with the Court and one with all peoples When the people ask for a king like the nations, they seek for One to regulate their processes and not their inner branches; there are two kings in YisharAL, the King of Aparryim which unites the base with the head thereby maintaining the flow of Wisdom unto the crown; and the King of Dawid which unites the sides together into One House; King Aparryim governs from the west to the north, known as the northern kingdom, and Yahdah governs from the east to the

south, known as the southern kingdom; a true leader knows to unite the peoples and not cause war amongst them.

Egypt, Metsryim MyREM

A plurality conveying the upper and lower bodies of Egypt in which the waters above and those below gather as there is the upper bodythe head and the lower half--the body; Egypt Metsryim is a defined arrangement of the thought's to formulate the lands of all states, rendered as multiple bound aries; from the root word/RwE meaning to form, fashion, a rock, Metsryim/Egypt depict forms of the Foundational Stone from which we are manifested; we enter into form to pursue knowledge through the offeringsdesignation of thought's and energies, via which we affirm and know Wisdom, our Foundation; we are called out of Egyptout of boundariesto be the House of Yahwah; built upon wisdom for the House of Yahuwah is unlimited boundaries;the Name is composed of the word rock/RE with the Mayim/M prefix and the plural suffix/MY; a branch of Cham (SMB/Gen 10:6), any land of Cham maybe overlaid with the Name of Metsryim, as Metsryim per tains to giving definition to the space, and the characteristics of the shape of each land; Metsryim is and has been and will be the dwelling of the enlightened consciousness; when the waters are divided Egypt / Metsryim portrays the world of illusion, a plural of REM, mean ing 'disharmony, dissonance, discordance; to be confining'

which conveys the state of divided waters, via gender distinctions we create a limit, border, depression, distress; the bodies of the world are limited because they are an imperfect arrange ment of the Letter's---------The 22 Hebrew Fire Letter's

tcrqxpusnmlkyfjzwhdgba R. to L. <<<<
---------and thereby un-cohesive to form the United Teraysarun/Pyramid of YahWah; such bodies hold back the expansion in that they cannot express the Faces of YahWah fully; they are as a shadow and fade like a flower [Yeshayahu / Is 30:1-2]; Metsryim is depicted in the account of the princessa house of definitionthat comes/appears into the waters of the throat/Nile River to house the Govri/Hebrew the one crossing over, commencing to appear in the bulrushes stomach; a narrowing pass, to contain an orifice, opening; to make evident an orifice/opening via shapes/molds/forms; to make a vent; to define shapes and processes; to bottle the frag rances of Sham/Shem; to mother the energies unto strength; out of/M inscriptions/y rises the foundation of thought's/rx which defines YisharAL/larcy (the tenth power/hand of the Prince/Yishar/rcy Unified Order/AL/la) to emerge from Metsryim, a land of restrictions in order to enter into the lands of continual transformation; the houses of Metsryim will be unified and then raised in freq uency to display the full Faces of the Unified Names which come to dwell therethe offspring of YisharAL in full mea-

sure, nothing denying its expression of unity, in that day the separateness of Metsryim yields to the Greater Unity Form [Yeshayahu/Is 19:24-25]; sin retards expansion of expressions; a greater sin retards others; therefore, bless others, for in so doing you are forming the thought's to bless/expand your Name. YahWah, the Forces of Chakmah/Wisdom and Bayinah/Understanding are not subject to the decisions of the weak, in that they abide in the counsel and might of Unity up on the Unified Rock together with the full expressions of Breath. You no longer retardkeep hidden the expressions within your members, as one aligns their Breath after the expressions -faces that belong to the Union of Names; mortality is a retard ation of every Name overthrown as we learn of the living inte rnal constructs whereby all outside the Union and it's consequences are cast off; when masters come into mortality they come in the form of sin by accepting mortal cloth; in order to teach us the Nature of the Unity of Names, the later has been rendered to become sin for us;every manifestation makes apparent the invisible; the manifestation of liberty has no death and no corruption. We live within the Kingdom of Names to make a manifestation of the House of YahWah; mortal forms make a house for individuals instead of the Collective Name, such is composed of sand with out Knowledge to connect our Names into a unified House built upon The Rock.

The path before us takes us to a Y in the road; the left fork is to remain in split-bodies; the road to the right enables us to rise through the houses built unto the Union of Breath, where in we build the Bayit HhaShama collective construct of Names to make apparent the full Faces of YahWah by Unions of Breath and their assembled thoughts. Let us put the tent pegs into each others sides/corners and raise up the walls upon the foundation Stone of the Unified Name. lit., waters/M transform/E the mind/R to achieve/Y conductivity/revelation / M (compare Dan. 9:26); State of gathering thoughts to Trans form the mind within the union of the waters above and beneath; to draw out/M transmutations/E of mind/R from activities/Y of life/M. Note the in verse of RE in the word Arets/ERA/land the will/A of the mind/R to com pen sate, love, satisfy, free, fulfill/Ethe inward landthe state unto which we arise in coming up through Metsryim.

Meribah Mereevah HbyRM

To quarrel, dispute; strife; place in which maShayh/HSM and Aharwan/nWRHA strive with the assembly arising from Metsryim over the waters/reflective bodies in which they reside; disputes concerning the expressive forms of Breath with in the body of water which expresses the Intelligence and Unity of Foundationthe Unified Name of YHWH; disputation between the Rewch, Mind and her forms which occur to achieve understanding and to establish the House of YHWH;

known as the waters of strife, thereby discussions related to fragmentations/limitations in the bodies of water coming out of Metsryim; Aharwan/Aaron and Mashayh/Moses are to lead the transition from the bodies of Metsryim unto the Unified Body of YHWH which arises from the Foundation Rock; in that they spoke according to the state of the assembly, water dissipated/flowed on behalf of duality/two expressions; this separate thought was already within the assembly as maShayh spoke to them as rebels/myrmh instead of hearkening to the Unity of the Rock. Waters from the Rock are conductive state ments relative to the Foundation of the Name and the building of the Bayit HhaSham. MaShayh smote/struck the rock twice, whereby the Teraysarun/Pyramid foundation of a Name was crackeddivided into word groupings from the collective Unity of YAH and WAH. As a result, humankind has, by in-large, been caught in a split gender body [Chamesh haPekudim/Numbers 20:11] and continue to drink from these waters/reflective bodies, which main tains the divided word groupings of Metsryim. The striving pertains to the thoughts that distinguish the functions of Breath verses the Unity of the Breath, following which the forms of Breath remain in separate houses verses making the transition into the House of YHWH [Tehillah/Psalm 27:4]. The House of Aharwan/Aaron and Qahhath are to speak concerning the Selah/Rock/ols as One United Breath verses

the functional traits whereby the Breath of a Name comes to reside into separate gender forms. The disputes are actually concerning the Unity of the Name YHWH and how the Name is multiplied. The speaking of maShayh is with the stafffrom the jawbone through which words are formed in the mouths cavity and projected, via which he smote twice, an indication that he spoke from both sides of the jaw/face;whereby the residence of Egypt / Metsryim was upheld; he smote the Rock twice/mymop verses speaking to make the transition to affirm the Unity of Breath flowing with the waters out of the Unity of the Foundational Stone. Due to maintaining the state of the rebels, holding to the houses of Metsryim/limitations, maShayh does not enter into the States of Inheritance for such has not been formed yet to enter therein; gender disputes split the Rocks conceptsthe consolidation of all traits belonging to One. In this maShayh could not prevail over the positions held within the assembly (the rebels), hence the House's remain in Schools of Thought/ Wilderness States; verses entering into the States of their Unified Consciousness (aka The Promised Lands). Through many, many ages, Thought's of the Tewrah / Torah are understood and entered into. During the emergence out of Metsryim the people/consciousness approaches to understand maShayh/Moses; for a span (of

time) they continue in their duality, symbolized by smiting the rock twice; though divergent, they are watered as both the just and the unjust receive of the water's to understand. Without the people going forward, maShayh does not want to leave them, nor Aharwan, whereby they stay behind with them and do not cross over. This is the love of the Enlightenment and the Breath for the full expression of YahWah. Thus maShayh/Moses and Aharwan/Aaron loved YahWah with all of their inner nature / heart and soul--expression--with the empowerment of steam/ vapors of transcendence, for they come into the land to become Adim in the likeness of the Ring's of ALhhim, and none of us shall fall short in our obedience to multi ply the Faces of YahWah within our Name and components. Yahusho/Joshua of Aparryim leads us into the Promise Land's through acts of redemption. The scrolls of Yahusho/Joshua and Shuphetim/Judges added to the first 5 scrolls Torah, makes 7 meShich / HhameShich / Yahushos words, 'whom I love, I chasten' The blood of our Names is the Life of the meShich the measurement capacity of our Names that flows in accordance with Yahushothe Emanating Consciousness of our Names.

Yahusho Ben Newn In maShiachthe Selah/Rock foundation of Breaththere are neither male nor female; rather a complete Unity to manifest the wholeness of Breath [I Corinthians 13:10]. At the conclusion of each oylah we collectively affirm that we are: One Rewch, One Blood, One Tent/Body, One Face, One Light, One Name, One Teraysarun/House, One Glory, and One Rock. In whatever field/camp/tribe of Name a distortion occurs, it must be remedied by the same tribe/camp for us to fulfill the progression unto the States of Verification; in this case, the Lawim, which reveal the House of YahWah in all levels of manifestation and expression, will come forward to speak according to the Unity of the Stone for the reconciliation to take effect. The call is to bring those from Egypt Metsryim/a split state into the Unified House of Breath. lit., reflective/M Thoughts/R whereby we manage/Y the body/B according to the continuum of life/H; the root Letter's of byr have been translated both as a girl/damsel and a school-boy in the Hebrew & Aramaic languages which upholds the read ing of Meribah; as pertaining to gender; the root letter's stem from the primary Thought to expand the Unity of YHWH. How this expansion occurs is the disputes of the Waters of Meribah which is the first commandment of Adam to be fruitful and multiply/br the expressions/faces/Name of YHWH.
[Sepher Maoshah Berashshith/Gen 1:28].

Moses, maShayh HSM

lit: one who follows/m the Inner Harmony/hc, the result/flow ing /m of the Inner Harmony/hc; to draw out/M the Shayh / lamb/hc/26 reveals the 26 attributes of HhaSham; maShayh is hidden three moonsin Wisdom Understanding and Know ledge within the chamber of the mother of the Hebrew's Bayinah until maShayh/Moses cannot be hid any longer, the appearance of the Hebrew in the waters occurs together with the princess of Metsryim/Egypt coming to the water, depicting the mortal body of definition coming into the water's with the Govri/Hebrew Name; the sister of maShayh stands--afar offto see a great distance, being able to observe the total scope of ones transitions from their origin of emergence unto their mastery; therefore, the sister is able to observe and coordinate the nurs ing/nurturing of the Hebrew Name unto transformation; Moses/ maShayh is the construct of Wisdom which utters the messages of YahWah according to the drawing out of the daily kevesh/lamb of Knowledge; the words of maShayh are released as one makes the daily grain offering'sthoughts come by the striated strands of the kevesh; words come by the formation of the seeds/grains; understanding and joy comes by the wine; basic meaning conveys being drawn out of the waters/fatty-oily waters, as before when we were first drawn out of

the Fire of YahWah (being a construct of the Thoughts of Lawi/Levi, Ex 2:1-2 which ignites the pairs of branches). The first drawing out is by Fire; the second drawing out is by the amniotic/body fluid, being a reflection of the Fire and the means for the Fire to flame; these two drawings convey the full nature of a Sham/Name/Mc, we are drawn out of the Fire/c to reveal and expand our light nature; we are drawn out of the waters/m to put on the garments/robes of our light; the harmony of amniotic fluids/M and fire/c creates light breath/h; light/breath sustains the Intelligence of Wisdom the Fire; the Fire is a consuming spirit, a metaphor for the Breath ing Divine Intelligence/Reuwch within humankind whichfuels every Name; via maShayh all aspects of life are designated by tribe/branching and according to which one arises out of the nations/processes of space and form; Moses/maShayh is the pattern/design of the body according to the composed pattern of the Breath of Divine Intellige nce/Reuwch; all aspects of intelligence/spirit assemble within a form of lifea drawing out/M of the fiery patterns of life / lamb nature/HS (SYM/Ex.12:3): thus, Rav maShayh is called the most humble teacher, in that maShayh abides in clay/mortal forms as a servant to all aspects of mind; YHWH speaks unto maShayhunto the complete drawing out/release/M of the Fires of Wisdom/S: unto full illumination and radiance of Light/H; the in versethe reflectionof HhaSham/MSH/The Name; the inverse state

enables one to comprehend the end from the beginning, thus YHWH has birthed and placed each Name within an amniotic/watery house for the culmination and full mirroring of all that Wisdom has begun to work within us; lit., to mirror/M the Wisdom/Fire Nature/S of Light/H; a flow/M of the liquid gold /wisdom/S of Universal Life/H:---------------

MaShayh/Moses is the first manifestation that appears in Metsryim/Egypt

The appearance of the daughter of Pharaoh carrying maShayh is the coming of a Name (and all humankind) into manifestation What??? The first? The first human? Boy I bet every Egyptology expert and the History Channel will love to interview Shmual and learn that he knows exactly where and when life started. How a bout that? ---a drawing out from the inner to create the outer--both garments of ring's, whereby the outer is indebted to the inner (Mishneh Tewrah/Deut. 15:2); the appearance of the daughter of Pharaoh carrying maShayh is the coming of a Name (and all humankind) into manifestation; to be drawn out of the hayeor /river/watercourse/rayh; a manifestation in all realms gives evidence of the maturation/expansion of Mind that follows the processes of thought to bring forth Yaoquv / Jacob

coupled with Esau; MaShayh is the first manifestation that appears in Metsryim/definition, for only by the inner harmony assembling all thoughts of the twelve do we bear a correspond ing manifestation; the birthing of Yaoquv and Esau are associ ations of the Mind Yaoquv via Esau whereby Mind expands and later becomes united to as Bayit Pharaoh; flesh encloses maShayh/ rewch as a basket within the river/waters of Understanding, the union of mother and son: Bat Pharaoh (body) houses the ayish (maShayh), thus Mashayh is also called the son of Pharaoh even as we are called/read within the lands of Metsryim; we later refuse to be known as the offspring of Pharaoh as we recognize that we have been brought forthwith flesh but not by flesh and that our inheritance lies not in reflections/lim itations of mortality; Mashayh/Moses is a House of Lawi/Unity/Priesthood-----but not the priest------Aaron is the priest; from which the Tabernacle of YahWah is drawn out and through whom it is revea led (SYM/Ex 2:1-5).

al messih, Messiah, maShiyach, meShich CySM

The meShicha full embodiment of our Seednames as the offspring of the most high; a measurement of all thoughts of the Most High, the capacity of the Rings of HhaALhhim assem bled to contain the Thoughts of Oliyun/Most High according to a SeedName;

to measure/communicate: the full measurement of Name is at tained by the complete giving of the Collective Rings and Reuwachut/Breaths of a Name; lit. result of speaking/conversing; to unfold the composite Seed of HhaALhhim; In the beginning is the Seed/the Word of AL. In the Word of AL are all things. As Seed of AL opens all things become evident to the Eyes of Understanding that imparteth all things to Wisdom through the harmony of Bayinah and Chakmah, all within a Name flourishes unto forming a Head that may house the complete Thoughts of the Most High which have op ened from the Seed of a Name; in this manner the Seed of AL multiplies with Knowledge. One should understand that the depictions of a figurative meShich in the parables refer to the King of Baniymin within every Name that ascends upon the donkey of Yishshakkar riding upon the Consciousness through which the initial offerings of Baniymin are made instead of a single literal christ whereby the expectation of the King within becomes subrogatedreplaced by a figurative image. The SeedWord of AL is called meShich, in which are Names and positions of Light, called the Heavens and the Earth, referring to the Names and their States of Residence. In meShich there are no males nor females; hence, the creation of mortals is not of the Word of AL. As the Seed of AL opens all Names and their positions comes forth, but one is not above another, for all are within, the first is last, and the

last is first; through the revelation of all in AL, we know the fullness of maShiach. From the First Set of Stones/Tablets, in which the Word's are inscribed by Fire, comes the following Sayings of HhaALhhim: 'You are formed by the Seed of ALhhim and brought forth in pairs, and none is above or apart from another; for as the ALhhim are united as pairs, so are all born of the ALhhim, in that you belong to ALhhim. Do not concern yourself over anything another says regarding you, but rather concern yourself that you are One with ALhhim and that you are known by ALhhim. If U desire 'To Know' all things, you must see your oneness to ALhhim and to another which is your side of light, and where by you come 'To Know' all things. 'There is no name more important than another one. Theres a name for every space. A name that occupies a space at the top is not better than one at the bottom. Thus consider every name to comprise the total consciousness, and honor every name the same, for without a bottom there would be no top.' lit., to release/cause to rise/M the Fires/S activities/Y accord ing to the positions/Names/arrangements/C of life: to extend fully each Name comprising the Nature of Life; Wis-

dom is exonerated through fulfillment of light assignments in each of the branch es of life; from the root words, inner harmony/shayh/hS, and maShayh/Moshe/hcm, the term meShich /CYSM, conveys the inner harmony drawn out/hcm which is appointed to manage/Y the ascendant Thoughts of Life/C unto the full communication of all attributes of unified Names, the Letter, Hhwa/h in shayh/hc and in maShayh/hcm gives way to the Yewd/Y as activities of the inner harmony arise; the attributes of HhaSham are fully activated to ascend in mastery; a title for the high priest and anointed kings, especially the High Priest, King Shaul, Dawd and Yedidyahu/Solomon, as well as the title for the collective branches of Yaoquv/Jacob. Messiah designates the mature fruit of a Name that flows with oil, enabling all parts or members to develop fully and expressively, thereby commonly translated as an unction; to anoint/grease with oil, to heal or make whole all parts, that the anointed may properly perform; the anointed: the priest and/or king designated by the anointing, the anointing being a confirmation of the spiritual flow already evident; to confirm a calling and position or function of a member unto a particular service as parts of the tabernacle. Each Name is called/read within the messiahthe composite Glory (weight) of the Principal, upon maturing in every nature of your Principal/Source; having matured, you are like the olive that yields oil.

Even now your body is an oil factory that daily anoints your head with oil; your twelve branches yield the oil to fill your menurahh cups morning and evening; the appearance or coming of maShiach follows after all has been spoken; by the Prophets/Neviim through the ages unto the manifestation-----first is the spoken Word and then follows the appearance-----the appearance of maShiach prior to the Wudah/World or results of the primal Sacrifice (creation of the world) follows after the Words had been thought in the Mind of YahWah and breathed into spaces------forming the first teraysarun / pyramid; the coming of the maShiach in flesh / bashar is the Testimony or Evidence of YahWah even as we, in flesh, are the Testimony of the Glory of Messiah in the world; the coming of the maShiach is the appearance of the complete structure of HhaSham. The age of meShich is the affirmation of all Names belonging to each other in the House of the Unified Name. Note: If only all of the nations/peoples of our planet would go out of their way to perform the Torah like this---------In our affirmation of Unity, in the fulfillment of belonging to the Glory of YahWahthe Radiant Offspring, there are

no wars, but peace with all Names and processes/nations; no hunger, but fullness. Peace/mwlc is Wisdom ordering all uni fied vapors;-------And a large glass of wine to complete Number's 28---Let's turn down a glass, together---------the maShiach appears in the third seventh of Meneshah, the 8th moon; we must conclude by reason that the maShiach is in every house/branch. When referring to meShich, we are speaking of the State of development, verses a person, in which is the complete extension of the Thought within each house: RAwaben, Shamonn, etc, until the fullness, or the evidence of the Thought, is extended to bear fruit according to the Mind's of the Most High---- then we can say----maShiach has come/appeared according to the Tewrah.

idolatry, adultery nawaph pan

To violate a union of Divine Order, to becloud unified expressions, being bound to fetishes and any fixations of concepts, forms or languages; to break a state of wholeness via fornication adultery, idolatry; to be idolatrousto mis-con figure/n the Principle/a within an object/expression/p which holds one in arrest without freedom of expansion; to become swallowed-up apart from unified expressions; engaging the energies into states apart from the union of ones origin and development;

You will not commit adultery conveys a promise that you will not be naive to mis-configure / swallow-up / n the uni fied / a faces / p; the focus on patterns of thoughts and their bonds lead to being engulfed in flesh whereby the flesh comes to control the thoughtsone is manipulated by images/pornography and other mental visualizations; conjugal unions are to be entered into as a twining of thoughts whereby the full essence of the union is entered intothe joy becomes full to affirm the former state of Unity, prior to diver gence into split bodies, as sex cells, they were identical until the species diverged from their pursuit of trans- formation and became enslaved unto themselves; sex cells that have diverged from their common ancestry cannot exchange and hence are restricted to the points of their divergence; when the focus is on thought unions, the flesh serves the mind to intertwine thoughts for their expanse verses the mind being enslaved to the flesh and her passion; to discern between the two, ask yourself if you are committed to ex pand Thought with a partner, or if your union with another is for the primary sake of flesh satisfaction; all unions are to be considered as means to expand and weave thoughts for the sake of the Union of Lights, if not then there is adultery; for the union is entered for the sake of the flesh / outer darkness that separates one from the Union of Lights,

or there is idolatry, for the union is entered into as a violation/ separation of YahWah by dedicating the inner parts on behalf of the corruptible form verses maintaining the dedication of inward parts to the Perpetual Life-----Line of Light, hence both adultery and idolatry result in a sentence of death; fornic ation: unequal unions, without devotion to the Common wealth, uniting with strange flesh that is not ones own via covenant but remains estranged/separate, being a form of non-unified/estranged rings. All processes and contracts/agreements with flesh are for the explicit purpose to expand/bless the Master Name and to develop the Tree of Life pertaining to ones Name. The mortal body is a moist vapor that can greatly mirror, testify and assist our Names expansion but which easily disintegrates as water in a pan, leaving only the crystallized bones as a remembrance of our Name.

to wave, swing, boughs (nuph , wn ) pwn

The perfect/complete extension/n of the inner Unity/w for full expression/p; the waving of the omar declares the new growth and harvest are unto the Faces/Expressions of YHWH, the omar sheaf is waved to convey the full scope or extension of AL, from AL to AR, a motion from the the Mind of AL un to the loins of AR, extending the wave unto the feet, that the entire planting of Seed and the harvest are accordance with The Unified Name ARAL; the sheaf is waved from above the

head and then towards the entire length of the body conveying the harvest within the ten lands of the Names and then upward to the head to affirm that is sown and harvested are in accordance with the enlightened Mind and the Name of HhaSham upon the forehead; one takes the six branches of the east and south in the right hand and the six sheaves of the west and north in the left hand with the hands together the omar is waved to-ward the feet, then the hands are opened as those filled with the first sheaf of the harvest and brought upwards to the Faces of YahWah; a panoramic wave to convey the extent of the con gregation appearing and learning with evidence; as you examine the vast branches of thought within your lands,gather them together as a sheaf of twelve stalks; bind them in your hands and wave them to the Faces of YahWah, affirm the origin of the stalks and then lower them, as a wave passing over the Ten Lands, reciting the Names of the stalks and the lands, then having designated them unto the full expression of YahWah, lift up the stalks as high as your can, signifying their full extension; the wave pertains to the boughs of the tree as productive branches, an elevation, what arises to the top; the waving of the stalks is done with the currents of Breath via which they are supported and bear the fruit of the Rewch.

Understanding and Wisdom are manifested by what one makes or does; in referring to the Words of YahWah, use Performer instead of Creator; to make or create conveys a static state; motionless: not moving or changing, or fixed in position-----physics of forces not causing movement: relating to forces, weight, or pressures that act without causing move ment however, as we perform the word then the shape is there according to the level of our doing; the shape or the crea tion is active, pulsating with the Word, whereby what appears is living-- immortal. Sepher Yetsiat Metsryim / The Book of Exodus Chapter 10 The Collective of YahuWah regards what is in its midst. By the unity of the Rings of ALhhim within us, which are en-gaged into each other, the Sayings of their Unity address every state of consciousness in which we are suspended according to the generation of that which is coming from our SeedName of Baniymin. When the Teuwrah says that YahuWah contemplates, it means that the Collective Rings are forming the next Words to be uttered and the next deeds to be performed. The directive is to extend the inner harmony above the lands of Egypt Metsryim whereby it becomes distinguish- ed from the boundaries in which it resides. Sepher Yetziat Metsryim Exodus 12 Passover Structural Progressions

And the unified of YahWah contemplate hwhy rmayw ALmaShayh and ALAharwan in the state of definitions yrxm rab rhalawhmla for a meditation/saying: :rmal All attributes of YahWah are considered within the inner harmony of ALmaShayh and the illumination of Aharwan which the inner harmony embodies.

Sepher Yetsiat Metsryim/ Exodus 13

And the unified of YahWah declares/gives Word's Verse 1 pertaining to AL maShayh for consideration/to become a Saying Qudash/Set apart/distinguish Verse 2 for the Ring of Lawi/for the Body of the Tree of Life to be in your midst the foremost fruit of the mind (which is upon the Tree of Life in the beginning ) the foremost fruit of the mind within the offspring of YishARAL with in Adam and within the animated/living/quickened ones/ who cluster together in a dwelling/ (the origin of every soul) according to the hands/actions is the Hhwa/breathing/coming into being.

Adam is the unified Teraysaruns of distilled thoughts, formed from the ashes of the oylah of HhaKuwahnim. The animated ones (beasts) are the paired heads that appear first upon the Tree of Life, from which comes the branches of the twelve tribes of YishARAL. The Origin of Passover is from the Twilight of Creation, when the Shayh (commonly rendered as Lamb) is slain, and the first born of HhaSham dies. The twilight period is the

gathering of Understanding, when the skies are silver and the teachings of lilah are about to become forth with the radiance of Knowledge, that sets a state in which the stars of Knowledge are evident. So is the night of Understanding, the hours of Mind when the Words of Knowledge flow as a star filled sky. With the offering of the Shayh, the foundation of the worlds are laid.With in the shayh are all concepts of Light that Wisdom speaks and releases through its life giving blood. When we partake of the shayh sacrifice, we are consuming the Principles of Wisdom, whereby all things are formulated; for The Shayh, of the Ring of wah-Bayit, being of the Body of Shamonn, therefore of the House of Wisdom, is laid at the side of Understanding, through which comes the worlds and all that they contain. The Collective of YahWah eat matzut for seven days unto complete and perfect deeds of the Awerim/Lights. As the Words of Unleavened Bread of the Unified of ALhhim are spoken, they create the worlds as unleavened states. Howthen does a world became leavened, when all things from the beginning are unleavened? How do we reconcile the current world with the premise of all things coming from an Incorrup tible Word? The Seed of the Word is incorruptible; and likewise its fruit that is hung upon the Tree of Life. The Seed of every Tree is a gathering of Words that comprise the branches of the Tree. When the Tewrah speaks of the Trees of Knowledge, it is a

reference to the Heads that rise from the foundations of Wisdom and Understanding. Within the Mind are the Trees of Knowledge that pertain to every Name.
Midrash BayitHhaSham: Sepher Yetsiat Metsryim / The Book of Exodus Chapter 12

The State of Mind and therefore the Trees of Knowledge with in Adam, are those forming from the Ring's of their Names. For there are no trees until there is Adam, whereby we comprehend that the Trees of Knowledge, are those that are cultivated by Adam [SMB/Gen 2:4-9]; hence the Teuwrah reads: 'And the Collective YahuWah of ALhhim' What does it mean that Adam partook of the Trees of Knowledge? It means that Adam learned inwardly, where by the fruit that was forming in their mind became accepted, and thus eaten, whereby there came to be that which is corruptible, for they partook of that which was apart from the Tree of Life in the midst of the Garden. How did Adam learn inwardly? Learning is composed through the Rings of 7, which are the Eyes. When the eyes are untrained, or see apart from Shamonn/Shimeon, they formulate fruit whose numbers are defective, for they lack the Number's of Understanding. The mind of Adam that eats from the Tree of Knowledge, partakes of the fruit that is formed within the branches of their mind, whereby they discern what is good and evil. In that

all things are known by the fruit of the Tree, the tree is called the Knowledge of Good and Evil, for it is the means of discerning what is of the collective and what is of the associations. As one partakes from the Trees formed from within their own minds, being biased by their perceptions, they are formed apart from Understanding. Adam computes expressions that contain thought's which are not of whole Numbers. Therefore, the fruit is composed of numbers that are defective, as they are the expression/fruit from their tree; and the hence theseed within their fruit cannot yield the pattern of the Shayh/Lamb and HhaKuwhen/The Priest, who are formed as pairs in the midst of perfect consciousness. What is in the midst of all things is the Body of Consciousness of HhaKuwhnim, through which is the Unified Tree of Wisdom and Understanding, formed by the Lights of Chakmah and Bayinah, arises and bears the fruit of Gad The Words of Life in which there is no death. From the Tree in the midst comes the Shayh, formed at the right side that spans the south and the west. The right side springs forth from the Kuwhen/Priest of the left side that spans the north and the east, through whose words of Illumina tion, all things are formed. The kuwhen and the shayh are the two witnesses depicted in the writings of Chazon/Revelations that stand beside the Menorah, being the ones on the left and the right.

Through these formulative patterns of thought which are in the Shayh and the Kuwhen, all Offspring of HhaALhhim are born whereby comes maShayh / Moses and Aharwan / Aaron, and every pair of Names born of HhaALhhim. In that all Names have within them two sides, there is the foundation of Chakmah and Bayinah within all Names to formulate the Trees of Knowledge, whereby one comes to full Illumination, and none shall be denied 'To Know' all in the Midst, for by forming the Word's of Gad, they shall have rightthe inward signsthrough which they have access to the Tree of Life. The fruit, or expressions of the Word, are given for the satisfying joy of the unified Minds, whereby they comprise the very house of the Word, even as a fruit is the house of the congregated Seeds. The Unified Body of ALhhim is the fruit of the Word that does not perish. However, if one accepts/takes a fruit apart from the Collective Tree, then that fruit will spoil, being not sustained by the unified Branches. The fruit of the Body of HhaALhhim is the collective wholeness of all parts as one, but the fruit of the 1 st initial Adam is not ripe/whole unit, they consider the unity of all parts to be as one. Those of the initial Adamic mind have yet to enter into the unity of mind, for until they do so they cannot come into a unity of the Ring's, nor have access to the Tree of Life, being foreign unto them. For this reason Adam hid before the Faces of YahuWah, for their eyes did not see that they were one with HhuHaALhhim, for if they had under

stood that they were one, they would not sense within them selves that they needed to hide from the Eyes of the Unified. Every secret kept within the mind or the soul is a sign of separation from the Unity of Rings, and every secret keeps a space that has been appointed for a fruit of Knowledge to be formed there. For as one takes apart of the ALphah, or from one side of the Tree without the other side, the Seed within that fruit would not be complete to revitalize itself, but will perish with the fruit. Can you take Bayinah apart from Chakmah, if so then you enter into the darkness of Mitsraim. Taking a fruit is accepting an expression. The fruit of Ywsphah/Joseph, being taken from the Tree of Yaoquv/Jacob, apart from Yahdah, has caused the imperfect fruit of mortality, displayed in the failing fruit of genders, which are non-unified bodies created not by HhaALhhim, but as miscalculations of the initial mind of Adam that fell short in the counting. When one part is taken from the whole, a thought of violation, or sin, enters into the world, and this thought alone leads to corruption and death. On Pesach/Passover we are to select the shayh by the counting of the souls-all components of the uni fied Body within Enlightenment [SYM/Ex. 12:3-4-5]. In this manner do we come to partake of the complete fruit of Aaron Aharwan, being the body of maShayh/Moses. The shayh of Pesach is of the configurations of Yahdah, that is born in the House of Shamonn. The shayh is the Body of The Priest/Hha

Kuwhnim, formed in HhaALhhim, upon the right side, in the ring of Shamonn. Through the transposition of the Rings, we come to understand how all bodies are formed and all that they contain in their layers of thought. The Value of the Shayh is found in the House of Yahdah. The common English translation from the sheep or from the goats is faulty. The Tewrah says, that the Shayh is from the sheep and from the goats, meaning literally from a Unified Body. The Unified Body is a Body in which all parts are together as One Kingdom. In the House of Yahdah, the Head of Aparryim is in the very center from which it serves all parts as the pulse beatthe heart of Enlightenment. In the divided kingdom the Head of Aparryim projects the seed outwardly, rather than inwardly, and the house's of the kings are divided. The Shayh, whose values are 915, is the Meekness of all Assembled through which one finds the Splendor of Light, from which the Unified Body appears with full spectrum and radiance. The Value of the Shayh is hidden within the House of Yahdah, but when the Eyes of Rauwben have grace to see where the Shayh resides, it is so apparent that no one could miss beholding this Body of Unity. Needless to say, we only make our exit from the land's of slavery with a unified Body. fully opened, as will be on Pesach/Passover, the commemoration of the first offering of the Kuwhnim when they

opened their body of thought before the worlds were formed for until we partake of a unified body, we dwell in the imperfect and remain enslaved to our miscalculations/reckonings. The unified Body is formed by the unified pairs of Numbers. Within the Body of the Shayh is the House of Joseph Ywsphah, whose bones, or internal structure is carried upon our shoulders as the ark. We keep/cherish the Shayh until the 14th at evening/Dark Moon Time, upon which it is opened at the neck of the Newn, letting to flow the river of blood upon the four portals of our dwellings, which mark gates through which we enter into paths of full Enlightenment. It is not that we leave or exit Mitsraim, but rather that we ascend go up through Mitsraimand enter into the unified Body through the portals where the blood is applied, of which a remnant of this thought is carried with us as a smear of blood appears at the Dallath, before a child is born. Every Pesach, we are granted access to enter into the dwellings of Chakmah, through which we come to see all that is within Bayinah. As the Fire creates its own lamp/menorah and supplies it sown oil, so does the The Oyits Chayim/Tree of Life produce the twelve fruit of unity, which is the House of the Words of Life. The fruit is the glory expressing the Word, whereby we know the flavor of the Word and whereby we partake of the attributes of the Word unfolded. What is the value of creating fruit that remains forever? The fruit is a confirmation, a pro-

duct of the season/moon effect; but the Word is eternal, unleavened that comes from the midst of the Oyin:Oyinthe unified consciousness of the pairs of HhaKuwhnim. The world of Light are congruent Rings to be journeyed through, whereby we know the invisible through the visible. The world of darkness are of disjointed rings that enslave the mind, as one snagged unto futility. As one accepts the fruit/ex pressions of the Trees of Knowledge in Arrat/7th Heaven, we come 'To Know' all that is within the Tayit/9 Heads of Under standing, and thereby enter into the very Minds of the Most High, from which the Word, bearing the fruit of Knowledge, is formulated in HhaALhhim, and from whose House comes the Shayh to reveal the glory of the Origins of Antiquities from the foundation of Chakmah. YahWah speaks/declares unto maShayhunto drawing out the Lamb. The Lamb is the servant of Wisdom, born in the House of Shamonn. All that YahWah says unto maShayh / Moses,is unto drawing out all within the Shayh that is opened through which the world's are formed. The constructs of thoughts that are heard in Shamonn, in which the Shayh is formed, is composed into documents, written according to the Fire Nature of our Name. This record of words is commonly called the Law of Moses. These are the Words that Unified of ALhhim speak in creating the worlds through the complete utterance of seven days. The Unified speak unto complete acts of light to be revealed, whereby

there are 7 days, a day for each of the Ring's of Perfection. The Words of Life are heard again and again for they reverberate within us, through Shamounn/Shimeon, as we come into each stage of express-ing the Words of Life. We hear the Words as we are faces within faces, being at the appropriate space, vibration, and level of development. By hearing the Words the fruit of Knowledge is born from within us. The process begins by going into Midyan where the Words of Fire are heard. The process culminates by bring ing up all aspects of Name to the mountain to hear the Words of Fire. In each major transition, as from Mitsraim or from Be-midbar, we go through Midyan, and then into the next territory. Hence, via deduction, we understand that HhaSham dwelt in Midyan prior to the creation of the world. Midyan, has been called the subconscious; however, the term is not inclusive of all that Midyan holds. It is more! It is the center of the priesthood: ie. Yethros station. It is where the priest come for meetings: ie. Aharwan meeting maShayh there. Hence, we may call it the Center of Origin from which all spins forth. There is a centrifugal force within Midyan that distinguishes what is present and spins off an expression, as to what it holds or has formulated. The expression contains the force of being propelled forth. Once the Mind has developed a plan within the Center of Origin, the

force to accomplish it is within the plan. We are confident in the Mind of YahWah that all initiations are being fulfilled.
Chapter 6:10-15

And YahWah speaks/giving access to the House of Knowing unto maShayh/unto drawing out Wisdoms Light/unto revealing theShayh for considerations/for sayings. HhaSham speaks unto maShayh, un to drawing out Wisdom Via maShayh speaking to Pharaoh who determines our residence within the body/manifestationma Shayh speaks according to the Faces of YahWah. YahWah speaks unto maShayh coupled with Aharuwan to bring forth from Mitsraim Via internalizing the ideas/appearing, speak/approach the House of the Mind unto Pharaoh/unto the karmic posit ioning the King of Egypt/Mitsraim and the unified will send forth/ release the totality of the offspring of YishARAL from Mitsraim.

As we hear the Word's in one level so we transfer them un to the next in command. As we hear concerning maShayh. All that Wisdom emanates, we transfer the message unto the Guar dian of the EnergiesPharaoh. By Pharaoh we are given land a space of definition whereby concepts are revealed by forms. We may say that Egypt is a State of Reflections of the Transforming Mind at work in the waters. We must work through Pharaoh, the King of the Reflections. What we do is reflected in our State of occupation. If we violate a law, we may find that our occupation state is a jail or imprisonment. If we walk orderly according to the Torah we find our selves in a land of Liberty. Now this we may understand that

our dwelling state is a reflection and a consequence of our deeds. Hence, Pharaoh, is the principle of Mind, appointed to determine our residency. Though one may not be imprisoned by society, when we violate the Torah, we are held in check and unable to proceed until there is a transfer of the Priest / Aharwanic Mind into our minds or house(s) of energies. We must appear or come to Pharaoh with a statement conveying that we have understood the Voice of YahWah. With out the statement, we cannot proceed. However; upon our presentation and approachment, the King of Egypt will release us from the bondage to the forms. The King is not greater than the Word that established his office, but subject to the Word. Our Words determine the ability to move forward. Through out the wilderness period, which are States of Developing the Vocabulary of YahWahbemidbar, we go from one state unto another as we develop in the Word. As we speak the Word of YahWah, the Word of Perfect Unity, all of our energies will be released. Should we speak the words of division, than our entire house is restricted. Up on speaking the Word of Perfect Unity, our entire housemoves forward arising out of the defined formsMitsraim. As the oyits Chaim, we did not come to reside within the earth, but to arise through it. The night of Passover is the re-lease from the our state of captivity, whatever level we are yet held at. Baruch HhaSham. -----------------------------------

In unity/coupled with, maShayh speaks/giving access to the Mind of Revelation for the Faces of/before YahWah for meditation/a saying. Of certain/They, the offspring of YishARAL they are not listening unto me. And how then shall Pharaoh hear me? Coupled with, I am one of veiled/speech/lips. Whenever we speak we open up our Minds of Revelation In speaking with the Voice of YahWah we are providing an opening into the Faces/United Expressions of YahWah.This is the message that will set the House of YishARAL in progression. And YahWah speaks/giving access to the House of Knowing AL maShayh and AL Aharwan and the unified orders them pertaining the offspring of YishARAL coupled with Pharaoh Melech/King of Egypt to cause to rise/emerge the total offspring of YishARAL from the State of Definitions/Mitzraim. The awareness and question of maShayh leads to entering into another chamber of the Master Mind. There are subsequent Words issued forth pertaining to the nature of Wisdom

and unto the enlightenment of MindAharuwan. The message of HhaSham orders/arranges them together pertaining to the offspring of YishARAL and concerning Pharaoh. In order ing them they are initiated into how to communicate bothwith the spiritual energies of YishARAL and also the energies governing the physical manifestation. Note the ordering process affects both dynamics that will bring about the exodus/the going forth of the children of YishARAL from the lands into which they have been defined. These are the Heads of their fathers houses the offspring of RAwaben bchur YishARAL/the ripening of enlightenment/firstborn Chanuch and Pallu Hetsrun and Carmi Coupled with the offspring of Shamonn Yemuel coupled with Yamin coupled with Ahad coupled with Yachin and Tschur coupled with Shaul, a formulation the Canaani These are the families of Shamonn. Coupled with the Names of the offspring of Lawi

The Shavbet/sabbath is a gift.

Within Shavbeth is the bread that is set upon-Table--shulchan

Paniym, a measure that is allotted for each day. Those whoare given the shavbeth are alone able to enter into the gates on the seventh day, for how can one enter the shavbeth, unless it is given to them? how can one enter into a house, unless the Mas ter of the house opens to them the door, or a gate unto a state? as the Tewrah states, the shavbeth is the result of performing the commandments as a gift, and thus cannot be earned as a deed in itself. as one stretches forth their hands to perform/to fulfill the intent of the words of Yahwah, their hand reaches unto the seventh day. When your hand reaches to the seventh day, you will receive the shavbeth and the gift will be cherished--kept/honored without compromise. Having arranged your branches of six pairs, you are supported to remain in the house in which you abide collectively with all of Yisharal. The spirit of the Collective Mind binds our members together, and as pairs, being of agreeable Thoughts and deeds, we are positioned in oneness with Bayinah and Chakmah to receive of the frequencies of Their illuminations. As a result, you shall abide in the houses of Yisharal, and from this body of Consciousness, you shall not depart. The later statement is one of the precious promises of Yahwah. often rendered, that one will not depart from---------The Book of Exodus Chapter 16:4 23 myrxmtaxyrps

-----their house on the shavbeth, which then expands into how far one may travel on the shavbeth, etc., the intent of these

words pertains to abiding within the houses of the Collective Consciousness, whereby the gift of the shavbeth is never violated or profaned. The design of the Mishkan, by Number, is the means to reveal Wisdom/300 and Understanding/70. The dwelling is that which is comprised of the Union of Chakmah/ 300 and Bayinah/70. Thus the curtains are of the construct that pertain to the Body of Consciousness formed by Light/5 of Bayinah and the Light 5 of Chakmah. The ten curtains are a vault that spans all space of ALOZAR, creating a dome from one end unto another. The values of ten are comprised of the five, or the illumination, of Chakmah, and the fivethe illumination of Bayinah. The val ues of ten denote thoughts of Understanding, Wisdom, and Knowledge that are conducted via the Illuminations of Chakmah and Bayinah. The dome incorporates the twelve pairs of ALhhim and their Rings [Tehillah 104:2]. From the root, meaning to tremble, the curtains are waves and frequencies of Light that are woven by the paired Names of the Mishkan,according to the daily conductive rays of Illumination being processed through the members. The curtains are spun as one that rejoices / swirls in the dance of Light. The colorations from the blue, purple, and then to scarlet, are the colors that the curtains carry each day. As from the blue of

Knowledge, the purple of Understanding, and the scarlet of Wisdom the thoughts of the Most High wave through the fab ric of consciousness in the three levels of the ten-wealth that a dorns those that dwell within the tent of meeting. The scarlet frequencies are as the sun sets and rises, the spaces of Wisdom By Chakmah, the sky turns to scarlet twice each day to initiate the work of making the curtains. The scarlet reoccurs for the ones elected/chosen/designated by the Queens in the evening and in the morning. The members are chosen to conduct the thought's of YahWah through the offerings, by which their Names of Fire are transformed. The scarlet occurs when the Queens are in process of exchanging the scepter. One enters into a dance of rejoicing as the Queens come into our chambers each evening and each morning. We welcome the Queens into the houses in which they come to visit. Scarlet denotes that the curtains are woven from the time of scarlet. The curtains are woven through the periods of illumination that range from violet bluewith a mind of extension, and with purplea mind to unify, and with scarletthe mind of ever renewing. These three colors denote the span of the offerings, as well as the purposes in---The Book of Exodus Chapter 26 ------which the members are activated daily to conduct the thoughts of Wisdom and Understanding within a Body of Consciousness. This body is the dwelling of the unified ones in the midst of Bayinah and Chakmah.

In all things of the mishkan, there are two sides that bear and carry forward the Illuminations of Bayinah and Chakmah. Though the menorah is comprised of 3:3, yet the lights are 5:5 that give Illumination to the branches, and though the bread is set in rows that are 6:6, yet the Words of Illumination are 5:5. In this pattern, all Names are called two by two that they form a Body of Consciousness in their midst, to be as the House in which they are called to serve. According to this pattern, where two, or more pairs, are gathered, there is the full measurement amongst them. In that two are devoted to the pure consciousness of Unity, they have the means to gather and fully express the Thoughts of the Most High. This is what is called the high calling of HhaALhhim in maShiach. Such are those of the elect, as the keruvyim/cherubs, upon the sides of the arwan/ark, that bear the full consciousness of Words of YahWah in their midst. The Body of Consciousness is conveyed as the O:O State of Nothingness, and is referred to as the Body of AyinSuph. This is the State of Perfect Liberty, in which the thoughts are fully revealed, to those who are of the Ayshshur Offering, seeking to bind no one unto themselves, or to an object of worship or vain servitude, nor to be bound unto any object, but who abide in mutual service one unto another through the transverse states of the Rings. The only attachments/bonds of those in ALOZAR are to YahWahthe Collective, and unto their Neighbor; whereby they love YahWah with their inward organization/heart, and by their expressions/faces of

soul, and by the empowerment of their Breath, exchanging into one another as One Spirit. These affirm their love of The Collective by loving their neighbor by the deeds that are with in their hand. For until we come to know the Consciousness of the Unified Body of Spirit, we are not aware of how to extend our hand unto our neighbor. The configurations of the parts, loop to loop, within ones Name of Rewach, is the means to come to the Knowledge of the Tewrah, whereby ones hands are whitened with the thoughts of the Kuwhnim unto their neighbor. The union of two loops, upon the sides of a curtain, belong to the Mind of the Newn. The union of these loops is the what is called, 'the Tent of Meeting' for it is formed as a Body of Consciousness, and is varied as The Twelve Houses of YishARAL, each one being a configuration of 5:5 that abides together to comprise one dwelling of the Most High, whose Name ALAchtah is to be praised and reverenced amongst all Names.

TewratHhaKuwhnim / Wayikkra / MidrashBayitHhaSham Leviticus 1-3

Intoduction Chapter One TewratHhaKuwahnim/MYNHKhXHRX, Commonly translated as 'the teachings of the Priests' rendered in most translations as the book of Leviticus. the scrolls very first word: wiyiqra /ARQYW, means, and one calls. the

servants in each name are called and designated by HWHY YahWah to interpret and present the messages of the Avim Father's within maShayh/Mosesthe agent of transmitting the Words of Enlightenmentthe servant of Qahhath. the assembly of the Lawi/Priesthood and the hosts of the twelve tribeslife branches of a Seed comprise the Body/tabernacle of YahWah. this tabernacle is the BayitHhaSham, the House of the name. TewratHhaKuwhnim concerns the actualization of the tabernacle. the details in the scroll address the purposes and objectives of the operations of the inner one represented in writings by the accounts of the twelve tribes. Knowing the purposes and objectives of our design enables us to profit and progress by the judgments of YahWah; however; actualization of the tabernacle is accomplished by mercy. the phrase, kiloulamhasdu / WDIH MLWOL YK, affirms that mercy is ever lastingalways ongoing, always facilitating the accomplish ment of the Word. As we remember that YahWah is an AL of justice and of truth, let us join with our discernments the mercy which is everlasting. The designs of the tabernacle and its furnishings are detailed in the book of Exodus, SepherYetsiat Mizraim and the activities performed within. By learning the meaning of these operations of Life, we are enabled to bring forth the terumah/HMWRX, the offeringto bring forth all the inner components entrusted to us for the building of the BayitHhaSham.

Having studied the concepts of the tabernacle and the furniture, YahWah now brings us to the altar. It is a high calling to be called to the mizbayach/CBZMto come to the altars of the elevations of the Avim/Father to offer the sacrifices. the sacrifices correspond to the daily works of the Avim. In participatingin being the sacrificeswe manifest the Faces of the Avim within ourselves. through grace we come to the altar daily to stand before the unified faces with a sweet savor. TewratHhaKuwhnim begins with these words: WYLA HWHY RBDYW HSM-LA ARQYW: 'And one calls AL maShayh.' He proclaims unto one being drawn out of the baptismal waterseven the drawing out of all holy, interior values that built the mishkan; and now again, unto maShayhunto drawing out all attributes of within a name and the ministries of the Spirit. the call of AL maShayh is related to the common Greek term ecclesia, meaning to be called out to comprise the congregation. distinguished by light, one is called out from amongst the temporal and placed above the composite mass of the body. YahWah calls out from your inner core to serve the collective by making manifest all the operations of the tabernacle. A reference to this call is in the writing's of Kayphah [1 Kayphah / Peter 2:4-11]. And coming to the Head as to a living stone rejected by men of conditioning/statues, but choice and precious in the sight of ALhhim, you, also, as living stones, are built-up as a spiritual

house for a qudash priesthood to offer up spiritual sacrifices acceptable to YahuWah through the emanations of your Light out of your Seedname. As contained in the writings: Behold, I lay in Tsiyun a choice stone, a precious corner; and one who believes in the Head shall not be disappointed. this precious value then, is for you who believe; but also for those who disbelieve, the stone which the builders [structures of religious thought] reject, this becomes the very corner, and a stone of stumbling and a rock of offense. For they stumble because they are disobedient to the Word, and to this they are also appointed; but you are a chosen race a royal priesthood, a set-apart nation, a people of unitys own possession: that you may proclaim the excellencies of one who calls you out of darkness into the marvelous light. For you once were not a people, but now you are the people of ALhhim. You had not received mercy, but now you have received mercy. Beloved, I urge you, as aliens and strangers, to abstain from fleshly lusts, which war against the soul: that war contrary to the expressions of the lights within you. When the call comes, the tabernacle has been prepared! YahuWah speaks of AL maShayy, as one speaks Faces-to-faces, from one realm of Emanation unto another through which the foun dtions, the sides and the coverings of the House are made. YahuWah speaks beforeto the facesof the tabernacle of the tabernacle. the collective speaks in Mount Synni/Sinai--the elevation of illumination to structure our energies and living

attributes. When YahuWah speaks one hears the voice coming from the Mountain, or from the ark, amidst the keruvim; or now, as noted, from the tent of meeting. the voice speaks, and the places from which it is speaking corresponds to the messages. The tent of meeting is the tent of congregating all energies into an awakened state of service. All names are tent abiders, but not all are tents of congregating. All are abiding within the tent; and some align themselves with the cornerstone to be tents of congregating and of peace. There are those of sleeping energies, and those whose giants have been awakened, called, and positioned to be of mutual service one to the other. the messages in this scroll pertain to the those called, whose energies are congregated to be one. Having built a house to the name, the name of YahuWah takes up residence and speaks from the house from which one abides: one speaks from your inner structure whereby one hears inwardly. We build a house to the name upon the Rock of Shamounn Kayphahthe understanding of all within our Seedname. Having constructed a house, the eternal oneness abides there in and speaks from out of the tent in which the Light inhabits. there are messages from the Garden, to process and to bring forth, or to beget, all attributes:words such as, "Be fruitful and multiply." there are messages from the sacrifices during the study of the scroll of BeRashshith made in reference to each process of transformation, as when YahuWah speaks unto Avrehhem in making the sacrifices. there are messages from

Synni to enlighten us regarding our habitation and our jour ney and our elevations. And there are messages heard above the ark pertaining to the teachings and instructions in carrying forth the commandments. There are messages heard from out of the tent of meeting pertaining to our ministries within the collective Lights of which we are. the instruction we receive relates to the proper use of each of the energies of our nameto be in service with in stages of transformation.
TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham Leviticus 1-3 Verse 1 And one calls/reads AL MaShayhby opening the core of a name; hm la arqyw And one declares YahWah ALiuwto be My AL, the unifier wylahwhy rbdyw affirming the collective within the Seed of AL and its unified attainments from the tent of congregatinga tabernacle of evidence d[wm lham to become for a saying/meditation/contemplation. Rmal

The Voice reads our name from the midst of our mind and thus calls unto us to contemplate our gifts. the Voice speaking is the Enlightened consciousness of the Shepherd in Shamonn who speaks unto the core seat of our name, Shamonn to Shamonn. the Voice declares the Works of AL that pertain to the collective that we may enter into them,forsaking all other labors. Hereby one can discern between voices as to the message that the voice carries. 'And ones proclaims AL maShayh' unto drawing out the spiritual attributes of our core.

And YahWah speaks, that is, the collective within us reveals the composite Lights of Lammad which congregate as one in a name. through the utterances of the Light within a Seed the results of our congregating are noted through our words and deeds.
Speak of AL Benny YishARAL. lary ynb la rbd Verse 2 And compose your sayings to be of ALhhem! hla trmaw Adim are branded vessels marked by numbers to approach/draw near byrqy yk da according to their branchings, km to be a qarban to YahWah, hwhyl brq from the behamah/the living ones, hmhbh m from the beqar/observations, and from the flock/inner states. axh mw rqbh m composed for expansion according to the sum of your offerings. knbrq ta wbyrqt

Consciousness speaks of the 12, of Lammad, which are the formulations of being uprightYishARAL. the sayings of ones mouth are of ALhhemthey are formulations of the Seed as strands of Light! there is no strangeness in ones speech for one speaks of those things that are of themselves their Light! What is achieved by our congregating our energies together unto YahWah? the congregating of all parts builds the tabernacle and provides the basis to stimulate performance levels like the performance of YahWah, unto whose name we are congregated.

A qarban/offering is a giving from the inner realities whereby that which is within is extended. Via the qarban of mind, the body of rings, and via the meekness of each member one gives of themselves as an active awakened member in the House of YahWah. Via the brq qarban one draws near byrq unto the collective Faces whereby they are never lost nor confused as to their motives and states in which they reside. TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham Leviticus 1-3 behamah-animals ANIMALS-----THE BEHAMAH
HMHBH NM

The initial offerings are of Knowledgethose thoughts which have life in them as the first offerings of a tree are of the seed. Offerings of Knowledge come from the Heads of the Houses i.e. ALisephBanndagouAL and from the Houses of Knowledge from each side. From the levels and states of ones residence in Light, one gives of their illuminations and gifts. The offerings of the behamah/animals are those composed by the Lights of Stars. The stars of the qedam/east form the life of Zebwlan the stars of the negev/south compose the fruit of Gad; the stars of the ywm form the fruit of Beniyman; and the stars of the tsaphun gather into an assembly of the heart. THE BEQAR / OBSERVATIONS RQBH NM The offerings are of Wisdomfrom the unified Rings of

a name. From our observations of wholeness we empty out all within our parameters. through the giving of our rings upon the woodthe instruction of Lammad, the rings expand and the observations and capacity of learning increases to behold all and the contain all of the Light. From the opening of the Heads of Life from each side, the beqar offerings are formed. The offerings of hhabeqar are of the compositions of Chakmah. the Lights of suns form the offerings of Yahdah which give distinctions to all things according to the sum of its numbers. The numbers congregate in the gate of hhaqedam and through them all things appear with a vaporwith danthe vapors or steam rising from tsaphun. the beqar offerings of the negevare formulations of RAwaben, the rings of a name which form the parameters of ones residence via which one sees inwardly. One does not see outwardly, for if one looks outwardly they are blind to what they are seeing. Only via looking inwardly can one discern the vapors appearing and their arrangement. In the ywm, the suns form the houses of Aparryim. According to the positions and angles of the Lights of Chakmah, the fruit of Chakmah are formed. From the side of the ywm the fruit of Aparryim is set to give expansion and complete spread ing out of a name to provide a covering and embodiment for the numbers of the Rings of a name. Hence, the beqar offerings are those which cause a spreading out of the sides of a name.

The northern fruit of Chakmah is dan, the vapors which rise as Chakmah breaks forth in the day. From the distillations of the night, that which is sown in the ywm rises to the form set by the 30 numbers of a name in the morning. the form of each day is set by the numbers of a name which comprise the days of a name and their deeds.

THE TSAnn--tsann / Flock / Inner States NAH NM

The offerings rise from understandingsinner computations of Light resonance. Each offering is composed for expansion of mind and spirit. the offerings are characterized as those of meeknessthe keveshim/lambs whereby they are capable of expansion. the proud fixes themselves to be blind; the eyes of the humble are opened to behold their becomings within the collective. TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham Leviticus 1-3 Those of the flocks abide as one whereby they are not lost nor become estranged from the collective Fold of names. through meekness within the congregation the avenues of Light are af forded to each one as they give of themselves wholeheartedly to the collective. Via giving of ourselves wholeheartedly to the collective through the oylah we show our mind and members to be totally devoted to YahWah whereby there are no signs of another allegiance outside the collectivity of the Light's.

The tsann offerings are those formed by the Lights of Moon's. These include the offerings of Yishshakkar which are the gatherings of the Lights of Moon's in the qedam. As the light of the moon is in the qedam, the house of Yishshakkar is formed to house the consciousness of ones name. In the negev the light's of the moon form the body of Shamonn whereby the consciousness formed in the qedam is surrounded by the Light of understanding. In the ywm the body of Meneshah gathers the Lights of Bayinah through which all that is sown rises. Nothing is sown by Light without the power of ascension and transference. In the tsaphun the Light's of Bayinah form the offerings of Ayshshur though which one moves in associations with their origins. The oval shape of the belly-button is according to the spiral formulations of understanding, whichconnects us to the Light's from which we originate---------From Star Field's Above and Beyond

When will they ever learn---when will they ever learn--when will they ever learn? ----From these three levels of offering's one marks their days, months, and years. The Behamah/Animals are characterized as the ozim; the beqar as the parim,---------Note:---for Shavuot we had offered up-----two bullocks--benBaqar / bullock

There is no evidence in the ancient scripts, text, saying's or writing's that gives you the right to kill human's, animals, fish, bird's, nor fowl. (if you read it, it's mis-Reading the Writing's).

Number's 28 speaks of and about animal's, but we do not kill animals for offering's.

Our planet is very beautiful, but it's people are ugly and murderer's

continuing on

-----and the flocks as the kevashim. the offerings--behamah are composed in the primordial rings of Zayin-ALphah and the inner ring of wah-Bayit which convey the momentum and extension of a name. the offerings are slain in the sheep gate-----as one has understanding and brought inwardly to the dallath/door of the heart altar. Each of the offerings are made upon the foundational platform of Chakmah whereby they have the rite of full ascension into the chambers of understand ing and the heights of Knowledge. 'Open up the house of knowledge' speak unto the formulations of YishARAL. The children of YishARAL are the energies of the inner one which are mutually supportive and alig ned with ALhhim. 'And say unto them' one that draws near from them is an offering-----an inner extension for YahWah. We are the offering's of Fire.

Rav Shaul referred to oneself as a drink offering. I am a drink offering poured out [2 Barnava 4:16]. the drink offering is the mature flow of understanding that results from making the oylahthe ascending offering. The wine offering is quickly consumed upon the coals and offers up a fragrant smell as the days of our lives. Rabbi Shaul also admonished I urge you, achim, that by the mercies of ALhhim, present your corporate self to be a living and holy sacrifice acceptable to ALhhim .

Do not be molded to this age, but be transformed---transcend renewing the mind, in order to confirm the will of the ALhhim what is good, acceptable, and complete. It is one thing to give, or to make, an offering; it is another to be the offering. Shaul admonishes us to be the offering. The Torah Tewrah is saying: any one that is drawing near--that is appro aching from amongst the sons of YishARAL--he is the offering.
TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham

Leviticus 1-3 Walk in love, as maShich loves gives oneself for us, an offering and sacrifice to ALhhim as a fragrant offering. The Tewrah lesson: you are the offering--you are the full exten sion of life given forth without reservation, whereby all within you is fulfilled, being fully expressed, and whereby all near to you is made whole by your gifts. There are three positions to make the transformation, or the transcendence. the transcendence is going beyond the confinements or boundaries of ones residence, perceptions, mind state and going. Go beyond the present age, or state, of your development. We transcend unto the state of oneness. Trans-cendence may come from the behemah, which means, from desires, or yearnings to confirm all within. You also tran scend from observations, which means, investigations, exam inations the bringing of things under control.

From that point you make a transcendence. One also makes a transcendence from the flockfrom what you are learning-abiding in class--assembling yourselves together: you draw near unto the Sources of the Light with your offering for you are now giving as the Lights. those of the Adimthe Rings are in an expansion avenue unto fullness. Any aspect of our energies that draws near to the state of oneness--or those draw ing out resources from their midst are an offeringan exten sion unto YahWah. The one who draws out draws near being in the process of extension. drawing out causes the inner energies to flow. the flow of life is a sacrifice offering. one offers up the dynamics of life versus keeping those dynamics confined within the storage of the tent. We are not hindered by fear nor greed. We are one of the collective and the we give all to the collec tive. The offerings focus upon performance levels of each member to be likened unto YahWah-- an organization of the collective to occupy the tabernacle fully, whereby your Spirit fills the temple of your name. On behalf of YahWahthe totality of life, we are facilitated to draw near. Three levels of performance are considered: from the behemah, meaning, from yearnings to fulfill the energies of the inner onea state of mind set on fulfilling the energies within. From the Rings of observationsfrom investigations states of examinations; knowing the inherent value of each en ergy, which leads to the control or mastery of each energy and corresponding soul field. And from the flock --from the state

of assembly--from being amongst the flocks, which are the effects of combining the energies, through learning, shepherd ing, and demonstrating our mutual belonging one to another. All three levels are necessary for a full ascension and transfor mation. Each level is an exercise unto the unity of life-- unto the name of YahWah. Three levels of performance are considered: from the behemah, meaning, from yearnings to fulfill the energies of the inner onea state of mind set on fulfilling the energies within. From the Rings of observationsfrom investigations states of examinations; knowing the inherent value of each en ergy, which leads to the control or mastery of each energy and corresponding soul field. And from the flock --from the state of assembly--from being amongst the flocks, which are the effects of combining the energies, through learning, shepherd ing, and demonstrating our mutual belonging one to another. All three levels are necessary for a full ascension and transfor mation. Each level is an exercise unto the unity of life-- unto the name of YahWah.
t wnbrq hl[ a t rqbh m t ymt rkz t wnbyrqy t d[wm lha jtp la t wta byrqy t wnxrl t hwhy ynpl

And one lays/appoints/supports the hand of unity wdy msw concerning the head/thought of the oylah hl[h ar l[ and it is accepted for ones unity wl hxrnw to make a covering concerning ones unity. wyl[ rpkl

Verse 4

The garment made for each oylah commences with the flow of blood in accordance with the appointment of ones hand. Each garment expresses an assignment. We appoint our offerings for the expressions of YahuWah. A covering for our assignment is created for us to fulfill our being sent [Yuwsphah / Lk 9:3]. the garment woven by Light is immortal as it pertains to a pure, undefiled, unlimited use of the energies. In contrast to the styles of the world, the garments are not fixed or condit ional to the present age. The cloth is transcends generations. One shall support the headuphold by ones handby ones activities. Your activities pertain to the head, or the chief principle of knowing of the transcendence. As the hand is given in support of the mind, the deed of the member is acceptable whereby a covering is made. What is the good of thinking, or contemplating, without performing? doing is the fulfillment. One takes their hand of Semek/15 to do according to the thought, or the head of the ascent. Therefore it is acceptable to the collective to create a covering to house the thought's and the achievements. The do ing of the transcendent thought generates a covering. Asevery job has it's uniform, or characteristics, so are the garments of Light for each house.
t fjw 5 t rqbh b ta t hwhy ynpl t ynhkh rha ynb wbyrqhw t dh ta t dh ta wqrzw t bybs jbzmh l[ t d[wm lha jtp ra t hl[h ta fyphw 6

t hyjtnl hta jtnw

Performing Arrange the pieces of the offering upon the altar. Each piece conveys a gift of the kevesh/lamb. Lay the pieces, by association and function, upon the altar according to the branches/sticks laid in the Fire. There are three pieces to be placed on the altar for each side of the altar Each piece corresponds to one of the twelve tribes of YishARAL, each tribe being a branching of Mind. Wash the twelve parts in hhakaiywer/the laver as they are brought to the altar whereby they are activated. Bring each piece of the offering to the enlightenment of your Mindunto your priest making the offering.
TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham

Leviticus 1-3 Present the part in accordance with the enlightenment attained and unto further enlightenment. The terminology of the serving priest refers to the level of enlightenment from which one approaches the altar and the level / ele-

vation from which the offering is made. The pieces of the offering are arranged to convey the unity of all parts as one. i.e. When the lamb is of Zebwlan, the pieces are ar ranged according to the configuration of the boundaries, or states of dwelling in which we reside, to which we have attained as we approach to make the offering. Through mak-ing the offering, the configuration of the house is trans- formed in the Fire; hence, no two offerings are the same though they be of the same house and made during the same month of the year, even as no two prayers are the same. As we engage in communion, our minds and members are changed, whereby the next prayer is a sequel to those that have been made. If we are praying the same, then we have yet to enter into dialogue with the Living Presence of HhaOLiyun The Unified of The Most High. For who would en-gage to have the same conversation over and over again? Likewise, no two offerings are the same, nor should

they be as rote as one reciting the words of a service. The offerings are performed according to that which is spoken to be engaged into mutual service. As the offering of the body of the lamb is made, the configurations of offering is transformed. The kevashim of each tribe are the configuration, or body of the offering, in which are the twelve parts that gives the offering its distinctive value. The Bodies of the kevesh/meekness of Zebwlan are the boundaries and states of residence of our members, and all that is within these lands. When the offering has been transpired, the state of our dwelling has been changedthe kevesh and all that is within us. According to this reality, the words of the Tehil lah are composed: Bless YahWah, O my soul, and all that is within me expands auwt sham qudashuyour distinguished Name [Tehillah/Psalm 103:1]. In carrying forward the offering of the lambs we commence with the

part of Yahdah first, regardless of the Body of the kevesh. i.e. For the Lamb of Zebwlan, we present the Values within the lamb by their Numbers. These values are the active numbers for the collective Name of YahWah. The wealth of our Names is not stored in earthen vessels nor used for the sake of the flesh that perishes, but is given without reservation to the House of Light to rise with the consciousness of the Most High AL. The Most High / HhaOLiyun. According to the Numbers of Yahdah, levels of our performance followsthe parts of Yishshakkar; together with Yahdah, they determine the configurations of the states in which we residethe body of the Lamb of Zebwlan. As all values and their deeds are presented, there is a new earth in which all Names are gathered together, being a state without the corruption and death carried within the members of mortals. If we yet perform

the deeds of mortality, and yet carry the numbers of a di vided house upon our Breath, How can we arise unto the Lands of Avrehhem and to the City which has the foundations, whose Architect and Builder are of the Most High? According to our state of dwelling we see, hear, and speak; hence, in the south side of the altar are laid the parts of RAwaben/Reuben, Shamonn/Simeon, and Gad.
TewratHhaKuwhnim/Wayikkra/MidrashBayitHhaSham

Leviticus 1-3 RAwaben are the Rings via which we capture the vision of the evening or morning rays; Shamonn is the lev el of hearing within the state of an offering, and Gad per tains to the sayings that come from our sanctified lips.
End Chapter One

Leviticus Chapters 12-14

Approaching the faces of YahWah is being in similitude to the expressions of the Collective. Having become whitened by the flow and the offerings, the expressions or faces within the one bearing the fruit are likened to the faces above. One receives the attire of the Light through which they attest that they are of the Illumination, being of those woven into the fabric of the Unified Consciousness. The beamrqm pertains to the mind or roof of a house [Eccles 10:18; Tehillah104:13]. As one takes off the netiph spice daily, following the pattern of the dam / blood, they form a beam in their mind that flows from the branch of the Tree of Life. According to the beams laid up in the mind, the mind is structured as the Mind above through which one regulates their faces/expressions to be of the Collective. Leviticus Chapters 15-17 Book of Leviticus Chapter 15-17 mynhkhtrt Ch-15 The one who lies down or becomes laid seeks to verify the thoughts in the mind through their meditations. The one who sits/thinks seeks to verify the thoughts through their studies. The idea that one is lying or sitting above denotes that the thoughts are yet to be grounded. Until the thoughts are whiten ed, they are temeh. The action of the verbs denotes transmissions and analysis of the thoughts, or even engaging the mem bers to follow the thoughts denoted by the one finishing or

completing according to their position/seat. Until the thought is affirmed by the eyes of HhaKuwhnim, the thoughts are immature. When the thoughts are not running to produce a WordSeed, they run in vain, for they do yield the fruit and its increase. Every flow that becomes clean contains 12 bonded parts of Lammad. From each flow of blood and the thoughts of the mind which are placed on the altar comes the pure enlightened states. In that the blood and the formulated seed of the pairs of Wisdom contain the 12 facets of Knowledge, they are given to flow un to the whitening of the heart and mind which becomes evident in the spice of hhalavanahzekah/frankincense. When the thoughts have been submitted to the Fire and the Eyes of The Priest/HhaKuwhnim, they are called the pure/clean word of YahWah [Tehillah19:10]. Every pure or clean word has the regard of the Collective, whereby it does not show favoritism that shadows another.

Tewrat HhaKuwhnim (Leviticus) 16 The one of YahWah declares ALMaShayh hmla hwhy rbdyw
Verse 1

Following a muth/deatha drawing out of all within the waters unto totality twm yrja to multiply the offspring/formulations of Aharwan/Aharon /enlightenment rha ynb yn through their collective drawing near to the Faces of YahWah hwhy ynpl tbrqb and their Union expands/goes beyond/becomes extended/dies. wtmyw

The Name of ALMaShayh/hmla, commonly rendered as unto Moses, pertains to the Seed of the shayh through which the Words of YahWah opens. All attributes of HhaALhhim are gathered in the shayh and then opened to declare the glory of the assembled Thoughts of ALhhim. The words flow as the drawing out of the Seed occurs, which follows the death of the Seed. ALMashayh is the level of speaking whereby one draws out of the Illumination of Chakmah/Wisdom-Sun-Light-South-Waw-- from the Seed. The words of ALmaShayh are of the fiery/h / light's of Wisdom through which all are fashioned within the Body of ALOZAR/rzola, for nothing is made without the assembly of the parts, which is by Wisdom. The Head's of ALOZAR are AL and AR. Together they form the Eternal Body of OZ in which all are born and dwell as they are aligned with ARAL. The utterance of ALmaShayh come with each opening of the shayh / inner harmony/lamb. The Word of YahWah follows the unified offspring of Aharwan/enlightenment drawing near unto the full expression/collective faces of YahWah. With each approach unto the faces, the Word opens from the Tablet's of Testimony. (The White Text Torah-- The Govri / Hebrew) Through each approach to the Unified Faces of YahWah upon the Arwan/the Ark, the Words open within the ones approaching, whereby the words come from the arwan/the ark and enter into the heart.

Through the process of the words of Understanding blazing from the arwan/ark unto the heart, the chest becomes layered with silver. Via the aruwan ones approaches to the faces of HhaAuwvim/The Father's in whom Names are unified one to another. Via this union of the Rings/Eyes in their midst, Names are extended into one another as congruent Rings Eyes as depicted by the keRuvim upon the arwan/ark.

The 15 Father's
An insert= THE FIFTEEN {15} FATHERS

The Names of the Auwvim / Fathers 1. - Yetschaq / Isaac Foundational Principal of Sacrifices and Joy 2. - BAARLechaiRai - The Foundational Principal of Sight of Understanding 3. - RESHN - Foundational Principal of Mind of Knowledge 4. - AVEREHHEM - Foundational Principal to Establish Hearing and Consciousness 5. - MALEKKIYTSEDEQ - Foundational Principal to Extend Hearing and Consciousness 6. - ALOZAR - Foundational Principal of States 7. - Aharwan - Foundational Principal of Illumination

8. - Nadav - Foundational Principal of Impartations 9. - GERENHhaAUWERNEHHhaYAVWSI Foundational Principal of Examinations 10. - AVIYAHUA - Foundational Principal of Becoming 11. - BAARSHEVOG - Foundational Principal of Perfections and Completions 12. - AYITHAMAR - Foundational Principal of Towering Strength 13. - Yaoquv - Principal of Bearing Fruit Through Which Transpositions Occur 14. - AL BAYIT AL - Principal to Open and Extend the Seed 15. - ShmuwL - Foundational Principal of a Seed Name

From Star Field's Above and Beyond

The approachment of Nadav and Aviyahua unto the Faces of YahWah lead to their transference. The meaning of death is extension. Through distillations of the Breath within the Newn Nadav and Aviyahua extend beyond their prior levels of Enlightenment. This extension is the basis of proceeding into the full stature of the branchesthe process of the offer ings dur-ing Sukkuth. Our members are extended as we proceed unto the arwan and behold the unified faces of the keRuvim that are upon hhaarwnn/the ark. As we come before the faces of YahWah, we are intertwined into one another as the teachers who are faces to faces up on the arwan. The messengers are on two sides for they con vey the Illuminations of Bayinah and Chakmah. Through our unions enlightenment is extended. Nadav and Aviyahua die to their separateness to live within their union. This is the union of the north and the east sides of the Mishkan: Nadav, being the north, and Aviyahua being the east. The water's of their Names are transferred to fill the space allotted for the perfect union of their Names to form one Body of Bayinah. Nadav and Aviyahua are the founding Names of the north and the east quadrants of the Mishkan.

From their Union, ALOZAR arises in the south quadrant with the Name of Ayithamar (Itamar) rising in the west quadrant. The appearance of ALOZAR comes as the Tent of the Mishkan rises upon its poles/unified rods of the north. The Name of ALOZAR rises into the consciousness as the sun comes out of its chamber and rises in the south. The 4 Names of the priest hood/kuwahnute convey the four sides of ascen sion. We see ALOZAR upon having unified the north and east quadrants of the mind with the enlightenment of Nadav and Aviyahua. As one approaches the Unified Face's of YahWah, their quadrants are joined; hence, their vision sees beyond into the full illumination of ALOZAR. As there are levels of illumination, so there are levels of altars. One rises unto the Altar of the Spices upon first having come to the Altar of the Oylah/burnt offering, whereby the rods within them are joined to provide a basis of ascension. In this manner, the covering of the Names in the YwmKepper/Day of Attainment is fabricated in Light, for it is composed of the branches opening whereby they are covered as with leaves.As the poles of the north are connected to the poles in the east the tent of meeting is erected to support the veils or the coverings of the south and the west. We can hang the veils of the tent of meeting as we establish the framework of unity. The veils are the means of our progression and for going beyond from one chamber/state unto another. Nadav and Aviyahua proceed to-gether unto the eastunto the MizbaachHhaQeteret / The Altar of Spices/Incense via the

emerging consciousness of ALOZAR. Being of the enlightenment of Aharwan, Nadav and Aviyahua discern the Light and approach the fiery blaze arising in the east that carries the thoughts of the oylah [Tewrat HhaKuwahnim/Lev9:24-10:2]high er unto the MizbaachHhaQeteret upon which the spices dance upon the coals from the altar of the oylah. The lights of the morning ascend from the altar of earth at the horizon unto the altar of the heavens at noon. As one arises with the enlightenment of Dan, emitted from the north, they come into the east. When one arises in the east their faces are toward the southfull illumination. In the south they encounter ALmaShayh which consumes the two strands into one. ALmaShayh consumes all that is strange/sep arate as two intertwine to proceed beyond the veil. In that their hearts are for YahWah, the Fire consumes the strangeness as the Rod of Aharwan consumes the serpents of Pharaoh. In their extensions/deaths, the Names of Nadav and Aviyahua extend into the southern Faces of the Light, and they are transformed from one state unto another. To say that they died means that they extend according to the Unified Faces of YahWah. According to the impartation's of Aharwan, the allotments/courses are set [I DYM/Chr 24:1]. Verse 2
And the Unified of YahWah ALmaShayh contemplates / meditates, hmla hwhy rmayw to speak/open the Word rbd of ALAharwan, the brother/upholder of the emanating branches. yja

rhala With ALYava, the unified come into every continuance of Totality, t[ lkb abylaw being ALHhaQudashthe Rod of ALphah bearing the Light of the priestly paths of Fire dqhla to transmit all within the collective dwelling for a full spreading out of the inner branches; tkrpl tybm being ALPanaythe faces/expressions of AL comprise the covering of totality trpkh ynpla to verify all that pertains to the arwan/ark. rah l[ ra Collectively, being grouped, the emanation does not die (as when separate), twmy alw resulting in a mist of Understanding rising in a cloud. n[b yk The unified eyethe all seeing eye oversees hara that which pertains to the covering/spreading out. trpkh l[

The reference to the overseeing Eye pertains to the Head of RAwaben rising upon the Body of Dan, through which the offerings of the 10th day of the 7th month are made/fulfill ed. As Dan is the first function of Thought within the Unified Consciousness, so on the 10th of the 7, what is first fully extends according to all that is set forth in the 10th of the first month, when the shayh is taken/accepted for Pessech/Passover ALmaShayh and ALAharwan are set forth to bring forth the complete branching of thought from within the Rayish Mind as all Words come from within the Heads of ALOZAR. When one is born of ALmaShayh, they are born of Chakmah; when one is born of ALAharwan, they are born from above of Bayinah that is above the foundation. The Names of maShayh and Aharwan bring forward the Name of AL denoting the direct connection with the WordSeed and the Rod

the ALpha and the Lammad, to guide all Names unto the full spreading out of the Mind, likened to the mercy seat that spreads out as the covering over the arwan/ark. From the BayitAL/House of AL, to the spreading out / covering of Light, there is no death to the enlightenment which abides within the light rings/spirals of AL, whereby the visions of AL are seen within the spreading extensions. The visions of AL occur as the Head of RAwaben rises upon the offerings of Dan for Ywm Kepper. The proceedings of YwmKepper / Day of Attainment/Atonement lay the foundation for one entering into the sukkuth/booths for ChagSukkuth, the Feast of Tabernacles. One enters into the festival of Pessech/ Passover by first taking of the shayh on the tenth of the first moon; likewise one enters in the festival of the tabernacles by the pro ceedings of YwmKepper, the Day of At - one-ment. Though one tries to enter into the Pessech or into the ChagSukkuth, they cannot without the 10th of the first and the 10th of seventh moon respectively. We do not skip over a process to enter into another. Each step is vital to proceed with in the Light. Those who attempt to enter into ChagSukkuth with out the YwmKepper engage themselves in activities that are peripheral to the feast. The feast of the branches/coverings is entered through the gate of YwmKepper, symbolizing the garment/covering for the feast, as the feast of Pessech is received by first taking the shayh on the 10th day of Yahdah. The Names with ALAharwan include ALYava, ALHhaQudash and the ALPanay, for these are the workings

of Light through which one enters into the Mind of AL through the Rod and the blessings of the Face's thatAharwan speaks unto all YishARAL. As one considers ALmaShayhMosesto draw out all thoughts of the Great Council of the ALhhim to transmit the fiery lights of Wisdom, the enlighten ment rises whereby one proceeds into all facets of the Thoughts in ALOZAR. With ALYava, the one unified enters into the circles of thought which have no end. With ALHhaQudash, Aharwan uses the Rod of Light, being the Rod of Zebulan-Beniyman to distinguish and to lead the members into all pathways and dwellings of AL. The Rod of Aharwan is the distinguishing thread of the Heads that runs through the 10 lands. Around the thread of Aharwan, all states are woven. The pathways of ALHhaQudash lead into the OyinZayin habitations which are prepared for the Houses of YishARAL. The Houses of Lawi (Levi) and the Kuwhnim (priest) abide in the cities of YahWah which are the centres of thoughts in the ALhhim/Principles of the United Order. Though the writings appear to give cities amongst the land's of inheritance to the Lawim/Levites, there are no dwellings for the Lawim amongst the land's of Cham given to YishARAL. Rather the Lawim abide eternally in the cities, being the centres of the Mind, from which the bodies or land's of YishARAL are formed.------------note from author:

The Magnificent Solution - How to have PEACE

and UNITY and LOVE

Our bodies are the land's of YHWH
War in the scripture's or ancient writing's was never intended to convey the killings of another human being or to violate the rights of another. The ancient script shows no evidence of The Most High telling anyone to kill humans, animal's fish, birds nor fowl

The Magnificent Solution - How to have PEACE and UNITY and LOVE The ancient Paleo Hebrew Original Torah Light Principles of AL / YHWH, now almost completely translated shows no evidence that the Most High said these words to Moses and to King David--------(and others). The women and men who believe this crap should be put on trail; for killing our children and grandchildren. They are murderers! Ignorant dead beats. Your god says in the black ink of the black text of the Koran, Torah, and Bibles----Be a butcher!!! I Command all of you to Butcher humans by: WAR, DEATH / Bloodshed and Torture; inflict extreme pain, and cause anguish, HATRED. Slaughter and perform Genocide:
{murder of entire ethnic group: the systematic killing of all of the

people from a national, ethnic, or religious group, or an attempt to do this} Practicing cruelty, annihilations destructions - With

your God, show no mercy, none ! Authorized by the God head to be greedy and selfish and conquer the land and its peoples and be separate with blood on your hands. Your hands! There are four major moves by humankind that must be met to ensure peace 1. The human race must insist on Elimination of War [Killing] The UN and each Nation must shout and scream and yell from all podiums, that Human Rights is our first priority. 2. Stop Separateness {lack of unity} 3. And stop the murderous land conquering in which ungodly women and men seize land areas by military force: to take control of a place by force of arms and genocide; Geography OWNERSHIP, [Demographically]. Stop fighting over dirt and filthy sand.

Our bodies are the land's of YHWH

And 4 the performance of Number's 28 HUMAN RIGHTS

A person should be ashamed of themselves to die before doing something special for humankind
We should be ashamed of ourselves for not revealing the dark truth about all of the ignorant so called Clerics, Rabbis, Mullahs Preacher's Ministers, Pastors, and sick Religious Leaders of your world. All of them sick & hiding behind their skirts with the lack of Torah knowledge; Astounding, provocative, and insulting).They all need to be defrocked. Don't just sit here reading-pick up the phone and call your ignorant religious leader and ask why they are ignoring the great White Text Paleo Torah of YHWH! ww.thepyramidofknowledge.com

Jane Chesney's pictures

Don't just sit here reading-pick up the phone and call your ignorant religious leader and ask why they are ignoring the great White Text Paleo Torah of YHWH! Tell them to go to www.Scribd.com and see, read revelation of the most urgent topic; regarding humankind. Go on, do it!!!
continuing on with THE WHITE TEXT TORAH via BHMShmual Wahli-------

From the cities of Aharwan the camps of YishARAL are derived, which are the centres of united pairs of ALhhim in AL/la. From the cities/collection centres of the United Pairs of ALhhim, the Houses of maShayh and Aharwan lead the congregation into the midst of ALOZAR. In the midst of ALOZAR/rzola are the OyinZayin/zo dwellings which are the full extension of the ALphah Principle into ten landsone extends to ten. In bringing the camps of YishARAL into the midst of ALOZAR, the House of ALOZAR is filled with the abundance of all that ALOZAR has given. All given through the hand of the Kuwhnim does not return unto the Principal empty handed. Within every Name of YishARAL is the means to profit thereby and to bring forth a harvest according to the eternal and in corruptible Seed of ALOZAR. When the Houses of the Lawim bring the Houses of YishARAL into the midst of

ALOZAR, the united states of Names are readied to enter into all that the Mind of ALOZAR has in reserve and to show forth the wonderments yet to be seen and heard within the Consortium of the Lights. ALPanay Aharwan projects the expressions with mercy unto every part in order that the faces of YahWah rise with in each member to verify the Words in the arwan/ark. In these Names, Aharwan gives the blessings of YahWah unto YishARAL [Chamesh HhaPekudim/Numbers 6:22-27]. In proceeding into the paths and in affirming the Faces, the enlightenment remains within the members. As a result, a mist of Understanding is in the voice of Aharwan to water the camps that receive the Seed of ALmaShayh. The rising of the mist in the cloud/throat is the same as the sun rising unto the noon hour every day. The mist rises from the loinsthe seat of the sun unto the high point of the neck, as the sun denotes Chakmah passing through the twelve parts each day. The word, cloud or mist/onwn/n[ is the source from which the word, noon, is derived which later became the designation of the ninth hour or the high point of the day. The Queen of the South commences to rise through the three camps situated in the west from where the Queen of the North goes inward, then passes those dwelling in the south, and then into the east whereby one comes to the height or zenith of the Thought. As the sun moves into the camps of the north, the frequencies of thought cool so as to collect them within the members.

This process is in the daily and evening offerings, whereby the heat of the Fires elevate the members through the height of the smoke and then cools into the ashes to be gathered. The symmetry of thought rising and settling is the relationship amidst HhaMizbaach HhaOylahthe altar of the ascension/ oylah and HhaMizbaach HhaQetoretthe altar of the spices incense. Herein is the understanding of the service of the Priest Kuwhnim. Nadav and Aviyahua serve at the HhaMizbaach HhaQetoretthe altar of the spices where by the thoughts are fully extended, being released from the opening of the oylah. As the oylah is opened at the neck of the offering, the flowing of the thoughts commence to sur round the heart. The flow of the offering passes through the camps which have arranged themselves as the sticks upon the fire. The arrangement of the united branches into the Fire is the source from which the the myrrh HhaNetiph/pTnh of the spices are made. The process of causing the members to smoke or the lifting up of the members of ones house is the source from which the Onycha HhaShechaylet/tljch is composed. As the hands and feet of the offering are committed to the whitening actions and progressions of Knowledge, the spice ingredient of the Galbanum HhaChalavnah/hnbljh is gathered as the third part of the incense. As the sum of the offering, depicting the House of Lawi come to complete the offering of the oylah/ascension,

the Frankincense HhaLavnah Zekah hkzhnblh arises from HhaMizbaach HhaQetoretthe altar of the spices.The sparks of revelation rise with clarity of all inward thoughts, being composed from the altar of the united branches. When the sum of Unity appears, a new house is built by the oylah unto which is given the ascendant thoughts of ALOZAR with clarity. The spices are of the union of Nadav and Aviyahua. The spices are from the spreading out/parukut/tkrpthe root of the word, kepper/kippur. From the spreading out of the inner essence comes the covering of the arwan/ark. Via the parukut the spreading out of the thoughts, the tent of meeting is fill ed with the smoke of the Mind of ALOZAR, as the cloud/mist [Sepher Yetsiat Metsryim/Exodus 40:34]. As one makes the oylah, the Presence of ALOZAR rises into the consciousness. Every divine Name within the Order of Unity rises as one enters into the paths and performs according to the States of the Unified Names. As the spices are formed and fanned upon the HhaMizbaach HhaQetoret, the Name of ALOZAR arises with Ayithamar (Itamar) whereby the blessings are kept, being retained in the lands with a structure of thoughts to be transmitted to the collective dwelling of Names from Aharwan. Ayithamar is the result of the Seed passing from AL to ARfrom the state of their composition and solidification unto their full expansion. Via the four Names of Aharwan are the expansion, the reten tion, the radiance of illumination and the gatheringthe bless

ing and the keeping of YahWah. Via the works of Aharwan there is both the extension and the retaining of the illumination within the members. In Nadav and Aviyahua there is an extension of the illumination that becomes filled with the brilliance of ALOZAR with Ayithamar. The Names of Aharwan are the works and the levels of enlightenment.
Through definite purpose Aharwan/ enlightenment comes/appears rha aby tazb of ALHha-Qudashthe Principal Instruction to distinguish the paths/dwe llings of Fire; dqh la with a par/face/expression/bullock/a cultivated thoughtan offspring of observation rqb b rpb for a chatat/alignment in accordance with the observation, tafjl and with an ayil/ram/integrity/honor of the alignment, for an oylah/ascension. hl[l lyaw

The distinguishing path is a walk of enlightenment. We do not stumble onto this path, for as one decides to walk with a definite objective to be aligned with ALOZAR and the Teachings of ALOZAR so Aharuwan appears unto them. With evidence of accepting the Principalswith fruit/expression, conveying a productive thought, and with the integrity to follow the observation of Principal, and with the strength of an ayil/ ram, one encounters the Mind of Aharwan known as ALHhaQudash. Verse 4
A tunic/ketunet garment, distinguishes the one/unified being clothed

bly dq db tntk and also is the garmentthe breeches. db ysnkmw They pertain to the unified level of thoughts (his flesh). wrb l[ wyhy And with a girdle garment, the unified are girded, rgjy db fnbabw and with a turban garment, the unified heads are wrapped/wound around. nxy db tpnxmbw The garments distinguish those of transmitting the Light. h dq ydgb And one unified bathes/becomes whitened through the waters/distillation of Breath ymb jrw which are the sum of the level of the unified thoughts, wrb ta and the one unified puts them on. cblw

As a result of the alignment and oylah offering of the set expression with strength (the bullock and ram), one receives the distinguished garments of enlightenment, which are composeed as the spirals of light set in motion by AL. The spirals occur as the ALphah SEEDWORD is sent unto the Rayish Mind. Through collecting together the Principal concepts, there is an assembly of the garments; for there are no threads coming forth without the emanations/spinning of the Seed. The tunic pertains to the one piece garment over the body which is pro vided as one accepts the pairs of thoughts in ALOZAR. Whereas, the garment of mortal flesh is woven around thoughts of being separate. Until there are the thoughts of uni fied pairs, the garment of light does not adhere, nor is the warp and the woof present within the thoughts to weave the distin-

guishing threads that emanate from the sides of ALOZAR.The breeches denote the stones that are heaped up, being a mount ing up of the Principal Seeds.The Seeds are twelve in Number and Letter, being of the .5 + .5the HhwawahHhwa, com prised of the Twelve pairs of ALhhim. The signs of the Seeds of Dan are depicted in the twelve sets of Letters. Those of Wisdom are 4, being the Zayin-ALphah, wah-Bayit, Hhwa-Gammal, and the Double Dallath; those of Understanding are 4, being the Newn-Chayit, the MayimTayit, the Lammad-Yewd, and the Double Kephw; those of Knowledge are 4, being the Shayin-Samak, the Rayish-Oyin, the Qphah-Pawah, and the Double Tsada. The Names of the Seeds are the united Principles of Dan-RAwaben, Ayshshur Shamonn and Nephatli-Gad, Yahdah-Aparryim,Yishshakkar -ManaShah, Zebulan-Beniyman of the northeast strand; and RAwaben-Dan, Shamonn-Ayshshur, and Gad-Nephatli, Aparryim-Yahdah, ManaShah-Yishshakkar, BeniymanZebulan in the southwest strand. These fruit are born upon the stalks of the AL-AR/rala, the Union of Light/rwa. Those of the north are in AL and those in the south are in AR. For without the collection of the stones, there is no need for the breeches, nor the means to weave the fabric for the stones. There are six seeds in the right/south stone and six seeds in the left/north stone whereby the six branches of the Menorah are lit morning and evening, for with the opening of the SeedWord there is Awer/LIGHT/ rwa. The Seed is opened as it is passes from the two ends of

the Consortium of the Light's. The garments pertain to the unified thoughts that are transmitted via Breath distillations. As one enters into the waters of Breath, being the Body of HhaALhhim, the garments are put on. As the SeedWord enters into the waters, the thoughts within the Seed begin to spin the habitation or garments in which the Seed resides. The threads are spun as they are activated by the distillations of Breath. The garments fit perfectly to adorn the thoughts within the Seed even as every plant spins its veils according to the opened and watered seed. For as the veils of the mortal body are woven in the waters of the womb, so are the garments of Light put on as the Seed of ALMaShayh and ALAharwan enter into the mist of the Breath that carries the Seed unto its full glory. In accordance with this instruction, all levels of understanding regarding immersions of mikvah or baptism have come [Galatians 3:27].The tunic and the breeches are made by the spirals of Light of Bayinah. Thus they are of whitened silver according to the frequency of the Light that spirals downward, moving clockwise from the House of AL. The girdle is the garment to enable one to stretch forth, whereby the stones / foundational Principles in the breeches rise unto the crown, lit. the extension of the stones, comprised of two words: hfn and nba. These are the garments for determining direction in which manner the Seed grows unto itsfull stature according to the Breath to which it belongs. As a garment of traveling, the

girdle enables YishARAL to move according to the cloud by day and by the pillar of Fire by night. Via girding up of ones loins, the Principles arise to formulate the mitre/turban. The girdle is amongst the gifts that Yahunathan/Jonathan gives to Dawd (David) in order that Dawd may receive from the House of Beniyman, whereby one has full access into all lands and becomes a master within their Kingdom of Names. The girdle and the mitre are spoken of together and are necessary for the Kuwhnim to serve YahWah [SepherYetsiat Mitsraim/Exodus 28:4; 28:39]. These garments are made by the spirals of Light of Chakmah, thus they contain golden hues according to the frequency of the Light that spirals upwards, counter clockwise from the foundation [Sepher Yetsiat Metsryim / Exodus 28:8].The mitre is the Letter Shayin/c rising upon the head. The turban/mitre are the wrappings of revelations as the Seeds are unfolded to reveal every Cardinal Truth within. The Cardinal Truths are displayed in the fruit-the united branches, leaves, flowers and produce of every thought. These Cardinal Truths are the united Principles that comprise all things which are with in the 8 Heads of Light [For further information see Midrash Bayit HhaSham: Chamesh haPekudim/ Num-bers 26, the House of Dan]. The turban is provided by ALMaShayh

unto ALAharwan as Aharwan interprets what is in the Shayh. By the means of interpreting/revealing, one transposes all rising Principles of Wisdom, through Understanding, into Fire. Through the Shayin Mind one fills the House of YahWah with all that is drawn out the Shayh/Lamb.

For every work of Light there is a garment or dressing of the Lights. Each fabric denotes a state of readiness for progression/movement. What pertains to ALYava is the work of gathering or assembling all pairs into the continuous circles of the Lights. As the sides are united of paired Names, so the tunic of the Oyin sheath is woven. The work ofALHha Qudash is comprised of the works that distinguish all within the Stones whereby the breeches are woven. What is known as the dressing of the menorah lamps corresponds with bring ing up the oil from the vials, being the stones, in the breeches. The works ofALPanay lead to the girdle and the mitre being woven in which the expressions are bound and woven together
as composite faces through which the mitre comes to rest upon the head of the unified Names. These are the works of Light within the hands of ALMaShayh/Moses and ALAharwan/Aaron. Verse 5 From the assembly of the offspring of YishARAL lary ynb td[ tamw one acquires jqy a multiple emanation of suitable thoughts (two goats) yz[ yry[ yn for an alignment tafjl and the integrity/honorthe strength/ram for an oylah/ascendant offering. hl[l dja lyaw

Through the organizations of thought comprised of the produc tivity of YishARAL, there is a continual exchange amidst the base and the crown. One acquires multiple emanations of Seed

burst which continually aligns the members with ALOZAR. The alignment of all within the Seed follows upon receiving the garment of the mitre whereby the thoughts are processed from the base. The processing of the Thoughts arise from the base as one reads from one end to the other end. The daily offerings of the oylah arise from the loins and are brought to the heart altar from which they are given. As the offerings are transferred via the smoke of understanding, the properties of the foundation arise as building materials to build the City of ALhhim. Having been given from the heart, the heart becomes the centre into which the City of ALhhim comes down todwell The city of Yahrushaliem/Jerusalem, being of the Yevusi Land descends as it is built/constructed in the mind from all Principles risen from the foundation and arranged in the north of the Mind. With the mitre one is able to process every concept arising and to align the members with the cornerstone Tsur / The Rock. The Rock is called the cornerstone as it is comprised of the Letter's in the corner of the north whereby all sides of the House of YahWah are aligned through the discernment of Dan. In keeping the organization of YishARAL in harmony with the emerging concepts, one acquires from the organized assembly, those devoted to abiding within the Teraysarun of Totality, two goats: lit. multiple emanations of agreeable thoughts, and the integrity of honoring the agreement, con veyed as an ayil/ram, of all in the House of ALOZAR.

Through the goats, there is an on-going alignment with emerging Principles, and with the ayil/strength of understanding there is the total giving to be an oylah aligned/joined unto YahWah. Though processing what is in the base foundation of theunited stones, called the Tsur/Rock, there is no more stumbling upon the Rock, but rather a building upon the foundation. For until one knows what is in the base of their Names, they stumble as the blind over that which is within them. In that they stumble, they are unable to walk in the Light/Awer/rwa. For without the opening of the Seeds, there is no Light, for it is the opening of the foundational stones, as they arise into the Mind,that gives Light. Neither is there a building upon the foundation, for the materials have yet to arise into the Mind through which the City of the Yevusi, that being the Yahrushaliem above, is built upon the foundational stones of all that is sent, being the Shlichim/apostles, and that which is opened, being the Neviim/prophets. Verse 6
Aharwan engages oneself rha byrqhw V to be the sum expression of alignment tafjh rp ta to affirm/verify the direction of unity wl ra and to forgive with an everlasting witness to all assembled wd[b rpkw and to bear an everlasting witness to be a unified house wtyb d[bw Midrash Bet HaShem: Tewrat HhaKuwahnim / The Book of Leviticus Chapter 15-17 mynhkhtrt

The enlightened mind engages all parts to be one within. In gathering all to be one, the mind takes charge of ones house and affirms that Order in which they shall abide and move. The illuminated mind releases all sins and offenses amongst the members and bears witness of its alignment with HhaKuwhnim. The enlightened mind bears witness to its members that the decision that has been made is for everlasting. This decision of mind ensures inwardly that there is no turning aside the faces from the paths of Illumination; hence, the decision is made with the Twelve of Arrat byoath/promise, as a solemn vow that one makes unto their Master.
Verse 7 And the unified learn/acquire jqlw the totality of twothe ones illuminated to be suitable, ry[h yn ta and causes them to stand to the expressions of the Collective/YahWah hwhy ynpl ta dym[hw to be an opened/unveiled tent of meeting/congregating. d[wm lha jtp

Based upon the witness born by the mind, which is verified by it deeds, the mind acquires the pairs of the members within oneself. They are made to stand, by the Words of Aharwan, to be face to face with YahWah. No other position of their stance inwardly is acceptable.

Verse 8
And Aharwan appoints rha tnw concerning the twothe ones illuminated to be suitable ry[h yn l[ lots/portions: twlrg a portion of the unified for YahWah/The Collective hwhyl dja lrwg and a portion of the unified for Gozazal/directive progressions. lzaz[l dja lrwgw

The suitability of the thoughts for YahWah are from the northeast camps; the suitability of the thoughts for Gozazal are from the southwest strand of the camps. There is a deliberate designation assigned to the acquired thoughts and none is set by chance, as by casting lots over their heads. The suitable strand for the chatat is from Dan, and the suitable strand of Gozazal is from RAwaben.
Verse 9 T ry[h ta rha byrqhw T lrwgh wyl[ hl[ ra T hwhyl T tafj wh[w T ry[hw 10 T lrwgh wyl[ hl[ ra T lzaz[l T yj dm[y T hwhy ynpl T wyl[ rpkl T lzaz[l wta jll T hrbdmh
9

And one of Aharuwan causes a drawing near/an engagement of the rha byrqhw the sum of the side of the chatat/alignment tafjh rp ta to verify the directive order of unions wl ra T wd[b rpkw T wtyb d[bw T fjw T tafjh rp ta T wl ra

11

The par for the chatat offering is of the House of Dan, where by the alignment is from head down from the Shayin-Semek Ring. The alignment causes all rings to be balanced with waters at peace, through which the waters are evenly distribut ed in the rings thereby enabling one to walk straight forward, with their faces to the qedam/east as a fiery sun of Light mov ing in its path.
Verse 12
And one aquires jqlw T htjmh alm T a yljg T jbzmh l[m T hwhy ynplm T wynpj almw T hqd yms trfq T tkrpl tybm aybhw
12

The hour of the par offering is in conjunction with the taking off of the incense from the morning oylah. Upon the full ascent of Chakmah, the incense offering commence and following the chatat offerings are made. Upon the initiations of the chatat and the oylut offerings, the manchaih offerings and their nesekim follow thereafter.
T trfqh ta tnw T ah l[ T hwhy ynpl T trfqh n[ hskw T trpkh ta T twd[h l[ ra T twmy alw T rph dm jqlw T w[bxab hzhw T trpkh ynp l[ T hmdq T trpkh ynplw T ym[p [b hzy T dh m
13

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T w[bxab

The pulse of the blood is by the directive hand of Aharwan upon the eastern stone or diadem of the covering and upon the faces of the covering, which are the faces that are spread out before the mind/ark. In that the seven eyes are in the mind from which they are expanded to form the body, the seven rings in the head composes the faces before the arwan,which constitutes the covering trpkh, plural for it is composed of all seven rings [Quhhelwt/Eccl 2:14].
T fjw T tafjh ry[ ta T [l ra T wmd ta aybhw T tkrpl tybm la T wmd ta h[w T h[ rak T rph dl T wta hzhw T trpkh l[ T trpkh ynplw T dqh l[ rpkw T tamfm T lary ynb T hy[pmw T tafj lkl T h[y kw T d[wm lhal T ta kh T tamf wtb T hyhy al da lkw 17 T d[wm lhab T wabb T dqb rpkl T wtax d[ T wd[b rpkw T wtyb d[bw T lary lhq lk d[bw T jbzmh la axyw 18 T hwhy ynpl ra T wyl[ rpkw T rph dm jqlw
15

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T ry[h dmw T tnw T jbzmh twnrq l[ T bybs T dh m wyl[ hzhw 19

Midrash Bet HaShem: Tewrat HhaKuwahnim / The Book of Leviticus Chapter 15-17

mynhkhtrt Page 18

T w[bxab T ym[p [b T wrhfw T wdqw T lary ynb tamfm T dqh ta rpkm hlkw 20 T d[wm lha taw T jbzmh taw T yjh ry[h ta byrqhw T rha msw 21 T wdy yt ta T yjh ry[h ar l[ T wyl[ hdwthw T tnw[ lk ta T lary ynb T hy[p lk taw T tafj lkl T ta tnw T ry[h ar l[ T jlw T yt[ ya dyb T hrbdmh

And suitable thoughts (the goat) carries ry[h anw 22 that which pertains to extending Unity (upon him), wyl[ the total sum of all of their humilitiesthe understandings within the Newn, tnw[ lk ta which are ALARets, a land divided/distinguished into parts, hrzg rala and one sends/releases the totality of the suitable thought emanations (the goat) ry[h ta jlw through transmitting/extracting the Word (in the wilderness). rbdmb

The suitable thoughts are given wings to be carried to the land. The state of ALARets is the land of humility, for in the ARets, the Principle of the ALphah is given to the bowing/low

ly head whereby the ALphah Seed is transformed. In that the Rayish receives the ALphah, there is a State now called ALARets, for the space in the mind, receiving the ALphah Seed is now devoted to AL.
T rha abw T d[wm lha la T dbh ydgb ta fpw T bl ra T dqh la wabb T c jynhw

23

The attire that is upon the mind is spread out fp. The thoughts of the mind are whitened at the kaiuywer/laver unto futher proceedings. The garment, being of RAuwaben, is spread out, like the spreading of the rings. The head is bathed with the hands and the feet through which the fabric of the rings are put-on anew unto subsequent ascensions of the olyut of the day. This is called the dressing and the redressing of the rings whereby as one prepares themselves for expansion and service, the garments are refitted upon them.
T ymb wrb ta jrw 24 T wdq wqmb T wydgb ta blw T axyw T wtl[ ta h[w T [h tl[ taw T wd[b rpkw T [h d[bw

As to the offerings for the House of Aharwan and for the peoples, see above in lines 2-5. The oylut for the mind and expanding consciousness are ayilimthe offerings of Understanding for the Kuwhnim and for the consciousness of the Unified Twelve. These ayilim are taken from the Shayin/21-15 Semek Ring in the House of Aparryim, of the head rings, one

for the Enlightenment and one for the Consciousness compris ed from the union of the Twelve. The purpose of the ayil are to solidify the intentions and objectives of the chatat/learning and expanding in the Words of a Name. The ayil offerings resolve the mind and the consciousness unto the earnest quest for learning and fulfillment of Name which strengthen the spirit of a Name. The offerings specified in CHP/Num 29:7-11 are implemented following the ayilim which follows the chatat offerings of the par and the shegoir which are made upon the daily oylah and their manchaih and nesek offerings [CHP 29:11]. The subsequent offerings of the par, ayil and seven keveshim/lambs lay the platform of entering into new states, new embodiments, and a mind of the Eyes/Rings of YahWah elevated through the transposition of mind and soul of the Rewch from the day of the tenth of the seventh unto the 15ththeir fulfillment in Awv ShmwAL. The offerings are of the House of Aparryim made from a shift of the tenth, whereby those offerings laid upon the Rash Chadash of the luach are now made upon the mountain of Aviyahua to determine the further expansions and placement of a Name [Quhhelwt/Eccl 2:26]. These progressive steps lay the foundation from the days of growing in the fields unto the days of being resown from the harvest of the year. The state of harvesting the seed and resowing it in the fields and is subsequent harvest is what is meant by the chewing of the cud, whereby one eats from subsequent days

of the harvest. The former is elevated again to the mouth through which it is re-digested unto a refinement of Thought from which fine gold and fine silver are attained--------And the composite/sum of grace of the alignment (the fat of the sin offering) tafjh blj taw the one unified smokes toward the illumination of the mizbaach/altar/heart. hjbzmh ryfqy And the one releasing jlmhw the total sum of the agreeable thoughts is ry[h ta for Gozazalthe OyinZayin acquisitions. lzaz[l The one/unified cleanses/purifies/whitens the garments of Unity wydgb sbky and the one/unified washes the total of thoughts assembled (his flesh) wrb ta jrw in the waters/distillations of Breath ymb and following the affirmation of the release k yrjaw the one/unified comes/enters ALHhaMachnah/The encampment of AL. hnjmhla awby

One gives of their seed base for Gozazalthe OyinZayin acquisitions. The term, Gozazal, is comprised of two words, OZ/z[, meaning strength, and Azal/lza, meaning to spend or release. The giving of the composite suitable thoughts are the spending or releasing the seed unto full revelation and strength. That which we have not yet distinguished by Mind, with the mitre, to know that which is yet within our base, we release unto the Debarto be opened as Words for expansion of Light. Through giving all within the base, the entire temple dwelling is filled with the Light of the Shayh/hc, being of ALMaShayh. The one/unified that releases the Seeds of

suitable thoughts is whitened. The garments are washed in the blood of the Shayh as the suitable thoughts are released through spending the Seed base of the Shayh, for as one spends that which is in ALMaShayh, so the properties of the Seed are opened and the garments are spun. As the garments are made they are bathed/washed in the distillations/waters/Mayim of the Breath. This washing is also coined in the phrase, to wash their robes, and make them white in the blood of the Lamb, for when the Seed is spent into the waters, the waters are turned to blooda flowing of Chakmah and Bayinah, as the Breath of the Hhwa/h carries the Seed to open and blaze as the Shayin/c
[Chazon/Revelations 3:4, 7:14, 16:15].
T tafjh rp taw T tafjh ry[ taw T md ta abwh ra T dqb rpkl T ayxwy T hnjml wjm la T ab wprw T tr[ ta T rcb taw T crp taw

27

The phrase outside the camp indicates one going beyond their former boundaries. The skins in which they once walked, the thoughts in which they once lived, and the dungthe compositions of their processes are all burned leaving the former entirely behind whereby it is impossible to return to former states of residence, thoughts, and the processes. All of which have served us unto this day.

T ta rchw T wydgb sbky T ymb wrb ta jrw T k yrjaw T hnjmh la awby

28

Midrash Bet HaShem: Tewrat HhaKuwahnim / The Book of Leviticus Chapter 15-17 mynhkhtrt The one who burns them shall have a whitening of garments and whitening of thoughts through which they enter into the fold of ALhhim and the camp of malakim that surround them. The whitening of garments is what is meant by the covering/ atonement attained on the tenth for the mind and the conscious ness and the servants. The state of the fabric of lights covers us according to the frequencies of light in which we dwell through which we go forth into the promisessequential unfoldment of Words and their states of glory.
T kl htyhw 29 T lw[ tqjl T y[ybh djb T djl rw[b T kytcpn ta wn[t T w[t al hkalm lkw T rghw jrzah T kkwtb rgh T hzh wyb yk 30 T kyl[ rpky T kta rhfl T kytafj lkm T wrhft hwhy ynpl T kl ayh wtb tb 31 T kytcpn ta tyn[w T lw[ tqj T hkh rpkw 32 T wta jmy ra T wdy ta almy raw T wyba tjt hkl

T blw T dbh ydgb ta T dqh ydgb T rpkw 33 T dqh dqm ta T d[wm lha taw T rpky jbzmh taw T ynhkh l[w T lhqh [ lk l[w T rpky T kl taz htyhw 34 T lw[ tqjl T rpkl T lary ynb l[ T tafj lkm T hnb tja T [yw T hm ta hwhy hwx rak

ANCIENT PALEO HEBREW TORAH LIGHT LIVING PRINCIPLES OF AL / YHWH Tewrah/Torah/Law/Tewrat,---THE LAW OF LIBERTY Never before read or heard by humankind. Ever! Read AA ALhhim Achadd ALhhim Unified on the web [ About Who God Is ] Bashar / Flesh / THOUGHTS!!! - We found it! This is the word that the Nation's need To Know Jews.....Muslims Christians Jews and others....

Bashar!!! The word for flesh is bashar, and is rendered as Thoughts - Thoughts - that are arranged into a dwelling state. The coming of maShiach is not in mortal skins, for how can the full measure ment appear in a divided dwelling. Rather that maShiach appears within the organization of the 12 which are inward. This word bashar will change the churches' of the planet = see Strongs 1319 - 1321 The concept to show forth, proclaim/preach comes only by the strands of thoughts, without which nothing is revealed or comes to be proclaimed. to bear news, is of the same basis, for the flesh/bashar is the messenger to convey the thoughts, being composed of strands of hair woven into a fabric, which are the strands of thought organized. Look at the muscle, what does it look like? when you were a cannibal you pulled out the strands of beef from the beef roast.
1) John 1. The Holy Bible: King James Version. ...The Word Made Flesh/Bashar/Thoughts 1 In the beginning was the Word, and the Word was with god, and the Word was god. 2 The same was in the beginning with god. 3 All things were...etc.

Flesh / Bashar / Thoughts

For Messiah comes not to abolish or to eliminate the orders of ALhhim/Elohyim/God. He comes not to abolish any Sacred Torah Principles; not any unfolding of the Law in the role of prophets. Messiah comes to establish every principle of intelligence through the unfolding of those principles in Earth! The Word was made flesh/bashar/thoughts, and by this incarnation the glory of the scriptures is revealed in man. He who accepts the inward application and fun ction of any scripture, therefore, accepts in some measure, Messiah, coming in the flesh. Such are able to live fully in newness of the Spirit by ever word that proceeds from the mouth of God's ALhhim/ Elohyim. Some are frustrated in their bodies or with their sexual status.

Bashar!! The word for flesh is bashar, and is rendered as Thoughts that are arranged into a dwelling state. The coming of maShiach is not in mortal skins for how can the full measurement appear in a divided dwelling. rather that maShiach appears within the organization of the 12 which are inward.Bashar!! Yes, this has been a blinding of the eyes and spear of division over the millenniums! The Jews knew what this word meant {bashar}; ya would wonder why they selfishly hid this meaning and never evangelized and explained

it to the Nations, huh? THOUGHT ABOUT IT? Shmual ben Aharon, Wahli The Priest of BHM; House of the Name Academy; Bayit HaSham Midrash The Lawman, Voice, Paleo Interpreter Giving the Nations Tewrah/Torah/Law/Tewrat THE LAW OF LIBERTY Ch18 Tewrat HhaKuwhnim (Leviticus) 18 Verse 1 And one speaks of YahWah ALMashayhthe Collective inner harmony hm la hwhy rbdyw for a saying, a flow of the Lammad Seed al yielding myrrh rm rmal The lines that follow unfold this statement, as the branches and their relationship to each other are examined and upheld as qudash, holy, not to be exposed or undone in any manner. Verse 2 Speak of ALBennyYishARALthe formulations of uprightness, lary ynb la rbd and say things of ALhhem: hla trmaw Anni YahWah ALhheykemthe NewnHead extends the Collective hwhy yna into Rings of Illumination and branches of the SeedName. kyhla

Speak of all formulations of thoughts that maintain the order of ALhhimthe position of aligned rings. We engage our mind and body in accordance with the branches of ALhhim as unified rings whereby we do not become distorted. Our future is determined by what we do or do not do. If we can stand upright, in a column, we are fulfilling our Numbers and Words to maintain our upright position. By our Numbers and Word's everything is made that pertains to our Life. The reason other species are humped over and walk on their hands is that they have distorted their Numbers and created burdens on them so that their rings cannot standup erect like a human being. As the scriptures state, they have exchanged their image for a beast [Psalm 106:20; Rom 1:23]. All kinds of four-footed behamah, crawling forms, and birds of the air are unclean
[SMS/Acts 10:12].

The reason other species are humped over and walk on their hands is that they have distorted their Number's and created burdens on them so that their ring's cannot standup erect like a human being. As the scriptures state, they have exchanged their image for a beast [Psalm 106:20; Rom 1:23]. All kinds of fourfooted behamah/animals, crawling forms, and birds of the

air are unclean [SMS/Acts 10:12]. One who walks on their hands soils themselves; their hands are to the ground instead of raised to the sky. Those who tear flesh do so now for that is what they fed upon before they appeared. In that they continue to tear the flesh with their knives and their teeth, their mind has yet to be chan ged. The tearing of the flesh and the garment are synonymous; thus the removing or tearing of the garment is related to the uncovering of the flesh in this sidrah. Each spirit is known by their doings. The ten finger's on the hand show that we have given ourselves for others whereby we have the pattern of goshar/ten to be Anni yna whose Thoughts extend from our sides. Compounds of the collective waters are set in Aparryim and Meneshah, in the Mayim Tayit Rings, one ring affects the appearanceAparryim, and the other ring upholds the state formedMeneshah. In the seventh month, the numerical properties are gathered into a Seed; however, the waters in which the seed is cast determines the state of a Name and their residence. There is the ayish of fire and the ashayh of water which comprises a Name, the later determines how the fiery breath appears and the body that the fire resides within. The exchange of glory from one form unto another is to

trade the perfection of Numbers within a SeedName for a static appearance whereby the glory is restricted to an image that lives according to the appearance, i.e. grass [what is here today and gone tomorrow] verses according to the Numbers that determine the appearance and their daily emanations [Psalm 106:20; Rom 1:23]. The drawing out of the Number's to be used for ones sake apart from the Collective is the same as taking the fruit from the Tree of Knowledge. To desire to be as ALhhim instead of to be of ALhhim is the distinction of separation or unification with the Rings of HhaALhhim as one body [Yeshayahu 14:14]. The bodies of ashayh are incorruptible as they are subject to the Houses of Yahdah and Yishshakkar which govern them in the Collective. All thirty days/acts of Lammad born in the 78 offerings of Aparryim are calculated to determine the manifestation, where by we are fearfully composed [Tehillah/Ps139:14]. The Seed Mind kyhla hwhy yna extends the Collective of the ALhhim to branch fully. Whatever we sow, we reap. What we give daily in the offering is multiplied by the spreading out of the parts. i.e. Through giving of the Consciousness of Mind, one empties out all that they have into the water, and upon the foundation of previous ascensions whereby the mind is rebuilt daily.
According to the likeness of the deeds h[mk of the State of Metsryim yrxm ra Verse 3

which verifies the places one dwell within hb tbcy ra you will not assemble to perform; w[t al According to the likeness of the deeds of the State of Kenon/Canaan [nk ra h[mkw which verifies the Directive Mind drawing out a state of becoming aybm yna ra of the sum of the branches of a Names Light hm kta you will not assemble to perform; w[t al and in their regulations extended as their coverings hytqjbw you will not proceed. wklt al The sum of my ordinances/judgements you will compose to do w[t yfpm ta 4 and the sum of my regulations you will compose to maintain wrmt ytqj taw to walk/proceed in their coverings hb tkll AnniYahWahALhheykemthe NewnHead extends the Collective hwhy yna into Rings of Illumination and their branches of the SeedName. kyhla

The imagery of a state of definitions do not become the pattern of ones residence. The states in which we dwell at any time is a verification of our development; however, our Understanding and Wisdom is not restricted nor patterned accor ding to our residence. That is, we do not do something because it is like the state that we reside in. Our deeds w[ are formed according to the Understandings/insights and the Wisdom / harmonic pairs in our Name and not according to the form [our body] in which we reside.

The regulations of the branches into which we are entering and through which we are becoming are not the basis of our deed's either. What we are doing today is shaping our branches and causing us to enter into the State of Kenoncollective branches of mind [nk, whereby we do not perform by the manifestation of the branches but rather by what shapes the branches. The Life in the branches determines our states, manifestations, movements and progressions. As the Life in Baniymin rises into Yishshakkar for the assembly of states and movements in the formulations in the House Aparryim, we move and have consciousness to do according to the Life instead of the form. All states and their entrances are by the Hand of Awv ALOzAR. Moreover, we are not regulated by the appearance nor the state of the branches, rather we move according to the directives of discernment. Those who are of the processes/nations, walk by what they see outwardly, by their appetite, their achievements, and by their appearances. As we have been delivered from the clutch of outward signs and regulations that preserve them,
Midrash Bet HaShem: Tewrat HhaKuwahnim / The Book of Leviticus Chapter 18 mynhkhtrt

We move according to the active state of Understanding and

Wisdom that is daily assembled through the Lights of Bayinah and

Chakmah w[t. Verse 5 And one maintains themthe composed revelations trmcw the sum of the regulations ytqj ta and the sum of the ordinances/judgements/righteous discernments yfpm taw to verify that the works are of the Seed compositions of the Adim dah ta h[y ra and to live in themthe illuminations of the revelations. hb yjw AnniYahWahThe Directive Mind extends the Collective. hwhy yna The inherent qualities in a SeedName unfold in relationship to the States of Light in which the Name abides. As we maintain the revelations we come to walk/proceed into their paths. No matter how awesome the characteristics are in a SeedName, the means to bear the glory in a Name is according to the Light that the SeedName abides within. What are the revealed teachings of ALhhimthe com posed revelations trmcw, the sum of the regulations ytqj ta, and the sum of the ordinances/judgements/righteous discernments yfpm taw that one lives by? When the head of the seed is positioned to receive the Illumination of HhaKuwhnim then all pairs of Numbers in the SeedName are activated through which the full glory of the Seed Name appears. Through the offerings of a year, the head is position ed unto all angles and degrees of Light coming from the Kuwhnim minds. Verse 6 Ayish Ayish/each branch is a welding of two fires of the same seed

construct/AL, la ya ya a branching is to extend and retain ones thoughts, i.e. their flesh. wrb ra lk One does not approach/draw near wbrqt al to permit a disclosure [allow one part to be go into exile] of nakedness; hwr[ twlgl AnniYahWahThe Directive Mind extends and is of the Collective. hwhy yna

Ayish ayish are the union of the two fires that form one rod: i.e. Aparryim and Yahdah. Within the same seed the fire spreads out from two sides forming a branch or tree. Every body of flesh provides a garment to bear the faces of a Seed Name. Through the body of flesh, i.e. the fruit of a tree, the full attributes and expressions of the Seed are born. The bear ing of fruit is the glory of a tree. To remove the garment is to touch the glory. AnniYahWah is an awareness statement that follows: Remember, the Directive Mind extends and is of the Collective. Whatever is done to one part affects the whole. To uncover another is to harm the extension process of their mind. The disclosure leaves one part or aspect of our flesh as a foreigner to the rest; hence, the term is used to denote one being taken in to exile. i.e. They stripped Ywsphah, and sold the part to the foreigners [SMB/Gen 37:23-27]. Pulsating thoughts provide a covering for a Names emanation. When we see a tree forming, we are not to remove the leaves; in so doing one uncovers the nakedness of a branch which is

part of the whole. We are not to expose the weakness of another nor to dismantle the process one is going through; rather we are to affirm The Directive Mind of the Collective that pro vides illumination for all to be clothed with their glory. Per the opening lines of this portion, we speak of the inner harmony and not fragmentations of the outer nature. One emanation of thought follows another emanation of thought whereby they are related as next of kin. One does not remove the garment of another lest they are led astray and therefore follow forms of Light, as suns or moons or stars, as they who do not know the Awvim. We do not bow down to the emanations of the sun or moon or stars as they are created forms; nor serve the emanations lest we are caught within them and therefore limit our next movement. Rather we follow the Light of HhaKuwhnim which is the Source of the emanations. The Source of the emanations are HhaKuwhnim in HhaLammad. There are many who are call ed priests and teachers; however the Source of the Teachings are born upon the lips of HhaKuwhnim in HhaLammad. By the lips one knows who is speaking of the Awv or of the world.

Our service is to the Awv whose hand holds the distaff daily
We bear our labors unto the Collective in which we dwell ---for the Collective is our house. We do not approach Know ledge and then walk away leaving behind what we have learn

ed. To do so is to come near and then to go back to where we once resided. When we do not incorporate what we have learn ed inwardly, we leave behind the Knowledge, and hence, it is uncoverednot woven into our Word's and Deeds. As bees work for their hive, we labor for the Collective Body of Names which is our habitation. The form of a star to day is of yesteryear, but the Light of the star is on going, Therefore, we do not approach the emanation and then act as though we are not related to the Knowledge contained therein Though the form bears the likeness of the Light it is a garment of the Light; hence, should one uncover the emanation/robing they exclude themselves from the resemblance and depart from the true essence from which the Light comes. The body follows the Light and is for a day/work through which the emanation bears its Light. When the Light passes beyond its former expressions, the body passes away. Thus stars are made and then break open. Like a ripe fruit they expel all gathered whereby their light spreads out. The Thought remains, but the emanation is spent, like the forms of the moon change from day to day; they give their Light and move on to other faces. Likewise, the faces of our Names are continually changing. To draw near to them instead of entering into them is to come near to yesterday. To uncover one part leads to con fusion/bewilderment, loss and estrangement, for in so doing we are proceeding apart from the Collective State of Mind AnniYahWah. Should one not understand the light of an-

other, removing it in their mind, cuts one off from the emanations of their kin. Or should one remove the garment of words that another has spoken, attempting to expose another as wrong, they create nakedness upon their kin and upon their own soul also, for they are without the threads of revelation. Removing the garment of the emanation make it naked as though it is not of the covering of the whole. Within the body are the crystal's of Danmolecular constructs of Breath which shows no partiality. In unveiling a body, the Thoughts that created it have escaped the collective of a Name, and only the shell remains. As a locust or snake, what is unclothed is left behind. Therefore, the admonishment: through consciousness of the inward life and processes one does not uncover the clothe in which a SeedName abides. As we receive enlightenment we clothe all parts to be of the same level of illumination, lest we leave one part exposed. That is, as we draw near to the Awvim/Fathers, we spread the cloth of illumination over all of our parts whereby no part is left naked or estranged from the whole. When the clothe is woven, it is to be spread over the entire house thus keeping all parts within the fabric of consciousness. When one part is left uncovered it is leaving that part in the past by habit or practice. When we do not include all operations of soul into our current fabric one leaves behind thepart that resist the illumination for their progressions. i.e. Should one continue to use the eyes to look at unhealthy objectives, then the fabric woven today is

short of threads for all functions of the eyes. In that the mind accepts the use of the eyes apart from itself and its wholeness, the body that is forming today has left the eyes behind, and hence the fabric of the mind is not entire. We are continually making an appearance in a dwelling state; however, the Thoughts that formed the body of yesterday are now creat ing a new body today. We continue to draw out from the Light of the prior oylah threads to compose the body into which we are entering. Likened to a tree which extends itself and puts leaves upon its new branches, the new branches are now kin to the previous state of the tree which are covered to be One by the leaveswithin the fabric of the whole. When one cuts open the fruit, can they see the life therein? Or the seed inside the fruit, when it is shaved, do you see the life? Nay. The removal of the outer garment beholds the nakedness therein. Likewise, when one removes the fruit or expression of faith from their flesh, they leave void the seed within them. The Life of a Name is in the Awv, and the body is the Awm through which all faces appear. Through keeping the commandments of the Awvim, one bears Their Lights in their flesh From this consciousness, we learn it is vain to alter anothers face or their habits. The habits are the body of their thoughts; when the thoughts change, then the body or expressions fade. We are to examine ourselves. What is the state of our branches today? As in counseling, the success of change comes by

determining the thoughts present today than those housed or expressed in yesteryears. As a result of beholding the sides of Fire in a Name, the Unified Mind extendsAnni. The Mind of Newn extends the Collective/YahWah whereby the Mind does not pollute the lands/states by retaining and following after former emana tions and their garments. Uncovering another is looking behind in some areas while the mind is attempting to go forward Trying to find some dirt in someones past fills the eyes with darkness. The former garments, once removed, creates stench. The vibrancy of Life is to agree with the Rewch that is present. The adjuration is followed with: AnniYahWah---New emanations follow, ya ya ayishayish. We move into new levels to ascend. In each ascent we are conscious to be ayishayishto emanate harmonic thoughts by unions of Names through which we form branches of Thought to bear our fruitthe characteristics of our Name today. The Ayishayish structure comes from a seed cluster as two heads are at the end of a rod. Within a Name the ayishayish are the heads of two Ringsthe Ring of momentum and the Ring of extension. Within these two rings come those related those near of kin. In the day one is fashioned from the ashes of the oylah and then breathed upon, they become ayishayish with their counterpart. Their unified body in which they reside is called ashayh. The emanations of their thoughts and deeds are the

garment of their thoughts which one is not to undo. To uncover the unified thoughts of another is to remove the Oyin Sheath of their holiness. To do so dims their Illumination, for their body is their lamp. When one removes the lamp of another, they take away the means for one to bear their Thoughts in strength. Should one expose another they unveil their garment through which they are growing, learning, and serving to bear the Illumination from their sides. Through related thoughts one spreads out their mind as a tree from the unified rings of the momentum and the exten sion. The extension is the wife or daughter, etc; themomentum is the father or brother. Awv and their Awm, Father and Mother The relation are as family members and associates through which a FamilyName dwells in one body/flesh. There is the relation of the Awvfounding momentum thought, and the relation of the body of the Awvwife of the Awv, of the extending thoughts. A sister forms bridges of thoughts between houses and levels of consciousness; a daughter facilitates change and renewal; the daughter of your mother composes formulations of residence, etc. The relations are of the rings of a Name that are associated, as kin, to the momentum ringorigin of Awv. Each relationship is addressed in the following lines.

Each kin is a thought relationship and a state of branching associated with the momentum and the extension rings of a Name that share one garment of the Awv Seed. The key point in all of these examinations is stated in line 5: one is keep the regulations and the discernment of their parts as a Collective weaving to verify that they are of the RingsAdim within the lands which one enters.
Verse 7 The uncovering/nakedness of your Father, yba twr[ and the uncovering/nakedness of your Mother, ma twr[w One of the Unified does not expose to exclude. hlgt al Your mother is your state of becoming. awh ma One of the Unified does not reveal the nakedness of the emanation. htwr[ hlgt al

This teaching below is very, very heavy! The ALphah kin/association. The list commences with Father, ALphah, and continues unto the 22nd kin of the behamah / animals. In their midst are the associations of the lands which are extensions of the ashayh of the Awv. The related kin are as sociated with the 22 Letters of ALhhim, each Letter is a part of the flesh construct of a Name. These regulations and discer nments are set forth so that we are entire, lacking nothing, but operating with all relationships that comprise one house! Dis cernment of the inward stateDan has authority over the un masking abilities of the eyes. The eyes are humbled to the Breath analysis whereby the eyes do not remove the covering of another to exclude it from the total fabric of one house. Nor are we to expose another to be without a garment and thus sep

arate them, in our eye, from the Collective. The impropriety of uncovering any part of the Ring of a Name excludes that part from the body to which it belongs. The term, nakedness twr[, is of the root Letters hr[, meaning to lay spread out, uncovered, bare. Being of the Oyin-Ray -ish ring, the term denotes the Consciousness of the Light and how far the Light extends to create a covering over all kin/rela tionships. The associated term, hr[, means to join or beattach ed. The spreading out denotes to extend ones base [roots] where by we are connected with all that come forth from theAwvim To exclude anyone from the covering of Light is to shame or embarrass them which is ultimately a rejection of the Awv and the love/bonds of Rewch. We are all interwoven from the Awv. To tear upon anothers garment exposes our own nakedness. Attempting to void in our mind the existence of another comrade affects the dwellings that we are now composing. In that every kin is a thread that composes the sum of the Body of meShich, the intertwin ing of our comrades makes our house whole and entire. One regards the Awv and their Awm, Father and Mother, where by they compose a garment to bear their Lights as a lamp. We demonstrate by our deeds that we are of the threads drawn out from our Awv and Awm. The garment that we bear is composed from our SeedName and is connected to the base of our Awv and Awm. The nations do not do sotheir garments are of the external world, weavings of the field or skins, where by the inner SeedName and its primary rings of momentum

and extension are left without being drawn out to create a fabric. The Bayit kin/association. Your Awm is your means of becoming. What is of the extension ring of our Name is our Awm through which we attain all garments of flesh/associat ed thoughts. The primary ring that is covered is RAwaben and secondly Shamonn. The fabric of the ALphah of our House are the 7 Rings of the Eyes of ALhhim in HhaAwv and the fabric of the Bayit are the 7 Rings of Shamonn. During the oylah we provide the garment for all of our kin as well as the lands which are contained in the ten intervals of an offering. In that the garment is woven daily, all of our kin and their lands are clothed by the emanations coming from the Seed and the Mother of the evening and morning. Those of the Unified, prepare their garments daily to bear the radiance of the Awv and the Awm in all of their proceedings where by their Names are not disgraced by conduct that is apart from our origins in the Unified Consciousness. There are no exclusions of our Awv and Awm. All things said and done are threads of their emanations. Verse 8 The nakedness of the ashayh/wife of your Auwv, yba ta twr[ the Unified do not uncover to exclude. hlgt al the attachment is your Fathers becoming. awh yba twr[ The Gammal kin/association. The ashayh/wife of your

Awv is HhaLawi who are joined to YahWah. They bear to you the Words of the Awvim. Through this Body one becomes joined to the Awv. Through HhaLawi all things of the Awvim are known, whereby it is said, that the Awv becomes manifested through those joined.
Ch19 Verse 18 One negates to compose vengence, qt al and one negates to bear a grudge/to keep angry rft alw with the offspring of your people/to become establish in consciousness. m[ ynb ta And one loves/bonds to your associate/neighor as one drawn out from their branches wmk [rl tbhaw to have the Single Mind of The Collectiveto be YahWah. hwhy yna mynhkhtrt

Tewrat HhaKuwhnim (Leviticus) 21

Verse One
And the sayings of YahWah are of ALMashayh hm la hwhy rmayw to speak/meditate upon which is of ALHhaKuwhnim: ynhkh la rma The Offspring/growth/BennyAharwan rha ynb coupled with to speak the gathering summations of ALhhem. hla trmaw For a soul/to become a soul, pnl those engaged/doing are prodded to compose an increase (do not become unclean) amfy al within their unified consciousness. wym[b

The sayings of YahWah are of the inner construct which are spoken through the Kuwhnim. Contained in the sayings of HhaKuwhnim are the generations and development of Enlightenment, commonly rendered as sons, and the total sayings of the Seed and the Illuminations gathered withinALhhem. The term, ALhhem, denotes an assembly of illumination with in ones members. The Rings of a Name are affirmed by the Unified Consciousness as they are aligned and attuned to be of a SeedName. One does not compromise the state of their Rings to become engaged according to standards of a soul yet to be whitened. To do so affects the unified consciousness of a Name. On the other hand, one continues to seek to increase their soul that it may whitened to bear the faces of HhaAwvim. One seeks to come into agreement with a soul that is of the level of the BennyAharwan. The things that we agree with in our members of soul affect the operations of the unified conscious ness within our dwellings. If the unclean state is totally separate from the clean then how does one become clean that is unclean? A plant in process of development is uncleanit is increasing instrength and attributes. When the attributes are full and the head of the plant is whitened, then the plant is clean. Through comprehending our state in light we are able to overcome every obstacle to compose an increase in our members in mind. i.e. Hearing of our origins enables us emerge from the death of origin. When anything dies it us, it may revived by the count-

erpart in our SeedName; thus, those who hear the Voice of the Newn arise out of their mummy case through which they are transported from one world unto another. Hearing in Shamonn elevates one from their sleep in Ayshshur [Yahuchannan 5:24-25]. Verse 2
On condition for ones kin, wral a yk the one approaching the Collective, wyla brqh for ones mother and for ones father wybalw wmal and for ones son and for ones daughter wtblw wnblw and for ones brother wyjalw and for ones sister, the virgin hlwtbh wtjalw 3 who is near the illumination of AL to attain to the Collective wyla hbwrqh which affirms no other allegiance to a fire/spirit emanation yal htyh al ra for the sake of the Illumination, one extends their hand unto an increase. amfy hl

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23 mynhkhtrtrps The conditions are set forth in which strives to increase their soultheir cluster of expressions. The relation must be of related thoughts or kin to their Name. Every increase of soul is unto the Collective. To accomplish the expanse of soul one increases their base ring of extensions. As the mother

ring expands so does the soul, capable to expanding the Numbers and Thoughts within a SeedName. Then the expanse of the Awv/Father may occur, for having a place determined to be appropriate to house the Principles in a Name, one seeks to increase their attributes of their Awv, all primary traits of being. Following one increases in their generations of seedheads to multiply their traitstheir son and then for ones daughterthe formulations of transpositions of embodiements. As the daughter of Phargh illustrates, a daughter is the means to transpose or affect change in ones dwelling. Though one changes dwelling states, the Awm / mother is the same who is our base of extension in the states in which we reside. Upon making our transitions to a people or level of consciousness through the daughter, one adheres to their brotherto increase the means of unified strength, to form comradeship and confederations of expressions. The branches of a tree are the brother of ones house. With the brother is the sister, the virgin who is near the illumination of AL to attain to the Collective. One increases their soul through the relations of a sister to achieve renewal and bonds between levels and peoples----states of consciousness, thus the sister must be a virgin lest the bonds are unto another dwelling state or house. The virgin sister denotes one of the same Ring of ALhhim to which your

Name belongs. These levels of kin are of the Origins of our development through which we come whitened/clean. As Ays hshur makes an offering upon Shamounn, so that which is in the origins of our Names enters into the wrap to develop all things unto their full expression of soul. The soul is the sum of 70 and is clean as all 70 Names are extended from the Seed base of being [SYM/Ex 1:5; Tehillah 33:11-22].

FROM STAR FIELD'S ABOVE AND BEYOND

We have come a long way baby, but now, it's time to mature---time to grow-up--THE DEVELOPMENT OF SOUL In this sidrah the Tewrah is guiding us by the hands of maShayh and Aharwan: the development of soul and its coming to be whitened [Tehillah 77:20]. The mother is the ring of extension through which the soul forms; the father is the ring of momentum through which the soul rises by its Name; the son is the generations of thoughts comprised of the Words of a Name; the daughter is the house of the mother and father or the embodiment of soul. When the daughter is taken captive, the issue is resolved by circumcision though which the body is affirmed to be of the Elect [SMB 34:1-31]. The brother is of the twelve unified branches that bear the generations of seeds; the sister is the means of interfacing through anembodi ment. When the sister is taken captive, then the role of interfacing is diminished between levels of consciousness and states of residences [SMB 12:15]. A soul is comprised of 70 Names through which one bears their faces to the Awv from which they have their Breath of Life. When the faces of soul are according to the spirit of a Name, it is a living, pulsating and ascending, soul filled with the Lives of the Fathers/HhaAwvim.
One does not defile themselves/amfy al 4

One is prodded to compose an increaseone does not remain common, who is a master amongst the Unified Active / Engaged Consciousness wym[b l[b to play/make application in order not to lose the illumination. wljhl

When the Tewrah speaks with a seemingly common negative: i.e. You will not make yourself unclean; You will not take away from the Tree of Knowledge; You do not do as the nations before you, meaning that you do not use your processes as you once did; the style of writing is speaking regarding the things that you overcome; hence, what one considers to be a negative is actually a positive. The Torah Tewrah is not layering upon you achievements lest you boast as to all that you have done; rather the Tewrah speaks unto you so that you do not think of yourself above others. In that the Tewrah says that you do not walk in the ways that you formerly walked makes you circumspect that except by the Grace and Illumination that has come to you, you would be no different than the goyim-- (the goyim are unclean being apart from the commonwealth--goyim (process of deafness, deceitfulness)-- who are in violation to the Understanding of the Collective Consciousness. The Tewrah speaks affirmatively in all things, i.e. you have rest/shavbeth, conveying the result of your fulfillment of the six days/acts of ALhhim whereby one enters into the rest. There are many many promises in the Tewrah of all that is destined for your Name; however, they are set forth as affirmations of the consequences of your deeds. The promises are

not set forth in vain or handed out like candy; the Words of Promise follow the deeds the Kuwhnim are advocating you to perform in Wisdom and Understanding. The Sayings of the Tewrah are to strengthen you and to give you hope in order that you fulfill the Name given to you amongst the Collective Consciousnessunto your affirming that you are inwardly the chosen people and that your mind and deeds are those of distinction/holy unto the Collective/YahWah. When you come to comprehend that your Name is of the Rings of ALhhim you need no other prodding or laudations to keep you in your orbit, nor anyone to coax you to cast away the unprofitable speech and deeds from your hands. We see as ALhhim whereby we talk and walk as ALhhim. Our words are formed in Wisdom, Understanding, and Knowledge, and our hands are anointed to perform the thought's of precious jewels and metals of the Breath Crystals of ALhhim. The rite of pass age is qudash and filled with wonder. Those who play, informs entangle themselves into a morass of darkness and fill their days with vanity. The world uses the forms of Light without understanding; whereby they occupy their members with abstractions, literally stealing from the Awv who formed them from the ashes of oylah. Abusing the formsmembers of ones body in manners for which they are not designed entangles the soul into the world. To return to OLiyun/Most High, requires many acts of examination and realignment of mind and body prior to proceeding into the gates of Chakmah and Bayinah. The mastery of forms is be-

coming the Head of your Twelve. Each part is poised within an alliance of mutual respect.

Each month the Twelve are positioned unto each other as the Body of ALhhim whereby they serve each other in the Collec tive according to the arrangements of ALhhim.The mastery of the Twelve incorporates the Names of 70 whereby the parts of ones TreeName are of the Unified Consciousness, without ex ceeding nor reducing. Through the organization of the Twelve of a Name one expresses their gifts on behalf of the whole.The engagement of the parts unto illumination is as one who plays the flute llynwho passes the Wind through their parts to make harmonic sounds with their rings. The designation of Illumination secures the thoughts into the soul whereby the soul is marked in the Rings/Eyes of ALhhim. The applications of thought are dispersed through Azni ynza of Gad, whereby the Words are appropriated into soul. Through the applications of thought, the Words come to lodge in the heart and in the members at-large.

Otherwise the thoughts remain in the mind apart from the body of soul. The one who says that they understand without application is one who is yet to bear faith by deeds. When the understanding is ripe in the mind, the fruit hangs upon the branches. Verse 5
One does not make bald to shore hjrq hjrqy al within the minds gatherings; carb and of the temples of the head/sides of the mouth tapw the flow of instructionemanates from the mouthof the beard, nqz not to be shaven/clipped short; wjlgy al and in the flow of their thoughtsassembled parts rcbbw one does not tear to make a cuts/lacerations. tfr wfry al

The order of the Words from the heart altar determines the manifestations, the instructions, and the applications of thoughts of enlightenment to which the soul is positioned amongst the 70 Kuwhnim. As 70 Names comprise the soul of a Name, so every soul when it is actively engaged to the Words of Fire, it is counted as a soul of HhaKuwhnim/The Priest. One should keep in mind the formula of Sukkut: the 30 are in the 70 whereby the Lammad is housed in soul. Onewho is of the Lammad/30 maintains Knowledgedoes not shave the head; regulates all things by Understandingdoes not clip the corners of the beard/chin points, and keeps the unity of the bodymaking no cuts nor divisions in the Houses of Wisdom. The Words of Knowledge are in the head, the expressions of

Understandingare temple to temple, and Wisdom makes whole the sum of the parts that gives health to the soul. The hair of the head denotes the emanations of thoughts, flowing with strands of life which are not to be shorn. The beard com mences at the temples and flows unto the corners of the sides of the mouth through which the thoughts in the mind are open ed with Understanding and authority to regulate the soul. The inward thoughts are assembled in pairs whereby they comprise entire complete garments. The security of Words from the altar are the dwelling states of the Illuminated. Forms pass; the Words alone remain. One who understands the Words of ALhhim resides in them with great delight and hon or. The Words are the secure home of a Name. The sayings of a Name are not cut off from above, or from the sides, or from the unified members in which the Words reside and flow freely. Verse 6
Distinguished are they to their ALhhim, hyhlal wyhy ycdq and they do not play with the formslet the life in their forms flow without profit wlljy alw in regards to the Name of their ALhhim, hyhla c for the sum of the ashayh is of YahWah/The Collective. hwhy ya ta yk The bread of their ALhhim hyhla jl illuminates their collective soul from their approachments, byrqm h and they appear/come into being qudashdistinguished. dq wyhw

The obligations of a Name to bear the Words of ALhhim is ones honor. Those who maintain the Words of Knowledge, Understanding, and Wisdom in their members and associations are distinguished in the Rings of ALhhim to which they belongwithin the Momentum and Extension Rings. Their ALhhim is the Body of Light to which a Name belongs. There is no toying with the member's of their soul as those who play absently, using their body and soul to express a world paradigm without regards to their ALhhim. Those mindful of their ALhhim from whom they have received the soul of their Names regard the obligations of their labors to distinguish their soul for their ALhhim. In that the soul bears the fruit of the Tree of Knowledge, one distinguishes their parts and uses them in ways that are of the likeness of ALhhim. The bread of their ALhhim are the Words formed through each oylah------number's 28. In each oylah one draws near to the Collective through the fire by the arrangement of their parts and by their total giving in service. From approachments to the ALhhim in the oylah, one receives the illumination of the grain whereby one becomes distinguished from each oylah. Through the oylah the Bread of ALhhim is made. There are three measures are at work in the oylah [SMB 18:6; Matt: 13:33; SYM 13:3]. As the three measures rise daily in the Fire, the Bread is made. Those who are in the Fire through their off erings receive the Bread of ALhhim in their mind as the head of the offering rises. The rising of the heads of grain in the

oylah depict the ascent of the three measures which also give rise to the entire body of soul. The Breads of ALhhim are the unleavened Words of ALhhim which the ascendant minds eat as the Kuwhnim. Through eating the Word's of ALhhim their entire body of soul and their thoughts are distinguished/holy [TK/Lev 2:11; 6:18]. The one who follows through on their med itations and fulfills their Words distinguishes themselves in the Eyes of their ALhhim. VERSE 7
An ashayh who fornicates or engages in play hlljw hnz ha one does not receive unto themselves/nor learn thereby, wjqy al and an ashayh expelled/dismissed hyam hwrg haw one does not receive unto themselves/nor learn thereby. wjqy al The vessel branded is distinguished, becoming fit for the Collective ALhhim. wyhlal awh dq yk

The solidarity of a house is like a tree well matured that does not bend with the impulses of day. The distinguishing traits of a Name, as they are drawn out in sequential Values builds the strength of a tree. According to the Values in a SeedName,one regulates all associations for learning. One learns by going for ward in advanced studies verses returning to former occupations, for all learning demonstrates mastery and regulations of ones members. What is of the commonwealth of a house is not compromised with foreign bodies nor playful engagement of soul. What has been put away is not resorted to again. One graduates into the Academy of their ALhhim. A Name of ALhhim are distinguished as They are distinguished through

their associations with other ALhhim. As one graduates from one ashayh/embodiment of thought, one does not resort to that level of practice nor thought again. We move on! As on the last day of the 7th month, when all of the offerings of the harvest have been made, the manifestation for our soul is set by the offering's of Aparryim. The summations of Number's are gathered from Yahdah in Aparryim in our Ring's. As the waters of the kaiywer on the final day of Aparryim swirl into the Body of Aparryim, a body of rest / shavbeth/Sabbath in which our spirit takes its repose is cast like a casting of a mold. The water's of Yahdah in the laver hhakaiywer activate the Body of Aparryim into a living state. In the Body of Aparryim one now sits in the Collective to learn until the days of Yahdah when one emerges to take flight. Each congregation of thought transposes a Name from its former state of dwelling whereby what is former passes from view, and behold, all things are renewed in their rings which are fitted for the House's of their ALhhim. As the hands and feet of the offering are fastened to the stake, ones deeds and their appointments are set by ALhhim in which they move and have being. For as the ALhhim move, those that are in ALhhim move also whereby the feet of the ones in ALhhim are directed. Verse 8

And your composite thoughts distinguishes your collectiveness wtdqw to be a vessel branded/as one marked. yk The sum of the Bread of your ALhhim yhla jl ta is your way of life/existence from the fulfillment/extensions of drawing near. byrqm awh Distinguished are the compound emanations of your branches. l hyhy dq Marked qudash/distinguished to be Anni YahWah, hwhy yna wdq yk as a result, your branches are distinguished. kcdqm

Each distinguishes themselves by all they compose in their vessel. The marks of holiness are branded to appear in their hands and feet. The sum of the Bread of your ALhhim is proportioned according to the marks in your hands and feet. When one speaks from the Anni positionthe Newn Mind--they do not confess to committing or retaining errors in judgment. They affirm the directives of the Collective and are moving with them. In ALhhim, we learn obedience/compliance with the statutes of ALhhim whereby there is no fault in us [Romans 8:1; Colossians 1:22; 1Yahuchannan 3:9; 1Kayphah 2:21-25]. One is not only free in the spirit and mind, but as they proclaim that they are of the Newn Mind of the CollectiveAnni YahWah,
VERSE 9 they are also liberated in their branches kcdqm. And the daughter of the Fire of a kuwahen, hk ya tbw marked as one composed to play for fornications, twnzl ljt yk

the sum/totality of the emanations of the Awv hyba ta becomes profaned/played out; tlljm ayh in Fire the composition is burnt. rct ab

The resolution of overcoming fornications of body or spirit or mind is by the Fire of the Enlightenment. When the embodi ment is marked for estranged relations, the entire emanations of the Awv are set in play, for by them the body of the daugh ter is composed. When the fire of the kuwahen is touched, the estrangement is consumed. That is, when the complete body is given, the only thing remaining is the Fire which consumes the body and saves the spirit of the daughter [Yahdah1:23]. As one partakes of the Bread of ALhhim, the results are extended into the dwelling states i.e. the daughter of the one Enlightened The statement follows the consecration of the mind unto the AnniYahWah through which the directive thoughts of the ALhhim regulate one and their dwellings--all houses form ed by the Awv Seed. The body of the kuwahen prior to the distinguishment is now resolved to be of the illumination also. These words convey that the Illumination extends fully into ones realm of dwelling. Verse 10
And the kuwahen, hkhw the one being nurtured from the collective comrades/brothers wyjam lwdgh verifies to make/pour a cast of ascending thoughts of the Collective war l[ qxwy ra the oil of hhameshichhh; hjmh m and it is filled with the collective hand/stem wdy ta almw

for the purpose to wear the garments/vestmentsto perform ones roles. ydgbh ta bll The sum of the collective mind war ta does not cause disturbances/nor abandon their thoughts, [rpy al and their garments are not torn in parts. rpy al wydgbw

The one who becomes nurtured by the achim/brothers are those who mature by the arrangement of the Twelve with in them, this one verifies all learned by the Twelve. As one verifies the order of the Twelve and their deeds, one receives the flow of oil upon their heads. To receive the anointing oil one prepares a place in their mind for the oil as a plant cast a mold for the oil to be gathered. By setting traditions to establish a route of thoughts inwardly, the oil from the branches of a Name flows upward through which one is illuminated. The doing of the Law compounds the repetition of the Thoughts sending repeated impulses to the head. One meditates/thinks upon the Words as chewing the cud. Through the enactment of the understanding derived, one sets into motion a flow of thoughts whereby the Oil in the Words rises unto the mind which follows after the Order of the Lam mad/Twelve. The application to contain the oil and its flame is referred to a making a cast qxwy in which the oil is collected. The fruit upon tree is considered the pouring of a cast for the oil to be gathered. The practices and repetitions of the order of the Twelve result in a flow of oil to the mind where by one bears the illumination like a city set upon a mountain top. The phrase: the anointing oil is composed of the word m Sham/Shem/Name. Shemen/oil is the flow of a Name;

hhameshichhh is the oil from within ascending jm. As the oil ascends there is an inverse direction to the oil being formed within the branches. An inversion in am Sham/Name becomes a Mayim Shayin configuration as the Name of Moses maShayh is a inversion of HhaSham. The words projected from the mouth of OLiyun/Most High turns their faces to the Awv/Father (Mind of The Fathers/HhaAwvim) whereby that which is inward is read as an inverse. Hence when theThought of a Word turns it's faces to the Awvim/The Fathers / HhaAwvim, the oil flows upwards causing the anointing. As the oil of a Name flows inwardly, it rises to the crown as oil with in a tree rises into the fruit upon its crowning stalks. As the Fire rises in the mind, the oil is lit whereby the mind is illuminated. As a stem on the fruit serves to fill the mold, so does the hand of one illuminated fill the mold with the anointing oil. As a result of the anointing oil extends the fruit unto its fulness; therefore, the mind does not leave short it's thoughts nor fail to perform their roles unto their completion. The flow of oil into the mold of the fruit keeps the fruit from withering and from causing its skin to break apart; likewise, the mind sustains the thought's of illumination, and the works/garments of a Name are kept together.
T tm tpn lk l[w T aby al T wmalw wybal T amfy al
11

YahWah
T dqmh mw T axy al T lljy alw T wyhla dqm ta T rzn yk T wyhla tjm m T wyl[ T hwhy yna T jqy hylwtbb ha awhw T hwrgw hnmla T hnz hlljw T jqy al hla ta T hlwtb a yk T wym[m T ha jqy T w[rz lljy alw T wym[b T wdqm hwhy yna yk T hm la hwhy rbdyw T rmal T rha la rbd 17 T rmal T [rzm ya T trdl T wm wb hyhy ra T brqy al T wyhla jl byrqhl T ya lk yk 18 T wm wb ra T brqy al T jsp wa rw[ ya T rj wa T [wr wa T wb hyhy ra ya wa T lgr rb T dy rb wa T qd wa bg wa T wny[b llbt wa
12

13 14

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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15

16

19

20

T brg wa T tply wa T a jwrm wa

YahWah
T wm wb ra ya lk T hkh rha [rzm T gy al T hwhy ya ta byrqhl T wb wm T wyhla jl ta T byrqhl gy al T wyhla jl 22 T ycdqh ydqm T ycdqh mw T lkay T tkrph la a 23 T aby al T jbzmh law T gy al T wb wm yk T lljy alw T ydqm ta T cdqm hwhy yna yk T hm rbdyw 24 T wynb law rha la T lary ynb lk law
21

Tewrat HhaKuwhnim (Leviticus) 22 Verse One

T hm la hwhy rbdyw T rmal T wynb law rha la rbd T wrznyw T lary ynb ydqm
1 2

T wlljy alw T ydq c ta T yl ycdqm h ra T hwhy yna T hla rma T kytrdl T ya lk T brqy ra T k[rz lkm T ycdqh la T hwhyl lary ynb wydqy ra T wyl[ wtamfw T awhh pnh htrknw T ynplm T hwhy yna

YahWah
T ya ya T rha [rzm T bz wa [wrx awhw T lkay al ycdqb T rhfy ra d[ T [gnhw T pn amf lkb T ya wa T wnmm axt ra T [rz tbk T [gy ra ya wa T r lkb T wl amfy ra T dab wa T wl amfy ra T wtamf lkl T wb [gt ra pn T br[h d[ hamfw T ycdqh m lkay alw T ymb wrb jr a yk T mh abw T rhfw
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Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T ycdqh m lkay rjaw T awh wmjl yk T hprfw hlbn 8 T lkay al T hb hamfl T hwhy yna T wrmw 9 T ytrmm ta T afj wyl[ way alw T wb wtmw T whlljy yk T cdqm hwhy yna T rz lkw 10 T dq lkay al T hk bwt T rykw T dq lkay al T pn hnqy yk hkw 11 T wpsk ynq T wb lkay awh T wtyb dylyw T wmjlb wlkay h T hk tbw 12 T rz yal hyht yk T awh
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T ycdqh tmwrtb T lkat al T hyht yk hk tbw 13 T hwrgw hnmla T hl ya [rzw T hbw T hyba tyb la T hyrw[nk T lkat hyba jlm T wb lkay al rz lkw T yaw 14 T dq lkay yk T hggb T wyl[ wtymj syw T hkl tnw T dqh ta T wlljy alw 15 T lary ynb ydq ta T hwhyl wmyry ra ta T twa wayhw 16 T hma w[ T lkab T hycdq ta

T cdqm hwhy yna yk T hm la hwhy rbdyw 17 T rmal T rbd 18 T wynb law rha la T lary ynb lk law T hla trmaw T ya ya T lary tybm T laryb rgh mw T wnbrq byrqy ra T hyrdn lkl T twbdn lklw T hwhyl wbyrqy ra T hl[l T knxrl 19
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T rkz ymt T rqbb T yz[bw ybckb T wm wb ra lk 20 T wbyrqt al T kl hyhy wxrl al yk T byrqy yk yaw 21 T hwhyl ymlc jbz T rdn alpl T hbdnl wa T axb wa rqbb T wxrl hyhy ymt T wb hyhy al wm lk T rwb wa trw[ 22 T wrj wa T tlby wa T brg wa T tply wa T hwhyl hla wbyrqt al T hm wntt al haw T hwhyl jbzmh l[ T hw rww 23 T fwlqw [wr T wta h[t hbdn T hxry al rdnlw T twtkw w[mw 24 T twrkw qwtnw T hwhyl wbyrqt al T w[t al kxrabw T rkn b dymw 25 T wbyrqt al T kyhla jl ta

T hla lkm T hb tjcm yk T b wm T kl wxry al T hm la hwhy rbdyw 26 T rmal T rw 27 T z[ wa bk wa

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T dlwy yk T ymy t[b hyhw T wma tjt T ynymh wymw T halhw T hwhyl ha brql hxry T h wa rww 28 T wfjt al wnb taw wta T dja wyb T wjbzt ykw 29 T hwhyl hdwt jbz T wjbzt knxrl T lkay awhh wyb 30 T wnmm wrytwt al T rqb d[ T hwhy yna T ytwxm trmcw 31 T ta tyc[w T hwhy yna T wlljt alw 32 T ydq c ta T ytdqnw T lary ynb wtb T kcdqm hwhy yna T yrxm ram kta ayxwmh 33 T yhlal kl twyhl T hwhy yna

Tewrat HhaKuwhnim (Leviticus) 23 Verse One

T hm la hwhy rbdyw T rmal T lary ynb la rbd T hla trmaw T hwhy yd[wm T ta warqt ra T dq yarqm
1 2

T yd[wm h hla
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T ymy t T hkalm h[t T y[ybh wybw T wtb tb T dq arqm T hkalm lk T w[t al T hwhyl awh tb T kytbcwm lkb T hwhy yd[wm hla T dq yarqm T ta warqt ra T d[wmb T warh djb T r[ h[brab T djl T ybr[h yb T hwhyl jsp

YahWah
T wy r[ hmjbw 6 T hzh djl T hwhyl twxmh gj T ymy t[b T wlkat twxm T warh wyb 7 T dq arqm T kl hyhy T hdb[ tkalm lk T w[t al T tbrqhw 8 T hwhyl ha T ymy t[b T y[ybh wyb T dq arqm T hdb[ tkalm lk T w[t al T hm la hwhy rbdyw 9

T rmal T lary ynb la rbd 10 T hla trmaw T rah la wabt yk T kl tn yna ra

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

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T hryxq ta trxqw T rm[ ta tabhw T kryxq tyar T hkh la T rm[h ta ynhw 11 T hwhy ynpl T knxrl T tbh trjmm T hkh wnpyny

YahWah
T tyc[w 12 T kpynh wyb T rm[h ta T ymt bk T wtn b T hwhyl hl[l T wtjnmw 13 T tls ynrc[ yn T mb hlwlb T hwhyl ha T jjyn jyr T hksnw T yhh t[ybr yy T jlw 14 T lmrkw ylqw T wlkat al T hzh wyh x[ d[ T kaybh d[ T kyhla brq ta T lw[ tqj T kytrdl T kytbcm lkb

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23 mynhkhtrtrps

Note: {July 2011} We have just completed the counting of the Omar; we have arrived at the 50 day and hence, Great Feast of Shevuwouth/Shavuot (Dark Moon)
Verse 15
With a count, you are to Number/make an evaluation, for your branches of Thoughts kl trpsw from the morrow, a follow through, of the shavbeth/shabbat, tbh trjmm from the results of one coming/appearing with evidence within their branches kaybh wym of the totality of the omar/sheaf (of the initial wavesheaf pattern) rm[ ta being of the wavea composition of the Newn contained in all expressions of Illuminationof the united Sayings of Light hpwnth to be seven/complete shevbwt/sabbaths twtb [b perfect/without shortsightedness, or neglect, they are. hnyyht tmymt

The counting pertains to the numerical values which are the Source of all thought. From the values of Light, come forth the branched associated messages to provide comprehen sion and relationship amidst the branches of thought are are within each rod/tribe assembled within. There is a correlation of thought in each branch/tribe that pertains to the Sayings of Light via which we arrive unto the shavbeth. The morrow of the shabbat is a reference to the daythe activity that follows

the Pesach and Days of Unleavened Bread. On the shavbeth of the 15th day of the first moon, the gate of the shavbeth opens through which we depart, or ascend through Mitsraim/ Egypt, the forms in which we are residing. What are the results of departing from or through Mitsraim? The results are evident in the morrow or that which follows after the emergence, even as the evidence of what is within a Seed is evident upon its emergence. On the shavbeth of the 22nd day of the first moon, the gate of the shavbeth opens through which we depart, or ascend as a result of eating unleavened bread. On the morrow of the shavbeth the matzah that has been partaken of becomes evident. Shevuwouth / Shavuot is the Day of our Appearing as the offspring of Newn commonly rendered as a Son of Nun, in which the complete signs of Light appear within our members. There are seven light signs of the seven shavbwt/shabbat which gives evidence to our coming to the Day of the Newnthe activity of Light relative to the values of 50, to convey a complete extension and fulfillment of our emergence. By counting the Numbers of Light relative to each of our Branches, we determine the results ofour emergence, whereby we fulfill wearing sandals when we ate the Pesach. [The Numbers of each branch is detailed in BHM: ALhhim Achadd]. Those who eat the Pesach have definite goals of fulfillment. We do not come out of Mitzraim to become stalemated, wandering what we are to do now and where we are to go. If we are unable to take another step after departing from Mitsraim, we

will be soon engulfed within the boundaries of the former state of dwelling. When we come out of our former dwellings, our motive is the full extension of our Names unto the Newn /ALhhim, lest we fall short. We proceed unto a New State of Mind and unto the Ten Land's that triumph the former, leaving it behind without a memory to connect us. The guides to our coming to the Newn are the Numbers of Light and the messages that are branching forth from the values of Light. The motive of emerging from the body of corruptible flesh leaves no hesitation in the mind of the Enlightened, nor are there any risks too large to take to fulfill the quest of Eternal Life.
Verse 16 The evidence is from the morrow/what follows after trjmm d[ the seven sevens. t[ybh tbh Compose the Number via which all are joined, the Numbers of Unity: wrpst to be a Day of Fiftythe activity of the Light of the Newn wy ycmj with one drawing near to compose the messages tbrqhw being a new manchaih/mincha to YahWah hwhyl hdj hjnm

The new manchaih, lit. bread of Life, is the new loaf according to the harvest of YahWah that is grown each year. All of the Days of YahWah are appropriations of Light, and none are without the intent of a harvest. The results of the seven sevens are tabulated. The phrase seven sevens is the sum of all that seven can extend itself; unto a new Body. Similar term -inology is used in the Tewrah as ten tens, for each of the

values can only extend itself by the Numbers that are within it, whereby it has revealed the complete glory of what the Owner of the Name's has determined to be sown within the Land's. The values of 50 pertain to the Letter Newn. Within the values of 50 are all States of Residence stemming from the Origin of our Name's.
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23 mynhkhtrtrps

[For further information regarding the Nature of the Newn and the activity of this Letter of ALhhim, consult the writings of BayitHhaShamMidrash: The House of DanWisdoms Judgment Hall in the Kingdom of YisharAl. ChameshHhaPekudim / The Book of Numbers Chapter 26 Vs 42-43.]

For on the maude, The Great Assembly meets all day long
The concept of new pertains to initiations that cause new growth within the states of mind according to the initiations determined in our coming up through Mitsraimdefined states of residences. The evidence is at the season/maude of Shebuowt. Now U should be anticipating--------------------We anticipate new procedures for the mind to be developed unto and for our Names within our tribal branches to acquire a new habitation that is not according to our former dwelling. As we aim for the fruit of YahWah to be upon our branches,

we affirm being extended according to all that is within our Names, as seven sevens. We are determined to process information being initiated within us as we enter into the expand ing Consortium of Light's. Though eye has not seen, nor ear heard all that has been projected in the Heart of the Newn, we compose the Number's and the Sayings of Light coming from them as a new manchaih/meal/grain offering; to be always within our Faces/expressions. Our minds are renewed unto the activity of the Newnthe fiftieth day. As the oylut/offering's are initia ted and performed in this day, the pattern is set for branches to be full of fruit at Sukkut/the next great FEAST. The oil and salt for the manchaih loaves arise as beaten oil from the loins/ flank/Newn and combines with the thought's that have been refined according to their Number's.

During the seven sevens we have been making the flour by

sifting the values within the composed messages to which we are given access as a result of our emergence. One will taste the sweetness of the manchaih in the Day of Fifty, as they have calculated the Number's of ALhhim within the Letters of the Newn. [As to the Numbers of each branch, consult BHM-AAALhhim Achadd.] The term manchaih has in its center the Name Nuwach/Noah, indicating that each study is an ascension / jn, a drawing out of the span of the Newn to the Chayit, via the grace of YahWah. The letters from Shayin to ALphah are descending, and the letters ALphah to Shayin are ascending. Hence we read the letters in both movements which leads us to the centre in the Newn. The movements of the Letters descending and ascending are seen in the Work of the Light's that encircle us daily. These movements formulate the wheel within the wheel, or the circle within the circle, depicted in the movements of Abraham and Lot, and in the vision of the wheels of Ezekiel / YechezqAl. The Newn to Chayit are the parameters of the second dimension of the Letters/Sign's which encompasses the school, or academy of favor/grace, of the Faces of YahWah.

BHM is Bayit HaSham Midrash-The House of the Name Academy---The word grace/nj is the inverse parameters letters/jn

provided for full access into the Heart of the Letters, through which we become fully extended into the seven sevens of Bayinah and Chakmah, that form the paths of Light. Verse 17
From the results of the habitations of branched messages kytbcwmm there is a composed Presence of being joined waybt a bread to be wavedthe composites of unfolding the united sayings of light hpwnt jl to be established in both sides/two ytc two tenths solet/fine flour, an establishment of wealth of the Numbers, being finely sifted tls ynrc[ yn they have become hnyyht apparent of being baked hnypat mj

the first-fruits to YahWah. hwhyl yrwkb On the day of Shevuwouth/Shavuot, out of our dwellings within the branched messages of Light, we are to bring forth a new mincha, bringing formulations of the Number's of Light; the Shevuwouth mincha pertains to the offering of bread being reaped from coming into the land's of the Ayin/Oyin/16/O. The vibrations of thought within us are waved according to the light frequencies of the Numbers given to us as we dem onstrate determination for coming into the Land's of the Ayin. The Numbers establish the sides of our dwellings and compose thought's according to the wealth/value of the Number's as they have been finely sifted by Breath.

The Numbers/Values have risen within to become apparent in the Words and the Thought's, as those baked, being heated in the Fires of the minds oven via contemplations and review, allowing them to be welded together as fine flour forms a new loaf. The term, hamatz, translated as unleavened by the Hebrew text and leavened by the Christian text, pertains to becoming apparent. The Nature of the Values of Light which are counted during the seven shabbatot now rise to the surface via the Breath. This is called the leaven of the Breath and does not pertain to the leaven of the flesh or the leavening of the Pharisees. The Torah is not composed of word's that pertain to the natural order of the world, for to do so would bind the Torah to the realm of corruption. Thus all that the Torah states is of the Fire and contains words that are perfect, being of pairs and associations of thought from which comes the Perfect Unity of Thought. Via association we project the Torah into all realms of habitations lest we fail to comprehend the Freedom of the Words of the Torah whereby one reads of the Fire yet walks in the nature of the flesh. Thus when the Torah states to put away the leaven out of your house's it is speaking of the thought's that project the nature of the flesh within the dwellings of the offspring of Light. In all of your states of dwelling, you eat no

leavening [Sefer Yetziat Mitzraim 12:20; 13:3,7]. In comprehending the presence of leavening in our natural members which bear the nature/cloth of the flesh, we distinguish that the houses of our Names belong not unto this level of thought formulations. Hence, via association we eat nothing leaven either of thought or of form. For if we continue to eat of the form then we have yet to distinguish the level of our enlightenment to be apart from that which is of this world. The mincha that are made to YahWah, including the loaves of Shevuwouth, are according to the Order of Light. All mincha which verifies the nearness composed within to Yahwah is not made to be leavened [TeuwrahHhaKuwahnim / Lev 2:11]. There are various manner of making the minchot/ bread which is the various means to compose thought's. The manner of computing the Number's for Shevuwouth is by baking in the oven via which one renews their Faces/expressions of being unto their full extension of Newn. The offering is waveda vibration of the Faces of YahWah within us, breaking forth from the foundation unto the crown. The flour of this mincha is the solet, which conveys finely ground seeds as the charts of the Cardinal Numbers which opens every concept and beholds the particles of thought that comprise each Number. Verse 18
And the one coming near with composed messages tbrqhw

pertains to the illuminated bread jlh l[ being seven lambs/complete branching, ycbk t[b perfect/without shortsightedness or fault or neglect mymt a development of the Newns light cycle, an offspring/produce of a year/study hn ynb and a bullock/offspring of a herd/being an investigation of what comprises Oneness dja rqb b rpw and rams, two, with nobility established in the sides ync lyaw to be a unified oylah to YahWah hwhyl hl[ wyhy and the mincha of composed messages and the libation/flowing of living waters hyksnw tjnmw are Fiery emanations ha a sweet savor/aroma to YahWah. hwhyl jjyn jyr

The one who draws near to ALhhim has composed the messages of the Numbers, as a result of their counting and evalua ting the Nature of Light and the progressions unto the habitations of the Newn. The bread or mincha of the Newn pertains to the formula according to the group of offerings. The seven lambs are the complete branching of our Names; the bullock is the unified base that ever supports the branching of Mind; the two rams establish the nobility and always give honor to the Unified Principle in the sides. According to this formula, the one seeking YahWah is served with every thought and Number unto their full extension of beingunto the nature of haMashiyach. For as one makes theseofferings gifts of their Fire nature, so they create the formula whereby they are prepared to receive the unleavened mincha and the flowing waters of life. The thought's that result from the offerings are of

the Fire and not of this world, which is an agreeable state to YahWah; for that which is of the flesh opposes the Union of the Lights in which there is no division nor self exaltation.
T tyc[w T dja yz[ ry[ T tafjl T ycbk ynw T hn ynb T ymlc jbzl T ta hkh ynhw T yrkbh jl l[ T hwhy ynpl hpwnt T ycbk yn l[ T hwhyl wyhy dq T hkl T tarqw T hzh wyh x[b T dq arqm T kl hyhy T hdb[ tkalm lk T w[t al T lw[ tqj T kytbcwm lkb T kytrdl
19

20

21

YahWah
T krxqbw 22 T kxra ryxq ta T hlkt al T d tap T rxqb T ryxq fqlw T fqlt al T rglw yn[l T ta bz[t T kyhla hwhy yna
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 21-23

mynhkhtrtrps

T hm la hwhy rbdyw 23 T rmal T lary ynb la rbd 24 T rmal T y[ybh djb T djl djab T wtb kl hyhy T h[wrt wrkz T dq arqm T hdb[ tkalm lk 25 T w[t al T hwhyl ha tbrqhw

YewmKepper / Yom Kippur Ref: ChameshHhaPekudim/Num. 29:7-10; TewratHhaKwahnim/Lev. 16

Verse 26 And the unified of YahWah speak/declare/open the Word of hwhy rbdyw ALMashayh/the Principal of Instruction to transmit the Shayh/Lamb (unto Moses) hmla for consideration/thinking/saying. rmal Only through the full extension of TenUnderstanding, Wisdom united with Knowledge rw[b a 27 for the renewing of the definite purpose of completion (this seventh month), hzh y[ybh djl a day of spreading out a covering is breathed awh yrpkh wy from reading the paths of the consecrated fires/to be a miqraqudash. dq arqm YahYah / The compound emanations of Light hyhy are for the collective branching of transmitted thoughts (for you). kl

And humbled/bearing witness is their collective totality/the composite gathering tyn[w the totality of your souls/the means of expression through the branches of life, kytcpn ta tbrqhw with illumination, the unified are brought near with their collective totality/the composite gathering of the inner Fire for YahWah. hwhyl ha

Via the full extension of the shayh, taken on the tenth of the Alphah/Seed during the first cycle of the moon, one brings forth from within a covering or a spreading out of their inner branches of Breath. The bringing forth of the liberated/ released Seed of the shayh upon the 10th of the first moon results in the 10th of the seventh/the Zayin moon. Thus it is writ ten: only via the tenth one comes to a day of spreading out their garment, for the spreading out of ones garment is the purpose of being sown from the Mouth of YahWah, being the planting of YahWah. The garment that is spread is the full spectrum within the Seed that is sown. The spreading out of mortal flesh is a shadow to the reality of the immortal garments to be spread out as the covering of a Name, where by it is fully dressed in the radiance of the Word from which it is spoken. Each Seed has two ends and four sides. This pattern of thought is the basis for the Mishkan, and the cube in which all things are composed. The ends of the Seed are conveyed as the Shayh/Lamb, being of the Lights of Hhwathose of Under

standing and Wisdom, with the Lights of the Shayinthose of Knowledge. The shayh is taken in the 10th of the month of Yahdah, for via the extending values/numbers can we grasp in our hands the shayh. Via the shayh rising in the mind, one comes to the tenth of the seventh moon. The ascent of the shayh is from the foundation of the Lammad unto its crown. This ascent of illumination occurs within the mind, whereby the glory of the Words that have opened to form the Hhwa+ Shayin are spread out like a garment over the Name. In this same manner, a tree spreads forth its branches as the Seed opens and rises from where it is sown. Accordingly, the Life within a Name flows like a river to create a place in which it sows itself. The River of Life comes out of the Rock of a Name and flows unto the seat of AweR, from where it has positioned it's Hhwa. Within AR the Name casts its seed, thereby planting itself by the River, from whence it commences to grow and spread out like the willows. As the Name accepts the full radiance of its becomingthe Shayh/hccomprised of the two ends of the Staff to which it belongs by paired Names, the full radiance of the Shayin Hhwa Light opens within the planting of its Name and brings forth a covering from all that is read within the Body of its Light. The term hcmla/ALMaShayh is the SeedWord of the Staff/la from which comes/m the Shayh/hc. Through the Shayh all is revealed, from the base

of the Hhwa unto the Shayin, for with the Body of the Unified Lights, all things appear and are known. The extension of MaShayh is for the renewing of all that is in the Mind of ALOZAR unto the branching of the unified Names of covenant. As a tree extends its branches, it brings forth the pattern of the Tree of Life from whence it is sown. When vegetation of a garden fills the garden space, then, and only then, is the space renewed with the faces/expressions / fruit of that which is sown into the space [Tehillah 104:30]. As the Shayh rises within the space allotted for its Seed, every thing that is not in accordance with the Shayh is pushed off of the Staff, for there are no branches to bear its fruit. This is the fruit that is born to perish; having no root nor branch to sustain it. As the Mind blooms within the Lights of the Shayh, all is defined to be or not to be according to the Word of AL. For each pair of unified Names there is space allotted for them to yield the covering or the full spreading of their Princi ples. How tall does an oak tree grow? When the seed is planted into the ground, a space is reserved for the depth, height, width and breadth of the Tree. Likewise, for every pair in ALOZAR there is reserved a space for the full expression of their united Names to bring forth the covering of their Names. Thus the inscription refers to their collectivity: with illumination the unified are brought near with their collective totality / the composite gathering / tbrqhw.

The 10th of the 7th leads to the Oyin Head of full consciousness and the bringing forth of the covering of the Oyin garment. The Day of Yewm Kippur is lit. The Day of Covering in which the sheath of the Oyin is woven via the unified activity of the Lights. The Oyin Sheath is the covering of mercy upon the unified Names whereby all nakedness is covered with the glory of their inner Unity. Hence, the tenth day of the seventh is a day of spreading out from the base unto the crown which is the renewing of the Mind of ALOZAR; that spreads out from AL to AR, from one end unto the other. The spreading out is the acceptance of the full image of ALOZAR, whereby the paired Names are expanded without limit or end, for the productivity of the Lights is on going into all awtim/eons of Light and into all spaces of Light. The surrounding spaces are the lands designated for the Names which are filled with the leaves upon their branches as a blanket of Light. In spreading out, all that is former in the Mind of ALOZAR arises to be the latter. In the spreading forth, the latter covenant/agreement is greater than the former. The former of the mortal perishes as the vegetation that once occupied space beneath the towering oak. Each pair of Names is a union of two sides; one side is the east-south; the other as the west-north. In the 7th month, the west-north rises to the crown and in the 1st month the eastsouth arises. The Day of Atonement is not for a covering of sins but rather a day of emanating the inner essence of Life whereby there

are no short comings. A full embodiment covers their Names with the transference of the Alphahim of AL. The SeedName comprised of two ends, becomes the full extension of the united thoughts in ALOZAR from which two are sent forth to reveal the Name of ALOZAR. The SeedName is only known to the ONE/UNIFIED MIND who is capable of receiving the Mind of ALOZAR. The term, hno, rendered as humbled, denotes that there is no leavening within the minds of those who are capable of fully spreading out the thoughts of their Names; rather, as the spreading occurs, they are humbled by the greatness of the Word, whereby the Word and its fruit is seen, and they are hidden, as the Fire, within the bush. The word of the prophet Mikkah/Micah is fulfilled: And they of the activated Fire shall dwell under a unified vine and under a unified fig-tree, and nothing will cause fear, as the mouth of YahWah Tsavaut speaks [Mikkah/Micah 4:4]. The spreading out of the attributes within the Names yield a covering. The covering is the results of being at-one-ment, from which comes the phrase: Day of Atonement. For until the covering is the emanation of the unity of Names within the Fire, the garment is torn/divided, as the division of cloth depic ted as genders, that a mortal wears, whereby there is nakedness. The garment is according to the taking of the Lamb Shayh on the 10th of the ALphah moon prior to Pesach unto the 10th of the Zayin moon prior to Sukkuth. The Zayin is the means of releasing the Alphah unto its full extension in the seventh, to be fully displayed at Sukkuth.

What is spoken upon the tongue of the Zayin returns unto the Oyin head of the tongue, thus making a full circled garment from tongue to tongue, or mouth to mouth, state of consciousness. In this manner we speak from the foundation of the Hhwa unto the crown of the Shayinthe Words of the Lamb. Accor ding to the measures of Light of the first and seventh moons, the Alphah is joined to the Yewd in the first month, as the Shayh is taken in the hands. Via accepting the Shayhthe Body of Wisdom, the Lights are released through the hands, and become evident through the deeds of the Tewrah/Torah. As the deeds of Light are performed, the Zayin is joined tothe Oyin in the seventh month, meaning that through the works of the Light, the full consciousness appears in the seventh month. Simply stated, what is sown in the spring is fully evident in the fall. The means of extending the Alphah to the Yewd and the Zayin to the Oyin is through the united Heads of the Hhwa-Newn and the Lammad-Shayin. The ALphah and the Zayin are Forces of Momentum; the Hhwa and the Lammad are the Extenders of the Forces of Light. The Breath of the Hhwa-Newn is always giving and receiving unto full extension, whereby it bears the messages of the Alphah until they are extended into Yewdthe deeds. The crowning staff of the Lammad-Shayin is always giving its strength to bear the fruit of the ALphah, through which the full consciousness of the Zayin to the Oyin is full.

Via the Extenders there becomes a day/a Light activity of spreading out a covering of Breathawh yrpkh wy. In that the opening of the Davar/Word is via MaShayh, the Lammad of instruction occurs in Aharwan unto bringing forth the full radiant covering with Shayin/Knowledge of the Fire, for with Aharwan is MaShah [SYM/Ex 6:20]. The Fire of their Names is for YahWahfor the collective radiance of HhaALhhim. Thus it is written: with illumination, the unified are brought near with their collective totality/the composite gathering of the Fire for YahWah. The essence of the Fire spoken of is the white Fire, from which all colors of Fire come. The white Fire is known as the inner Fire. The attributes of Fire are Wisdom and Knowledge with Understanding, depicted in this realm as hues of cyan, magenta and yellow flames. The white fire is in the midst of all fire as the white light of the moon is in the midst of the sun. When the sun opens, the white fire inside is seen. Ayish-Fire is the source of Mayim/water and Rewach / air / spirit. Water is a distillation of Fire; and air a distillation of water. Spirit comes from the Water, as Breath comes forth from the waters that are gathered in the womb. Forms, or bodies of the Fire, are comprised of all three: Fire, Water, and Air, through which there is manifestation of the Tree of Life that is planted by the River of Life, that rises to form a covering for the Fire within.
T w[t al hkalm lkw 28

T hzh wyh x[b T awh yrpk wy yk T kyl[ rpkl T kyhla hwhy ynpl T pnh lk yk 29 T hn[t al ra T hzh wyh x[b T hym[m htrknw T pnh lkw 30 T hkalm lk h[t ra T hzh wyh x[b T awhh pnh ta ytdbahw T hm[ brqm T w[t al hkalm lk 31 T lw[ tqj T kytrdl T kytbcm lkb T wtb tb 32 T kl awh T tyn[w T kytcpn ta T djl h[tb T br[b T br[ d[ br[m T ktbc wtbt

Sukkuth
Ref: ChameshHhaPekudim/Num. 29:12-39
Verse 33 And the unified of YahWah of ALMashah declares hmla hwhy rbdyw Verse for consideration/contemplation for enactment. rmal The unified declares unto the offspring of YishARAL lary ynb la rbd 34 to contemplate for enactment: rmal In the fifteenth day, being an extension of the deeds of five, wy

r[ hmjb for the work/month of this seventh, hzh y[ybh djl is a ChagHhaSuwkuth/Ascension of the Branches, twksh gj of seven days, ymy t[b for YahWah. hwhyl

The voice of the Unified are those of the kuwahnim that do not know or tolerate division. The Unified Mind speaks of ALMashahthe State of YahWah that pertains to the Staff that blazes at both ends with the Lights of Hhwa and Shayin. The Names of AL are states within the collective Name of YahWah. The Name of ALMashah and ALAharwan are bodies of Names of the Staff, being Names of the Lights and the Illumination of the Hhwa and Shayin Lights. Speaking of ALMashah/hcmla pertains to all in the SeedWord of AL/la drawn out/m of the Shayh/hc. For until we are reconciled unto the Staff, aka the cross of Yishshakkar that we bear daily, we are unable to speak of the work of the Light's, in that we remain in darkness, and there fore do not speak of the nature, nor the work's of the Light. The Unified Mind makes declarations unto their Offspring. In so speaking, the Unified of YahWah open up the Words unto the Offspring of YishARAL/Israel. In contrast, the darkened mind does not address its member's, for it operates in a disorderly array, and considers not the unity of its members. It is the duty of the ones bearing offspring to speak unto those which are born and those becoming the age to be counted, lest one would consider the members of their bodies as not belong ing to the functions of the Enlightened. The Unified Mindsare

continually being enlightened by association and by speaking, whereby they instruct their members and align them accordingly to the Light that is imparted through the chatat/sin/align ment offering. By the words spoken and by the declarations that are made for a house, it is apparent those that are enlightened and those yet seeking to enter into the works of Light of the fifth day extended, known also as the fifteenth of the 7th. The works of HhaALhhim pertain to seven days. In that there are seven days of HhaALhhim, how is there a fifteenth? In reading the text, the value of fifteen is written as day five / chamishi extended by the tenth power of goshar/rco, meaning ten. On day 15, the Light is fully extended, as the dark moon whereby its sign is not seen. When the word, goshar/ten rco follows the number of the day, then the number has been extended by ten. In this passage, the number of the day translated as fifteen, is written as five, followed by goshar/rco/ten Should the word oshryim/myrco, meaning twenty, followthe number of the day, then the day is read as the twenty-fifth, meaning the work of five has been multiplied four square, or now operates by four hands, the double of ten. The value of oshryim/myrco is twenty, which is also rendered as tithes. When twenty is coupled to the number of a day, then the day at hand pertains to those of united hands, being of 4 hands, thereby signifying the ones to be counted amongst the Off-spring of YishARAL. Until one becomes twenty and upwards, they have yet

to show that they are born of HhaALhhim, for those born of HhaALhhim are as HhaALhhim, which abide in pairs, and their word's are of united hands. The minimal requirement of being counted amongst YishARAL is to be twenty, conveying that those who are uni ted in works by their Name's, being four handed, are counted as the offspring of HhaALhhim [ChameshHhaPekudim/Numbers 1:3;7:2], whereby they do the works of HhaALhhim. We count and number our days according to Wisdom. In Wisdom there are seven days, as there are seven pillars and seven Rings of HhaALhhim. Each Ring has its day of evening and morning, whereby the complete works of HhaALhhim are performed. When the eighth comes, there is a cessation, or a shavbeth / sabbath of rest, in which we enter into the states of the perfect of HhaALhhimthe state of 7 day's fulfilled [TeuwratHhaKuwahnim/Leviticus 23:36].

In the eighth day there is a rest, whereby one enters into all that their hands have accomplishedthe perfection of the seven. Blessed are they who keep the shavbeth, for they are amongst those who have a mind to enter into all works of Light, being the state that they have labored according to, whereby their dwelling is in Awer/Light. And when there is a ninth, then there is a new beginning, for the ninth is the same as the first, even as the first day of HhaALhhim is the ninth evening of Beniyman in which the SeedWord is opened, whereby there is Light [Sepher Maoshah Be-

Rashshith/Gen 1:3-5]. What

is first is last, and what is last is first, so is one to nine and nine to one. When there is a tenth day, then there is the work of extending the understanding that pertains to the judgment of Dan, for the tenth position of the lights, is the fifth evening of the week. In that there are four evenings and five mornings prior to the fifth evening, the fifth evening is also known as ten. Again, this is counting the days according to Wisdom, for as with the cardinal numbers, their are ten parts in five, whereby the tenth evening is the head of the fifth day. There are eight oylut/burnt offerings in days one through four. In addition to these eight offerings that occur in days one through four, there is the morning offering prior to day one in which the Shayh is slain from the foundation of the world [Chazon/Rev 13:8; 17:8; Ephesians 1:4]. Together, these offerings totals nine, whereby upon the fifth day, there is the tenth, wherein Dan is seated forever. For when all things are extended by the hand, then the judge of Dan appears. Every sacrifice of evening and morning is counted during the months in the Eyes of HhaALhhim, where by the tenth day, pertaining to comprehending the judg ment, is considered as the fifth of the seventh during a cycle. Through the oylut/burnt offerings of days one through seven, the Voices of HhaALhhim are heard, through Together, these offerings totals nine, whereby upon the fifth day, there is the tenth, wherein Dan is seated forever. For

when all things are extended by the hand, then the judge of Dan appears. Every sacrifice of evening and morning is count ed during the months in the Eyes of HhaALhhim, whereby the tenth day, pertaining to comprehending the judgment, is considered as the fifth of the seventh during a cycle. Through the oylut/burnt offerings of days one through seven, the Voices of HhaALhhim are heard, through which all Words are communicated from the Unified Mind of HhaALhhim. For until the SeedWord is opened, the messages are yet contained, being sealed with the Body of ALMashah. With every saying of the Lamb, the Light grows brighter unto a new awt/epoch. The eleventh is a unique formula of word combinationoshat-goshar/rcoytco. The value rendered as one is the term oshat, which conveys solidarity, to be stable, and to grow stout. Iron, steel, and ivory are items that depict the solidarity of the term, oshat/tco. When the term, oshat, is followed by the value of ten, the combination is rendered as eleven; however, the renderings in the translations are misleading, for there are but seven day's of HhaALhhim in which are all of their work's. All days are of the seven Ring's. Though the days have been translated to be more than seven, they are positioned within the cycles of seven day's, and are correctly understood when they are read as one of the seven.

The oshat-goshar/rcoytco refers to the work of affirmation that make the hand's stout and strong. The goshar/rcoytco/ eleventh occurs as the fourth of the seventh; during a rotation of the Light's, whereby the fourth, with the seven, comprise what is known by the Arab-Hindu mind to be eleven.1 The Arabic numbers used today are stand alone numbers; whereas the Numbers of HhaALhhim are intertwined according to the Ring's in which they dwell. Thus 9 and 3 are together as Beniyman and Zebulan are one rod. When one con siders the twelfth day, one is drawn to Nephatli and the work of meditation. The Govri/Hebrew expression is comprised of the value of two being extended, written as shnayimgoshar / rcomync, being the full extension of two whereby everywork is established. No work, nor house, is built upon one, as it is upon the foundation of the shlichim and the neviimthe apostles and the prophets, that the Body of Names are built
[Ephesians 2:20].

Thus, for every building of the mishkan of HhaSham, there are two Names, one that is sent as a shaliach/apostle, and one who unfolds and reveals, as a navi/prophet. According to the Order of HhaALhhim, being of paired Names, known commonly as the Letters, so are all Names in the BayitHhaALhhim, the Temple of the Lamb. The twelve bullock during Suwkuth correspond to the pairs that are extended within the levels of Wisdom, Understanding, and Knowledge. In that the two are extended on the

second day of the seventh, the translation renders the number to be twelve bullocks on the second day of the festival; lit. the bullock are two extended/rcomync. When the days are ten or more, then the value is extended with the united hand's. There is no extension of mind nor encampment until the hands are united, for if one hand is put out and the other hand withdrawals, there is no progress, and hence no extension. When the days are said to be twenty or more, then the days are counted as being four-handed, signifying that two have agreed to join their hands in the work's of Light. And when the day is thirty or more, then the day is said to be sixhanded, whereby the value of the day is of the work's of the Staff, being the united hand's of Wisdom, Understanding, and Knowledge. And should the days be numbered forty, then the days, signifying the deeds of Light, are eight handed, whereby the activity is from all four sides being measured as a day. Otherwise, the Mind of YahWah does not count days as mortals, nor is there any gain to determine how old is the earth or an object of anthropology, for in the calculations, the value of the number of day's may be determined; however, the essence, being the value of the Light, is not arrived at, for it is not determined to be of the seven acts/days of HhaALhhim. Who can determine the number of our days and the state of our minds? Are they not evident in our hands

unto our awakened mind, and are they not openly seen by the 7 Eyes of HhaALhhim? For every Eye of HhaALhhim thereis a day to perform the work's of HhaALhhim, and the works of HhaALhhim are perfect and complete. Who can add to their days or take away one of their days? Hence, how are there more than seven days unless we say that there are more than the 7 Eyes of HhaALhhim, whereby we may consider that the House of HhaALhhim and the works of their Names are not perfect. If so, we have yet to learn perfection and the works of Light accomplished in 7 days. Within a month there are 4 sevens. These four sevens are eight and 20 meaning that they are the complete works of HhaALhhim. For those who are 28 are of four hands, being the joined hands of two Names according to which every day is numbered. i.e. In the seventh moon, the eight and twenty days are of the joined hands of Aparryim and Yahdah, whereby there are twenty that determines the full measure of deeds with in a month. When we count nine and twenty, then we affirm that a new beginning is commencing from the works accomplished by the united hands of two Names. And when what is called the thirtieth-30th comes, then it belongs to the Staff of the Lammad, being as the full moon in which are the full measures of Wisdom, Understanding and Knowledge. Four Sons of Aaron For each side or hand of Light, there are the four kuwahnim/

priests. The camp of the kuwahnim/priest of the north are with Nadav those of the east are with Aviyahua, those of the south are of ALozar, and those of the west, are of Ayithamar.These four sides of the Enlightenment number 28 according to the 28 Names of HhaALhhim, which are known as the Congreg ation of HhaALhhim. According to HhaALhhim/The Elohyim The God's, there are seven days, for each side of Light. The value of numbering the day's in this manner is according to Wisdom, which is from the beginningthe first work's of HhaALhhim, which are perfect [MishnehTeuwrah/Deut 32:4].
In the first day/activity of mind warh wyb Verse 35 is a miqraqudash/the result of reading the consecrated paths of Fire; dq arqm every work of slavery/vain servitude hdb[ tkalm lk is not performed. w[t al

The primary results of the mind being extended in Light, is the state of freedom, whereby the thoughts in the mind are no longer a slave to what is vain. The reading of Enlightenmentfrom reading of the deeds of day five extended (fifteen) sets your mind at liberty from unconscious occupation with forms and their domination over the households in which one abides. Hence, the first activity of mind is to liberate itself from separateness and former states, that it may enter into a perpetual, eternal renewal.
Seven daysvia perfect works, ymy t[b Verse 36 the unified amongst you approaches the Fire for YahWah; hwhyl ha wbyrqt

and in the day of the eighth, being an activity of ascension, ynymh wyb is a miqraqudash/the result of reading the consecrated paths of Fire; dq arqm The compound nature of YahYah is to your collective branching of transmitted thoughts; kl hyhy and with your illuminations, the composite state draws themselves to enter tbrqhw the body of Fire for YahWah hwhyl ha to be an assembly of becoming/a congregating of Breath/Rewach, awh trx[ whereby every work of slavery/vain servitude hdb[ tkalm lk is not performed w[t al

Approaching the Fire for YahWah is to draw near to the faces of YahWah, as Nadav and Aviyahua draw near to the altar to enter into the Faces/expressions, being the Ring's of Fire. Every Ring of HhaALhhim is comprised of 4 faces, whereby they are of 7 complete faces comprised of 28 Names of HhaALhhim. These seven faces are called the faces of YahWah. As we approach the mizbaach/altar with our offerings from the body of Fire/hca, we come face to face, for what is from our body of Names are the expressions of the fiery Numbers of the Head's of Light. Our offerings are the daily proceedings of the Heads of Light that are transferred within our body of Fire/hca. As the thoughts within the mind are transferred to a body to become fully known and expressed so are the offerings comprised of the thoughts, being a string of Numbers, that emanate from the Heads of Awer/Light within the offspring of YishARAL.

The offerings are made unto the 7 congruent Faces of YahWah, in order that every function within our Names is according, thereby in perfect agreement with HhaALhhim and the Heads of Light, causing a sweet aroma with in Hha-ALhhim and Heads of Light. As we make an offering, we draw near unto the full revelation of the offering which is drawn out from our sides. In making the oylah/burnt offering all that is within the offering is opened as the rock's and bones break open in the midst of the Fire, thereby revealing the crys tallized patterns of the Numbers and Word's that are within the pieces. Through making the offering we are of Fire to Fire. Through our gifts from the Body of the Lamb/hca we come near to the full faces of YahWah, who is a consuming Fire [MishnehHhaTewrah/Deut 4:24], whereby the offering is accept ed within the collective Faces of YahWah. HhaALhhim observe the garments within our closets in which we are attired daily to make the offerings and likewise take note of the offerings that are pure, being of the same essence as the Words and the Number's of the Heads of Light. When our offerings are consumed, we are ushered within the Presence of HhaALhhim and thereby have communion with HhaALhhim. Should our offerings be acceptable to the Heads of Light, we pass through the portals of the Body of HhaALhhim unto the Heads of Light of the 70 Kuwahnim. For such is the pur-

pose of our offerings, that we be of the Faces of Fire, and that we partake in communion with the bread and the wine that accompanies the offerings, lest we be of the faces of the idols of this world that cannot speak, nor have eyes to see, nor ears to hear, but being stone faced they are the works of isolation in which there is no communication nor progression
[Tehillah/Psalm 115:3-8].

In being of the Fire, we are of the Core of the Bone/Lammad from which comes all states of water and spiritslevels of In telligencethat move and dwell within them. Those of the Fire are of the consuming nature of Life, as YahWah who consumes the offerings of the pure of heart, but those not of the Fire are consumed by the passions of their own thoughts unto destruction.
T hwhy yd[wm hla 37 T ta warqt ra T dq yarqm T hwhyl ha byrqhl T hjnmw hl[ T yksnw jbz T wmwyb wy rbd T hwhy ttb dblm 38 T kytwntm dblmw T kyrdn lk dblmw T kytbdn lk dblmw T hwhyl wntt ra T wy r[ hmjb a 39 T y[ybh djl T kpsab T rah tawbt ta T hwhy gj ta wgjt T ymy t[b T warh wyb T wtb T ynymh wybw

T wtb T kl tjqlw 40 T warh wyb T rdh [ yrp T yrmt tpk T tb[ [ n[w T ljn ybr[w T tjmcw T kyhla hwhy ynpl T ymy t[b

The suwkahh/sukkah is a structure open for expansion, able to conform to the level of Thought that it embodies; a construct of thought's corresponding to the level of learning. One builds the suwkahh as one partakes of the fruit from the Tree of Splendor/rdhxoyrp, namely the Branches of Palms, signifying the force to exert an ascent as a result of being steadfast in the Way; the Bough of a Myrtle Tree, signifying being intertwined/woven together, whereby the Names broad en, thus expanding in breadth; and the Willows of the Brook, signifying the covenant bonds of our legacy/position/inheritance in the Rings of HhaALhhim the palms denote Knowledge; the myrtle corresponds to levels of Understanding, and the willows pertain to Wisdom. We abide in suwkuth/sukkoth as we migrate through the wilderness--Word developmentin stages, whereby the suwkehh is continually conforming to the dwelling state of progression; the progressive state of a Names residence emer ging through Mitsraim. In departing from forms that enslave, we construct a renewable dwelling, being a weaving of Know ledge unto perfection/t. The dwelling in the suwkahh is ac-

cording to the teachings that pertain to the third level of the Letters bearing the Fruit of Knowledgethe parameter Letters of the third level from semek to Tawah. The feast of Suwkuth in the seventh moon from the 15/I to the 22nd/t.
T wta tgjw 41 T hwhyl gj T hnb ymy t[b T lw[ tqj T kytrdl T y[ybh djb T wta wgjt T wbt tksb 42 T ymy t[b T laryb jrzah lk T tksb wby T kytrd w[dy [ml 43 T ytbwh twksb yk T lary ynb ta T twa yayxwhb T yrxm ram T kyhla hwhy yna T hm rbdyw 44 T hwhy yd[m ta T lary ynb la

1 Long before the Arabic numbering system came about, there were names for numbers which originated out of the early Egyptian and Roman cultures. And long before there were writing symbols for numbering and counting, man often used fingers on both hands (referred to as digits) by which to count. The Arabic numerals...make up our initial set of numerals 1 through 9, and 0. These numerals were derived from, and only account for, a portion of the Arabic numeral's. To begin, each of these numerals stand alone in our numbering and counting system to represent our primary numbers 1, 2, 3, 4, 5, 6, 7, 8, 9 and 0. Yet, each of these numbers represents the total plus one of the number coming directly before it.

In other words, with 0 as the reference point (since 0 is not a number in and of itself), the total of 0 plus 1 or is 1. Like wise, the number 1 plus 1 is 2 (or 2 is the total of 1 plus 1. The number 8 is the total of 7 (the number before it) plus one. All Arabic numbers we use today are ideograms created by Abu Ja'far Muhammad ibn Musa al-Khowarizmi
(c.778 - c.850).

Leviticus
T hm la hwhy rbdyw 9 T :rmal T lary ynb la rbd 10 T hla trmaw T rah la wabt yk T kl tn yna ra T hryxq ta trxqw T rm[ ta tabhw T kryxq tyar T :hkh la T rm[h ta ynhw 11 T hwhy ynpl T knxrl T tbh trjmm T :hkh wnpyny T tyc[w T kpynh wyb T rm[h ta T ymt bk T wtn b T :hwhyl hl[l

Chapter 23

12

YahWah
T wtjnmw T tls ynrc[ yn T mb hlwlb T hwhyl ha T jjyn jyr T hksnw T :yhh t[ybr yy T jlw 14 T lmrkw ylqw T wlkat al T hzh wyh x[ d[ T kaybh d[ T kyhla brq ta T lw[ tqj T kytrdl T :kytbcm lkb
13

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapter 23 mynhkhtrtrps

Verse 15 With a count, you are to Number/make an evaluation, for your branches of Thoughts kl trpsw from the morrow, a follow through, of the shavbeth/shabbat, tbh trjmm from the results of one coming/appearing with evidence within their branches kaybh wym of the totality of the omar/sheaf (of the initial wavesheaf pattern) rm[ ta being of the wavea composition of the Newn contained in all expressions of Illuminationof the united Sayings of Light hpwnth

to be seven/complete shevbwt/sabbaths twtb [b perfect/without shortsightedness, or neglect, they are. :hnyyht tmymt

The counting pertains to the numerical values which are the Source of all thought. From the values of Light, come forth the branched associated messages to provide comprehension and relationship amidst the branches of thought are are within each rod/tribe assembled within. There is a correlation of thought in each branch/tribe that pertains to the Sayings of Light via which we arrive unto the shavbeth. The morrow of the shabbat is a reference to the daythe activity that follows the Pesach and Days of Unleavened Bread On the shavbeth of the 15th day of the first moon, the gate of the shavbeth opens through which we depart, or ascend through Mitsraim/Egypt, the forms in which we are re-siding. What are the results of departing from, or through, Mitsraim? The results are evident in the morrow, or that which follows after the emergence, even as the evidence of what is within a Seed is evident upon its emergence. On the shavbeth of the 22nd day of the first moon, the gate of the shavbeth opens through which wedepart or ascend as a result of eating unleavened bread. On the morrow of the shavbeth, the matzah that has been partaken of becomes evident. Shevuwouth/Shavuot is the Day of our Appearing as the offspring of Newn, commonly rendered as a

Son of Nun, in which the complete signs of Light appear with in our members. There are seven light signs of the seven shavbwt which gives evidence to our coming to the Day of the Newnthe activity of Light relative to the values of 50, to convey a complete extension and fulfillment of our emergence. By counting the Numbers of Light relative to each of our Branches, we determine the results of our emergence, whereby we fulfill wearing sandals when we ate the Pesach.
[The Numbers of each branch is detailed in BHM: ALhhim Achadd].

Those who eat the Pesach have definite goals of fulfillment. We do not come out of Mitzraim to become stalemated, wand ering what we are to do now and where we are to go. If we are unable to take another step after departing from Mitsraim, we will be soon engulfed within the boundaries of former state of dwelling. When we come out of our former dwellings, our motive is the full extension of our Names unto the Newn/AL hhim, lest we fall short. We proceed unto a New State of Mind and unto the Ten Lands that triumph the former, leaving it behind without a memory to connect us. The guides to our coming to the Newn are the Numbers of Light and the messages that are branching forth from the values of Light. The motive of emerging from the body of corruptible flesh leaves no hesitation in the mind of the Enlightened, nor are there any risks too large to take to fulfill the quest of Eternal Life. Verse 16

The evidence is from the morrow/what follows after trjmm d[ the seven sevens. t[ybh tbh Compose the Number via which all are joined, the Numbers of Unity: wrpst to be a Day of Fiftythe activity of the Light of the Newn wy ycmj with one drawing near to compose the messages tbrqhw being a new manchaih/mincha to YahWah :hwhyl hdj hjnm
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapter 23 mynhkhtrtrps

The new manchaih, lit. bread of Life, is the new loaf according to the harvest of YahWah that is grown each year. All of the Days of YahWah are appropriations of Light and none are without the intent of a harvest. The results of the seven sevens are tabulated. The phrase seven sevens is the sum of all that seven can extend itself unto a new Body. Similar terminology is used in the Tewrah as ten tens, for each of the values can only extend itself by the Numbers that are within it, whereby it has revealed the complete glory of what the Owner of the Names has determined to be sown within the Lands. The values of 50 pertain to the Letter Newn. Within the values of 50 are all States of Residence stemming from the Origin of our Names. [For further information regarding the Nature of the Newn and the activity of this Letter of ALhhim, consult the writings of BayitHhaShamMidrash: The House of DanWisdoms Judg ment Hall in the Kingdom of YisharAl.

ChameshHhaPekudim -The Book of Numbers Chapter 26 VS 42-43.]

T tyc[w T dja yz[ ry[ T tafjl T ycbk ynw T hn ynb T :ymlc jbzl
19

YahWah
T ta hkh ynhw T yrkbh jl l[ T hwhy ynpl hpwnt T ycbk yn l[ T hwhyl wyhy dq T :hkl T tarqw T hzh wyh x[b T dq arqm T kl hyhy T hdb[ tkalm lk T w[t al T lw[ tqj T kytbcwm lkb T :kytrdl T krxqbw T kxra ryxq ta T hlkt al
20 21

22

End Ch-23

Object Theology versus Thought Theology Though we share many term's with those that nurtured us and who also made us intoxicated, we have become estranged

from the former meaning's laid down into our mind's. The words on their tongues are now recognized as Object Theology vs. Thought Theology. In Object Theology the term's are associated with forms (human being). Object's, we know by observation, are in state's of decay. The firmament and the earth will pass away, but the Word's, Thought constructs of YAHWAH abide perpetually. Formulation of element's will all come to an end, but the Principles of YAHWAH Our Principal, abide eternally. The Word's, 'Thought Constructs' are not out of the Koran Bible or Torah of women and men Our compilations of the Torah information will be coming from the heritage of those who have composed and been in charge of the 7 Torah scrolls. The work of translation is committed to the sons of Aharon/Aaron, who are entrusted to read and teach the Tewrah/Torah to all YishARAL/Israel and TO THE NATIONS who come and say Teach us the Law! Its ONLY to the sons of Aaron Aharon that the Law is given; and hence, it is the sons of Aharon who are appointed and gifted to teach the Torah---No one else! To teach the Torah--No one else!

YahWah

T hm la hwhy rbdyw 9 T :rmal T lary ynb la rbd 10 T hla trmaw

T rah la wabt yk T kl tn yna ra T hryxq ta trxqw T rm[ ta tabhw T kryxq tyar T :hkh la T rm[h ta ynhw 11 T hwhy ynpl T knxrl T tbh trjmm T :hkh wnpyny T tyc[w 12 T kpynh wyb T rm[h ta T ymt bk T wtn b T :hwhyl hl[l T wtjnmw 13 T tls ynrc[ yn T mb hlwlb T hwhyl ha T jjyn jyr T hksnw T :yhh t[ybr yy T jlw 14 T lmrkw ylqw T wlkat al T hzh wyh x[ d[ T kaybh d[ T kyhla brq ta T lw[ tqj T kytrdl T :kytbcm lkb

TewratHhaKuhwanim (Leviticus) 23:26-32 YewmKepper/Yom Kippur

Ref: ChameshHhaPekudim/Num. 29:7-10; TewratHhaKwahnim/Lev. 16 Verse 26

And the unified of YahWah speak/declare/open the Word of hwhy rbdyw ALMaShayh/the Principal of Instruction to transmit the Shayh / Lamb (unto Moses) hmla for consideration/ thinking/ saying. : rmal

Verse 27
Only through the full extension of TenUnderstanding, Wisdom united with Knowledge rw[b a for the renewing of the definite purpose of completion (this seventh month), hzh y[ybh djl a day of spreading out a covering is breathed awh yrpkh wy from reading the paths of the consecrated fires/to be a miqraqudash. dq arqm YahYah/The compound emanations of Light hyhy are for the collective branching of transmitted thoughts (for you). kl And humbled/bearing witness is their collective totality/the composite gathering tyn[w the totality of your souls/the means of expression through the branches of life, kytcpn ta tbrqhw with illumination, the unified are brought near with their collective totality /the composite gathering of the inner Fire for YahWah. :hwhyl ha

Via the full extension of the shayh, taken on the tenth of the Alphah/Seed during the first cycle of the moon, one brings forth from within a covering or a spreading out of their inner branches of Breath. The bringing forth of the liberated/released Seed of the shayh upon the 10th of the first moon results in the 10th of the seventh/the Zayin moon. Thus it is written: only via the tenth one comes to a day of spreading out their garment, for the spreading out of ones garment is the purpose of being sown from the Mouth of YahWah, being the plant ing of YahWah.

The garment that is spread is the full spectrum within the Seed that is sown. The spreading out of mortal flesh is a shadow to the reality of the immortal garments to be spread out as the covering of a Name, whereby it is fully dressed in the radiance of the Word from which it is spoken. Each Seed has two ends and four sides. This pattern of thought is the basis for the Mishkan, and the cube in which all things are composed. The ends of the Seed are conveyed as the Shayh/ Lamb, being of the Light's of Hhwa--Number and Letter, being of the .5 + .5the HhwawahHhwa,those of Understanding and Wisdom, with the Lights of the Shayin those of Knowledge. The shayh is taken in the 10th of the month of Yahdah, for via the extending values/numbers can we grasp in our hands the shayh. Via the shayh rising in the mind, one comes to the tenth of the seventh moon. The ascent of the shayh is from the foundation of the Lammad unto its crown. This ascent of illumination occurs within the mind, whereby the glory of the Words that have opened to form the Hhwa+Shayin are spread out like a garment over the Name. In this same manner, a tree spreads forth its branches as the Seed opens and rises from where it is sown. Accordingly, the Life within a Name flows like a river to create a place in which it sows itself. The River of Life comes out of the Rock of a Name and flows unto the seat of AweR, from where it has positioned its Hhwa. Within AR the Name casts its seed, thereby planting itself by the River, from whence it commences to grow and spread out like the willows.

As the Name accepts the full radiance of its becoming the Shayh comprised of the two ends of the Staff to which it belongs by paired Names the full radiance of the Shayin Hhwa Light opens within the planting of its Name and brings forth a covering from all that is read within the Body of its Light. The term hcmla/ALMaShayh is the SeedWord of the Staff/la from which comes/m the Shayh/hc. Through the Shayh all is revealed, from the base of the Hhwa unto the Shayin, for with the Body of the Unified Lights, all things appear and are known. The extension of MaShayh is for the re newing of all that is in the Mind of ALOZAR unto the branching of the unified Names of covenant. As a tree extends its branches, it brings forth the pattern of the Tree of Life from whence it is sown. When vegetation of a garden fills the garden space, then, and only then, is the space renewed with the faces/expressions/fruit of that which is sown into the space [Tehillah 104:30]. As the Shayh rises within the space allotted for its Seed, everything that is not inaccordance with the Shayh is pushed off of the Staff, for there are no branches to bear its fruit. This is the fruit that is born to perish having no root nor branch to sustain it. As the Mind blooms within the Lights of the Shayh, all is defined to be or not to be according to the Word of AL. For each pair of unified Names there is space allotted for them to yield the covering or the full spreading of their Principles. How tall does an oak tree grow? When the seed is planted into the ground, a space is reserved for the depth, height, width and breadth of the Tree.

Likewise, for every pair in ALOZAR there is reserved a space for the full expression of their united Names to bring forth the covering of their Names. Thus the inscription refers to their collectivity: with illumination the unified are brought near with their collective totality/the composite gathering/tbrqhw. The 10th of the 7th leads to the Oyin Head of full consciousness and the bringing forth of the covering of the Oyin garment. The Day of Yewm Kippur is lit. The Day of Covering in which the sheath of the Oyin is woven via the unified activity of the Lights. The Oyin Sheath is the covering of mercy upon the unified Names whereby all nakedness is covered with the glory of their inner Unity. Hence, the tenth day of the seventh is a day of spreading out from the base unto the crown which is the renewing of the Mind of ALOZAR that spreads out from AL to AR, from one end unto the other. The spreading out is the acceptance of the full image of ALOZAR, whereby the paired Names are expanded without limit or end, for the productivity of the Lights is ongoing into all awtim/aeons of Light and into all spaces of Light. The surrounding spaces are the lands designated for the Names which are filled with the leaves upon their branches as a blank et of Light. In spreading out, all that is former in the Mind of ALOZAR arises to be the latter. In the spreading forth, the lat ter covenant/agreement is greater than the former. The former of the mortal perishes as the vegetation that once occupied space beneath the towering oak.

Each pair of Names is a union of two sides; one side is the east-south; the other as the west-north. In the 7th month, the west-north rises to the crown and in the 1st month the east-south arises. The Day of Atonement is not for a covering of sins but rather a day of emanating the inner essence of Life whereby there are no short comings. A full embodiment covers their Names with the transference of the Alphahim of AL. The SeedName, comprised of two ends, becomes the full extension of the united thoughts in ALOZAR from which two are sent forth to reveal the Name of ALOZAR. The SeedName is only known to the ONE / UNIFIED MIND who is capable of receiving the Mind of ALOZAR. The term, hno, rendered as humbled, denotes that there is no leavening within the minds of those who are capable of fully spreading out the thoughts of their Names; rather, as the spreading occurs, they are humbled by the greatness of the Word, whereby the Word and its fruit is seen, and they are hidden, as the Fire, within the bush. The word of the prophet Mikkah/Micah is ful filled: And they of the activated Fire shall dwell under a unified vine and under a unified fig-tree, and nothing will cause fear, as the mouth of YahWah Tsavaut speaks
[Mikkah/Micah 4:4].

The spreading out of the attributes within the Names yield a covering. The covering is the results of being at-onement, from which comes the phrase: Day of Atonement. For

until the covering is the emanation of the unity of Names with in the Fire, the garment is torn/divided, as the division of cloth, depicted as genders, that a mortal wears, whereby there is nakedness. The garment is according to the taking of the Shayh on the 10th of the ALphah moon prior to Pesach unto the 10th of the Zayin moon prior to Sukkuth. The Zayin is the means of releasing the Alphah unto its full extension in the seventh, to be fully displayed at Sukkuth. What is spoken upon the tongue of the Zayin returns unto the Oyin head of the tongue, thus making a full circled garment from tongue to tongue, or mouth to mouth, state of consciousness. In this manner we speak from the foundation of the Hhwa unto the crown of the Shayinthe Words of the Lamb. According to the measures of Light of the first and seventh moons, the Alphah is joined to the Yewd in the first month, as the Shayh is taken in the hands. Via accepting the Shayhthe Body of Wisdom, the Lights are released through the hands, and become evident through the deeds of the Torah Tewrah. As the deeds of Light are performed, the Zayin is joined to the Oyin in the seventh month, meaning that through the works of the Light, the full consciousness appears in the seventh month. Simply stated, what is sown in the spring is fully evident in the fall. The means of extending the Alphah to the Yewd and the Zayin to the Oyin is through the united Heads of the Hhwa-Newn and the Lammad-Shayin. The ALphah and the Zayin are Forces of Momentum; the Hhwa and the Lammad are the Extenders of the Forces

of Light. The Breath of the Hhwa-Newn is always giving and receiving unto full extension, whereby it bears the mess ages of the Alphah until they are extended into Yewdthe deeds. The crowning staff of the Lammad-Shayin is always giving its strength to bear the fruit of the ALphah, through which the full consciousness of the Zayin to the Oyin is full. Via the Extenders there becomes a day/a Light activity of spreading out a covering of Breathawh yrpkh wy. In that the opening of the Davar/Word is via MaShayh, the Lammad of instruction occurs in Aharwan unto bringing forth the full radiant covering with Shayin/Knowledge of the Fire, for with Aharwan is MaShah [SYM/Ex 6:20]. The Fire of their Names is for YahWahfor the collective radiance of HhaALhhim. Thus it is written: with illumination, the unified are brought near with their collective totality/the composite gathering of the Fire for YahWah. The essence of the Fire spoken of is the white Fire, from which all colors of Fire come. The white Fire is known as the inner Fire. The attributes of Fire are Wisdom and Knowledge with Understand ing, depicted in this realm as hues of magenta, cyan, and also yellow flames. The white fire is in the midst of all fire as the white light of the moon is in the midst of the sun. When the sun opens, the white fire inside is seen. Ayish/Fire is the source of Mayim/ water and Rewach/air/spirit. Water is a distillation of Fire; and air a distillation of water.

Spirit comes from the Water, as Breath comes forth from the waters that are gathered in the womb. Forms, or bodies of the Fire, are comprised of all three: Fire, Water, and Air, through which there is manifestation of the Tree of Life that is planted by the River of Life, that rises to form a covering for the Fire within.
T w[t al hkalm lkw T hzh wyh x[b T awh yrpk wy yk T kyl[ rpkl T :kyhla hwhy ynpl T pnh lk yk 29 T hn[t al ra T hzh wyh x[b T :hym[m htrknw T pnh lkw 30 T hkalm lk h[t ra T hzh wyh x[b T awhh pnh ta ytdbahw T :hm[ brqm T w[t al hkalm lk 31 T lw[ tqj T kytrdl T :kytbcm lkb T wtb tb 32 T kl awh T tyn[w T kytcpn ta T djl h[tb T br[b T br[ d[ br[m T :ktbc wtbt 28

Midrash BayitHhaSham: TewratHhaKuwahnim / The Book of Leviticus Chapter 23 YewmKepper

mynhkhtrt

Tewrat HhaKuwhnim (Leviticus) 24

And one of YahWah / the Collective speaks of ALmaShayh hmla hwhy rbdyw Verse 1 for a Sayinga flow of Lammad Principle/Seed forming Thoughts. Rmal The one of the Collective speaks through Dan, whereby Words are formed. The formation of a Word commences through discernment of Dan nd. To carry this con cept, the word, dever, commence with the Dallath rbd. As the crystals of Dan are opened, the Numbers of the Thoughts are designated whereby speech is value based. According to the Values to be uttered the Rings are formed to house the Numbers, and with them the force of movement. This initial process is the Wisdom layer of a Word. To this foundation, Understanding provides affirmations to the discernment, con sciousness of the Values, development of comprehension to the Rings allocated, and elevation of movement. In this manner all Words are formed by Wisdom and Understanding, and by them the worlds and their expressions are made. The Words formed are the fruit of Wisdom and Un derstanding which is Knowledge. The Words of a Name form

the SeedName through which the words multiply through their processes. The fruit of Wisdom and Understanding is the Word. In the Word Knowledge of ALhhim one finds Wisdom and Understanding which is able to make one wise unto salva tion. From the formulation of Words all things commence and increase; thus, it is said that in the beginning is the Word which appears and becomes ALhhim. In that the Words are of the Thought's and Rings of the Unified Consciousness, what appears is of ALhhim and becomes ALhhim. In the beginning is the Dever/the Word. The Word is of ALhhimdrawn out from their Unions. The Words formed are crystals of ashes, the results of their Offerings. The Word appears in flesh as a living assembly of Thoughts. The Word becomes ALhhim; the Word is according to the Rings from which it is spoken. The one who takes away from the Dever takes away from Knowledge. This is the error of death, where by the construct of the Words, in which the Life abides, is altered. The one of ALhhim who speaks the Words of ALhhim increases Knowledge and thus has eternal, self-renewing,Life. One speaks, and what is said is multiplied. The Breath of the one who speaks the Words lives within the Words spoken, and their messages spoken lodge in their rings/parts. Verse 2
Order the generational offspring of YishARAL lary ynb ta wx and appropriate the collectiveness of ALyikthe Seed of Lammad to bear fruit yla wjqyw

the oil of an olive to be clear/transparent, z tyz m a beaten extract tytk for the flow of light: rwaml for the illumination of the oylut/ascensions/leaves tl[hl which gives light to establish/fix/put in place the extension. dymt rn

The one from the Collective declares/opens up the inner constructs. From all that opens from the inner arrangements, one orders their generations of thoughts and appropriates for them fruit that they may increase and remain. The bearing of fruit contains the oil that gathers from the leaves through the stem. The stem of the fruit is a finger through which the oil of the plant flows into a mold. Each mold is a pattern of deeds. One appropriates oil that is clear, unclouded, a flow of pure consciousness, extracted from the gatherings of many understandings. Beating the fruit is deriving the clear flow of under standing that comes from ones deeds/fruit. One orders their members and appropriates for them the oil of Meneshah as it is activated by Yishshakkar whereby the generations of thoughts from the Twelve are established like stars in the meridian of a Name. Every manifestation of the Awvim establis hes the light of a Name that is suspended in an orbit of ALhhim. Each Name is born as a generation of ALhhim to fill the universe with the Illumination of their Words. To each Name a measure of oil is appropriated that their Seed bears its light. We appropriate the oil flowing from the consciousness of our Names to our offspring as the ALhhim have appropriated on behalf of our Names pure oil extracts.

The ALhhim establish our Names; we as ALhhim establish our offspring. When the oil is appropriated to flow, all vessels are filled and yet the oil remains. The pure oil is for the flame is of our rewch, whereby the Light of our breath is bright/unclouded. In clear light we walk by the breath of our Names which breathes the Light of our deeds. In like manner, that which is generated from our Seed Name is designated a measure dymt of olive oil tyz mthat the thoughts of the Twelve are established within our meridians as lights. The groups of thoughts that emanate from the Order of the Twelve are set as stars within our rings, flung out as the waters of manifestation of Aparryim swirl into the fields of Yishshakkar, gathering oil for each compound crystal
[i.e. when Yishshakkar follows Aparryim in the course of the offerings].

The generations of the Life of our Name are lights of pure oil [2 Kings 4:2-5]. The filling of the jars of the widows sons is the fulfillment of this law. Through drawing out the oil that we have appropriated by ALhhim, we fill the jars of our off spring by which we live. By the flow of the oil in our Name all debts incurred are canceled, for our Light eliminates all darkness/violations in our meridians.
From going through the exterior wjm Verse 3 to the opening of the sides of the congregation td[h tkrpl in the tent of an assembly/appointment d[wm lhab One arranges the sum of the collections of Enlightenment/Aharwan rha wta r[y

from understanding unto observance/from evening unto morning, rqb d[ br[m for the faces/expressions of YahWah to be established dymt hwhy ynpl a regulation concealed lw[ tqj for the suspensions of ones branches. kytrdl

The consciousness of life is in all states. As the consciousness of Yishshakkar is awakened in Aparryim the states of Light appointed by ALhhim rise by Meneshah into their appointed places. Droplets of oil are stored in Meneshah by the offerings of Yishshakkar which hangs head long unto Aparryim and Meneshah. As oil rises to the top/surface, the bodies of Light, as generations of thought, are suspended above the waters. In this manner the oil for illumination rises from Meneshah daily, and Meneshah comes to abide in the highest elevation of mind, above the waters in the highest heavens. The words congregation td[h and appointed time d[wm con tain the word, testimony/the inner evidence d[. In the tent of a season/fixed intervalsahhalmuode the lights are arranged by understanding unto observancefrom evening unto morningfor the faces of YahWah to be established. This regulation is concealed within the tent and endures for all gen erations of ones Life. The consciousness keeps our mind above the world whereby we are not entangled into the things that the nations concerns themselves. Our thoughts stay upon the full measurement of our Names which rises above the world and forms of expression. That which is in us exceeds what we are at any moment.

In that we are moving into the next hour of Light demonstrates that what is in us takes us beyond our present level of see ing and framework. The consciousness takes us beyond where we are in our levels of Wisdom, Understanding and Knowledge and does not leave us nor forsake us in our quests. We move within the arrangement of the 7 Ring's of ALhhim which are within us as---hhamenurahh---Fiery Menorahs--As we make the menurahh each evening and morning / number's 28, we create a lamp to bear the Light's of ALhhim. The prevailing thought's are of consciousness. All other thoughts surrender to the Inner Guidance and Directives which are laid up in the Rings of a Name: i.e. in the rings of the menurahh of the tent/congregation and those of the mind/ Kuwhnim/Priest above from whose patterns all things are made. We lay down at night surrounded by the Teacher's in the star's, and we awake each day into the paths of Wisdom ordained for the Ages of Name's. In the stillness of the night we hear the Voice of Bayinah, and in the many sounds of the morning we hear the Voice of Chakmah. For each sound inthe day there is a corresponding vibration whereby the harmony of Wisdom is heard. From the stillness of the night we acquire strength in our inner compositions to arise to our tasks.
According to the elevations/heights l[ Verse 4 of the pure menurahhextractions of the oil in the Rings hrhfh hrnmh one arranges the sum of their lamps twrnh ta r[y

to the faces of YahWah to be established. dymt hwhy ynpl

The everlasting hills of Yishshakkar are a refuge for the dwell ings of Meneshah. According to the heights of Yishshakkar the tent is lifted up by Meneshah which causes one to exceed their previous elevations. As one stands upon the shoulders of another in order to see the elevations that are appearing from the heights so do Meneshah and Yishshakkar uplift each other. In order to direct the aim of the upholding nature and elevations of Meneshah, Meneshah is seated in the highest elevation of the mind on behalf of the Collective. As far as one can see the goals of ascension are set to be attained by Meneshah. The sum of ones lampsthe 7 fold rings of ALhhim assemble as the menurahh in a Name. As one attains to the heights in Meneshah, they see the days coming. Accordingly, Issac / Yetschaq is the premier Awv/Father of days whereby alldays in a month unto the conclusion are seen from the beginning. The seat of Meneshah in the mind is the Eye of Gomer through which one sees beyond the present veil and into the things appointed for a Seed, even unto generations. Hence, according to the heights that the smoke ascends in the day that a Name is born from the Rings upon the altar, so is the heights/elevations that one beholds from Meneshah. Thus acc ording to the Thoughts of a Name so are the elevations in which a Name dwells in full illuminationi.e. a Name bornin Chakmah dwells in full illumination as they reside in Chakmah. To an elevation or to prefer to be over another is the spirit of partiality. Every Name is suited to the elevation as it

pleases the Awvim/Father's. The bark on the trunk of a tree is of the Awv that is drawn out of the Seed even as are the leaves upon the upper branches. All positions are necessary to convey the sum of the Rings. Each part dwells where it best serves the Collective wherein it is cared for by the Awvim and receives its Illumination for its service and joy. The way Yishshakkar ascends unto the highest heights is through Meneshah. When the highest elevations of thought are subjected to the lowest seat in the body then what is gleaned from the hills is carried to the valleys from which the thoughts rise. What is lowly is raised unto the peaks of the heavens. What is highly positioned is brought low that it may comprehend from whence it has risen. All members ascend and descend whereby they stand side by side and bear together the progressions in the consciousness. In this manner all members are dependent upon the progressions and services of another, whereby each serves the other in a spirit of impartiality. Likewise the waters of ALhhim are continually moving from above unto where the waters are gathered beneath. The waters above are chiefly in the Rock of HhaKuwhnimin the headfrom the eyes unto the crown; those below are in the pools of the Kings and those from the heart unto the loins. The waters in the midst forms the mist of the firmament within the chambers of Dan and Gada region from beneath the eyes unto the lungs. With the pattern of the Twelve are the states of the branches

and their lights. No one part abides nor can they abide indark ness, as all of the Twelve comprise the flame and the Light's of a Name. The Numbers of Lammad: 1 2 3 4 5 6 7 8 9 10 11 12. 1+2+3+4+5+6 = 21 Shayin, the Flame the menurahh. 7+8+9+10 +11+12=57, the Mind of Perfection. The 57 are the basis of the 50x7 rotations of mind that forms the scroll of consciousness from each offering which occurs amidst the gathering and transfer of shechalyet and the chalavanahspices. The Values of 57 create a place for the Consciousness of ALhhim to dwell in the mind. Both of the Values of 21 and 57 equal 12. The patterns in 57 appear in the drawing out of the Fire of a Name. The 6 pairs 1-6 create the House of Fire/Spirit; the 6 pairs 7-12 create the upper levels of Consciousness of HhaKuwhnim. The sum of the pairs, those of the body and those of the mind, are 21+57=78, the Number of Offerings in a House for the days and shavbetut in their month/sojourn. The light of the menurahh burns white when the branches are set accord ing to the intervals of the offerings. The residue of the interva als from the offering yields the white shechalyet spice that is carried unto the illumination of mind.
T tls tjqlw 5 T hta typaw T twlj hr[ ytc
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T ynrc[ yn T tjah hljh hyhy T twa tmw 6 T twkr[m ytc T tkr[mh

T rhfh jlh l[ T hwhy ynpl T ttnw 7 T tkr[mh l[ T hkz hnbl T jll htyhw T hrkzal T hwhyl ha T tbh wyb tbh wyb 8 T hwhy ynpl wnkr[y T dymt T lary ynb tam T lw[ tyrb T htyhw 9 T wynblw rhal T whlkaw T dq wqmb T wl awh ycdq dq yk T hwhy yam T lw[ qj T axyw 10 T tylary ha b T yrxm ya b awhw T lary ynb wtb T hnjmb wxnyw T tylaryh b T ylaryh yaw

YahWah
T tylaryh hah b bqyw 11 T ch ta T llqyw T hm la wta waybyw T tyml wma cw T yrbd tb T d hfml
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T rmmb whjynyw 12 T hl rpl T hwhy yp l[

T hm la hwhy rbdyw 13 T rmal T llqmh ta axwh 14 T hnjml wjm la T y[mh lk wkmsw T war l[ hydy ta T hd[h lk wta wmgrw T lary ynb law 15 T rmal rbdt T ya ya T wyhla llqy yk T wafj anw T hwhy c bqnw 16 T tmwy twm T hd[h lk wb wmgry wgr T jrzak rgk T c wbqnb T tmwy T da pn lk hky yk yaw 17 T tmwy twm T hmhb pn hkmw 18 T hnmly T pn tjt pn T wm ty yk yaw 19 T wtym[b T h[ rak T wl h[y k T rb tjt rb 20 T y[ tjt y[ T tjt T dab wm ty rak T wb tny k T hmhb hkmw 21 T hnmly
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T da hkmw T tmwy T dja fpm 22 T kl hyhy T hyhy jrzak rgk T kyhla hwhy yna yk T hm rbdyw 23 T lary ynb la T llqmh ta wayxwyw T hnjml wjm la T ba wta wmgryw T w[ lary ynbw T hm ta hwhy hwx rak

Tewrat HhaKuwhnim (Leviticus) 25

Verse One
And one speaks of YahWah ALmaShayh hm la hwhy rbdyw in the Mountain of Sinai/with the illumination of Sinai ynys rhb for a saying: rmal

Verse 2
Speak of ALBennyYishARAL lary ynb la rbd and say/think upon what is composed of ALhhem. hla trmaw The branding marks those to come to ALHhaArets, rah la wabt yk to affirm Anni who gives to them collectively. kl tn yna ra And one dwells/rest in a body of Illumination of HhaArets/the land rah htbw a rest/shavbet according to the teachings of YahWah / the Collective. hwhyl tb

The House of Meneshah lifts up all attributes sown by Yishshakkar, whereby lands of a Name are formed for each house. In the course of the offerings, Aparryim follows Yahdah, Meneshah follows Yishshakkar, then Zebwlan follows Meneshah through which the lands of each House are formed. We come to the lands by the hand of Ywsphah in Aparryim and in Meneshah. We are branded with a mark whereby we belong to the flocks grouped according to the Numbers of their Names. The Numbers of Knowledge of our Names is the branding mark by which we are grouped into flocks. Each flock is mark ed by a Numbers: 9, 8, 7, 6, 5, 4, 3, 2, 1, which resides

in the oo Body of HhaKuwhnim. When one pertains to the flocks within them, then they are well, and their coats are whitened. They abide in a body of Light which is their resting place in the Collective. The purpose of coming to the Land is to affirm that we are of the Collective Mind. The term, Anni, conveys the Mind of the Body of the Unified Consciousness. As one comes to States of Illumination, they affirm the Mind of the Unified Consciousness by bearing the Numbers of their Names amongst the flocks of YahWah.
T d [rzt ync 3 T ync w
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T mrk rmzt T htawbt ta tpsaw T t[ybh hnbw 4 T wtb tb T ral hyhy T hwhyl tb T [rzt al d T rmzt al mrkw T ryxq jyps ta 5 T rwxqt al T ryzn ybn[ taw T rxbt al T wtb tn T ral hyhy T htyhw 6 T rah tb T hlkal kl T db[lw l T tmalw T ryklw T bwtlw T m[ yrgh

YahWah

T tmhblw 7 T hyjlw T xrab ra T htawbt lk hyht T lkal T l trpsw 8 T ync ttb [b T ync [b T ym[p [b T ymy l wyhw T ynch ttb [b T hn y[braw [t T trb[hw 9 T h[wrt rpw T y[bh djb T djl rw[b T yrpkh wyb T rpw wryb[t
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T kxra lkb T tcdqw 10 T hn ycmjh tn ta T rwrd tarqw T rab T hyby lkl T kl hyht awh lbwy T tbcw T wtzja la ya T wbt wtjpm la yaw T awh lbwy 11 T kl hyht hn ycmjh tn T w[rzt al T wrxqt alw T hyjyps ta T hyrzn ta wrxbt alw

YahWah

T awh lbwy yk T kl hyht dq T hdh m T htawbt ta wlkat T tazh lbwyh tnb 13 T wbt T wtzja la ya T rkmm wrkmt ykw 14 T tym[l T tym[ dym hnq wa T wnwt la T wyja ta ya T ync rpsmb 15 T lbwyh rja T tym[ tam hnqt T rpsmb T tawbt yn T l rkmy T ynch br ypl 16 T wtnqm hbrt T ynch f[m yplw T wtnqm fy[mt T tawbt rpsm yk T l rkm awh

12

YahWah
T wnwt alw 17 T wtym[ ta ya T yhlam taryw T kyhla hwhy yna yk T tyc[w 18 T ytqj ta T yfpm taw T wrmt T ta tyc[w T jfbl rah l[ tbcyw T hyrp rah hntnw 19 T [bl tlkaw T hyl[ jfbl tbcyw T wrmat ykw 20

T lkan hm T t[ybh hnb T [rzn al h T san alw T wntawbt ta T kl ytkrb ta ytywxw 21 T tyh hnb T hawbth ta t[w T ynch ll

verse 22
And the Collective sows t[rzw the sum of the study of the 8ththe sum of what is ascending. tnymh hnh ta And the Collective eats tlkaw from an increase/profit of the mature: y hawbth m the evidence of the study of the Nine t[yth hnh d[ an evidence of the appearance of the increase/profit htawbt awb d[ one eats the mature. y wlkat

What is seen in the midst of the Seed rises. Until a matter is seen, it remains concealed. In the day that a matter is opened within the Eyes of ALhhim, the Breath of a Name carries it upon its wings, whereby it rises. The eyes behold all things of the Spirit, and from the Eyes there is nothing hid in ALhhim, for the Eyes and the Spirit are one. When the Spirit of a Name fills the 7 Rings of ALhhim of a Name, then there are the Seven Eyes of ALhhim that pertain to a Name. i.e. When the offerings of Dan are made upon the wood of RAwaben, then the Breath of Dan rises and fills the Eyes/Rings of Rawaben. The Seed formed in each oylah and then sown by the Collective agreement is given full ascent to rise from the 8ththe window of graces unto the 9thunto the Collective State of Consciousness.

The 8th is the flow of oil/graces that comes from the seven unified branches of hhaMenurahh, for oil is a product of the complete works of Light, even as the fruit of the oil comes after the days of illumination. One partakes of the evidence of the study and the evidence of the deedwhat is appearing, whereby one partakes of the old/well seasoned thoughts of the Nine.
T rahw 23 T ttmxl rkmt al T rah yl yk T yrg yk T ybcwtw T ydm[ ta T ktzja ra lkbw 24 T ral wntt hlag

Verse 25 On condition the branding mark becomes depressed/suffers loss wmy yk of a branch of your brother, yja and there is an extraction/one to be sold from the unified possessions rkmw to take from your brother what is obtained/grasped by the Rings; wtzjam And one comes/appearsthe unified kinsman: wlag abw who is near ALyuw, wyla brqh and the one redeems lagw the sum to be sold rkmm ta of a brother of the collective. Wyja

THE ACT OF REDEMPTION

Configurations of Thought and their deeds come from the

origins of the Mind of The Fathers/HhaAwvim. The Twelve Houses appear as they are drawn out of ALfrom the Seedof HhaLammad. The Twelve in any state, either in Lammad or as an appearance of the consecrated Head of Yaoquv/Jacob, operate by their positions within a Body of Thought in which they reside. The Names of the Twelve are in the Seed of Lam mad before the beginning of manifestation. Each Name is branded by Lammad with a Number 1-9. The branding mark is by the Fire in the Breath of Lammad. As the Awvim / Fathers speak a Name, in the day it arises from an oylah offering, the Number of the Name and all it contains is branded by the Fire in the mouth of the Awvim which speak. One traces their soul to the Seed of their Awv/Father, to which the soul belongs and its faces/expressions. The faces of soul are the expressions of a Name which carry the thoughts based upon the numerical configurations of thoughts within a Name. When the soul bears the Values of the Awvim, then one is a child/formulation of their Awv, for the likeness of the Awv is seen in them whereby they are known to be of their Awv. In so doing, the faces of a Name are to the faces of the Awvim, whereby they are faces to faces. It is folly to think that one is child of the Awv without bearing the traits of their Awv being evident and expressed in their soul faces. The Life of the Spirit is in and from the Awv of a Name, even as the life in a tree flows from the seed by which it has

branches. The Life of the Spirit is in the blood of Nephetli/the heart chamber, as Nephetli is the Life of Danthe Breath. In that the Spirit of a Name is of the Spirit of The Awv/Father, then the Spirit of a Name is one of the Awv and it's blood is called the Blood of the Spirit. From configurations of the associations of breath and blood, the phrase, the Blood of the Spirit is formed [SMS/Acts 20.28]. When the blood is set to flow for each offering it is the Blood of the Spirit, also called the blood of meShich, in that the blood flows by the Mind / Head of the Spirit. The Head of each house of 12 is the meShich/Messiah in you. The Blood of the Spirit flows to make the Body of meShich unto a full embodiment of the Awv. Therefore, only the blood of meShich that flows from your Spirit can affect the remission of sins. Instead of letting the Values of your Name be drained unto debts of vanity, the pulsations of the blood of your Breath, that is of your Awv, flows unto bearing the increase of the Numbers of your Name whereby all sins or violations to the Name of your Spirit are put into a state of remission. The Blood of Rewch/Spirit/Breath, puts into remission the use of the Eyes/Ring's of a Name for vanityany purpose not of the Awv/The Father. How can the blood of another put sins in remission when the blood of another does not flow from your offerings [YechwzeqAL/Ezek 18:20]? How does the blood of another that is not in you cancel the debts that are drawn out by the vain expense of the Numbers of your Name? Debts are canceled when one adds to the Tree of Life instead

of expending the Numbers in acts of vanity which yield no increase in Knowledge. Taking away from the Tree of Knowledge creates incomplete states, which diminishes the Life of a Name resulting in death. One proceeds in Lifeascensions through the wholeness of the Twelve within them. One has no debt when they cease taking away from the Tree of Knowledgefrom the Mind and its soul resources. All achim / brothers / branches are restored with full vestige, and the sign of their Ring in ALhhim, to which they belong, is on their handin their deeds [Ywsphah/Lk 15:22]. Each of the Twelve Houses that forms the body of soul have The Twelve of Lammad in them, for they are a composition of Lammad. When one sees their body of 12, they see their origin. The union of Lammad/12 with your 12 is the source of the origin of 12 x12=144. When one considers the myriads of Thoughts in Lammad, then the 12x12=144000. The Values of 144 reduce to Nine/9. The reductive Nine of the Twelve is the Head of Knowledge in Lammad These Nine are the Council seated in Tsiyun/Zion and are the Nine citadels of Thought in HhaKuwhnim/The Priests of Aharwan/Aaron and their Nine School's. The one who draws near to AL, meaning the Name who approaches their Origins, with the Enlightenment of their Mind redeems the sum Values of their brothers/comrades amongst

their branches where by their fruit does not drop untimely nor fall to support corrupt expressions! Though the Numbers are misused, the Numbers themselves are not spent, nor can they be exhausted. The fruit generated apart from increasing the Numbers does not remain, for the expression is not of the Collective Twelve. The term, branding yk, refers to the Number of your brother that is with in the Name of your associate. The branding mark is the reductive Value of Knowledge in a Name. The Values within a house are restored and upheld as a network of branches. Accor ding to the branding marks, we know those of the Houses of HhaAuwvim. The term, zja, composed by the Zayin-ALphah Ring, denotes all acquisitions one obtains by their 7 Eyes/Rings of Spirit [Yeshayahu/Is 49:5; Chazun/Rev 5:6]. The Redeemer lag is one of AL who learns of AL. One near, wyla, conveys those of the Unified House of Lawi/Levi in the Lammad-Yewd Eye. Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27 mynhkhtrtrps The entire sum of a brother is acquired whereby there are no remaining debts, nor is one sold to a stranger. The one who redeems their branches by their blood restores all aspects of soulthe sum of 70 Names, whereby there is no

sense of loss or lack of wholeness in mind or body of soul.

T yaw 26 T lag wl hyhy al yk T wdy hgyhw T wtlag ydk axmw T bjw 27 T wrkmm yn ta T d[h ta byhw T wl rkm ra yal T wtzjal bw T wdy haxm al aw 28 T wl byh yd T wrkmm hyhw T wta hnqh dyb T lbwyh tn d[ T lbyb axyw T wtzjal bw

YahWah
Ha Waw Ha Yud
T rkmy yk yaw 29 T bwm tyb T hmwj ry[ T wtlag htyhw T wrkmm tn t d[ T wtlag hyht ymy T lagy al aw 30 T wl talm d[ T hmymt hn T tybh qw T ry[b ra T hmj al ra T ttymxl T wta hnql

R. to L.<<<

T wytrdl T lbyb axy al T yrxjh ytbw 31 T hmj hl ya ra T bybs T rah hd l[ T bjy T wl hyht hlag
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

mynhkhtrtrps Page 13

T axy lbybw T ywlh yr[w 32 T ytb T tzja yr[ T lw[ tlag T ywll hyht T lagy raw 33 T ywlh m T tyb rkmm axyw T wtzja ry[w T lbyb T ytb yk T ywlh yr[ T tzja awh T lary ynb wtb T hyr[ rgm hdw 34 T rkmy al T hl awh lw[ tzja yk T yja wmy ykw 35 T m[ wdy hfmw T wb tqzjhw T bwtw rg T m[ yjw T wtam jqt la 36 T tybrtw n T yhlam taryw T m[ yja yjw T psk ta 37 T nb wl tt al T tybrmbw T lka tt al T kyhla hwhy yna 38 T yrxm ram kta ytaxwh ra T kl ttl T [nk ra ta T yhlal kl twyhl T yja wmy ykw 39 T m[
Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T l rkmnw

T wb db[t al T db[ tdb[ T bwtk rykk 40 T m[ hyhy T lbyh tn d[ T m[ db[y T m[m axyw 41 T wm[ wynbw awh T wtjpm la bw T wytba tzja law T bwy T h ydb[ yk 42 T ta ytaxwh ra T yrxm ram T wrkmy al T db[ trkmm T wb hdrt al 43 T rpb T yhlam taryw T tmaw db[w T l wyhy ra T ywgh tam T kytbybs ra T wnqt hm T hmaw db[

44

YahWah
T gw 45 T ybcwth ynbm T km[ yrgh T wnqt hm T tjpcmmw T km[ ra T kxrab wdylwh ra T hzjal kl wyhw T ta tljnthw T kyrja kynbl T hzja trl T wdb[t hb l[l T lary ynb kyjabw

46

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T wyjab ya T rpb wb hdrt al T bwtw rg dy gyt ykw 47 T m[ T wm[ yja mw T rkmnw T bwt rgl T m[ T rq[l wa T rg tjpm T rkmn yrja 48 T wl hyht hlag T wyjam dja T wnlagy T wdd wa 49 T wdd b wa T wnlagy T wrb ram wa T wtjpmm T wnlagy T wdy hgyh wa T lagnw

ALHHIM ACHADD ( AA ) is an extremely important document at www.bethashem.org that you should look into. May take you a long, long time to see the Light; so AA will give you the fuel to travel up to that Light, up to Star Fields Above and Beyond

******************************************* LAND---Our bodies are the lands of the Torah. Period!

T whnq [ bjw T wl wrkmh tnm T lbyh tn d[ T wrkmm sk hyhw T ync rpsmb T ryk ymyk T wm[ hyhy T yncb twbr dw[ a 51 T wtlag byy hypl T wtnqm skm T f[m aw 52 T yncb ran T lbyh tn d[ T wl bjw T wyn ypk T wtlag ta byy
50

Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27

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T hnb hn rykk 53 T wm[ hyhy T rpb wndry al T yny[l T lagy al aw 54 T hlab T lbyh tnb axyw T wm[ wynbw awh T ydb[ lary ynb yl yk 55 T h ydb[ T twa ytaxwh ra T yrxm ram T kyhla hwhy yna

Tewrat HhaKuwhnim (Leviticus) 26 Verse One

One does not make/perform for their collective branches ALylem. lyla kl w[t al And an invalidation of authority/graven image and a stance/pillar hbxmw lspw one does not compose to rise up from their collective branches. kl wmyqt al And a stone from an appearance/looking/fixed illusion tykm baw one does not set/place in their landsstates of Illumination kxrab wntt al to serve/to surrender your members to bow unto elevated achievements. hyl[ twjthl The branding of our Names is a whitend flame of fire [verses a black branding mark] yk of AnniYahWahThe Directive Mind which extends and is of the Collective hwhy yna the Rings of our collective branches. kyhla

Our Rings are governed by Dan as to what is permitted to rise up in us or to be thwarted from rising. As the discernment of Dan is activated and seated in the mind, the promises are fulfilled as stated in these words: You will not compose any idols or graven images...nor raise up for your branches a stone from an expectationto create an illusion and bow down to it. Such imaginations are utterly prevented as one sets in place Dan in a house to determine that which is given rise or that which is cast down amongst our Rings. There are three categories of protection in these Words Any form of permanence restrictsexpansion and the extension of the Directive Mind of Reshun who desires not to be cast as an object nor to be hindered amongst the People by imposing a limitation of Thought. No Awv or ALhhim would accept laudations above another to say that they are some Great One except that their Teachings would be exalted in the hands of their People. The placing our hands and feet into the waters daily and our branches and parts in the fire secures that we do not impose upon ourselves or upon another any hindrance to the joyous expressions of Wisdom, Understanding, and Knowledge. The ALylem are activated principles/concepts cast in a mold to create a statue. The ALhhim of the Unified Consciousness are not fixed as an idol or golden statue whereby one continues to perform at the same level. We are continually taught less one fixes themselves unto a state of achievement which restricts

further progressions/movements. i.e. The making of a golden calf and proclaiming that these are your gods. The collective branches of a Name are guarded to prevent images of forms and patterns of expression that limit their members to any one state of Wisdom. Wisdom is so vast that there is not one image that can contain or express the multitudes of wonderment of joined sides. As one considers their movements from one level of achievement to another, one confesses past errors by the Light of their Illumination in which they have entered, whereby the errors are no longer attached to them in-hand or in memory. A confession is not to reiterate ones mistakes; rather, a confession states the illumination that one has attained! When one has moved from faulty thoughts and deeds they do not retain the former in their mind. Though we are merciful to strangers in recounting our steps of progression, we do not recall our faults. We count our upward steps of Illumination into the Light, not the downward steps in darkness. When asked if one has violated the commandments in any way, one states from the day of their confession, that they have rid themselves of such; and hence, must utterly deny the error lest they see themselves in their former darkness and cause another to hold in their bodies the thoughts of their errors. Thus it is not appropriate that we ask another person if they have ever done such and such except if the deed is of the Illumination, for when one seeks the darkness in another, they carry the darkness in themselves.

Within the Rings one does not invalidate the inner harmony and authority to govern all forms by their present Understand ing. All forms are subjected to inner construct of the houses There is no desire to create a rigid understanding with in the Rings whereby one appears as a statutory column of thought. What we understand today is the means to spin into higher degrees of Understanding. Understanding flows in us a liquid silver whereby we are emanating the Understanding ac-quired daily. As moon changes its faces daily, every side of Light has an expression. We are guarded to create a mind that forms veils of Knowledge. The covering of ascending stones limits the Light that breaks open in the mind. We are prevented from thinking in ways to project ourselves as one adorned better or higher than another. While stones rise in our mind, we do not create illusion of thought which would lead or members to chase an expectation. What is ordained for us is provided for us daily from the hands our Awvim. The seed stones are ground and made into bread for us to eat daily. A Father does not give the offspring stones which cover veil Knowledge so that one does not have strength. Rather the seedstones are opened unto us whereby we are satisfied with the provisions of the day of ALhhim. One does not create a fixed vocabulary whereby they speak at the same frequencies nor hinder the use of tongues of Fire. When one conjectures a thought and then veils it with their words, they

set up stones in their mind whereby they hold onto conjectured Knowledge not of the Awvim/Father's. The motive for creating knowledge by ones thought's instead of by ones deeds is for by an intention outside of the Collec-tivelargely to create a pretense of knowing by words that veils the intention of the heart. Speaking words to be acknow-ledged by others is one way that one raises a stone and dresses its as those who stand outside in long robes pray ing to be seen by others rather than to be seen by the Awvim of the Days. The words of the Light are quiet, instructive, and productive as are the deeds of Light. All elevated achievements are laid upon the altar. What is learned is placed into the Fire whereby the elevations of the branches of the evening become the fuel for the elevations of the morning. The branding mark of our Name is a whitened mark of fire. In that the Rings are Numbered, the branding mark does not turn black as those images that are burned into the flesh. Midrash BayitHhaSham: Sepher TewratHhaKuwahnim / The Book of Leviticus, Chapters 24-27 mynhkhtrtrps

Each Name bears its branding mark from AnniYahWah, whereby each Name is positioned by Number into clusters of

Thoughts of the Mind of the Unified Consciousness.

T yttb ta 2 T wrmt T waryt ydqmw T hwhy yna T wklt ytqjb a 3 T wrmt ytwxm taw T ta tyc[w T kymcg yttnw 4 T t[b T hlwby rah hntnw T hdh [w T wyrp ty T ryxb ta yd kl gyhw 5 T [rz ta gyy ryxbw T kmjl tlkaw T [bl T kxrab jT bl tbcyw T wlc yttnw 6 T rab T tbkcw T dyrjm yaw T ytbhw T h[r hyj T xrah m T brjw T kxrab rb[t al

The proliferation of ones words governs their lands. As one speaks from the Seat of Consciousness, so the lands in which one resides are governed. This is what is meant by the princes of Meneshah who rule upon the Unified Consciousness of Yishshakkar [ChameshHhaPekudim 34:23; Shuphetim 5: 9; Yeshayahu 10:9]. Each word that forms in the chamber of Baniymin, within the Twelve, provides a measure of rule in a house and their lands. The opening of the Word is the coming forth of the prince within the house to occupy the seat of auth ority in the Name of its Awv. The state of ones land is according to their SeedName.

The world and its fullness belongs to the Collective; however, the lands of a Name are of the Seed of their Name in which one has their habitation and occupancy without disturbance from the world or the nations. In that one has congni tion to live in the land of their Seed, they are always above the world.

This work is all about YahuWah's White Text Torah Steven Foster was born for the Fourth of July, like me, and he wrote Beautiful Dreamer Oh how I wish that we were all Beautiful Dreamer's--------------------------

YahWah
The White-Text Tewrah/Torah

The White-Text Tewrah/Torah

It is understood that there are two texts to the Tewrah/Torah, the Black Text and the White Text. These two versions are the letter of the law and the spirit of the law. The Black Text contains the lower frequencies of revelation, conveyed as fablesstories that are largely opaque in nature, much like a novel that unravels itself through the lives and personalities of the characters. Within the Black Text there are readings of unfairness, jealousy, violations of brotherhood and unions, idolatry, hatred, murders, back-slidings presentations of numerous ethical situations in which judgments are being rendered and mercy is continually being implored. The literal Black Text concerns the sins of the people; therefore, the black-text commandments are read as prohibitions, and the black-text statutes are construed as identifications of holinessto the point that people are

segregated into camps of isolation and develop a "holy" arrogance of being right and preferred above others. Such identifications are divisive in nature; and because of themgenerally due to a line or a word in the Black Textthe peoples of earth are separated from one another. To those who read the Tewrah at higher frequencies of revelation, the Black Text is referred to as the down ward spiral of the letters comprising the Tewrah/Torah. On the other hand, there is the pure White Text of the Tewrah/Torah. This text is also literal. Some haveincorrectly described the White Text as a result of reading the white spaces between the black letters. The White Text may be better described, however, as reading the white energy or Light Nature of the letters as they speak of the Divine Nature contained within humankind. It is amazing to some that the same Tewrah letters may be translated in both veins, as a gradient of colors from light to darkness. If one compares existent translations of

the Tewrah with the Hebrew text, one will see that the black-text translations are frequently forced, often adding words not present in the Hebrew to convey the perceived story. There are no such difficulties in reading the White Text. As the Words of Light are read, the meaning arises from within the combined letters. Further, black-text translations are untrue to the "Govri/ Evrit" Nature of Light and develop ethical inconsistencies that call into question the righteousness of ALhhim/ Elohim, who may be perceived as a respecter of persons who excuses murderers and favors swindlers. The phrase "Govri (Hebrew) Nature" refers to the Nature of the Other Side to that Nature which comes from the Spiritual and into the physical, or from the realms of Light into the realm of forms. The White Text is communicated to us in Ancient Hebrew: it comes from the other side. The White Text is a reading of the scrolls according to the perfect image of unto which it is writtenthe image

of meShich/Mashiyach, the complete measurement of a Name (Yahuchannan/John 5:46; Ywsphah/Luke 24:27; Galatia 3:24). If you are reading a Tewrah that speaks of the Divine Order of Life, then you are reading what is of the Light, and not what is of the Darkness. If you are reading of the perfect complete image of the creation of YahWah, then you are not reading of any condemnation; for there is no such thing in meShich/ Messiah, The Measurement (Romans 8:1). This is the distinction between the White Text and the Black Text. The White Text leads you unto the complete image of HhaSham YahWah. Stage by stage and line by line, it unfolds all of the attributes of Life that comprise humankind in the likeness of ALhhim. Light Principles are read, instead of concepts of missing the mark. If this is so concerning the white-text Tewrah/Torah, then how do we know sin by the Law, as Rabbi Shaul (Paul) writes in Romans 7:7? We truly know

the deviations of Light only by knowing the Light, itself: darkness teaches nothing of light, and light reveals everything darkness hides. As we read of the Order of Life that we are to be, we thenand only thenwill truly know what is missing or apart from this Order. Many times sin is characterized to be one thing or another: we are taught sin according to its identifying marks of darkness, versus first coming to know Tewrah Light, whereby sin is perceived as an obvious deviation from our completeness. Only by being in the Light can we identify sin: otherwise, we are projecting in darkness what is missing the markwe thus dub ourselves to be whole while we are yet empty. It is as Yahusho teaches: we think that we are rich when we are in fact poor. If one calls a thing to be sin when the Divine Order is not perceived, how is it sin? If you believe something to be a sin, then express how it is falling short of your divine nature. The concepts and

notions of sin have been a force to regulate people into camps that lead to illusions of self-righteousness and a pseudo-security of being right. We are led to believe that our actions are sin if they are contrary to a set of codes or practices; however, we must be wise to discern that oftentimes these codes or practices are simply fleshly signs of belonging to one camp or another. Sin is deviation from the Pure Light of YahWah, and not the deviations of the Darkness or the Black Text. It is only by knowing the Divine Order of Lightthe Commandments of YahWahthat we truly know sin; and, upon acquiring the knowledge of the Divine Order in Wisdom and Understanding, one will literally hate sin because one will see it as existing apart from one's true self, which is revealed only in Light. As the words of Mishle/Proverbs 8:13 read: "Wisdom is to hate evil." But how can one hate evil unless one becomes Wise, and how can one become Wise without knowing and Understanding one's Divine Nature ( I Timothy 3:13-17)?

As you read the White Text, you ascend upward on the spiraling ladder of Light and gradually move out of the re-occurr ing cycles of darkness. When one tells a lie and makes statements that one knows are not true, those lies are deposited as darkness in the whole embodiment of humanity. All of humanity must be purged from the darkness it has spoken, to remove all dark deposits and spots created by devoting our energies to a lie. As the lies are exposed and thereby removed by the truth in our Beings, mankind will ascend to its full Light Nature. The darkness of flesh holds the spirit/rewch in its mortality: when a lie is told, one's energies become enslaved to darkness. Any lie that is uttered creates a void that is antithetical to the creation process initiated when the Spirit of YahWah releases the ALhhim/Light Principles to formulate and manifest the complete Nature of Light. By uttering an untruth, a void is created that holds nothing except darkness; for, since there is no truth

stated, there is not a renewing mathematical formula by which to establish anything of the light; and, since nothing is created of light and yet energy has been expended, a void results. The voids created then restrict the free movement and exercise of ALhhim within us, which upon being released, culminates in our mature ripened status in meshich. These voids are eliminated as the light principles are spoken regarding what was said in darkness and in the shadows of the Black Text. You may sense guilt or sin or condemnation or loneliness or fragmen tationwhatever consciousness recog nizes as falling short of the Divine Light Nature. What you are truly sensing, however, is the void that is created by speaking and acting apart from your Divine Light Nature. You are a formulation of Light that has being and substance! When the truth is heard and put into action, therefore, you sense peace, satisfaction, joy, happiness, and the right of belonging. This response is due to your native sense of Light,

which has taken the voids out of your mind and out of the mind's extensions in the members of your soul and body. Anything that is not of Lightas adultery and greed and unbelief creates an empty void; but the creation and its works of Light will fill all voids with Understanding, peace, joy, and righteousness in the Holy Spirit. The White Text does not contain the description of sin. The White Text declares your full measurement of Life. Sin is known by first knowing Righteousness. The Know ledge of sin comes not by reading about sin, but by acquiring the Know ledge of the Divine Nature even as a counterfeit is not known by acquaintance with fake monies, but by knowing real and genuine documents. We must be mindful to set aside the layers of darkness imposed upon us from our teachers of darkness, lest we transfer these shadows upon the scrolls of Light as we read, write, and speak of the Tewrah/Torah: lest we bring our own conditioning and love of darkness into the sacred halls of radiance.

Amazingly, as we read the White Text, the darkness within us breaks up, and new levels of energies fill the voids that stopped up the wells of living waters. In the White Text, love is seen in all things and in all narratives of the Tewrah. Love is amongst the beginnings of the illuminations that come out of the Tewrah; for it is in love that the White Text is written. The Tewrah/Torah is a detailed account of the love given in creation. YahWah gives the complete Nature of ALhhim for total expansion. Thus, in the accounts of the Tewrah we read of the complete expansion of Light which the fruit is of love/unified bonds of ALhhim. As the grace of YahWah is extended to the observer of the Law, one commences to read the Tewrah anew. One begins to see the Love present in every letter. The previous readings of the Tewrah may not be completely absent of the Love of Yhh / Yah; nevertheless one senses that they have been reading the Tewrah apart from its purpose and true code if handled for any other purpose than to attain unto

the full measurement of ALhhim in meShich. There was a door opened for me to go within the white letters of the Tewrah and, thereby, to rise through the layers of darkness handed down to me in the traditions of men. This rising through the layers is also understood as filling the void with light. Often times, in my new study, the results of a reading would be just the opposite of what was previously expected or learned. Being faithful to the text itself, without forcing a translation or meaning according to the expectations of the Black Text, the intent and the translation of the Hebrew was clearly presentedamazingly, like stones arising within a flowing stream of clear water! The readings were delightful, enlightening the eyes; and I found them developing in me a sense of divinity consciousness that was akin to my name of light. Having come to taste the sweetness of the Tewrah and to know of the clear and perfect Truth of the White Text, I cannot now go back and read the Tewrah/Torah according to the darkened glass of

the Black Text; nor can I teach traditional Tewrah as it has been presented to the bulk of humankind to know it. The past presentations of the Tewrah/Torah have lead to wars, slavery, bigotry, and to camps of arrogance parading in the darkness of religious expressions. For example, the misinterpretation of account of the sons of Nwach/Noah has perpetrated the conflict of races. There are no black or white skins; we all have red skins, with hues according to our interaction with the light. The White Text takes all of us forward as brothers in the conquest of the Promised Lands. The characters / personalities of the Tewrah are seen as being resident within us, since the entire scope of the Tewrah is an unfolding of every attribute and order of life within us. Every name of the Tewrah is a position and operation of Wisdom within every person. The perfect/complete Man in terms of the Law will be functioning in his full

capacity according to his/her Divine Nature. As the White Text is read and under stood (the readings and the understandings are the same), there is a freedom that comes to every one of your faculties enslaved to darkness. Your true Name and its branchings, both as pertains to yourself and to the divine community, are released / unfolded unto your full nature, to grow and be fruitful in the light. There is no condemnation to those in their full measurement; and, thus, we do not read of condemnation in the White Text. Rather, the White Text is a reading of affirming each expression of life within us in the glorious freedom of the sons of ALhhimin the full exercise of our Light Nature. Within the Tewrah there are stages of developments, known as the genealogies, which are major pivot points in revelation. Also in Tewrah are the commandments, statutes, and judgments and the wilderness stages.

Let us examine these Tewrah components as they speak in the voice of the White Text. The genealogies are the unfoldment of light from our beginning unto our end/full extension. Every Name in the genealogies is an attribute within each Name. The genealogies are presented in levels of achievement as well. All of the genealogical records are of life extend ing itself within each SeedName. The records are there to prompt the attributes of life within each of us, that we may be the full unfoldment of the Name of YahWah. The genealogies contain the unfoldment of our own name given to us from the beginning. They tell of how we are formed in spirit, soul, and body, and the paths of coming from our spiritual nature into the physicala manifestation for our knowing unto full exercise of all that we embody in Spirit. The genealogical unfoldments pertain to the development of our spirits, to our souls, and to our bodies: to every level

of being; and the divisions to which we are accustomed begin to break down. For example, as we study the genealogies of Sham/Shem (name/ spirit), Yapheth/Japheth (openings/ soul), and Cham/Ham (manifesta tions/body), the revealed correspon dences make clear what we ought to have believed from the Black Text namely, that these are all sons/projec tions of the family of Nwach/conso lation: each of the levels and attributes of being are unfoldments of Light. Regardless of the spiritual level at which you are functioning and regard less of the attributes presently drawn out of your fire chamber of life, you may be content in your heart to know that you are Light and that your unfoldment will be complete as you exercise the Divine Will that is within you. As Yahusho says: "Ye are the light of the world." When he says: "I am the light of the world," he makes a state ment of consciousness that he is the

light of all forms, and that all forms are manifestations of light! Hence, in reading the White Text as pertaining to light energies or to forms, we are reading the nature and works of light! Amongst the statutes of the Tewrah/ Torah are the sacrifices, which express the Divine Will in the daily works of Light. All of the sacrifices are the works/releases/ appointments of our Fire of Life. We do not make the sacrifices alone, but with our Father in Heaven, who initiates and makes them according to the day. None of the commandments or statutes in the Tewrah are placed upon us as a burden; but rather, as an honor of being called forth out of the womb of Wah and chosen to participate in the perfect Unity of Life. Whatever is proscribed for us to do/ perform in the Tewrah is a calling within the Unity of YahWah; and nothing is asked that is unreasonable or contrary to your unfoldment. The statutes are means of ascensions,

being exercises of devotion pertaining to our Totality. The statutes expand the nature of light to emerge, elevate, and radiate within us. The commandments/hwxm are the Orderings of the Lights within us and should not be understood/read as restraints, but as the fulfillment of Divine Order being exercised in every way according to our Nature of Life. As the Psalmist says: "The commandments of YahWah are right, enlightening the eyes." The word mitswah means a drawing out to arrange, via transformations, the vessels of light. Each commandment is a release or appropriation of the lights within us, and thereby causes changes in states of Being. The Mayim/m prefix to the word tswah/commandment/order conveys a flowing or drawing out of an appointment or order. The Mayim/Water Nature of the Spirit causes the order of light to flow within us and through us. The judgments/ mishpatim are the drawings out of

Wisdom manifesting our unions. All judgments are determined by a relation ship and concern how the fire of life is expressed. They enable us to reflect upon the fulfillment of the mitswah/ commandment and the chuqot/statutes in relationship to our ordained place and the development of our eternal forms of light. The judgments are discernment of position. All of the components of the Tewrah/Torah--the genealogies, the commandments, the sayings, the statutes, and the judgmentsare inter woven in the wilderness stages and journeys of a name. Each wilderness/midbar stage pertains to the construction of words/myrbd and to the Sayings corresponding to our level of maturation in our journey of life. Psalm 19 summarizes the magnitude of the Tewrah: it is the enlightenment of the eyes; perfect and complete; sure, making wise the simple; righteous, all together; and exceedingly broad/all

encompassing. These attributes of the Tewrah are the essence of love embodied in the meShich; how, then, did Christianity come to consider the Law relatively unimpor tant for knowledge and study? As noted in church history, there was a time when the church sought to cut itself off from the roots of the Torah Tewrah and graft its budding tree to the roots of Hellenism andMithraism. The documentation of Samuel Sandmel ("The Genius of Paul") tells of the church fathers rewriting Rabbi Shaul's (the Apostle Paul's) writings to establish the abolition of the Tewrah. Now is the time for the world to awaken to the ever-abiding truth of the Tewrah within themselves and to feel the pulse of MaShayh's [Moses'] pen anew upon the tablets of their hearts. Should it not be so? Yahusho says that maShayh wrote concerning him; in fact, Yahusho is his only subject! The church seeks for their fulfillment in

Christ, to which point the shadows and

symbols of the black-text Torah. The White Text reveals to us the very objects the shadowed text points to and provides an understanding of the symbols of the Tewrah that leads us to the Full Measurement of Manto the Tree of Life within--The Meshich. While the Light speaks to us in various manners, YahWah speaks affirmingly to us via shadows and symbols that lead us to understand the source of the shadows and to discern the living nature of the symbols. In conclusion, the ministry of the White Text will fulfill the promise: "And I will remove unprincipledness from Yaoquv/ Jacob, and their sins will not be recall ed" (Yeshayahu/Isa 59:20-21, Rom 11:26-27).

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ChameshHhaPekudim (Numbers) 1 Verse One

And one of YahWah/the Collective speaks of ALmaShayh hmla hwhy rbdyw through the extraction of the Word of Sinai ynys rbdmb in a tent/fabric appointedwithin a body of a season d[wm lhab In Oneness for the Unified Works of the yearthat pertain to a study ynh djl djab with a study of the affirmationin the second year tynh hnb in order for their composite sum to go forth/emerge taxl from the state of Metsryim/definitions yrxm ram for a Saying/utterance of documentation. rmal

What is written within the body of a Name is extracted as the Words that from the structure of a HouseSinai. The messages of a Name are inscribed in a fabric of thought, and its fabric is an appointment, a designation of light or season. Our anatomical parts are created to be a fabric for all seasons. The eyes, ears and mouths are formed for the cloth/fruit of the summer. The glans, reproductive seat, and seed are the cloth/ fruit for the fall. The lungs, stomach, and heart are the cloth for the winter. And the liver and kidneys, the glands of consci ousness, and the intestinal tract are woven for the cloth of the spring. There are three levels of fruit for each season, where by the cloth of Wisdom, Understanding, and Knowledge are woven on each side. One approaches the Numbers within their consortium with a mind of oneness that is in agreement with the Works of a study. The study of the Word of Sinai is approached with the aim of doing the works of the Word. One studies in thesecond year to affirm the study, to detail how the Words are to be ex pressed with every possible opportunity. The Word of Sinai, is

the elevation of Thought that pertains how to structure the hand to be of the Mind and its fullness. The purpose of study is to affirm the Word with Understanding, lest one follow the Word and the Teacher as though they are following after magic. For when one sees the Works of ALhhim but has yet to understand how or why the Works are performed they are spellbound as by magic. When one comprehends how and why the Works of ALhhim are performed, then one beholds the Hand performing the Thought with skill and wonderment. One sees the sea opening or the stone before the tomb moved and the eyes and ears are amazed. When the Words of ALhhim are performed in them, they are still amazed but now understand the Hand behind the scene. Each Work of ALhhim is unto a Saying whereby the Words of ALhhim are retained and the deed is recorded/written within us. In this manner the Works of ALhhim are inscribed in our inwards parts and in our mind whereby we are the Tewrah. The second year study is the affirmation of the Works of emer gence. Every deed flows according the Words spoken, and every deed is written in the one who performs them. The absolute authority of all thoughts is the Origin of the Thought's unto which all corresponding thoughts and their deeds give answer. One comprehends all things as they heard according to the Origins in Ayshshur.

What is interior is the Origin of all forms and the faces of soul, whereby the inner Kingdom of YahWah governs over all of the earth without partiality to any nation. In that YishARAL is of the inner Kingdom, all nations of the earth are blessed by and through them, for what is of the processes in the world are determined by the inner core of the SeedName. According to the Numbers of YishARAL all nations and their lands are made. Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 1-3 mydqphcmj The joy of hearing the Words of the Collective from their Origins gives us strength to stand upon the Rock of our Foundation. There is no wayward movement as one comes to understand the intent, the purpose and the results of the Words of YahWah. Each Word that is spoken from the mouths of the Kuwhnim provides a solidarity of understanding between all peoples whereby the Kingdom of Names does not topple over to the processes of the nations. Each House of YishARAL within our consortium of Names is provided a foundation to stand in solidarity side by side whereby our members are not given over to vanity. By the mouths of HhaKuwhnim, one includes the mouths/openings of all Houses of Thought in HhaLammad, for all are composed by HhaKuwhnim. Each Rewch builds themselves aHouse as it pleases them to dwell in according to understanding their Origins in HhaKuwhnim. From the vast resources within the Collective

Body of the Unified Consciousness, One of the Collective speaks of the inter ior construct by which and through which all things are made. The fullness of the interior construct is meShich in you, which is the SeedName of a House and unto whom the House is built. The appearance of the meShich in you is through drawing out all within your SeedName unto the glory of the Awvim to whom the Seed belongs worlds without end. In that the Words of YahWah do not fail nor pass away, the SeedName, which is the Logo of the Awv, remains unto all generations worlds without end. The putting forth of ones leaves through the oylah is the means that one attains their full stature in meShich. A tree that is not extending itself is dormant as one that sleeps. They sustain their body but show no evidence of growth as one that is unable to receive the Light and cause an increase in their members. Through extending the Twelve within us we are of the Living Word of ALhhim and grow into all measures of Wisdom, Understanding, and Knowledge. A Name can only grow according to its Origin. Though a body is put on as a wrap of the spirit, the Life of the spirit, which is within the body, grows as a Tree of Knowledge. The base of Tree of Knowledge is the Tree of Lifethe unified Rings of Momentum and Extension that form the structure of ones Wordsbranches of mind into an embodiment. The Words of ones Name and their Deeds are those that spring

forth from their Origin of Being. The Origin of a Name is the Unified Rings of ALhhim, and the Words of a Name are ten intervals starting with the Numbers of 28 through 280, which are intervals of Gad which form the branches of the Names Tree. Within the Words of a Name is the Unified Consciousness of HhaALhhim 28o. What is drawn out of our SeedLogo is to be composed for a Saying. rmal whereby we are a letterread of all men. In all of your communications of thought, via words and deeds, we convey openly our Awvim. When we perform the Word of HhaAwv by our hands, then the Word is written which attest to our Names. Verse 2
Lift up wa the sum of the thoughts/head arta to complete/make whole the congregation of the offspring of YishARAL laryynb td[lk for their familiesthe bear every expression/labor of Light tjpcml for the House of the Collective Fathers tba tybl with an extraction of the Number/Scroll of Names twm rpsmb to make whole through initiations/to bring a Value forward rkzlk according to their rings/circles/columns. tlglgl

The Numbers of Names and their Words are the means of all ascensions. As the Numbers are designated to be released within a SeedName, they flow within the branches of a Name and thereby determine the state in which one resides. Accord ing to the Numbers and their increase so is the state that one lives in their lands. All expressions are drawn out to accommo date the Numbers, whereby the offerings of the wood of

Aparryim and the parts of Yahdah are fulfilled in a house. As we make a place and show intent to express the Numbers of OLiyun, then the Numbers will come to us and we will bear the glory of them.
Verse 3 From an offspring of twenty year and ascending hl[mw hn yrc[ bm to make whole the one coming out/emerging to become a host/multitude abx axylk in YishARALwith attainments of the Prince of AL laryb muster/Number the sum of them ta wdqpt according to their hosts/multitudes of messages tabxl to sum them together with Enlightenment/Aharwan. rhaw hta

The age of twenty year indicates that one has born their leaves upon all of their branches whereby they are included in the sum of YishARAL. The bearing of leaves KK denotes those who have stepped forward out of their definitions of form to designate all parts to expand the Numbers of their Names.The designation of all parts of embodiment of Breath is through the oylah offeringsand with ascensions hl[mwwhich sets one apart from being with bodyone of lower Metsryim
[SYM/Ex 8:26].

Those counted make the three day journeyenter into the paths of Wisdom, Understanding, and Knowledge to perform the offerings [SYM/Ex 8:27;Yeshayahu/Is 56:7].The age of 20, de noting one of leaves, conveys making the offerings whereby their leaves/ oylut do not wither [Tehillah 1:3]. The one of twenty and ascending through their leaves attains to full mas tery, whereby their Name ascend above all other Names with

in their consortium. To say that every knee shall bow to your Name means that every position of your Name is in full compl iance with your Name. One has mastered all aspects of their house whereby there is no discord or rebellion in their members. According to the Word-Logo of a Name, all things invisible and visible that pertain to a Name are made. Every generation is counted in the Eyes of ALhhim. The definitions of a gener ation are specific and unique to a generation of Names as each year the characteristics of a grain are defined and counted While the definitions correspond and are derived from subseq uent generations, each generation contains the Light of their season, whereby their vintage is counted. As branches upon a tree, the branches of a year are defined by the rings of the year; likewise, the Names in a generation are a unique as the planting of YahWah. The harvest of a generation is the joy of HhaAwvim who tend to the branches. The trees of the field produce their branches each year; the branches remain as prior definitions. Through pruning the branches, the fruit on the branches are counted for the season in which they are harvested, and the fruit of the Thoughts of YahWah define the works of Light in their day. The Words are the fruit of a generation, and their flavor of understanding is the delight of the meanings within them.
Verse 4 And the sum of your branches are the Emanations of UnityYahiu: wyhy ktaw

ayish ayisha compound of fiery emanations comprises a branch/tribe. hfml ya ya A fiery emanation is the head ar ya for the House of the Collective Fathers becoming. awh wytbatybl

The secret things belong to those of YahWah whom the Mouth of the Collective reveals a thought. That which is in the Collective Body of Consciousness is made known to those who are of the Collective. The Thoughts or the Head of the House of the Collective Fathers is formed by the fires of the branches. As the branches give of their unified strengths unto one another they form a compound of thoughtsayish ayish. As two fires are united they form a branch/tribe. A branch is the rod between two Names of Fire whereby the branch has strength . The stability of the Numbers and Names in a SeedName are the steadfast Works of Ayithamar in a Name. The emanation of their collective strength is for a House Body of the Thoughts of the Collective Fathers perpetual State of Becoming. The becoming state of the Awvim within the Body/House of the Seed is according to the emanations of the spirit of a Name concealed within its pairs, whereby the Awvim are revealed through the offspring. Those Words concealed in a Name are the secret things of the Collective stored in a SeedName. The sum of our collective branches is determined by the emanations of the two sides of a branch. The emanations imparted/given from the branc hes of a Name is the Head for the BayitAuwvtyuthe House of

the Collective Fathers Breath. Through the emanations of ayish ayish: i.e. the ayish of the wood and the ayish of the offering, one forms a Head for the Body of the Awvim. The drawing out of the meditations of the Words of a Name reveal the faces of the Awvim in all works of a Name. As one gives of their unified branches they form a space or dwelling state for the Breath of the Awvim to be housed and revealed. The presence and might of the Breath of a Name is according to that which is drawn out of their Firethe flame that is retained from the offerings of ALhhim in the day they are made.
These, The Illuminated of AL, AyLh hlaw Verse 5 are the Names of HhaAnayshimwho cast themselves into a mold of liquid Fire ycnah twm to verify the one standing in the Collectivity of the sum of your branches kta wdm[y ra for RAwaben bwarl ALiTsar Bann ShediAwer. rwaydb rwxyla

The one standing in your midst is the Name that bears the sum of all of your branches of Lammad. As the Hebrews are cast into the fiery furnace, so is a Name that stands for the Service of YahWah. The cast into a mold of liquid Fire is the mind that submits all of its body of embodiment to the Flame of the ALhhim, whereby the Names of all in you are verified by their ascensions and the fruit that they bear. As for the Eyes, the ones standing in your House of RAwaben enables you to see the Works of ALhhim. The Name standing, and thereby lifting up all in the House of RAwaben is ALiTsar Bann ShediAwer [CHP/Num 7:30-35]. ALiTsar AL is the Rock/Foundation of every State that flows with the

traits of ShediAwerthe abundant supply of Illumination. For every Thought there is a Light that fills the eyes whereby there are no shadows in Rawaben.
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ChameshHhaPekudim (Numbers) 4 Verse One

And one of YahWah speaks hwhy rbdyw of ALmaShayh and ALAharwan rhalaw hmla for a Saying/an utterance. rmal
1

As one speaks the Words of a Name, drawing them out of the inner construct of the Shayh and the Light of Aharwan there in, the stones of a Name are formed for Aharwan. The com pound of thoughts cluster together to form stones. The stones carry the hues and frequencies of the thoughts whereby the stones have their color and radiance. Daily as the Seeds are formed, the rays of light gather into the midst of the earth. The gathering of the Light forms SeedStones as well as the fabric which covers them. The pulsations of the Thoughts those most agreeable render the choice stones for Aharuwan which is the glory of YishARAL. The twelve stones of Enlightenment are produced by the House of Baniymin in each house, whereby the SeedStones contain all attributes, illumination, and radiances of that house. Therefore each house has its radiance in the Stones of their House which is a composition of their Thoughts. The stones of YishARAL are continual ly being formed.

The inner details, as crystals hold the thoughts of the Lights daily. As the Words of ALhhim are activated from the offering they are uttered with understanding. Each utterance amongst Nephetli to Gad is gathered in the stones of Beniyman and in Zebwlan, whereby earth is full of the glory of YahWah. The transference of the thought's daily from the altar affects the stones of Aharwan/Aaron, which are gathered within the crown of a Name. The foundational Voice of the Awvim / Fathers rises unto the Head from which one speaks on behalf of the Collective. The day that the Voice of the Awvim / Fathers rises into the head, one speaks by seeing all from the position of the crown. One sees all Namesthe positions of the Lights within them which comprise one unified Kingdom. A voice of partiality speaks by seeing segments apart from the wholethings observed from a non-Aharwanic Mind which functions from lower elevations of consciousness. As one sees from the Eyes of the Awvim, disputes and argumentations are silenced. When the SeedName rises from which it has been sown to form the crown head of its body, then the Voice of Anni is heard from the mountain top's. The ascent of a Name from the pit of Ywsphah unto the administration of the worlds positions one to drink the cup of their fruit with their Awv, for now the Name has come to the elevations of The Father's HhaAwvim, whereby the Name and their Awv sup the cup of sweet wine together that flows from the Unified Kingdom of their houses and lands.

In that day the Name is called my first born, for they have now come to the heights of all that is in them, whereby they are revealed as the offspring of ALhhim. From this platform they speak of their inward constructs/maShayh and the Illumination of Aharwan that has risen from every Word opened, for as the Words of a Name are opened the Light of a Name fills the mind and their houses As one forms the head of their SeedName, they lift up all the heads within themthe head of every branch whereby they form a head surrounded by twelve star's. According to the Number of heads lifted within an embodiment, so are the Number of their Star's. When the Head of a SeedName is lifted from their foundations, thus having a mind to perform all deeds of HhaTewrah then one forms a head with ten horn's. The ten horns convey their strength of governing powers which are attested to by their deeds. When one has seven heads, they form the Head of the 7 Ring's. Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 46 mydqphcmj The ten horns for each head are the projection of their deeds, whereby their mind is of Oyin/Seventy: 7x10. The ten horns are conveyed as ten kings that arise from the altar of the heart. The king is the crowning of the thoughts whereby the deeds

of the hand are the scepter of the king. Indeed, the deeds reveal the kings which govern a house. The mind that forms 7 Heads and ten Horns devours by their flaming Words of Fire every deed of harlotry and unfaithfulness that makes war with the Shayh/Lamb [Chazun/Rev
17:16].

As one sets to know all of the Mind of the Awv in their Seed Name, they set in place the primary thought's of Lammad from which they have come. The seat of perfection is in your SeedName in Meneshah, whereby as you bring forth all of the traits of your Name, your mind and deeds are perfect likewise The first head lifted amongst ones members is of Lawi, where by Lawi is the first star of Knowledge set for ones mind to bear the Illumination of Aharwan from their midstmaShayh. From the star of Lawi, all stars of Light are made and arranged in the mind/heavens, whereby the mind is filled with the Knowledge of YahWah as the sky is filled with star's
T hlb [rzhta T lyahm T tja hxm tljw T lshm T dja hxm qyqrw T tnw T ryznh ypkl[ T wjlgth rja T :wrznta T hkh twa ynhw T hwhy ynpl hpwnt T hkl awh dq T hpwnth hzj l[

20

T hmwrth qw l[w T rjaw T :yy ryznh hty T ryznh trwt taz T rdy ra T hwhyl wnbrq T wrznl[ T dblm T wdy gytra T wrdn ypk T rdy ra T h[y k T :wrzn trwt l[

21

THE BLESSING OF AHARWAN Aaron

In the blessing of Aharwan to YishARAL, the action of keeping is by Bayinah, whereby the action to bless is by Chakmah. YahWah blesses you and keeps you by the Lights of Chakmah and Bayinah. In this manner, the Enlightenment extends our minds and members through Wisdom daily, and keeps the illumination within us in accordance with the netiph and the shechalyet spices. With the foundation of Wisdom and the core of Understanding we formulate Knowledge in our up per branches and yield the chalavanah spice, the lavanah zekah / frankincense and the malech/savor from our offerings. The Blessing of Aharwan is according to the placement/arrangement of the house's amongst each other whereby the blessing pertains to all of YishARAL. The first part of the blessing is the Collectives work through Yahdah. And YahWah blesses by the increase of the Number's in Yahdah,and keeps you by the Illumination in Yishshakkar. The unfoldment of these ancient word's follows [CHP/Num 6:22-27]:

Verse 22 And YahWah/the Collective speaks hwhy rbdyw of ALMaShayhthe inner parts of a Seed hmla for an instruction/a saying/a promise. :rmal In that YahWah looks at the inward parts, the Collective Breath/ Spirit speaks of that which opens within the Seed. Hence, when the phase occurs: hwhyrbdyw, And YahWah / the Collective speaks, the information following is of the inward state and that which is transpiring amongst the branches. Verse 23
The teraysarun/dwellingthe Word Stateof an offspring rbd is of ALAharwanof the Seed of Illumination. rhala With the Seed opening there are unified formulations wynblaw for a saying/a promise/meditation: rmal Now, there are compositions to expand/bless the unified: wkrbt hk the sum of the offspring of YishARAL lary ynbta a saying for their Collective Illumination :hl rwma

With the inner parts opening there is also opening of the mind of Aharwan. Together the Seed of the inward parts and the Seed of the mind open together whereby there is a way to expand all within the Unified States which comprises the sum of YishARAL. By the mind giving of its Seed the inner parts of the SeedBody open upon the altar, and as a result of the mind giving its body, the mind is expanded with Illumination, receiving directly the Light from within the Seed. The mind that gives their body upon the altar of the oylah is illuminated to know how to cause an increase within the entire network of branches. The reoccurring phrase,rmal,for a saying/a promise

meditation, indicates the results of the actions. i.e. When the Seed opens formulations results, amongst which are the emanations of Words and their emerging states that they occupy: promises. Promises are determined according to the state in which the members are dwelling; and hence, there are many promises that correspond to every state of Light [2 Kayphah/ Pet 1:4]. The promises that follow the opening of the Seed are an increase of the branches, which are stated in the subsequent lines.
Verse 24 YahWah increases the branches hwhy krby and keeps the branches :rmyw

YahWah is the Name of The Collective Spirit of all Twelve Houses Unified. When one speaks in the Name of YahWah they are speaking with the totality of their rewch whereby their are not projections of partiality. The increase of the branches is through Yahdahan appropriation of the Num bers, and the keeping or watching over the branches of the twelve are by the ministry of Yishshakkar. We are kept in a State of Light/Zebwlan. The state of our dwelling is according to the degree in which our Seed Names have opened, for there is no darkness that can cover the Light that has broken forth by Perats of Yahdah, for what can shade the sun and hold back its Fire? The Light that comes out of a Seed dispels the darkness whereby all that is of the Seed is kept in the Light.

MidrashBayitHhaSham:ChameshHhaPekudim/Numbers Chapter 6

The young and the stout that come forth out of Meneshah are tended to by Yishshakkar who receives of Meneshah and thus who receives the Names that are ascending. Hereby we are received into the Unified Consciousness as we commence to give of our SeedName for the sake of the Collective.
Verse 24
YahWah enlightens the unified faces/expressions wynp hwhy ray

of the opening Seed which gives/extends its branches, yla and grace is extended to the branches. :njyw

The illuminated states of our expressions are the dwelling states of Zebwlan. The States of Illumination shine upon us. The ones who give/extend their branches upon the altarwho open and give from their Seed in meeknessthrough acts of total humilityfind grace layered upon them from every layer/level of the Light! The work of grace and the extensions of the branches are the works of RAwaben and Shamonn within the Twelve. The grace is the favor of the Light's that come to us and enter into us through the opened Ring's. Via the grace we see and are given comprehension whereby the grace causes developments within us. Hereby we grow through gracefavorable impartations.
Verse 26

YahWah lifts-up the unified faces/expressions wynp hwhy ay of the opening Seed that gives/extends its branches, yla

and appoints their Name/sets them to bear the fruit of their fulfillmenttheir peace. :wlc l cyw

The elevations of the inward faces are by those of the Voices of Chaggai of Gad. The faces are formed by Aparryim and their elevations are by Meneshah whereby the fruit of Baniymin flows from their branches. Meneshah does not cut short the strength to lift up the houses unto the apex of the staff, upon which the branches flower and bear their increase of Seed which are the fulfillments of the initial words of the blessing set through the activation of Yahdah.
Verse 27
And the Name unified is the sum/composite of a Name extended ymta wmw The offspring of OL/most high are YishARAL. lary ynbl[ And Annithe Voice of the Newn Mindincreases their collectivity. :krba ynaw

We are known at any state according to the extent to which we have brought forth our branches and their works. Through every drawing out of our SeedName to bear fruit, we increase in Numbers whereby their is a sum of our Names. The gather ing of all that issues forth from a Name is its sum and by the resources in the Seed and those which are multiplied by a Names emanation, a Name is continually extended as a Light that cannot be extinguished. As a Seed extends itself so does a Name that has learned humility to draw out of itself and give of its Life and Light. These Names are the Offspring of the most high for they are as the most high.

The gatherings are the works of the judge, who determines that which is profitable for the perpetuation of a Name. By the sum of a Name, so is the spirit of a Name set by Dan.
MidrashBayitHhaSham: ChameshHhaPekudim/Numbers Chapter 6

Every level of residence is determined by the state of our rewch, whether we abide in the ascendant Vapors of the Rings of ALhhim as Adim or whether we dwell in forms of animals in which the Breath pulsates to discover its congruency and harmony of members [Yirmeyahu/Jer 31:27; SMB/Gen 37:33; 45:15; Yeshayahu/Is 11:6-9]. The extensions of the properties within the branches are the work of Dan and Ayshshur by the Breath of Dan and by the affirmations of Ayshshur all branches within the Seed are as OL, the Most High. The Voice of the Newn speaks out of Nephetli through the Mind of Aharwan, who serves at and speaks from the heart altar to make the offerings of all YishARAL, whereby the inward parts of maShayh flow with Words of the Collective.

mydqphcmj ChameshHhaPekudim (Numbers) 7 Verse One

And the emanations are extendedThe Hand of Yehh gives fully yhyw in the day/in an act to fulfill/make complete/extend twlk wyb MaShayhthrough drawing out of their inner core hm one establishes/sets in place the sum of the mishkan kmhta yqhl and one measures/defines/anoints the sum of them wta jmyw and one distinguishes the sum of them wta dqyw

and the sum includes the entire parts/the fruit of Lammad to be vessels of the Collective wylklktaw and the sum of altar jbzmhtaw and the sum includes the entire parts/the fruit of Lammad to be vessels of the Collective wylklktaw and one anoints/enables them to increase in all dimensions jcmyw and the sum of them are distinguished/holy entirely. ta dqyw

The state of reality determines how one reads the Tewrah. When the parables of the Law are entered into, then one who enters into the Words is the Law being read [Galatians 4:24].The parable is provided as a guide, a master teacher, to lead one unto their full measurement/stature of meShich[Galatians 3:24]. The texts are events occurring within Names until one enters into the parable to perform what is written. When the text is viewed as a story or a piece of history, then the reader looks at the text until a door opens to enter in the hhadavarim / The Words. The performance of the Tewrah/Torah is the means that one writes the law; unto becoming a master/king [MT/Duet 17:1820]. The Words are written by the fingers of the one perform ing the Law, for by the deeds of ones hands, the thought's of the Tewrah flow from the styluses of ones fingers. By writing the Law by ones hands/deeds, the inscriptions of the Law are now the writing's of the Name-------that performs them. The Law is commonly called the Law of Moses as the inscriptions flow from the inner harmonic parts of a Name The Words of the Tewrah are extended through ones inner composition whereby the nature of the parable is swallowed up by the mouths of the one eating the Words. According to

that which one eats, the spirit of a Name grows, speaks and be-comes manifest [Yahuchannan/John 1:14; Mattithyahu 15:11]. In the day/act of the Tewrah, the Word's are extended from within a person, where they are written by the Hand of maShayh/Moses--in them. The parable nature of the inscription gives way to the reality of the Word's embodied within a Name. By performing the Words of the Law, the Light of a Name shines forth, whereby the shadow nature of the parable fades by the Illumination of a Name who performs what is written [Colossians 2:17]. The parable, written on leaves, becomes a living document as it is written upon the inner partsmaShayh The Words of Life enter into the Rings a Name unto their inner Kephw-Kephw/11 11 core, whereby the leaves of a scroll are set a blaze by the Spirit of a Name, andfrom the Rings of a Name the Words of HhaTewrah pulsate unto their full expression. The living inscription's of a Name are the reality of the Law. There are three acts of extending the thoughts of the Teuwrah. These three acts are conveyed by the the three verbs in the lines:
one establishes/sets in place the sum of the mishkan kmhta
yqhl

and one measures/defines/anoints the sum of them wta jmyw and one distinguishes/orientates the sum of them wta dqyw

The first act is of Wisdom; that sets the stones in place to make the sum of the mishkan/tabernacle of ones Name. Ac

cording to the parts set, so is the state of ones dwelling. As one sets their members so they build the House of their holy Name. The second act is of Understanding, whereby one anoints the sum of their parts unto the functions of the members of ones house as servants of ALhhim. The third act is of Knowledge which crowns all aspects with the dew of Hermon upon the head that runs unto the feet through which the sum is distinguished/holy/sanctified entirely. From the three acts, comes the results thereof. The first is the formation of the parts, called the organs or instruments of Wisdom. These are the associated instruments that are obtained by the impartation's of Wisdom from ones Seed Name. In this way the Body of parts is made, as the SeedName extends the Wisdom within it to create a dwelling state. And The second is the altar through which all thing are extended by Un derstanding. And the third is as the first, that forms itself a mind of many chambers according to the Mind of the Awv / Father, from which the SeedName is given.
and the sum includes the entire parts/the fruit of Lammad to be vessels of the Collective wylklktaw and the sum of altar jbzmhtaw and the sum includes the entire parts/the fruit of Lammad to be vessels of the Collective wylklktaw

The Numbers are given for each new beginning. As the preparations are made for each offering and its deeds, Awv Nadav imparts the Values anew for each beginning. The Num

bers are given in pairs 9:9, 8:8, 7:7; 6:6, 5:5, 4:4, 3:3, 2:2; 1:1from the oo Unified Consciousness that is attained by the members. As the Number's are set for the Twelve, there appears in the midst of the Twelve 6 pairs of 13: 12 11 10 9 8 7 6 5 4 3 2 1.Coun ting from the ends to the middle: 12+1; 11+2; 10+3; 9+4; 8+5; and 7+6. The sum of the pairs are 78, the ascension of Conscio usness. According to the ascensions of Consciousness, there are 78 designated offerings in a House. As the Numbers are paired so are the days and the Names. Each Value, as well as each Name, is dependent upon another to comprise the whole. In this way each body is arranged, where every part of Lammad is deemed necessary to comprise the whole. Through this lesson we learn that every Name has a rightful and honored place in the Kingdom, and that we are serve each other as we would serve ourselves. The 6 pairs of 13 are the Unified states of HhaSham. There are 2 pairs of HhaSham YahWah for the House of Wisdom 13+13=26 hwhy; 2 pairs of 13 for the Name hwhy of Understanding; and the 2 pairs for the Name hwhy of Knowledge. In the House of YahWah are 78the perpetual movement and ascension of Consciousness oj. The Values of the pairs comprise the Name of YahWah in all levels of Thought and residence. The Values of 121 + 112 come from the sides of Lammad. 121 + 112 are the Values of Chakmah in YahWah. The Values of 103 + 94 are those of Bayinah in YahWah. The Values of 85 + 76 are the Numbers of Knowledge, which are in the midst of Lammad, as theSeed

of Knowledge are in the midst of the fruit. The sum of Chakmah is 233/8The House of the Paths of Wisdom unto all Progressions; The sum of Bayinah is 197/8To Distinguish the Paths of Perfection; The sum of Knowledge is 161/8 the Consciousness of Wisdom in a Seed. The reductive Values of 8 in the combined pairs of Lammad denote that the means of making ascensions are within every house. By the Rite of Ascensions within a House all are destined to arise to the glory of HhaAbaut/Avot/The Father's When the Fathers are rendered as twba/Abaut, the form of the word denotes that the congregation of the 15 Fathers comprises one Body. When the Fathers are rendered as HhaAwvim, the form of the thought denotes the strength and projections of the Collective Fathers. The grouping of paired Values makes a square, as there are four Numbers arranged to in each set. i.e. The first set is a cube of 12 Housing the Full Counsel of ReshunHhaTerreni: 121121, a platform of 4 x 4 through which the 16 Faces appear on the 6 sides of the cube. This combination of Thought is the basis for the making the squared altars of the oylah and for the insense which rises from the platform of Wisdomderived by the arrangement of the parts in the oylah/number's 28. The second set, 10943, is the pattern of a spiral of rings as the 9 Numbers of Rite abide in the 7 Rings (43) in 10 inter vals. The third set, 8765, also contain the Nine, and form the fruit of Knowledge. The sides hp 85 are the Faces of Light in

which is the Consciousness of Unity wo 76. The Numbers between 85 and 76 are Nine. The information of the double 13 broke open during the fastening of the parts to the horns of the altar. The Union of House of Nephetli/12 to Yahdah/1 and the Union of the House of Gad/6 to Aparryim 7, broke open from the midst of the House of HhaSepherim/The Numbers, from the Fire of the Oylah. The combination of the double 13 forms the House of YahWah/26. The Union of the corners of the south and west also form the sum of YahWah/26. i.e. Zebwlan/3 to RAwaben/4 +Beniyman/9 to Dan/10. The first set of double 13 is the platform of the Invisible structure of Thought which appears in the Visible structure of Thought, whereby the manifestation through Dan/10 is according to Yahudah/1. The Name of YahWah/26 is read as Lammad: 2x6=12 the perfect union of sides from which comes all states and their offerings of the Twelve/12/3: Wisdom, Understanding, and Knowledge. The composite sum of the sides 26+26=52 the House of the Directive Mind of Newn. The Name of YahWah is the great house of all Names and all states in which they abide to bear the Faces of HhaAbaut.
T wbyrqyw 2 T lary yayn T tba tyb yar T tfmh yayn h T ydm[h h T ydqphl[ T hwhy ynpl nbrqta waybyw 3 T bx tlg[ T rqb r[ynw T hlg[

T yacnh ynl[ T djal rww T twa wbyrqyw T kmh ynpl T hmla hwhy rmayw 4 T rmal
Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 46 mydqphcmj Page 3

T tam jq 5 T db[l wyhw T d[wm lha tdb[ta T twa httnw T ywlhla T wtdb[ ypk ya T hm jqyw 6 T tlg[hta T rqbhtaw T twa tyw T ywlhla T twlg[h yt ta 7 T rqbh t[bra taw T wrg ynbl tn T tdb[ ypk T tlg[h [bra taw 8 T rqbh tnm taw T yrrm ynbl tn T tdb[ ypk T rmtya dyb T hkh rhab T thq ynblw T tn al T dqh tdb[yk T hl[ T way tkb

Verse 10
And one approaches the midst/interior of the collective wbyrqyw the Illuminated One of the Princes yacnh the totality of the dedication/initiations of the altar jbzmh tknj ta in the day one anoints/determines the function of the sum of the collective. wta jmh wyb And one approaches the midst/interior of the collective wbyrqyw the Illuminated One of the Princes yacnh the totality of their offering nbrqta to the faces of the altar. jbzmh ynpl

The princes are those ascending to rule in the Name of their Awv over those lands. These are the 12 of a Name which oversee a House and determine the offerings of a House. When a mind commences to be taught, as one having their mouth coated/rubbed with the dates of understanding, then their heart altar is initiated to pursue every function of their Names. One who is Illuminated seeks to enter the interior state of a House to discover the totality of the parts, where by they come to the sides of the altar with their totality.
Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 46 mydqphcmj

In the day that one determines the functions of their parts and anoints them unto their maturation, the princes draw near inwardly with the sum of their offering unto the faces of the altar. What is meant by the faces of the altar? The faces are the unified expressions that emanate and arise from the union of the parts laid open upon the wood. Note that the phrase, the princes come/appear by the initiations of the altar and by the implementations of the offerings. In all levels of initiations at the table of the bread and in all offerings that are made to bear the expressions of the unified altar, then the Princes appear, come forth
Verse 11 And the one considers YahuWah/The Collective of ALmaShayh hm la hwhy rmayw A Prince is unified/achadd for the Day wyl dja ayn A Prince is unified/achadd for the Day wyl dja ayn They approach the totality of their offering nbrqta wbyrqy

for the initiation/training/dedication of the altar. jbzmh tknjl The phrase, a Prince is unified/achadd for the Day, wyl dja ayn, is repeated, for there is one Prince that assist the one who makes the offering whereby they together approach, as one, the totality of the offeringthe sum of their parts. Through the mutual approach of the totality of all inwardly, one initiates their heart altar to process and to bring forth all that is within their unified members, which is the totality of their offering nbrqta.

The expressions/faces of Aparryimagent of visualizations/ appearances are according to the Numbers formed by associa tions and multiplication of those of HhaKuwhnim, whereby the expressions are full, without want or emptiness. The mean ing that the offerings are full indicates that the parts are bear ing the faces/expressions of the Numbers whereby they are not illusionary, thoughts and deeds that pass away, for such can not sustain the Numbers by which they appear. From the faces of HhaKuwhnim come forth all combination of thoughts and their expressions born as offerings of the Princes those who ascend to the Awv to master their states ofdwelling/mishkan. The Thoughts of HhaKuwhnim are spun upon the intervals of 589 5890 which ever emanate from their sides the Values of The Nine within the Unified Consciousness. The sum of their extensions of Wisdom from head to tail: 9+1, 8+2, 7+3, 6+4, 5+5 are 50the Newn Directive Mind. That mean Value of 5 + the 5 in the midst bears the thoughts of the Hand of Newn.
589 1178 1767 2356 2945

3534 4123 4712 5301 5890

The Numbers of HhaKuwahnim are paired intervals to maintain the flow from left to right and from left to right. Similar to a symbiotic relationship, the Numbers combine from sides to sides to maintain the state of fullness of expression at all times. Interactions involving close physical and biochemical contact are based on coherent grouping of Values.
3534+589=4123, 5:5 The Source of a whole Thought, Principle of Reshun, Values in the midst, to hold all things together, sum of 10 4123+1178=5301, the Wisdom Name of Unity, ability to spread out a Thought, to speak, sum of 9 4712+1767=6479, the Values of regulating thought, the rod of the temples, origins of peyots, sum of 8 5301+2356=7657, the Crown of a Thought, the ascendant sparks of Fire, sum of 7 5890+2945=8835, the Didadem of a Thought, the Values of the Unified Consciousness gathered in the mind, sum of 6. The reductive Sum Values of all Thoughts of Kuwahnim is 40, the Name of Aharuwan nrha.

From the faces of HhaKuwhnim come forth all combination of thoughts and their expressions.

Five Examinations of Thought's

Each thought is to be tested based on the 5 Principles of Light in the Face's of HhaKuwhnim/The Priest
1. Is the thought whole? Does it come from the midst of Unity? Does the thought sustain the expression from the inner core of Life? 2. Is the thought able to spread out, to produce productive words and deeds? Does the thought consider the Collective? 3. Is the thought manageable? Does the thought extend from the temples to regulate the entire body? The pulsating thoughts of the temples depicted in the payot convey that the thought of regulating all members is not cut short. 4. Is the thought in agreement with mastery of spirit over body? Does the thought rule and govern the members and their lands? Do the thoughts adhere to the Unified Kingdom of YahWah? 5. Is the thought likened to a precious stone? Does the thought produce unity and joy in the spirit of cohesiveness/ love? Is the thought pure of the Collective Consciousness, the 88 of the sides of Oyin/70, 35/8+35/8.
-----------------------

mydqphcmj ChameshHhaPekudim (Numbers) 15

And YahWah / The Collective Name speaks of ALmaShayh hmla hwhy rbdyw 1 for a saying/consideration. rmal

Whatever is spoken from the Tree of Life of a Name yields fruit that does not wither nor fade.

Hereby, by the fruit of ones words we know the type of words that one speaks. What is spoken from the Seed base of the inner harmony of maShayh continues generation after generation. As we consider the evolution of Thought relative to the movements of the House's of YishARAL, one enters in to the realm of Transitional Theology, for the Thoughts being spoken are relative to the elevation where the feet are walking. Thus should anyone ask as to which group or body of thought that one belongs to, they may affirm themselves in three levels: The Bayit HhaSham/The House of the Name which is of Wisdom, or the Body of the Unified Consciousness which is of Understanding, or Transitional Theologya rational and systematic study with observances set unto Knowledge. The distinction that one makes in affirming their affiliations in a Body of Associates is that the Body is formed by Light and guided by the Lights which are of HhaAwvim/The Fathers. The Truth of ones Word is an affirmation to the state into which one is dwelling. In that one is built upon the Rock of the their SeedName, they stand upon the Rock of their Collectiveness at all times, where by their foot does not slip from the path of the Illumina tion that rises from their foundations. In this manner the sun rises daily, as though coming out of the earth, to attest to the

seat of Wisdom which up girds us at all times. As the Illumina tion rises over head it forms a tent of light in which we proceed unto the hour that the light wraps us in its magnitude of colors for the night. During the courses of the night, the moon and stars provide instruction and determine our journey to pre pare us for the works of the following hours of observance. We treasure within our hearts the Words of Life whereby what we speak is of Life utterly, having no death in our mouths/expressions. As our parts are unified into one body of Light, we are capable of speaking the Words of the Collective Name of YahWah which generates the fruit of Life. In fact, as a unified body of Names and their lands, one cannot speak other than the Word's of YahWah.
T lary ynbla rbd 2 T hla trmaw T wabt yk T kytbcwm rala T kl tn yna ra T tyc[w 3 T hwhyl ha T jbzwa hl[ T rdnalpl T hbdnb wa T kyd[mb wa
Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 1517 mydqphcmj Page 1

T tw[l T hwhyl jjyn jyr T rqbhm T axhm wa T byrqhw 4 T hwhyl wnbrq byrqmh T wr[ tls hjnm T lwlb T m yhh ty[brb T snl yyw T yhh ty[ybr T hl[hl[ h[t

T jbzl wa T djah bkl

The fourth of a the oil/shemen and the fourth of a hin of the drink/nesek is the means to inquire (fourth) whereby illumina tion and joy comes with the manchaih/study/ teachings. The ability to seek and inquire is the sign of Freedom, for when one is bound to one way of thinking or acting without knowing the intent or the result, they are enslaved to the thoughts and actions of others as those who follow blindly. One who seeks to know the paths of HhaAwvim are liberated to move into all places appointed for their SeedName, in the heavens and in the earth. One who has the Thoughts of OLiyun/Most High moves by the Knowledge in their minds as a tree which moves by the wind carrying the seeds of its head into the places suited for them. As one gives all they have they are able to receive all from YahWah, for now they are of the same mind of YahWah who gives all things freely for the joy of giving. In giving all to the Unified Consciousness, one is of the Thoughts of their Origins whereby they are able to receive the frequencies of thoughts given by the Collective ALhhim. Should one hold back anything then the Rings in a Name would suffer loss to create a place of light, blessing, and joy.
T lyal wa T hjnm h[t T ynrc[ yn tls T yhh tyl mb hlwlb
6

The two tens conveys doubling of the portions for Wisdom. There are three tens increase for the benBaqar/ bullock. Through the three tens each Ring of ALhhim beholds the designs of Wisdom, as the three tens are the ring within a ring and the body of the Eye through which one sees. The measure of three tens is doubled for the ayil/ram. The double portion is the blessing of Yaoquv that draws out of what is sown and extends it into a column to be fulfilled. What is planted is the initial blessing; the development of what is sown is the second blessing of Yaoquv. One sows by Aparryim and another waters by Meneshah; the increa se is of the Collective.

THE STATE OF TENS

There is one working of tens to plant, and the second set of tens to reap. What is sown by Aparryim and raised by Meneshah abides within the garment of Yahdah whereby every Number given increases after its kind.
Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 1517 mydqphcmj

If the Number is of Wisdom 123, then the measure is an increase of 30. If the Numbers are of Understandingthose in the midst, then the measure is an increase of 60. The Values of 123 are doubled in Lammad to be 456. When the Values of 123 are read from both sides they are 12+3/15 and 3+12/15

=30. The same with the Values of 456: 4+5+6=15 and 6+5+4 =15. In that 456 contains 123, the sum of 456 is 60. The Values of 15 are the Faces of the HhaAwvim, whereby the bread that is formed is the Bread of the Fathers. When the Numbers are of Knowledge 789, then the increase is 100the full meas ure of 9 within 10190=100The Newn nwn Mind 50+50. 7+8/15+9 is read as the Collective Mind of the Awvim/The Fathers which abides in the midst of the Unified Sides/19/10: 1 0/100the illumination of Newn. The term that conveys the three levels of attaining instruction is lsn which appears as lsy, one. In the midst of each interval is the Consciousness/o of 3-3o conveying that all sets of thought are of Lammad. The Values of 333/9 are the spaces amongst the three sets of Numbers of the NewnHead which depict the Collective Thoughts of Nine in the core of Ten/The Deed. One of the primary Words of the 3:3:3 ratio is Shelesh clc, meaning three. Words of 3 unified ratios are platform Words of each Number 1-9. The Values of Three convey emergence and elevation to a new platform amongst the Nine. When one acquires the Values of 333, they are given access unto subsequent levels. There are transitions amongst Numbers: i.e. 1 to 3 to 2, and a major transitions from 123 to 456. Transitions amongst Numbers are from the sides to the midst, or from the midst to the sides as one acquires the Understanding of each level whereby what is in the midst may be extended by the sides. Upon making the ascent upon the pole, through the oylah, one

arises unto a new platform in the Awvim 09876543210. The transitions of a SeedName are supported by the Lights of 3 days, whereby a Thought fully emerges by the Lights of Wisdom, Understanding, and Knowledge [SYM/Ex 10:21-22]. The compound layers in Metsryim, through which all things are defined, unfold in three days, like a seed opening to sprout, whereby what is inside is full of light. Three days of darkness compounds the SeedThought where by the shell cracks to emit the light/life. When one attempts to enter into Knowledge without a foundation of Wisdom and Understanding, then they will bear untimely green fruit that drops from their tree, for the means to sustain and ripen the fruit is not present. One must have an inertia of Breath with the Numbers/measurements of HhaKuwhnim to make transitions from one plane unto another. The House of YahWah is built upon seven pillars of Wisdom with Yahdahthe Measurements as the chief cornerstone to which all are aligned and built upon. The undergirding thoughts of Wisdom 123 uphold each level of Understanding 456 upon which Knowledge is founded. As one acquires Wisdom and Understanding they form the Mind of meShich. Upon the head of meShich the crown of Lammad 101112 forms which occurs as Knowledge is extended. As a deer makes the antlers from its head; likewise, one forms their crown of glory from their Mind of Knowledge 789. The sustai ning thoughts of 333 are by associations: 9, 27, 81, 243, 729, 2187.

The Nine in the Nine is the basis of Life yj/18. The increase Values of the connecting Numbers include but not limit ed to: 110889, 221778, 332667, 443556. 554445, 665334, 776223, 887112, 998001, 1108890. The attainment of one level to an-other is through attaining the Thoughts through the intervals: 333, 666, 999, 1332, 1665, 1998, 2331, 2664, 2997, 3330. Hence, one rises from 123from being sent by Awv Avrehhem unto their place in lands as Yetschaq456. Likewise, one comes to the Knowledge of Lammad, The Twelve, by the intervals from the platform of 456 unto 789.
123 456 789 101112 3 3 3 789 456 123

In the midst of the Nine is 5, the Illumination of Reshun, from which comes all thoughts of Wisdom on the Right, and all Thoughts of Understanding on the left. By the positioning of the Words of Wisdom and Understanding a secure foundation is laid for the formulation and expansion of mind. Until a Body is formed, the Head of a SeedName is yet to appear.The sum root of the association Numbers of 333 is 999999 or [6 9s] 54the inquiry and path unto the Newn Mind of Reshun. Other thoughts of the compound Values of 333 sustain the developments of Mind unto bearing the full expressions of HhaAwvim. Included are compound thoughts of the Words of 36, 030, 63, -3, and their derivatives: 18, through which the Life yj in the Seed of the Awvim is arises. The Life in the Seed is the true leaven that does not corrupt the mind nor the

body of thoughts. Words with minus Values are subconscious ness which are inverted through ascensions. All within the sub zones of a Name rise into ones mind and hands as one is willing to bear the Knowledge to the praise of their Awv. Words composed of these Values are derivatives to explain and expand the Thoughts that make-up the Bread of Life.
T snl yyw T yhh tyl T byrqt T hwhyl jjynjyr
7

The compound glory of a House is in the Rings of Know ledge. With the grain comes the spices and the drinks which are most agreeable to YahWah. The words and deeds and that which flows from the hearts and mouths of our achim that we find most satisfying in our relationships. We may stand up on the foundations and lean upon the walls; however, we dance upon the Thoughts of Knowledge which rise from the altars of GerenHhaAuwernehHhaYavwsi. Joyous thoughts spoken enlighten the heart and the faces as a refreshing drink offering. The heart altar is the platform to generate all expres-sions that convey the Mind of the Awvim. mydqphcmj

ChameshHhaPekudim (Numbers) 18 Verse One

And one of YahWah thinks/contemplates ALAharwan rhala hwhy rmayw 1 The sum of your Illumination and the branches of your

house/offspring ynbw hta and the House of your Father composing the branches ta ybatybw bears/lifts up the Collective/those assembled wat the sum of responses of w[ta hhamiqdash/the illuminations are attained from the sanctuary/by distinguishing the members. dqmh And the sum of your Illuminations and your branching offspring, ynbw htaw together with your branches, ta bears/lifts up the Collective. wat The sum of responses w[ta is your collective service to stand for the collective branches. ktnhk

According to the mind, the state of the branches are lifted up. As a tree receives the Light, the branches are lifted and sustained as they are set by the Mind in the Seed of a tree. There are three aspects to uphold ones branches: the Illumina tion of Mind, the branches of the Mindthe veins of Knowledge, and the Awv/Father of the sum of a house. Onecarries themselves and their members according to their Illumination. The Illuminated Mind is consciously aware that the branches, meaning the members of their house, are their responsibility. The veins of Knowledge, or what the mind generates as off spring are selected as to upholding the members. How the members are used is the responsibility of the mind. As the Light lifts up the plants in the fields, so the Light in the Mind upholds the members and society at-large by applying

the offspring of Knowledge in harmony with the Origins of the SeedNamethe Father of the House. The right initiative and answers/responses of Illumination affects the stance of the members. The sum of the responses is the projection of Illumination that upholds the members of ones house. One must think on behalf of ones members in composing a response to every issue, for the response may shadow or illumi nate the member's. When one does not respond they leave their members in a passive state which does not stand up to the commandment set in place in this sedrah. An Illuminated Mind is the Kuwhnim of their house. A kuwahen nhk is one who upholds their branches according to the Illumination of Mind. The Tewrah teaches us that it makes a difference as to how we respond to each issue. Our responses are to uphold the Body of Names in accordance with the cohesive Principles of our Awv/Father from which our Seed has come. In that the Awv is of Light, the responses of our thoughts generate light in our members. One may curtail dwindling mentality by considering the sum of their branches prior to responding. As noted, the Illuminations are obtained from the members of the collective residence, for in them are the patterns of the Thoughts of the Awvim. One affirms all in their Rings according to the placement and works of Light. By observing and entering into the chambers of the Rings, one is Illuminated by all that the Awv of their House has set in place. As that which is read inwardly, one upholds the members collectively according to the Light

that causes them to appear. The resources for Illumination are the construct of ones mind and their branches for in them are all attributes ofthe Father of Lights set by Name and function. The conclusion of every response rest with the mind, both the responses of Words and Deeds. At the summations of a journey, the responses of the mind on behalf of the members are gathered into a SeedHead through which one transposes them selves unto subsequent states of residency. Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 1821.33 mydqphcmj
Verse 2 And also the sum of your brothers yjata gw the branch/tribe/stem of Lawi/The Unifiers ywl hfm a family/clan of your Fathers yba fb the ones drawing near with your productivity/Words ta brqh and they are joined collectively through your ascensions yl[ wwlyw and they are upright/agreeable with your collective wtryw and the sum of your Light and your offspring sum up your productivity ta ynbw htaw to the faces of the Tent of the Congregation. td[h lha ynpl

The Enlightened Mind that bears all members is upheld and supported by the Unified Body of Lawi, whereby Lawi is called the brother of Aharwan. The Unified Body is called the Tent, being an assembly of boards and vessels that house the vessels of service. As Aharwan lifts us and carries forward the entire House of Thought in all species, the Unified Body in turn supports the Illumination of Mind whereby it is

upheld by the Body. The Mind bring nears the entire House of Lawi by extending the consciousness into the fabrics, bones, and sinews, whereby the Body is not a strange thing. By imparting the Enlightenment to the brother of ones dwelling Yaoquv heals the separation with Oshauw/Esau. The House of Lawi is called the Branch of your Father, meaning the tribe / Branch of the Awv of all branching of Mind. Father ALozAR appoints the dwellings for the Lawi / Priesthood, amongst the land's of Light. Within the Name of ALozAR is the Oyin/Zayin Body of ARAL. The Lawim are called the brothers for they uphold the mind and all member's. The House of Lawi/Priesthood appears prior to Aaron / Aharwan; yet the Kuwhnim/Priest / Aaron precedes Qahhath as Aharwan is the older brother of maShayh/Moses. In the realm of manifestation, all things are revealed through Wisdom whereby a house is built to contain its glory. Though the head is present in the cell, the Rings of RAwaben are the first to form in the embryonic body of Lawi. All that is made is built for the Head of every Name, which is HhameShich / The Messiah, your high/ascending Priest kuwahen [Col 1:1519; Eph 1:3-6, 9-11].

Therefore, a body is prepared first, and then the glory of the Awv, which is the CrownHead of a Name appears and fills

the temple with its substanceweights of glory [SYM/Ex40:33 -34]. Each Name is a unique one of ALhhim, as a snowflake, a Name born from the offerings of ALhhim is the only begotten of the Awv which is sent into the World to have cognizance of the Father. For though the Name is of the Awvim/Father's it is born as a Seed. And a Seed does not know the Awv until the day that what is in the SeedName opens and emerges, whereby it declares the Awv/Father and the glory that it has with the Awv from the beginning [Yahuchannan 17:2224]. In that a Name has cognizance of the Awv it does not perish, for it is always joined to the Source of Life [Yahuchann an 3: 16]. In the day that you give all of your SeedName, you will see the Faces of the Awvim appearing, for they are in the SeedName and appear as your Name unfolds to be the Faces of the Awvim. RELATIONSHIP OF RESHUN AND ALOZAR Reshun, 55, is the Father of Fathers, also called the Father of Lammad. As the inner core of Light gives of itself, the Values of 55 are compounded. 5x5=25/10. The Values of 10 denote the full giving of Reshun. The equation of 25 is balanced as, 235, or 23=5, which is also read by association of Values to be 2 35s that formulate the Body of 70/Consciousness. In this manner of giving and harmonic associations, all things are made and appear, whereby there are the transfigurations and transformations by Light. The 2 sides of 35 are the Lights of Lammad hl and lh. From the giving of the Lights of Reshun

the word, HalleluYah hywllh, as a combination of Numbers and Name's, is formed. When one utters the Word HalleluYah hywllh they are declaring the Origins of all Numbers/Values and Words of Praise spinning from the core of Reshun. The Oyin Body is born by ALozAR, for in that the Mind of ALozAR is within Reshun, as are all HhaAwvim, the Body appears as the Values of the Awvim are formed. The formula then reads 0235 = 70. From the Body of Consciousness oo, then all Faces of the Awvim appear as the Numbers emerge in the midst of the Body of o2357o:o123456789o. All Fathers are in the midst of the Mind of Reshun for they are Light. The Values of 15 are read as One/1 Light/5 which bears its faces through the sides of Lammad, whereby the Light of the days are called by the Names of the Fathers of Lights. The Word of 15 is hy/Yhhthe Emanations and Deeds of Light. The phrase, a family/clan of your Fathers, yba fb, denotes the inherent presence of the Lauwi who are the binding force of the Auwvim, the cement that holds all Names and Rings as one. The Lauwi are called 1)the brothers those which uphold; 2) the branch/stemthe means of ex tension of unifying thoughts; and 3) the family of the Fathers. Verse 3
And they maintain the Collective charge as a result of guarding the branches trmm wrmw and as a result of guarding the entire tent, lhahlk trmmw

affirming the Vessels of the Seed to be of the distinguished ones dqh ylkla a coupled with ALthe Seed of the heart altar, jbzmhlaw there is not approach of wbrqy al nor dying of the collective. wtmyalw Altogether (as a heap) are they; altogether with you. tag hg

The charge is kept by levels of Understanding. At each level of ascension there is hearing of the Thoughts at that level. The charge is to two parts: one part is of the branches of mind--the members and the other of the tentthe body of mind, where by the charge is of the totality that is extended for an increase. What is transferred and preserved in the mind is the level of charge carried out by the Mind of Aharwan and the Unified Body of Lawi. When the spices are transferred to the mind, the mind receives the charge of the tent of meeting, whereby what is formed in the tent is preserved in the mind: i.e. the preservation of the jar of manna. The jar of manna is stored seed from the Rings of ALhhim are distributed in three lots according to the offering, the wood, and the house of the shavbeth in whichone is residing. Each transition is made by Understanding, thus one cannot whip another into actions of Light. As the Word's are heard inwardlyin Shamonn, they lead to transitions of the entire house as oneaccording to the charge of the Tent. One maintains the charge whereby they do not retreat nor backslide into former states of veils.

The heart, the inner core of the SeedStone, is hard or soft according to what the ears are housing. The heart moves one as to what one eats and says, and thus regulates the mouth. Therefore the condition of the heart is based upon Shamonn hearing and expressed through Gad, as they are set in the Rings of ALhhim. When the heart is bleeding from its inner core, then the inner stone of the SeedName is giving of all that comes into it whereby ones houses are full and running over. We have plenty upon our tablesthe tongue, when the heart is the altar to YahWah. mydqphcmj

ChameshHhaPekudim (Numbers) 21.34

Verse 34 And one of YahWah speaks/thinks upon ALmaShayh. hmla hwhy rmayw You do not fear the sum assembled/what is with you wta arytla there is a mark in your hand , according to your fruit, dyb yk I have given/appointed the sum assembled/what is with you wta yttn T wm[lktaw T wxrataw T wl ty[w T ty[ rak T yrmah lm jysl T wbjb bwy ra

What one utters is their most cherished thought's in order that what is within may expand by speaking. The purpose of speech is to reveal the most brilliant and precious thought's that one has inwardly. Through speaking comes forth an appe

arance. What is said by words forms a mist or a cloud of images. When one sees what is assembled there is no fear of the out-ward or manifestation. All before us, though it may appear greater than our inner assembly, is subject to our Words, for by words alone all things are. Therefore we battle not against flesh or blood, but stand up to all appearances, and call them subject to the Words of our Names to whom are given all forms, states of consciousness, and lands. For without the Numbers and Words of the Twelve of Lammad, of whom we are, there is nothing made that is made. Our crowning glory is our Words. Are Words are the Seeds of our Life which do not pass away nor are they given to vani ty. All that is not of our Words shall be utterly destroyed, for the Thoughts of the Numbers of our Name are withdrawn from them whereby they fall. That which is our Nameremains or our Life is in them. This is the judgment that one makesand executes in the day that they behold all before them. According to GerenHhaAuwerneh HhaYavwsi, one becomes a master of their word's and their states. Mastery is regulated from the throne of the heart altar
[CHP 22:38-41].

According to the offerings of a Name so are the results of ones Words set into motion, for through the offerings the Words are fully released into all dimensions, those invisible and those visible [Tehillah/Ps 19:14]. We are given the Rod of Iron from Awv GerenHhaAuwernehHhaYavwsi, to regulate

all things by the Words of our Mouths [Yeshayahu/Is 11:4].

The Rod of Iron is an amalgamate of Wisdom, Understanding,

and Knowledge through which we rule over all foundations, and that which is built upon the stones, and the fruit/expressions thereof. Iron, Fe, with an atomic number of 26 as the Name of YahWah, is a heavy magnetic metallic element, silver-white in pure form. The symbol of iron is the Lammad, in which are all properties of Thoughts and their Words to govern all names and states. One who is imparted theLammad speaks from above over all things, invisible and visible.
T wta wkyw T wynbtaw T wm[lktaw T dyr wlryah ytlbd[ T wxrata wryyw
35

Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 21.34 25 mydqphcmj ChameshHhaPekudim (Numbers) 22
And the collective of the offspring of YishARAL journey, lary ynb w[syw 1 and they encamp collectively wnjyw T bawm twbr[b T wjry dryl rb[m

Each state of movement is accomplished by ten steps. As there are Nine Values in Ten, the movement between states is through the calculations of fulfilling a transition, whereby the movement is achieved. When all ten Values of thought are implored, one fulfills a shift in location. Likewise every com-

mandment is the fulfilled by the unified hands of ten. There are ten levels to fulfill each Word by their deeds (ten fingers) and their progressions (ten toes). The Values of the fingers and toes are the means of fulfilling each thought and House. There are ten tens to establish a city q upon the hills of the Father's/Awvim. Each state of fulfillment is compounded to form a cluster of tens. An encampment is formed by all members dwelling as one, as the members of the body congregate together as one. Each city (collective settlement) that we make is founded upon the collective stones of agreement to reside in that place [CHP 33]. There is joy and peace in the home when all who dwell together make-up the sum of their Names together. No one is withdrawn unto themselves or counts themselves apart from the whole. Sadness or loneliness stem from thoughts or actions that are separate from others. Each resident serves for the Common Good. A collective body is wholewithout division All Names are considered without partiality. The Light within each resident is of the Same Light of Reshun ncr. A happy home is where all residents are considered to be onea mutual parts of the whole. Each resident contributes to the Collective Unity.
T rwpxb qlb aryw T lary h[ralk ta T yrmal
2

The glory of Words rise from the lips of YishARAL, as Yahdah rises upon the wood of Gad.

What YishARAL does to speech is perceived by Balak, offspring of Tsiphur/a birdwinged messenger. What opens from Balak is according to the words or winged messages that come from the tongue. Mortal or immortal, all things are formed by words. By the Words of YishARAL, what is encountered, even contrary to a Name, is reconstructed for good.
Balak, meaning an opening/to be split opened, or to lay waste the inner reserve for expression and sequential generations, perceives how the Collective Body of NamesYishARAL affects speech, and therefore, one beholds how the of Words of YishARAL affect the state of speech and what is created through words. The Words of YishARAL are a unique tongue.

Languages of the peoples (the nations) are an exclusive speech uttered in preference for ones position, called a strange language [Tehillah 114]. In contrast, the Word's of the YishARAL are inclusive and of Light. As Light which bears its rays unto all inhabitants and worlds, the Words of YishARAL are spoken on behalf of all peoples, nations, and their families. The Words of YishARAL are those which are given to us as a Collective People from the Rings of ALhhim. Therefore, the One of ALhhim speaks the totality of whole words of the AL/Seed of Light [SYM 20:1]. As the ALhhim speak from their Rings so we of ALhhim have the same mouths to speak the same Words, whereby the Words of HhaTeuwrah are read and spoken through our Rings whereby we bear the fruit of them.

Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 21.34 25 mydqphcmj

When one comes upon the lines that it is I that speak these Words, one should firm up from their inner core and cry aloud that----------------the Single Voice of my Name in ALhhim is now speaking these Words of Life, whereby one gives the Word's of Life to their members. From the inner assembly: maShayh speaks the sum of these Words [MT 31:1], and in these Words there is no death upon the tongue, for they are the Words of the Life of the Father's / Awvim. One who speaks these words triumphs death through their words and deeds, and in all states of transition. A worm may become a butterfly in one phase of transition, but then sow itself as a worm in the next generation. The Words of Life triumph death, whereby when one passes through the gates of sheol they are not swallowed up in death again, but rise triumphantly from their graves of mortality with meShich, for as the mind so is the body. Therefore, it is through the Mind of meShich---the Origins of the Thought's of HhaAwvim/The Fathers that form the Head of every Name, in which is the full measurement of the Number's of our Names, that we triumph over death and all of the association's of the world of corruption. The manifold wonders of the Thought's of OLiyun are

born in every detail written by Light.

T dam [h ynpm bawm rgyw T awhbr yk T bawm qyw T lary ynb ynpm
3

When Balak'the means to open the western chambers for re-production' sees how the Collective Body of Names YishARAL affects speech, then what is in Muab/Moabin the region of the loins becomes a heap of stonesseed principles of the Word's spoken. The term rgy is translated as a heap, as stones piled up [SMB 31:47]. The Words spoken are heaped up in Muab to be born/made manifest. The Word's that one speaks affects how the stones are arranged, and more so what will come from the stones of Muab as all within the stones are extracted unto an em bodiment. The foundation of all soul is the Stone of the YishARAL, upon which one stands [SMB 49:24; D&C 50:44; 88:44; Tehillah. 118:22]! Muab pertains to the generative aspects of embodiment, whereby what is placed in Muab determines the sequential states of thought and residency. The foun dation of meShich, as the stone that the Builders of ALhhim laid in a Seed, is the cornerstone and crown of a Name. According to the Numbers of Yahdah, all things are transformed from the base of a SeedName, per the arrangement of HhaALhhim in Baniymin. In the Seed construct, the QphahPaWah Ring surrounds the Tsada-Tsada Ring through which transformations occur by the Numbers. Yahdah is the off-

spring of the Qphah-PaWah ALhhimof those who distinguish their lips by the Numbers of Light. The State of the Kingdom of YahWah possesses all things distinguished, both invisible and visible. The Kingdom comes from within, like a tree which spreads forth from within a Seed, whereby the Life in our Names swallows up all of death and transfers the worlds and all within them into the Kingdom of YahWah [Yeshayahu/Is 25:8]. When the Life of our Name enters into what is deadthat which is dead/dor mant/sleeping in our Seed is quicken unto everlasting Life in accordance with our eternal Name. As one enters into the Light of the unfoldings of their SeedName, they enter into what is called the Unified Consciousness of their Name and into the Body of the Unified Consciousness in whose Rings their Name is housed. As one expands Consciousness by the offerings of Yishshakkar upon the wood of Aparryim, they then operate according to the Consciousness that surrounds the mind and the body in which they dwell.
mydqphcmj

ChameshHhaPekudim (Numbers) 26
T yhyw T hpgmh yrja T hmla hwhy rmayw T rz[la law T hkh rhab T rmal T arta wa T laryynb td[lk T hl[mw hn yrc[ bm T tba tybl T laryb abx axylk
1

T hkh rz[law hm rbdyw T ta T bawm tbr[b T wjry dryl[ T rmal

Verse 4
From a formulation of twenty year hn yrc[ bm and upwardsthe ascents of Illumination hl[mw are according to the rak Order of YahWah of the sum of maShayh/Moses hmta hwhy hwx and the offspring of YishARAL: lary ynbw the ones emerging from the state of Metsryim/Egypt. yrxm ram yaxyh

Each Name is counted as the branches of its Seed spread forth as the k Kephwfrom formulations of twenty. The spreading out of ones branches is the sign of the Life in the Seed. The States of our Seed are formed as we emerge in to the Lights of the lands to which we belong. The Lights of our Names bear a harvest of Words in conjunction with the Lights of the Lands we are suited to reside. Each Name is suited to bear its full expressions within the Lights that it is formed. Our placement in the Consciousness of a society are likened to types of plant that are suited to a region of climate and illumination. As our Name spreads forth its branches upon the altar of YahWah, the Rings of a Name rise and expand to provide a state for all that a Name emanates. i.e. the Eyes of Rawaben/Reuben expand within the structure of the SeedNameBaniymin. As the rings of a Tree are evident from the Seed from which it emerges, so are the Rings of our Name evident in the houses in which we make for our Breath to reside.

The Arets/State of each house is according to how the ALhhim are pleased to dwell together. As the ALhhim form each State of Residence, we do in like manner by projecting our Rings, by the Words of our Names, to form the lands in which we reside. According to the sides of Light in which we are assembled from the altar, we form and enter into the lands of our Names. The lands that we form are the lands of our inheritance. By the assemblies of the Rings of ALhhim into one body, they form 12 Bodies of Lammad, commonly known as the twelve branches/tribes. The configurations of a Name are suited to the Numbers of a Name to form the States in which a Name resides in HhaAwerim/The Lights of the heavens and the earths. The Numbers of YishARAL within a Name designate the lands to be of the Lights, whereby what is of the Lights have a home to dwell. In that the Numbers are of the Lights, and the bodies are of the Numbers, the rays of Illumination that spin from the sides of the Lammad of a Name have a residing tabernacle.

The Days of the Fathers

T bwar 5 T lary rwkb T bwar ynb T wnj T yknjh tjpm T awlpl T yalph tjpm T rxjl 6 T ynwrxjh tjpm T ymrkl T ymrkh tjpm T ynbwarh tjpm hla 7 T hydqp wyhyw T la y[braw hl

T yclcw twam [bw

The Rings of ALhhim are steadfast and resilient, for they are founded upon the Judgments of Dan. RAwaben as the first born of YishARAL depicts the birth of the Eyes/Rings of a Name which are born from their Seed. As the Rings of a tree are evident from its seed, the Eyes of ALhhim appear in those born of ALhhim. Through the Eyes of YahWah one sees all things in this world and into the worlds to come. The seven eyes are born through Chanuk, or grace [SMB/Gen 6:8; Tehillah/Ps 33:18; Mishle/Prov 15:3]. As one stands in the favor of YahWah, the 7 Eyes of their Spirit of ALhhim are opened whereby the Spirit of a Name enters into them as their habitation. Thus, Nwach, upon the platform of finding Chanuk / Grace, the eighth level of Lammad, enters into the Eyes of YahWah The Names of the 7 Eyes are Palwa of the Zayin-ALphah/ Wah-Bayit, Chetsran of the Hhwa-Gammal/Dallath -Dallath, Karmi of the Newn-Chayit/Mayim Tayit, ALiav of the Lam mad-Yewd/Kephw-Kephw, NemuAL of the ShayinSemek Rayish-Oyin, Dathan/Qphah-PaWah/Tsada-Tsada, and Abiram of the ARAL Ring in which all congregate as one, and through which the Father is magnified/enlarged. When a Seed opens, the Life of the Father is enlarged in the Rings of ALhhim that forms the body of the Name. The patterns of the Rings are inscribed in the fabric of the draperies that form each tent/body part. The thought patterns of the Messages/keRwvim/Cherubs, produce visual vibrations with

in the strands of the tissue, whereby the messages of the keRwvim are woven into the fabric of the body [I SM/Kings
6:29, 32, 35, 7:29, 36].

When one sees through the Eyes of YahWah, then they speak the things of YahWah in accordance to the degrees the Eyes of their Name are opened. The full opening of the Eyes is through the oylah. By giving all from each house, the windows of a house are fully opened to see all things as they are seen in the Eyes of the Unified Consciousness. As one has the mind of the most high so are their eyes. As one sees, so they speak. Their words are the testimony by which their houses are judged/discerned. We need no other witness to defend or argue on our behalf, for by the word's that we utter the heart and the state of the eye's of a Name are disclosed openly. (And in the writing's that we write) In the day that the Rings are assembled according to a Name, one receives the Breath of YahWah. The Breath is one Spirit, and is imparted from Yhh and Wahfrom the Emanations flowing from the Momentum Side of Breath and from the Ex tension Side of Breath. Each Breath is of 3 Rings of ARAL in the day that the Spirit is quickened from the dead, which is

the design of the Momentum and the Extension Rings and their offspringprojection of their Life forming the Ring of ARAL. The design of each Spirit is made in the Fire from the two sides of the altar: the Wood and the Offering. When one is quickened from the deadness of their Seed, they are called YishARALthe quickened Spirit of Life to compose a tree and its States of Residence. Until that day, one resides in foreign land of Metsryim;however, when they are awakened from the deadness of their flesh, they sprout and arise from that which they were strangers.

What triggers the transformation are the Words that a Name utters and formulates from their Number's. According to the definitions of the Words so is the definition of ones States.
When the Extension side of Breath is imparted first, then the Name is called by the lineage of the mother.Generally the Momentum side is imparted first whereby a Name is called by the lineage of the father. All Breaths are ONEunited as a vapor that incorporates all lands/bodies. The Breath of a Name is of the Awvim/Fathers who impart Life/animations to their Workstheir children. When the Breath of the Awv/ Father is given to another, then one distinguishes themselves to be of ONE HOUSE whereby there is no division of Spirit.

i.e. Through impartations of the 12 parts of one spirit to another we are bonded as spirit to spirit. In this manner we are one Spirit. In that all Breaths are ONE, we are also one blood, for the Life of the Spirit is in the Blood,which is the life flow of the Spirit [SMS/Acts 17:26]. Within the Breath of Aviyahua are twelve parts of Spirit. Six parts are within each side of Breath. The sides of Breath are to exhale and inhale. As the Spirit of a Name builds its house, the works of all Twelve Breaths of Lammad arrange the cells of the house according to the Rings of ALhhim there by forming a suitable and perfect dwelling. By the Spirit of the Awvim/Fathers, one distinguishes their house to be a place of many mansions. Each part of the body is a sanctuary to house treasures. From two rings of one cellthe inner ring and the outer ring, a body of twelve parts is prepared for a Name to distinguish themselves. Within the parts are the glory of Lammad. The Spirit of a Name makes its house/chambers for its thoughts and full expressions of joy. The blood of the Spirit makes the body or nations in which the Spirit journeys. When the House of RAwaben/Reuben comes forth from the nations, it means that RAwaben comes forth out of the body of the eyes whereby one sees through the 8:8 levels of Oyin Consciousness formed by the 35:35 Kuwhnim/Priests of the most high. When the flames of the Fire of the oylah enter into the Rings, then the crystals of Dan are opened and become enflamed whereby the Words of Fire flow. What is concealed in the north of Dan now flows in the south of RAwaben. The

secret things of YahWah are laid-up for those who have the Eyes of YahWah for which they are reserved. When the Eyes are set in a Name then one has a dwelling place to break open their SeedName and behold the crystals of Thought stored in them. As the Eyes pour forth their tears of joy, they melt down the crystals and behold the flow of glory contained therein [ZekkarYahu/Zach 3:9]. Upon the Eyes of a Name being set, one commences to perform the Works of ALhhim. Thus in the parable of Yahusho, when one has founded their Rings upon the grace/Chanuk of YahWah, they proceed to bear all of the works of ALhhim
[Tehillah 66:5; Mat 4:23; Yahuchannan 9:3].

The account of the eyes being ablaze with Fire/c, conveys the seven Eyes being the instruments of the Fire in the oylah (Rev 19:12 [Chazun]. The use of the eyes for Fire and Water denote the Eyes belonging to a Name/mc. The Fire of a Name is the Spirit of Wisdom. The Water of a Name is the Spirit of Under standing that houses all parts as one. The two sides of Breath, the Fire and the Water are the essence of a Name mc which fill the Eyes. The stories of the seven wells/Oyin of the Patriarchs are a reference to the seven columns that forms the structure in which the Eyes reside. The formulation of the wells is by the hand of BaarShevog, the Father of 7 Wells. The unstopping of the wells is the removal of thoughts which submerge the Letters of ALhhim to the world by accepting the know-

ledge of the world that becomes attached to the Letters. The Naming the Wells is according to the Names from the Awvim in Lammad. As the wells are opened they flow again with the Words of Living Waters/m [SMB/Gen 21:2831; 26:18-25].

The Naming of the Wells are the seven columns of Thought's composed by the Letters of ALhhim: Each Well is a pattern of three in three, being the sum of Nine. Within each of the three Letters i.e. sja are three Letters: pla tyj kms. The 3 in 9 comprise the Lammad/12/ in which are the Awvim/Fathers. Each Letter is the sum of Lammad or of three parts in which the Mind of Nine--of OLiyun/Most High abides. When the Values of Lammad are read, they are uttered as Awv 132/, which is the term for the 15 Fathers 15(32). The Awv is a ratio of 3:3. What is inward/3 is the sum of its sides 12. The Words and the Faces of Lammad are those of the 15 Fathers.
ALphahChayitSemek sja, the Seed and means of Ascension/Movements/ Rotations upon the Pole; BayitTayitOyin oTb, ethe Embodiment of the Nine Consciousness; GammalYewdPaWah pyg, the processes to channel and fulfill the Sayings of the Faces; DallathKephwTsada xkd, the gates/paths/configurations of Words of Life unto Liberty; HhwaLammadQphah qlh, the Illuminations of the Lammad and their residences; WahMayimRayish rmw, the Unified Waters of the Breath/Rewch distilled collective pools; ZayinNewnShayin cnz, the Words of the Directive Mind of Fire.

The Tewrahbeing the embodiment of Knowledge, and thereby which must be opened as Seed to make Bread reveals that the Names of the Letters are drawn out of the Wells in HhaAwvim. Within each of the Names of the Wells are the Values of 7. The Numbers 7 are in the midst of each Name: i.e. o7T7b. Calling the wells, Seven, is according to the 7s that make up the wells. As seen in another document, the pairing of the Faces/Mouths of the Awvim are 17the Unifi ed Sevens from which the wells are formed each with a mouth at the crown and a mouth at the foundation. According to the intervals of seven, the Names of ALhhim are made, which are the Names of the Letters. The Seven are set in the Mind of Nine, according to the Consciousness of Understanding/16/Oyin o whereby they abide together as ONE indivisible. All thought's and their Numbers are of Nine for they are of the compounds of the Mind of Lammad which have as their square root 12/3. In everything that we speak or write concerning the Mind of Lammad we are speaking of meShich, the crown and set jewel of Lammad. Apart from meShichthe Mind of Ninethere is nothing, for all things are created, Invisible and Visible through the meShich. There fore, one counts all things as dung apart from meShich for all that remains/continues and is and has been is in meShich. The drawing out of the Letters are set according to the series of Seven, set within a Name as the everlasting Wells of the obcrab BaarShevog Awvimthe Founding Fathers of meShich, whereby the meShich is the CrownSeed of

HhaAwvim/The Father's. Those truly interested in the Words of Life, desire, yes, they thirst, 'To Know' the means which the Words are formed by the Letters of ALhhim and their Number's. From the arrange ment of the Letters, one beholds 12 crowns in meShich. Each house is a crown upon an adjoining branch. One serves another by watching over their comrade as Gad watches over Nephetli. In the Minds of Nine there are 18 crowns. Each Head of Nine is a Unity of Two Names. There are 11 crowns of ALhhim, called the Crowns of Life k, which are positioned over the Body of the Letters. The crowns of ALhhim are PaWah, TaWah, Lammad, ALphah, Hhwa, Newn, Dallath, wah, Mayim, Kephw, and Shayin. The crowns sit upon the 22 Heads within the Lammad through which the Thought's of Lammad are fully spoken. 22 is the Mind of Pairs/Unity. Those of the TaWah/X/22 are a Master/ Rev./Rwv br=t. Each Head is the initial Letter of the 22 Signs of ALhhim. To each Head is given a Body of Under standing, which is the middle Letter in their Names. There are six Bodies of Life: the Lammad, the tree; the Yewd, the deed; the Mayim, the waters; the Wah, the unions; the PaWah, the openings/Yapheth of Rings to enable expansion; and Dallaththe paths and Words configurations Through the Bodies of ALhhim, which are distinguished unto the Mind that bore them, rises the glory of their crown.

ALPHAH pla
The initial Letter of ALhhim bears the inherent Values accord ing to their sequence of Seven in Seven. The subsequentLetter or the one in the midst of a Name, is the means of drawing out the Values. The third Letter, or final sign in a Word, is the crown of a Name. ALphah pla. The sum of ALphah is 30. ALphah is the Seed of Lammad, for by the Numbers in ALphaha and the Letters, it bears exactly as Lammad/30. The Letters of ALphah are set as the Values of 1 in 7: i.e. the ALphah to the Zayin; hence the Values of the Name are counted by the Values in Chakmah. The Words that the Fathers speak are through their Seed/son/offspring, whereby their Words are of Life and do not perish-Yahuchannan/John1:18].-The Numbers and their expressions are eternally secured in a Seed construct The Lammad is the means to stretch the ALphah Seed unto its height and to support all that is within it. The PaWah, as the lips, are the crown of the Seed. Through the mouth one extends all in the ALphah. The mouth of every living thing is the means to bring forth all that is with in it, whereby at the lips/crown of ALphah, the Fruit of Know ledge appears as a whitened head. The Names of the Wells of the Awvim are of the 21 parts/Letters unfolded within 12 of Lammad, whereby 21 is the crowning glory of 12. The Letters are brought forth from within the magnificent arrangements of Lammad and spoken at the mouth of the well that drips with sweetness.

BAYIT Tyb
The second Letter of ALhhim is the Body of the Seed, called a House. The means to draw out and establish a House is by the Works/deeds of Unity. The first two Letters, Bayit+Yewd are Twelve, denoting the Twelve Houses of Life. The crown of the House is the Tayit or Nine of meShich, whereby the meShich Mind is the head of every spirit, and the spirit the head of every body. In that the spirit comes from The Most High/OLiyun and in that the body comes from the Breath, they are rightful heads to which spirit and the body be long each in their order of manifestation. When the Spirit has opened all that it has been given, by giving all, then it can form a body of immortality. The Rings of ones habitation bear to Mind all things of their origins. Through harmonic union of the Rings, the paths to ones gates are opened. Every mark in the body parts, i.e. lines and colorations, pertain to the Origins of a Name. The sum Values of Bayit are 21, for a House is the Shayin Glory of the Awvim. When a house is of the Nine in OLiyun, then the glory of YahWah fills a house, for the spaces have been made to honor the splendor, whereby it may reside there.

GAMMAL lmg
The third Letter of ALhhim is the Voice that lifts up the head within the Body whereby the flesh does not prevail over the Mind that built it. The Gammal is the lifter of the head in

all states, in all forms from the worm to the Adim. TheMayim is the means to carry the Voice whereby it resounds in all states of Water's. As waters rise so do the messages that ascend through them from crystals to air. The crown of the Voice is Lammad, which is high and lifted up above nations and upon which every head is lifted unto its full ascent by the oylah. The sum Values of Gammal are 28, for the Single Voice carries the thoughts of the 28 ALhhim.

DALLATH tld
The fourth of seven in Wisdom is the Gate of Righteousness which forms in the levels of Knowledge above it. The Dallath is the path into which we are lead by the Voice of the Shepherd. The heart of a Name is shaped according to the Words of a Name. The means to attain all heights is by Lammad, the staff of the Shepherd, which is the dwelling state of the heart and by which one fulfills their paths. The TaWah/X/22 is the crown of the Dallath. The TaWah sits upon the seven branches of HhaMenurahh, providing access to the 7 Wells, both as the Waters of HhaAwvim and as the Oil of the lamps. Through the TaWah crown the mind is formed through inqui ries. The sum of the Values in Dallath are 38, the Directive to all states of Consciousness obtained through the Gates.

HHWA awh
The fifth of seven in Wisdom is the radiance and state of

becoming that appears within the sheepfold. The initial Letter is the Light and the Life contained within the Seed. As one enters into the paths of Light, the Light in their SeedName breaks open from the harmonic union of their parts, even as the Life in a plant breaks forth as the gates/nodes are open upon its branches. The means of fully bearing the Light is by the Wah or union of branches. The crown of the Life is the ALphah Seed that form on the heads of the Illumination. The sum Values of Hhwa are 12, for all Life and the Lights there in are of Lammad.

WAH hww
The sixth Letter of ALhhim is the yoke that holds together all things and comprises their sum. The initial Letter is the Union that sustains all thoughts whereby they do not perish. The means of fulfillment is the pairing of Names and forming of rods within ones House. As the Value of Wah are 6, so are there six rods of Lammad which are made as the wood is laid upon the altar in the evening andmorning. The crown of Unity is the Illumination of Hhwa that breaks open as the Light upon a mountain top formed by the cohesive structure of Semek. The sum Values of Wah are 17, the Faces that are formed by the unions of Names. According to the perfect Union of Names the four faces in Qphah are seen, whereby the Eyes of ALhhim and their expressions are born upon the heads of unified Names in the world to come. The Unified Faces attest to the harmonic structure within unified Names which is their crown.

ZAYIN nyz
The seventh of Wisdom is the Word of Zayinthe sword that rightly divides the truthwhat is made evident. The two edged sword is gold on the right and silver on the left through which the first layer of the wells are connected to the second level. Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 26 30 mydqphcmj Thus, when one looks into a well of the unified consciousness, they behold three levels of thoughts. The means to implement the Sword is by the Hands through which the sword is drawn and driven to bear the Words. With the deeds of a Name the Words are completely drawn out to the tenth power. By the ten of the hands one bears and forms the Directive Thought's of Newn 14/5+14/5 which is the crown of all speech. The crown of Zayin is Newn which rests directly above it, and from which the tongue is made to be its servant of Wisdom. The Newn Head is formed upon the tongue as the Works and the Words are the same, for as one follows the directive wielding of the sword, so they enter into the Newn Mind. The sum Values of Zayin are 31, the Lammad Seed from which the ALphah/1 is sown by Zayin/the tongue of Newn for its fruitfulness and increase, unto which all is spoken.

CHAYIT tyj

The eighth is the fruit of Understanding through which one is able to ascend. The Chayit is extended from above, as a ladder. Each rung is a step to be counted. At each level are observations and pastures for learning and meditations. The initial Letter is the means for one to be connected to all the levels of Thoughts. The attainments are measurable according to ones hands, for what we do conveys what we are learning. According to the positions of our hands we are connected to all spheres and states of Light, being of the same frequency of service. The final Letter, TaWah, is the crown of the deeds that is like a woven basket upon the head. We are connected to each level and others by the weavings of HhaTaWah. The sum of the Values in Chayit are 418 conveying the paths of transformation and liberty.

TAYIT tyT
The ninth Letter conveys the Minds of Nine gathered into one. The symbol is made of eight parts, 4 quadrants per side connected by the ninth in the midst. The one in the midst de picts the kuwahenhhaguwdal/the high priest. The Nine is the summation of all Thoughts, thus at the end of an epoch, the judge comes to discern what is in all things, providing mean ing and understanding of all states and their deeds. The voice of the judge gives discernment regarding all things, that which is of death and that which is life. When the judge comes, all things are summed into a new era of Thought and manifestation.

According to the Numbers and Letters of ALhhim activated one is set apart unto the State in which they are to reside. The Tayit is the symbol of 4 faces unified into one head, whereby the faces of the keRwvim/Archangels appear with the faces of the eagle, ox, lion, and Adim. These animals and the unification of the rings in Adim are not the actual heads of the messengers. Rather the keenness of the eagle eye is in the faces of the tsaphun/north; the ox, as a planter and tender to the fields, is in the faces of the qedam/east; the faces of the lion, denoting mastery of gold, sets the tone in the negev, and the faces of Adimthose of the Unified Rings is evident in the faces of the west/ywm. In the days of the coming epoch each head will be of Nine, Tayitof the unified sides ofLight, whereby the Kingdom that comes is of the Minds of Nine in all citizens. The means of fulfilling the Tayit is via the deeds, again which attest to the level of ones Thoughts. The final Letter is the Crown TaWah that unifies all minds as one, as the culminating fruit of the ages. The head that is form ed is full of expression on all sides. The sum of the Values of Tayit are 419the platform of liberty and transformationfrom one state/world unto another. The Voice of Liberty rings throughout the lands when the offerings of Ayshshur are made upon the wood of Shamonn.

YEWD dwy
The tenth Letter, the Hand of Lammad, through which the Thoughts of Lammad are carried forth to the tenth degree, meaning unto their fulfillment. The Yewd is the Gift

of Lammad that is all encompassing, being 10, in which all Values 09876543210 are transmitted by their deeds. By the giv ings of Lammad all thoughts rise, appear, and bear the glory of their Numbers. The Words of a Name are gifts of Lammad which are the symmetrical thoughts of Lammad whereby they are eternal. When the Number and the Letter agree, then they are interchangeable and thereby non-ending. A prophecy, tongue/saying, and knowledge all speak of a part or an aspect of the mind of meShich. When the complete state of all that is spoken comes into a perfect synthesis of em bodiment, then the parts are swallowed up in the whole [I Cor 13: 8]. To say that a prophecy is fulfilled, or comes to an end, means that what is seen and spoken is fully extended into the outcome of the saying, whereby it remains in the whole or sum. When a deed is performed in Unity, then the thoughts are fulfilled. When a deed is performed from some arrangement not of Unity, then what is outside of Unity serves to trump the full extension for the medium of giving is misdirected. Yet, what is given in the Spirit of Wah will trump anything that is encountered not of Unity, whereby the giving is fulfilled. Hereby we know that all that the Awvim in Lammad have given, and that which we give in the name of Wah will succeed fully. The crown of the hand is the glory of the Word that has been formed in accordance to its deeds. The Words of the Twelve Houses rest upon the fingers as jeweled rings as they are performed. The sum Values of Yewd are 20/K, mean ing that the deeds/Works of the Fingers are of the Life in a

Name that flows as fruit from ones branches.

Kephw wpk
The eleventh Letter, which is planted in the midst of the Garden of YahWah is the Tree of Life. The swords that point to the Tree of Life are the Tongues of HhaLawi which stand are positioned to the faces/expressions of the Master of all States. The initial Letter is the tripart branches of Lammad from which all levels of ThoughtsWisdom, Understanding, and Knowledge are born. The three branches also correspond to the embodiments ofYapheth, denoting the spaces; Cham, the forms; and Sham, the Names that carry the Numbers and Letters from which the spaces and forms are created. Through the offerings of a Name the spaces and forms in which one re sides are composed. The means to extend the three levels of Lammad in a Name are through the PaWahthat which one speaks. When the parable refers to speaking to this mountain, it is referring to a thought that has arisen into ones head[Mark 11:23-Menachem]. When one speaks out of their Name with the evidence/faith of acting in accordance with what they have said, then the mountain/mind will be changed. The mountain in the parable is the mind of the chief priest and teachers that seek to kill the meShich within you [Menachem/Mark 11:18]. When you command their thoughts to fall from your mind, and act according to the Illumination of your Words that are revealed to you, not by flesh and blood, then you move away from the obstacles of religion that seeks to hold you by mounting up their thoughts in your mind. The

crown of all branches of Kephw is the Wah, the Unified State of agreement amongst all levels which will rule over your branches with favor and grace. The sum Values of the Name of Kephuw are 106, the complete giving of the Mind of Unity.

LAMMAD dml
The 12th of 21, Lammad is the heart of the tri-parte configurations of Thought through which all things attain theirfullness of expression and by which their is a continuation, everlasting endurance of Life. The 12 of Lammad is the Letter that forms the Name Awv/Father 1/ALphah and 2/Bayit. Within the Lammad are the 15 Fathersthe Illumination of all Principles of Light, from which every dispensation of grace is granted to the worlds and all those who dwell therein, being recipients of the manifold grace of ALhhim. The initial Letter Lammad con veys the foundation of all living things which move and have Being. The Lammad gives movement animation and direction conveyed by the legs/staff/skeletal structure. The means to draw out all within Lammad is the Mayim or waters, which is the flowing of the Life within Lammad. The crown of Lam mad is the Dallath, as with the Yewd. The configurations of Words, depicted by the arrangements of the Dallath, from one triangle to the icosahedron of twenty triangles, are the crown of ones deeds and their directions. Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers, Chapters 26 30 mydqphcmj

What is formed by Words are the precious things of ones life, for they are eternal. The ability to form the cube of three triangles unto the full expression of the Kephw/20 within Lammad are the states of mastery and levels of the crown of Lammad. The Dallath crown are the clusters of crystals that form in the Mind which is the diadem of ones Tree of Life. The sum Values of the Name Lammad are 74the supreme consciousness of all platforms of Word configurations. The Lammad in a Seed enables a SeedName to transform itself in greater or lesser attributes of its Numbers whereby it forms itself a residence. A Name does not count it to be of arrogance to be equal to Lammad, nor is it depressed to be less than Lammad. What is in the origin of a Seed may be grasped by the Works of ones hands in accordance to the Fire of the Breath and the State of the Numbers activated in their Mind. [Who, being in the form of ALhhimthe 7 Eyes, thought it not robbery to be equal with OLiyun.] By achieving your fullness one does not take away from the Minds of Nine, but rather adds to the Tree of Knowledge upon which each Name is hung as a choice fruit.

MAYIM mym
The 13th, and therefore doubled measure of strength of the Collective is Mayim. Mayim is doubled for is the sidesthe depths and the heights of YahWah that flow as the waters below and above. The blessing of water is carried in the House of Ywsphah through which the waters are appoint ed for regeneration of fruit and their increase. The initial Letter

is Mayim denotes the waters below, and the crown of Mayim are the waters abovethose in the body and those in the mind. In the midst of the waters are the powers of the air that rise from the offerings at the heart. When the heart altar is giv en for thoughts apart from the Unity of OLiyun/Most High, then the prince and power of the air is adverse to what is below and above [Ephesians 2:2]. As the parts of your house are devoted to the Name of YahWah, then the former kingdom is overthrown, depicted as YishARAL rising out of their former impositions of vain servitude. The air is the chamber of the lungs, the inner cavity between the waters above and below. When the air is stirred up by adverse thoughts instead of those of blessing, then the mouth speaks foreign things amidst the waters beneath and above. The means of extending and fulfilling all in the waters beneath and above are by the Yewd/the deeds that one performs to bless and to give of themselves fully. The sum Values in Mayim are 90, the Numbers of Transforma tions which occur through Mayim. Therefore, what one does in their air affects the state of their transformations, and all things transform themselves into the faces that they project in the waters. i.e. One who lays a trap for others, to ensnare them into a web, are transformed as a spider who lives alone is only able to have a companion one time. i.e. One who gives all of themselves to enter into all Levels of Lammad, are transformed into paradise, in the unified company of the transcendant ones.

NEWN nwn
The 14th Name of the Awvim is Newn whose sums are counted as 28the sides of all Rings that emanate from a Seed, and also as 34, the platform of the Lammad through which the directive Eye of Lammad is before the Word and the Deed of a Name. The Newn is considered to be the Letter in the midst when all of the Letters are folded upon them selves. As an accordion fold, the Letters on the right are fold ed the leftunto the Newn which is in the midst of the tsaphun/north. However; when the Letters are unfolded, then the Kephw is in the midst of the Garden. The Letters of Un derstanding move like an accordion space ship, whose Num bers are 814the Chayit to the Newn. When one writes the Ring of Newn in the Letters, the Values are jn. When read as a pair of Number's they are 814, for the appearance is the other side of the source. When the Newn is opened, it speaks the Words of Chakmahthrough Zayin, its tongue, through which it sows itself as ALphah [Mishle 8]. Thus according to the Words of your mouth, one sows them selves into the state in which they are appointed. The crown of Newn is Newnwhat is drawn out which is the Head of ALhhim/28. The means of drawing out all things of the Mind of Lammad is Wah, the Unity between the founda tion of Newn and the Newn mind.
Midrash BayitHhaSham: ChameshHhaPekudim / The Book of Numbers,

Chapters 26 30 mydqphcmj

SEMEK kms
The initial Letter of Semek is the structure of the 15 Unified Faces of the Awvim which bears the fruit of Wisdom, Under standing, and Knowledge. The Mayim is the means of draw ing out of the branches depicted as the plasma that flows in wardly to supply nutrients to each part. As the fruit is the crown of the branches, the Kephw sits upon a twig as the adorning fruit of ones labors. The sum of the Values of Semek are 120/12/3 which are within the Fire of ones Breath. Thus when one breaths spirit to spirit, they give all from the three levels whereby their is a complete exchange between spirit and spirit. In this manner one partakes from the Faces of HhaAwvim at the ShulchanPaynim/Table of Faces.

OYIN nyo
The 16th Letter is the State of Consciousness of knowing all that is within the spirit. The initial Letter, Oyin, depicts the fulness of the Eye of the Awvim. When the Awvim Named the Letters, theycalled them by all that is formed by their perfect Union. One enters into the Letters only by having the Mind of the Awvim, to dwell into One House and bear the delightfulness of Unified Faces. Thus in the worlds to come, the faces of the citizens are those which are unified depicted as the four faces of the keRwvim. The means to explicate all within the Consciousness of a Name is by the hands or deeds with attest that the Mind of Consciousness is active and engag

ed in ones Deeds of their Newn crown. The sum Values in Oyin are 130/4, the Unity of Lammad which is the one in three counted as four. Thus, the concept of the trinity is faulty and unable to seat itself in The Lammad ! In Lammad are 15 Fathers, 3 Sons/Offspring, and 7 Spirits of 1, an Assembly of Qphah/19The House of Kuwhnim are counted as 25two fivesthe Newn Mind depicted in the House of Nwach/Noah/14/5:14/5. When the 1 of Lammad gives of itself there are 2 on the left [Mayim and Newn] and 2 on the right [Kephw and Yewd] whereby the Newn/ 14 Mind is set as the Crownthe Directive Eye of the House. As the Newn Mind sees, the Body of Oyin is formed, being an assembly of all within its 7 [16] Rings. One of the Newn Crown is the 1 of 4 which is the platform of Consciousness in any state.

PAWAH hwp
The 17th Letter is the mouth or the Sayings of HhaKuwhnim. Upon the lips are the Words of Knowledge that distinguish ones dwelling state, even as a tree is distinguished by itsfruit. The initial Letter, PaWah, is the 4 Faces within the Enlighten ed Mind of HhaKuwhnim. The means to bear fully the Say ings are through bonds of Unity. By the bonds of Unity the Sayings are fully extended, and only by Unity can the Sayings have a home to flourish and bear their weight. The crown of

the Sayings are the Lights that rise from the Words spoken. As the Words flow from the mouth they carry the Lights with in them, the very Lights in which the Words are made from the altar. The Illumination comes out of the mouth and crowns the lips with goodness. The sum of the Values in PaWah are 91/10/1, for all Sayings are of the Seed of a Name through which one transforms them selves by creating the Seed of their Mind. As the assembly of ThoughtNames, Numbers, and Words are assembled in their SeedHead, so they have their embodiment. Thus meShich comes into a house that is faulty that it may rise up the Heads of the Twelve within a house, which belong to the Original Mind of OLiyun/Most High [CHP/Num 26:2]..

TSADA adx
The 18th Letter in the midst of Knowledge is Tsada. Through bearing the branches of mind one has the means to extend their thoughts fully, like the antlers on the head. The means of emergence of the branches enables movement and thus change of location as well as fortitude of thoughts. The transformations of mind are according to the Number of clusters of Dallath: 4 to make the triangle whereby one stands; 6, the cube which enables expansion of Consciousness; 8, the Octahedron of unified faces;12, the Teraysarun/Dodecahedron of being able to house the sides of Light at all degrees, and 20, the Icosahedron/The Tree of Life in the midst of a Name. The crown of Tsada is the Seed construct of the mind that ap-

pears in the midst of its deeds. The Values of Tsada are 95/14/ 5, the age of Avrehhem and also the sum of all configurations of Dallath/50/5.

QPHAH pwq
The 19th Letter of the Awvim is Qphah, depicting the means to distinguish oneself by their cap. The initial Letter is the sowing of the SeedCap that breaks open to make its sides of peace. The means of totally displaying the cap of a Name, which is the cap on the cornerstone, are the bonds of Unity. Anything not of Unity is utterly despised for it keeps back the stone of Enlightenment from appearing [Mishle/Prov 6:19]. The crown of Qphah is the PaWah, which comes from within its coverings. That which one says distinguishes their mind where by they are known to be according to their Words, the basis of actions [Mishle/Prov 20:11]. The sumValues in PaWah are 186/26/6, the bonds of Unity. That which is spoken from the Unified cannot lie, even as Qahhath ofLawi cannot tell a lie. Though a mind may lie or eye deceive, the nerve between them is always true, and knows the secret things, which are the intent of each member. Hence, the glory of a Mind is the Unity of its sides whereby its Sayings are of perfect ratios without partiality.

RAYISH cyr
The 20th Letter of the Awvim is Rayish, the Mind of Life. From the Thoughts tested in Fire, the Mind of a Name endur-

es. Only what is tested in Fire can remain, for all else that one processes in the world is burnt up as wood, hay, and stubble. Your sins are not carried forward into the world to come, nor can they be. If any retains their sins, having them not remitted by the blood of their Redeemer, then they remain in a world of corruption. The means to bear the Shekinah Glory of a Mind is the deeds of ones Hands. Thus all learning of the Tewrah is for the purpose of doing, through which the Thoughts flow through their hands into the Unified Kingdom of YahWah. The Crown is the Shayin, as fire it sits upon the heads of those who are of the Thoughts of YahWah. The sum Values in Rayish are 310/4. By the fiery deeds of a Name, so is the platform in which they enter in the oylah and lift up their twelve heads [CHP/Num 26:2].

SHAYIN nyc
The twenty-first Letter, Shayin, is the glory of Lammad.Being of the same Numbers as Lammad 12, Shayin 21 is the glory of the Awv/Fatherthat which houses the attributes of all drawn out of the SeedNames of the Father. The same is the meShich/jycmthe results of the Fires activations through ascensions. Glory in a Name is released through ascension in Firethe oylah offering's/number's 28. The sum of theLetters in Shayin is 360/9. The 60 it gives to Semek/60, which is the side of Shayin.

The configurations of Shayin and Semek are also read as 360 whereby together they are Achadd. The Semek, being the wood, and the Shayin, being the Fire, are always side by side. All of the pairs of Letters of HhaAwvim are the Values of 9 Nine, for the crown of the Letter's are of Knowledge. The Mind of meShich is Nine which is the summations of all Letters of Knowledge Shayin 300, Rayish 200, Qphah 100, Tsada 90, PaWah 80, Oyin 70 and Semek 60. By pairs they are Nine Teshuoh, i.e. Shayin 300+Semek 60=360/9; and all together they are Teshuoh/Nine 9oo/9, being the Mind/Nine of Oyin Shayin or the Mind of Understanding and Wisdom. The Houses of Wisdom/8 and Understanding/4 are 12/3 which is the square root of Nine. When the writings speak of the Judge coming in the last day's they refer to the Mind of Dan or one of the Mind of Nine coming into the world, whereby all that is in the world is discerned to be interpreted. The Judge analysis each house as to their productivity and if the fruit of a Name are of the Numbers from which it is made. Even as one examines the fruit in the last days. The Eye of the Farmer or the Eye of the one at the Market examines the end product to determine if the fruit has attained the last days tobe harvested and whether or not it is up to the standards of the one buying. The means to draw out the glory in our Seed Name that we have ever had with the Awv/Father is through our deeds/hands/y dedicated to carry the Thought's of our Name.

As the hands are activated in the waters for each offering and as they are fastened to the Pole of Lammad they transfer all in our SeedName unto Mind of Ascensions. That which arises / j within our SeedName is the crown of our glory.

TAWAH hwt / 22 / X / Taw

The twenty-second Letter, TaWah, is the means to unify sides and to connect the glory obtained to a seed whereby it is transposed. Hence, the Values of 21+1, the Shayin strands of glory and the Alphah is the make-up of the TaWah; through which Thoughts are transposed from one level of consciousness unto another, and through which the glory in one Name is joined to another to weave the House of YahWah. When the writings speak of being woven or knitted together, it is referring to the TaWah strand that forms two pyramids as the sides are unified. The initial Letter are two strands of northeast and southwest that bow to one another whereby the paths into all sides of Light are granted. As a chromosome of Life, the TaWah contains the totality of the Thought's of the Awvim/Father's. The employment of the TaWah ALhhim, is the means to enter into the sides of Light having shown no discrimination for another. The means of fully entering into the sides of Light is the wah/6, which is the bond of perfect union of the Awvim, through which the twelve branches are bonded into six branches of Knowledge. The crown of the TaWah is the Hhwa/h , the Light that rises within the Mind and settles

there. The sum Values in TaWah are 411, the access to the Tree of Life in the midst of the Garden, for those who are of the same Mind of Unity eat thereof, but a stranger cannot find the way. THE SETTING OF THE NAMES OF THE 7 EYES ACCORDING TO THE PAIRS OF SEVEN, THE SIDES OF THE MIND OF LAMMAD The Names of the Letters of the ALphahBayit are drawn out of the Seed of Lammad/AL/13 and its composite Values of 22/4. Each Letter is Named and placed as it is seated accor ding to 7, The Numbers of the Eyes of the Perfections. According to the Eyes of Seven set within a Name, one finds the grace of YahWah. When one encounters/finds the grace, they are seen by the Seven Eyes. As one stands before Lammad daily in the Paths of Ascensions, they communicate fully through their Eyes, whereby they are Eyes to Eyes. The magnitude of Thoughts reveals the perfections and simplicity of the Unity from which they originate. The setting of the Letters by pairs of Sevens conveys the Origin of the Offspring of ALhhim, as the Letters and their Names are the Offspring of OLiyun/Most High, who fitly dresses them with a garment of Light. The chart: THE PAIRING OF THOUGHTS AND THEIR ASSOCIATIONS BY SEVENS;

illustrate the Origin's and oversightthe Bishop's of the Asse mbly of ALhhim. The summations of the Sevens/Perfections of Wisdom and the Sevens/Perfections of Understanding,each being 49 denote the Paths of Bayinah and the Paths of Chakamh. The pairs of 49 are the sums of 98, read as the Liberty of Complete Giving which enables the fulfillment of perpetual ascensions/hhaoylut-number's 28. The associations of 98 include the Values of 1 [9-8] and also by their stance of increase, the Values of 72 [9x8], which are read as the Neuwn Mind/14. The sum of the pairs are then comprised of the 72 or bhz/7 pairs/bodies, meaning that which is of Gold/Wisdom. These are the 7 pairs or 14/5 of Chakmah, and the 7 pairs of Bayinah14/5. The 72/14/5:72/14/5 of Bayinah and Chakmah are the Name of ncr Reshun from which Wisdom and Understand ing flows. The Union of the Lights of Bayinah and Chakmah are read as 25 or two fives, the sum of 10. The process of read ing the redacted Values of that which has been manifested is the means to the Source Seat of the World, even as reducing the cells in the body to their genetic DNA contained in one cell. Within the 10 are the Nine of OLiyun 09876543210 in which is the Mind of meShich, the Head of the Assembly that is always subject of the Awv of Reshun in all things.

The meShich is the One of the 9, which is anointed. The SeedHead/1 of every Tree is the anointing of all that rises /8 from the Life of the Awvim. In the SeedHead the oil of the anointing runs unto the feetto carry forth is will. The One in the midst of Eight comprise the Nine. This one is HhameShich, the expectation / hope of glory with in every Name. The Letters are set according to the arran gement of the Breath which is in the Mind of Dan/9. The same is call the Mind of meShich, the Judge. Within the Nine of OLiyun/Most High are the 18the Counsel of Light that rests upon the shoulders of the Unified Head of T Nine. In the Nine of the Most High are the Faces of LightsThe Awvim/The Fathers/the Principals which compose the Body of Lammad/30. The 15 Fathers compose the 3 10s in Lammad; their reductive of 3 is the core of the Nine which enables the Nine to ascend above forms of em bodiment where by they are of the most high. As the Lammad spins to cast forth its Light within the darknessthe veils of Understanding that forms it's body, then the glory of Lammad is spread out 35:35, a formula of 30+5 for each side of Lammad. The union of the sides comprises 70 stars of Light which are the 70 Priests set in the high est heavens, and from these 70 are the stars of their Dominion the Offspring of AL hhim which are set in three rings of star'sthe Rings of Wisdom, the Rings of Understanding , and the Rings of Knowledge.

Each SeedName that is set in the Mind of the OLiyun / Most High is a star in the heavens [SMB/Gen 15:5]. As one reads the heaven's in the days of their offering's, they are beholding the Mind and its Head of Jewels spread out in three bands; as the band's in the hands. In the midst of the heavens is the band of Kesil / Orion; those above are of Knowledge and those underneath are of Chakmah. The Rings of stars include the bodies of the planets/traveling stars and their crowns. i.e. The bodies of Yahdah [Jupiter] and shemmesh [the sun], being of Chakmah; the bodies of Yishshakkar [Mercury] and levanah [the moon] being of Bayinah, and the bodies of Zebwlan [lands of Light emanating from the core of shemmesh [the sun], and their star crown's being of Knowledge. From the cluster of the 70 Kuwhnim/Priest in Kesil / Orion [BethALgeuse] the Body of the Unified Consciousness and the 7 Rings of the Pleiades are formed from which the Name's of ALhhim are born [Gomws/Amos 5:8]. The ascensions of the Mind leads us to the platform of Seven 5s, the sums of 35. As the Values are read from both sides, the 70 appear, as a crown of 70 star's, upon the Throne of the Royal Mind of Reshun. The 70, being the perfections/ 7 of the Mind of Reshun/10 set the intervals of all thought's to bear the fruit of the Most High/OLiyun. According to the 70 Kuwhnim/Priest, there are 70 Names of the Congregation of YishARAL [CHP/Num 26], whose Names are begotten

from the Fires of the Kuwhnim. The 70 of YishARAL are the fruit hung upon the Tree of Knowledge. As each Name of the 70 is activated within a Seed, one bears the glory of HhaKuwhnim, their Fathers housing the Immortality of Perfection Unions. The 70 [35:35] of the apex of Paired Values are the Origins of the 21 Letters and their sums/totalities22. The 22nd Letter, TaWah, is the union of strands by which every Thought is sent forth to bear its glory. 2x2 the Letters are paired according to the pairs of Seven. Through the distinguishment of the Letters, all thought are communicated by the Awvim/The Father's. The Fathers speak the Words of the Letters according to the 7 Pairs. When Words are spoken according to the Mouths of YahWah, the iniquity of the Amori is finished. As a result of putting to an end of corrupt speech, the Houses of YishARAL rise from their enslavements to the lands appointed to them by the Patriarchs: Avrehhem 123, Yetschaq 456, and Yaoquv 789. As one speaks of the perfections, they formulate the State of Immortality of the Kuwhnim Mind which is of the Counsel of Immortality and the Lights of ImmortalityReshun.

The Mustering of Tribal Branches of Thought pertaining to a Name from the House of Aaron-Aharwan--Kuwhnim/Priests for every Generation

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Bayit HhaSham Midrash 13539 US Hwy 24 E, New Haven IN 46774 www.bethashem.org

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The Kingdom of Names

Functions & Values of the Living
mydqphcmj Scroll of Chamesh HhaPekudim The Book of Numbers, chapter 26

House of YahdahValue Determinations

VALUES

6 - to unite and maintain 70 the understood revelation 1000 -of mastering principles / concepts 5 - equipped with illumination/garments of light 100 - signs of totality, a collective residence

FUNCTIONS OF REGULATIONS/REINS Gower ro a contraction ofrwo eye opener/alert/ watchful eye of Shepherds; all eyes aligned and Anunnnwaw to testify, verify concepts, affirm the placement of theEyes/Rings for Shalah hlcl to draw out, extract securely, bring forth values unto rest, to dwell/abide for Perats Erpl break open for an expanse Zerach jrzl to shine/glow/radiate for Chetsran*nrEjl pursue /research/delve for Chamul lwmjl ample/full of mercy, no condemnation *functions 90 in Rawaben

The House of YishshakkarShepherds

VALUES 4- inquiry into all planes of Light 60 - structuring of uniting concepts 1000 - for mastering principles/concepts 3 - to reveal/with entrustment, being 100 - signs of totality, a collective residence

FUNCTIONS OF CULTIVATION/LABOR Tulo/olwt to compose via sacrifice, Thought properties/transformations, a fiery/scarlet worm for PeWah/hwpl Faces/Mouths of Wah, Sayings of Summations of Light arising f rom the alta r of service for Yahshwav/bwcyl bring up unto mind, restoration, recall, replay, repair for Shamrun/nrmcl safeguard, preserve, to maintain, keep, retain, watch after

For The House of ZebulanResiding

VALUES 60 - structuring the united concepts into branches 1000 - for mastering principles/concepts 5 -fitted robes 100 - composed from all drawn out of the signs of totality, a collective residence

FUNCTIONS OF DWELLING for Sered drIl to tremble with joy within the network/gridwork of light, a grill, patterns of Names and their aligned Teraysarunim for ALunnwlal to establish a holy habitation, to house knowledge; an oak/strength, stability, for YachleAL laljyl the hope of AL, occupying renewing habitats of AL of The United Order; with expectations of growth

For The House of RawabenSeeing

VALUES 3 - trustee of all dimensions 40,000 - to extract principles/concepts 700 - to satisfy/fulfill 100 - a kingdom, signs of totality, a collective residence 30 - a guide for instructions and arbitrations
FUNCTIONS OF SIGHT Chanuk kwnj grace/growth potential for Paluwa awlpl wonder/discovery for Chetsran nrxjl investigating 90 with Yahdah for Karmi ymrkl understanding / vineyard succeeding levels of Paluwa for clarity / transparency: ALiav bayla United Order extends The Principal NemuAL lawmn discerning light activities Dathan ntd insights for compositions Abirammryba to verify thought expansions

For The House of Shimeon/Shamonn---Hearing

VALUES 2 -listen to interiorize to develop concepts 20,000 - to mirror principles/concepts, results of tithes 2- to establish 100 - a kingdom, signs of totality, a collective residence
FUNCTIONS OF COMPREHENDING
for NemuALlawmnl discerning light activities for Yamin nymyl to perform w/illumination for Yakinnykyl establish the pillars/ foundation based on performances /Yamin; right leg /pillar of Temple for Zerach jrzl to come forth, arise, appear with radiance * functions a 90th to Yahdah for Shaul lwacl deep quests 'To 'Know' the under world unto full extension

The House of G adWealth of Word's

VALUES 40 - word formulations through inquiries 1000 -gathering principles/concepts 5-the illumination of 100 - a kingdom, signs of totality, a collective residence
FUNCTIONS OF SPEAKING for Tsphunnwpxl watchman / discern / preserve for Chaggai ygjl feast/ascend/lift-up values for Shuni ynwcl to differentiate/ extract/rest for Azni ynzal to balance/ appropriate/stabilize for Ori yrOl wakeful/alert/ guard wholeness for Aruddwral fortify/bronze/ delve/reveal for ArALiylaral messenger /interpret/centering, speaking from the midst

The House of Aphrayim/Aparryim Blessing

VALUES 2 - complementary of values 30 - trustworthy 1000 - strength of principles/concepts into One 5 -fitted robes 100 - from all signs of totality, a collective residence
FUNCTIONS OF GROWTH EXPANSION for Shutelach jltwcl to lay, position, appoint seed/concepts for Bekerrkbl birthright of all laid, chosen, to select and regulate expression for Techan njtl to compose and release measures of grace, supplications, prayers succeeding level of Shutelach: for Oren nr[l to examine, discern placement of seed harvest, alert to progressions

The Hose of Manashah Transferring

TO
HEIGHTEN VALUES

2 -to build/establish 50-multiple layers a full extension 1000 of principles/concepts with 7 -a complete 100 collective residence

Makir rykm recognition/approve/acceptance/mould Guloid dOlg verify/testify of all inner statements Ayozar rzOya strength of active principles Chalaq qlj distinguish and cultivate concepts AshriAL layrca affirm/verify the United Order Shakem mkc shoulder responsibility/carry forth Shamido Odymc Name of Knowledge; to assure,testify Chephurrpj dig/excavate/search/explore Tsalphachad djplx marksman of oneness Machlah hljm renounce fault and damages/release Noah hOn movement between states/adapt/mobile Chaglah hlgj encircle, go around, a partridge Milkah hklm counsel/queen/advice/determination Tirtsah hxrt pleasing explanations/replies

House of BaniyminFounding New States

VALUES 5 - radiant emissions 40 - to elucidate 1000 - mastering principles/concepts 6 -united threads 100 - composed from all drawn out of the signs of totality, a collective residence
FUNCTIONS TO ADMINISTER/ MANIFEST for Balao [lbl to swallow, assimilate, absorb for Ashbal lbcal continual flow of thought for Achiram mryjal my chamber is exalted, my inner com-panions are raised for Shephupham mpwpcl couch down, lie-in-wait, guard the den, inner defense/immunity for Chupham mpwjl protect, seed coating *for Ard dral knowledge of all roles, bronzed *for Neoman nm[nl agreeable, pleasant, harmony with Principles * succeeding levels of Balao

For The House of DanJudging

VALUES 4 - inquiry, access into 60 structures 1000 for mastering principles / concepts 4 - an inquiry into all 100 - composed from all drawn out of the signs of totality, a collective residence
FUNCTIONS TO JUDGE/EVALUATE for Shucham mjwcl to proceed in equality with all Breath, bend low in reverence, be humble, bend low in acknowledgement whereby one may inspect, uncover, dig, go deep, explore depths, an inspection chamber, determine equality for all decisions/judgments without partiality; to recall the Unity Base of Names and judge/plea to be One, to number Atahthe summation whereby one is righteous, aligned with the Breath of YahuWah; Yeshayahu/Is. 43:26

For The House of AyshshurDecoding

FUNCTIONS OF AFFIRMING for Yimnah hnmyl to empower to proceed, counsel of right side for expansion, confirming by implementations, to defend for Yishwi ywcyl to equate, agree with, suitable, to adjust/smooth stones to fit in place for Baryoah hoyrbl mind develops to change locations; to travel/move/progress with affirmations positioned a 90th Noah /Manashah, same root as hon two succeeding levels of Baryoah: Chevur and MalkiAl for Chevur rbjl association, network, woven for MalkiALlayklml Counsel of United Order to expand and to keep/maintain the unified state Sheruch jrc to extend, reach, to supply, continual outpouring, renew affirmations, Bat Ashur

VALUES 3 - trustees of 50 - the fittings/robes 1000 strength of principles / concepts into One 4 inquiry 100 - from all signs of totality, a collective residence

The House of NephetliMeditating

VALUES 5 illuminating 40 - all that arises via inquiries, being 1000 - of multiple principles concepts evident of One 4 -inquiry 100 - from all signs of totality, a collective residence

FUNCTIONS OF COMPLETE MEDITATION for YachtsAL laxjyl por-tions of the United Order, bisect, distinguish the parts for Guni ynwgl to defend, protect, to colour, shades/ hues of reddish black, nature of a bud to open and reveal the color for Yatsaor rxyl composition, mould, math, to convey a measurement / extension of Rock/rwx for Shallam mlcl make full restitution, reward, to make complete/perfect, wellbeing, shalam

House of LawiTemple Unifiers { Priesthood }

VALUES ARE SUMMED WITH AHARWAN AS THEY ARISE

FUNCTIONS OF JOINING Qahhath thq assemblers, an ally, impetus to transmit Chevruni ynrbj comrade, associate, companion Qerachi yjrq clear, bring together, soothe, uncover Gomarram mrmo assemblers, bind in bundles, expand MaShayh hcm drawout/reveal the Shayh Lamb Miryam myrm manage revelations, evaluate, resin Gershun nwcrg garment of embodiment, fruit Livni ynbl to clarify, elucidate, whiten Merari yrrm distillation, support, to change, alter Machli yljm hollow out, to form cavities i.e.chest, eyes Mushi ycwm to feel, handle, sensitive, disposes, to detect an intrusion as well as to stabilize direction with the staff

House of AharwanThought Illuminators

VALUES 3 - to rise, trustee of 20 - all branches of thought to become apparent 1000 - for emanating unlimited Principles/concepts unto the complete recall, imprint, mindfulness of all Light activities FUNCTIONS OF ILLUMINATION Aharwan nwrha enlightenment, giver and opener of all Seed/Concepts of AL Nadav bdn to give freely, without reservation AviYahuaawhyba foundation of becoming, to unite Breaths unto their full extension ALOZAR rzola The United Order is strength/helpmate; to see the end from the beginning: mouth to mouth Ayithamar rmtya isle of palms, steadiness, immovable

hwhy
Midrash BayitHhaSham: Mishneh TewRah / Devarim / The Book of Deuteronomy, Chapters 1 4:11 hrwthncm

Mishneh TewRah (DevarimDeuteronomy) Chapter 1

Words carry forth the Thought's of The Most High / HhaOLiyu. When the Words are spoken to the 10th gener a tion, then they are fulfilled. When one speaks to the 10th generation of Moab, then one cuts themselves off from enter ing into the Kingdom of ALhhim, for Moab is the extension

of the flesh that puts-up a wall to prevent one from crossing overgoing beyond their border of self-determined state of residence whereby they enter into the Collective state determ ined by ALhhim. In order for a Word of ALhhim to be formed, these must be 12 Dallath/12d. The Words of ALhhim are then lodged with the 48 Centres of Enlightenment, a compound state of Mind by the associations of the Values 12x4 or 12d. All Words of the Dallath patterns are called the Words of YahWah. Each Word is a structure of Dallath/d/4. 4d forms the Words of Wisdom. The Pyramid/Tetrahedron. Midrash BayitHhaSham: Mishneh TewRah / Devarim/The Book of Deuteronomy, Chapters 1 4:11 hrwthncm 8 d forms the Words of Understanding. The Cube, being a union of two pyramids head to tail that emits the third in it's midst. Octahedron, two pyramids base to base. 12 d forms the Words of ALhhim and Knowledge. The Teraysarun / Dodecahedron. 16d forms the Words of the Unified Consciousness. The Sphere or Unified Eye Ring. By Words of Wisdom squared: 4x4-16 we come to enter into the Unified Consciousness. Through seeing all sides of a Thought we form the circle of Consciousness. From Consciousness developments we attain to OLiyun/Most High: 16+4=20. 20d forms the Words of OLiyun, the most high. The Icosahedron. The compounds of the 20d from the Sayings of

the Auwvim/Fathers which reside in the midst of the Nine of OLiyun: 4x20=80/PauWah/Sayings. The five Word Forms are the Words of Life. The patterns of the Words correspond to the five solids of Plato.

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Different chapter The 40 day and 40 night are periods of inquiry and ascensions to become Illuminated rather than a fast of the body. The 40 day fast is an imposed thought upon the text. The Tewrah conveys that the Bread and the Water are yet to come based upon the attainments in the Mountain. The days of 40/Mayim pertain to inquiring into the Distillations of Thoughts, the Vapors and Dark Mists from which the Voice speaks on the mountain. The text is not implying fasting from food or water. The Bread of Knowledge forms and waters within the Seed flows from Zebwlan upon making the ascension. By the Bread and Water one remains in the Word's of YahWah. MaShayh/Moses inquires into the Dark Mists which conveys that the inward construct of a Name seeks for the Words of YahWah, those which are inscribed in the tablets of the mind. The Spirit does not eat until the thoughts are formed and tested, then the Spirit of a Name partakes and rejoices.

The Spirit eats the teachings and the formulas derived from the thoughts and Words of ALhhim as they are observed and practiced. We hear the Voice of YahWah in the midst of the golden cheruvim/angels, over the mercy seat. The Single Voice of the Union speaks messages with in United Faces/Expressions conveying words of Wisdom. We discern message's of Wisdom via under standing/reflective thought and via knowledge/indepth thought concerning all that pertains within the Mind of YahWah.Thus as we enter into these bodies in search of our Divine Pattern, so shall the words of YahWah come into our ear as we behold the united faces within us. We approach the Mishkan via conscious mirroring of our Name at the laver. As we look into the water's to wash our hands and feet as the serving priest of our temple, we receive mirrored images concerning our commitments and progressions. At the laver we make our declaration to perform and enact, via whitened hands, and to proceed with cleansed feet in accordance with the Fire. We are alerted to any diversion

in our thoughts and we are blessed with affirmations of our proceedings as we stand at the laver. For until our hands/actions are whitened and until our feet are clean we are unable to proceed into the wonders of the Mishkan/Tabernacle. For who may ascend unto YahWah unless the hands are whitened and the heart purified upon the coals of Wisdom?We come to know the messages of Wisdom through doing the Oylah/Number's 28presenting all attributesa complete giving of our Name as a living sacrificefor all of the messages of Wisdom are founded upon the total giving of Unity. Hence, we come 'To Know' these sacred thought's only by giving ourselves totally to YahWah. Via the totality of our gift we affirm that we are of the Divine Nature of the Holy One's who abide in the Union of the Lights. Those who make the continual oylah, evening and morning, are of the class of the Seraphim the burning ones. YahWah dwells in Light. Therefore, within the Lights of our tribal Name's, we enter into the Face's of YahWah. YahWah abides in the illumination of

our THOUGHT NAMEwithin the Perfect Lights of the Menurrahwithin the perpetual Fires upon the Altarsand amongst the Light Words of the Unified Faces of our Name. We are called/read to come out of our flesh, to divorce it, and return as a bride to the House of Name's. As we enter into our bodies we descended with all attributes of our Names and also the strange ALhhim whereby we made a compound of flesh. With our eyes opened to the inner branches of Fire, we are to read the Nature of the Lamb. As we discern the structure of Light, we will denounce the strange and purify our Name's from them. We will eradicate every concept of self-exalting looks, lying, insults, harming the innocent, making unclean compounds, deceiving pretense, deafness vanity injustice, and unfairness, confusion, causing division, falsify hindering a witness, denying the verification of the truth, quarreling, hate, causing contention between parts, and to weakening the brotherhood. Every strange ALhhim pertains to a misalignment of names wherein one sees the parts apart from the whole. If there be such a trace of any of these, we

are touching the sides of the House of Babel and are engaged in making mortal bricks. Our bodies, as we seek Divine Purity, are the crucible in which the Fire will burn out every dross and residue not in harmony with the Nature of the Fire. This refinement occurs in all who hear the call for ascension to come out of her [Babylon] my people.We arise out of confusion/uncleanliness unto the House of YahWah. Being purified, we are transformed and transfigured amongst men and angel's. We enter into the veils of the Mishkan as we come in to the layers of thought's that comprise the Unified Dwelling. Within the veils we enter into the Presence ----the Faces of YahWah who dwells in the midst of the children of YishARAL concealed/forever [Ezekiel 43: 7-YechwzeqAL]. As the Principal Thought is always with its extension, or as the Properties of a Seed are always within its branches, so is YahWah forever within YishARALthe Branches of Name. As we truly comprehend, with full consciousness, the Abiding Name of YahWah within the House's of YishARAL, we shall no more make unclean/defile the

Holy Name by entering into an unclarified/unprocess ed forms of thought to create a mortal compound babel. In Babylon the Principle's of Unity are mixed with concepts of division whereby the house of mortality or the bricks of Metsryim/Egypt are built. Being of a mortal construct, Babel is a house divided against itself. This compound is the uncleanliness that the Tewrah and the Prophets speak of; whereby all matter of unclean issues run from the body. As the prophet YechwzeqAL states, the body is a compound of the kings/governing Principle's of Light being mixed/united with strange ALhhim/conceptsthose out side the Union of Light's. Due to this mixture, the mortal body contains within it both life and death, and being divided, it cannot continue or endure. This is the curse/restriction of Canaan whereby the land's of Cham will never over shadow the Lights of YishARAL. YahWah so loves the Unity of His Name that the Offspring of YishARAL are loved also whereby mercy is extended unto us to return unto the Unity that we forever belong. With such mercy there is no creation of our own devising that would ever be able to overthrow

our Name's. YishARAL must divorce herself from every strange concept that she has become engaged with whereby she shall rise into her pure light form and into a house that abides foreverthe House of YahWah. Those of this adulterous mortal compound walk as moving statues; those who are enlightened walk as trees. When the blind man could see, he saw humankind walking as trees, for he saw first the inner form of Life moving within the veils. This corresponds to meShich/MaShayh beholding the burning bush within himself. The burning bush is affirmed as we place our branches in the fire of YahWah whereby we declare that we are of One Fire with YahWah. Together we are engaged in the expansion of Thought's and their majesty.

We discern in the House of Dan every attribute of our Name. With Breath, we drink wine from the navel to comprehend the origins of the Number's and Letters woven within us until every cellular organization and space are known and confirmed for the Name of YahWah. With Breath we draw out living waters from the wells of salvation to raise/elevate the frequency of the seed/principles of Light and thereby affirm our

occupancy in the world. By intelligent Breath we speak accor ding to the Principles/seeds that are drawn out, for they are now empowered through our mouth/gate's. Youre Breath/rch/spirit is your Teacher. All of your parts learn to breathe as One as they follow after their Teacher, Dan Imparting the Breath of YahWah into Adim is the basic act of transmitting the Lights of the fathers into the rings of a seed. The ALhhim of extension kisses Adim and thereby imparts Breath within the House of Dan of a Name. The breath passes through ones nostrils whereby the Adim are activated with thoughts to fulfill their positions and progressions. With every breath we know that the sum of our being is loved and belongs to the union of Lights. Our Breath fills us and confirms each house to be operating in their place and our place amongst others. We transmit the life of our spirit through our words and deeds. We intertwine our Breaths which carry our thoughts and thereby affirm that we are one spirit. Every day as we give of our spirit in the oylah, we create a path for the fiery Breath of the father to pass amongst our parts [SMB 15:17]. Our members learn by focused breathing exhaled from and inhaled into every part. Your Breath teaches all of your members, imparting to them Words of rch/spirit through an organization of Numbers. Establishing the Numbers of our Names is preliminary for growth. The Voice of the Breath is the Voice of MaShayh/Moses and the Lambthe Voice of expounding Tewrah and receiv ing the Words via a humility of spirit. When one has their

branches arranged one to another on the altar they are positioned to learn. Otherwise, with your branches out of order it is hard for you to comprehend what the Teacher is saying. The Breath of your Name is the same as the Breath of YahWah. As you affirm the Breath within you, it heals all of your parts, washes clean, refreshes you with exhilaration, and renews your strength so that your youth is ever with you. The Breath of your Name never ages nor is subject to decay. The Breath is ageless and non-corruptible. Your members may become corrupt by thoughts and desires apart from the union of your parts; but your Breath is pure and carries the weight of your glory; however, it does not approve of your impulsive behaviors that entangle or snare you into paths of opposition to your own digressions. The burden of sin is a weight upon the mind and its parts. As you sense this weight, retrace your steps. Turn to the paths of Light coming from your seed which opens for you daily as you give yourself totally. Walk in the Light of your Name to self-correct and realign yourself to the spirits of ALhhim.

CROSSING HHAYARRDENN THE JORDAN. WHAT DOES IT MEAN? THE OTHER SIDE OF KNOWLEDGE BY NEW FORMULAS OF WISDOM WITH UNDERSTANDING

Crossing the Yarrdenn River is going to another side of knowledge or mind. We go beyond our current state of mind unto another dimension of the Light of our Names. We move into extended parameters of our Nameswithin constructs/numerical and word formulas of our branching mind to create a new state of habitation! As we receive from the Light of the fathers that is stored within our SeedName so the parameters of ones dwelling state changes. We go beyond the state in which we made in metsryim. We roll off our shoulders the former body of metsryim as we cross the great divide, known as the river of knowledge [Yahusho/Josh 5: 9]. On the other side we create a new embodiment to house the Light drawn out of our seed through our sojourning. We establish the parameters for a new manifestation in accordance with the formulas emerging from within us. The formulas have been developed at the altarsthe heart of Wisdom and within the waters of our originsthose of understanding. To enter into a new habitation one must have the formulas of Wisdom and understanding through which all things are made [Mishle/Prov 8]. As illustrated in the Letters of the Alphabet there are two sides of Light; one side is invisiblethe Numbers of Light, and the other is side is the visiblethe Letters of Light. By new formulas of Light within our SeedName we go beyond. We exceed our current definitions and thereby enter into that which is becoming from our seedNames. By the new compounds of our Numbers we form new states of Letters to create a new habitation [i.e. see BHM: The Alphabet, Part 2,

The Letters: www.bethashem.org]. The extended parameters are range from 1 unto 49a seven-fold state of the Numbers and Letters of our 7 rings/eyes [7x7]. The Letters that now robe us are according to activated congruent Numbers formed through ascensions of our Alphah seed. From our beginning state unto our Tawah/Totality, we move from one state unto the other according to our levels of trans formation of mind. Expansions with our SeedName occur via implementation of the ALphah Principal through our hands/ deeds/y/10, whereby we cross over the Yarrdenn and enter into seven progressions of tenunto 70/Oyinthe perfect state of the unified consciousness. We forgive or release 49 timesfrom our seven-fold position of completeness lest we hold within our seven eyes any karma of this world which maintain limited thoughts of another. We dismiss imperfections and limitations of stature that hold one to an incomplete state. Rather we enter into the stature of meShich. No one can hold a sin against our name unless we agree to hold it there also; hence, it is with understanding that we hold no grievances within the eyes of our body or Name fields. As HhaQudash YishARALthe Holy One of Israel holds not our sins within the union of Lights, lest the union be held to our mortality, so we forgive others lest we hold ourselves to their mortality. Hence, we release all sins, lawsuits and demands for property in this realm, whereby we are at liberty to move into the states of our WordName.

We submit all controversies according to the Body of the unified consciousness whereby we receive mediation via the councils of the Just and their higher Ordersthose of the seventyto maintain a freedom from entanglements to this world to fulfill our crossing HhaYarrdenn. Shebuowt July 2011 Shevuwouth

Shavuot, weeks, shebwo owBS, shebuowt twowBS

Inscribed in the Tewrah as following the Shevbo Shevbwt-seven sabbaths/twtBSobc initiated by the wave sheaf, lit., a fulfillment/obc of Shevbwt/sabbaths/twtBS; as the wave sheaf follows the sabbath of ChagHhaMatstswat/Feast of Un leavened Bread, likewise the day of Shebuowt follows the seven counted/numbered sabbaths, for when anything is numbered, the interior is seen; the day is called the fiftieth, a reference to being extended as a plant that has been extended with fruitful branches. Shebuowt On Shebuowt / Shavuot we behold the results of the Light within us, hence we look forward, via thought progressions, to behold the first-fruit that develops within us annually; as with the wave sheaf being an evidence of emergence out of Metsryim/Egypt, so are the first-fruit an evidence to our mind that we are yielding fruit of the Tewrah/Torah, as results follow phases of completion so shall we see ourselves in a new state/residence of productivity; after we execute and establish the procedures completely;

the day following is the consequence of our established evaluationsknowing the number/value occurring within the 7 seven sabbaths; we do something, and then the results follow; as Pesach / Passover - ChagHhaMatstswat is a festival of seven days/ALphah to Zayin/the acts of Wisdom, Shebuowt is the festival of seven weeks/Chayit to Newn/the establishment of Understanding / Reckoning and Sukkot is the festival of seven moons / the complete renewal of Knowledge; thus for each of the Teraysarun/Pyramids of Wisdom, Under-standing, and Knowledge, there is a Festival of Light. Shavuot occurs in the moon/month of Zebwlan when the moon is residing within the camp of Zebwlan during the monthly cycle, signifying that Shavuot corresponds to our state of residence planted into Ten Land's; as the festival of ChagHhaMatstswat is mirrored in Sukkuth, the wave sheaf is mirrored in Shebuowt; whereas one is a mirror of seven months/works; Shebuowt is a mirror within seven Shevbwt/ sabbaths; signifying the acts of Light occurring within the Lands of the Oyin Body, which have been completely establis hed and rooted with evidence of the first fruit; to say that the days mirrors one another is the Nature of Light to communicate fully, that is from i.e. ALphah to Zayin, or from one end unto another, so are the days and the months and the festivalsmouth to mouth. Values, 94/dx, transference

of gates unto new dwellings, to reside as the free, in liberty; 8:8; shebwo/owBS7:7 is derived as o=bc; the wah may serve as the equal/balance sign in a word.

The Real Calendar! The Calendar from Star Field's Above and Beyond, that Moses brought down from the mount.

Leavened (chamatz, chametz, mj) xmj

Sour, fermented; raised bread (composition of beaten grain/concepts), creating an illusion that provides no substantial contri-

bution and obscures the nutritional essence; force of asserting ones will/j resulting in illusive/m branches of thought/x; a process of elevating/j messages via liquids/waters/m unto a change of the substance/x (hence, symbol of the watery / illusive body); perspectives/elevations arising/j to result in a/m change/x; grains of the mincha remain unleavened; once the grain is mixed with the oil, it may rise to become leavened if not eaten in haste--accepted without hesitation/delaywithin the day of its making. For when the teaching comes, it is to become apparent, clear, brought forth with evidence; the teach ing comes from the flow ing spout of Aparryim, or upon the lips of Gad, or as it arises from the heart of Nephetli, or as it is reaped from the oasis of Zebwlan, and is to be eaten without hesitation. On condition that it is not secured from the flesh, the teach ing will become leavened by the mortal body into which ithas been gathered; whereby the teaching will become misunderstood and no longer accepted through faithbeing an affirm ation of what is given. When the teaching is not received with joy into the Reuwach/Spirit/Breath, it may become sour by allowing it to be interpreted by the flesh nature, even a consternation, for one looses the essence of the frequency of Light carried in the thought of the mincha. Thereby the teaching that develops within the body of flesh is altered and is not of ALhhim, but rather a rendering of flesh, becoming an alteration/leavened loaf which will violate the commandment/order of ALhhim, thus the leavening of the

Pharisees which reduces the Principle/Seed to the mortal nature [Menachem/Mk 8:15]; also: vinegar; to delay,causing to sour; wicked, violent, cruel, in the sense of ruined; what has become learned, causing offenses to arise/elevate, like the aris ing of the messages in battle; action/work/j of vapors/m unto change/x; on the day of Shavuot, out of our dwellings--with in the branched messages of Light, we are to bring forth a new mincha, being formulations of the Numbers of Light; the Shavuot mincha pertains tothe offering of bread being reaped from coming into the lands of the Oyin. The vibrations of thought within us are waved according to the light frequencies of the Numbers given to us as we demonstrate determination for coming into the Lands of the Oyin. The Numbers establish the sides of our dwellings and compose thoughts according to the wealth/value of the Numbers as they have been finely sifted by Breath. The numbers/values have risen within to become apparent in the words and the Thoughts, as those baked, being heated in the Fires of the minds oven via contemplations and review, allowing them to be welded together as fine flour forms a new loaf. The term, hamatz, translated as unleavened by the Hebrew text and leav ened by the Christian text, pertains to becoming apparent. The Nature of the Values of Light which are counted during the seven shebetut/sabbaths now rise to surface via the Breath This is called the leaven of the Breath and does not pertain to the leaven of the flesh or the leavening of the Pharisees.

4503-04 pl.

bread offering manchut tjnM; sing. grain

offering, manchaih hjnm

minchaih, composed of two words: manna/nM and life/hj, whereby it is called the Bread of Life; speaking the Yewd in the word with the Chayit forms the word, Life; appears as the teachings are spoken and performed; each minchaih is from a classification of the various kinds/nym of seeds that pertain to each House from which the offering is made; grains formed during the oylah in Beniyman are laid upon the heart, as 18 Seeds of Chai/Life, via which the instruction that has been formed becomes expanded/multiplied in the mind; those that pertain to the teachings in their heart shall reap the harvest in their mind; teachings that correspond to the oylut/ascendant/ burnt offerings; the grains of each offering are formed by the assembly of the thoughts of all of the Rings of an offerings; the meal of the houses of Understanding are from the inner parts of the seed/grains; the entire parts of the seed are not used to produce the meal of understanding; the meal of the houses of Wisdom are from the ground grains of both sides; the meal of the houses of Knowledge are from the plants that produce their grains at the crown, as wheat, verses the seeds that are formed upon the sides of a plant as corn; the grains formed during the process of the head of the offering rising, as the head of grain rises within a plant; pertaining to giving / receiving instruction; transformation through related studies pertaining to each offering/season: concepts of freshly parch-

ed grain upon the coals of the altar, or beaten grain kneaded to gether and formed into loafs, a bread offered to Chakmah or Bayinah prepared for the Fire and the serving Kuwhnim / priests; lit., following after/m the desire/quest/n of theworks/j of Light/h; anointed/m unfoldments/n of ascending/j compositions/t; the minchaih is offered during the hour of prayer of the incense prior to the lavenehhzekah/frankincense, during which the Seed of Beniyman is lifted up as the grain offering of the oylah, while the grain is lifted up, the left temple and then the right temple are touched to initiate the release and the spinning of the SeedWord to form the minchaih, as between the temples of the head is the rod of the oylah, from which the ripened grains are drawn out as the temples are pricked; as the rod of Aharwan buds and bears ripe almonds, so does the rod of the offering bear the grains for the minchaih; the means to renew the mind with instruction; that which is currently unfolding within us and ascending with the oylah/ burnt offering unto illumination teachings; formulations of composed thought's according to our desire/quest which rises as bread to illuminate our Mind regarding the inward quest of the tribes; each minchaih / mincha is a guide to inquiry and study i.e. the minchaih for each day of Sukkut pertains to a focus of study according to the number/valuation of the sides faces/bullock; studies are not to be entered into by random, but are to be made in pursuit to fulfill a determined value and appointed Principle in regards to the sides; each of the face's

sides offering requires a minchaih of three tenths of an ephah to be entrusted and communicate the wealth of the Principle; two tenths of ephahto establish and formulate the Principles of wealth; a requirement for making a minchaih for strength which per tains to studies with an objective to honor and mature in the ordering of Principles; a minchaih for the meek is comprised of one tenth of an ayphh/ephahwealth compounded which pertains to studies/exchanges of minds concerning the myster ies of wisdom, their preservation and carrying through with the values and the establishment of honor pertaining to the sides and the unified strength; minchaih for an alignment/capacity to learn of a chatat/sin offering pertains to studies of en lightenment regarding our ascents from ignorance, separate ways, with a purpose of rearranging thoughts; a mincha is gen erally accompanied with a wine offering/nesak, for with a study comes a flow of understanding/wine; minchaih types: (1) minchaih alhamachavath/tbjml[hjnm (also called minchaih pitim/mytphjnm): unleavened bread made with flour mingled with olive oil, baked on both sides in a griddle/ flat pan, then broken into pieces in humility and anointed with oil; commemorates the ongoing need to apply understanding in the pro cesses of thought; (2) minchaih maracheshet / tcjrmhjnm: unleavened bread made of fine flour and baked with olive oil in a stewing pan, representative of concepts/beaten grain derived from

dreams or meditative states and requiring priestly interpretation beforebrought to the altar/jbzm/heart; the baking process should be slow, the bread baked in the shape either of small square cubes, of leaves, or of trianglesshapes that pertain to the building nature of thoughts, the branching of the tree of knowledge, or the insight that is obtained via study and medi tation; (3) qarban rashit/tycar nbrq: offering of the firsts (when of grain); not permitted for the altar, but are to be submitted to analysis in prayer to YahWah/hwhy unto their maturation; (4) minchat bekurim/myrwkbtjnm: grain offering of the first fruits, acceptable after having been parched with fire tested by the Spirit, confirmed to be of Wisdom; (5) salet challotmatsut/txm twlj tls: square cakes of fine flour fashioned to structure and build up the heart, referring to the bread of covenant/agreement and signifying concepts/beaten grain formed in alignment with the dynamics of the heart to sustain us unto totality, square pertaining to the base of the teraysarun, hence thought patterns coming from the base/foun dation; (6) sulet murbechet challut/twlj tkbrm tls: cakes of fine flour fashioned after the pattern of the boards of the mishkan/ nkcm, signifying that concepts/beaten grain form in alignment with the dynamics of the body; ref. to the Staff of Life, in that bread supports the body as a staff supports the skeleton;

(7) rekikay matsut/twxm yqyqr: thin wafers fashioned after the pattern of the priests cap, signifying that concepts/beaten grain form in align ment with the enlightened mind; (8) challutlechem chamats/xmj mjl tlj: offering of unleavened bread made in connection with peace offerings / mymlc in the shape of one round loaf, to com memorate the unity of consciousness characteristic of thanksgiving; (9) shebuowt/shavuot minchaih/hjnmt[bc: two wave loaves of unleavened bread offered during the Feast of Weeks, denoting the first fruits of the manifestation of the Word appearing via the formulations of elevated Thoughts of the Most High, (not as mortal flesh, nor leavening of the world, in which is corruption)weavings of Light threads/through Thought formations; note: the minchut of fer ings are mea sured in hand fuls/tenths of an ayphh/ephah/hpya, whose portions are determined by the capacity of the mishkan/tabernacle/body, in di cating that we are to rest in/be content with the level at which we are functioning, having faith that HhaSham enlarges our hearts unto greater capacity at an appointed time.
Values, 103/gq: consecrated communications; 498/jxt: measurement of transformation in labors/services; composing changes/transformation stages unto ascension; 5:5:5. See fine flour/tls; ephah/hpy[. Compare offering/hmwrt; wine offering/ksn; burnt offering/hl[.

Shavuot, weeks, shebwo owBS, shebuowt twowBS

inscribed in the Tewrah as following the ShevboShevbwt/ seven sabbaths/twtBSobc initiated by the wave sheaf, lit., a fulfillment/obc of Shevbwt/sabbaths/twtBS; as the wave sheaf follows the sabbath of ChagHhaMatstswat/Feast of Un leavened Bread, likewise the day of Shebuowt follows the seven counted/numbered sabbaths, for when anything is num bered, the interior is seen; the day is called the fiftieth, a reference to being extended as a plant that has been extended with fruitful branches, on Shebuowt/Shavuot we behold the results of the Light within us, hence we look forward, via thought progressions, to behold the first-fruit that develops within us annually; as with the wave sheaf being an evidence of emergence out of Metsryimso are the first-fruit an evidence to our mind that we are yielding fruit of the Tewrah, as results follow phases of completion so shall we see ourselves in a new state/residence of productivity after we execute and establish the procedures completely; the day following is the consequence of our established evaluationsknowing the number/value occurring within the seven sabbaths; we do something, and then the results follow; as Pesach-Chag-HhaMatstswat is a festival of seven days/ ALphah to Zayin/the acts of Wisdom, Shebuowt is the festival of seven weeks/ Chayit to Newn/the establishment of Understanding / Reckoning, and Sukkot is the festival of seven moons/the complete renewal of Knowledge; thus for each of the Teraysarun of Wisdom, Understanding, and Knowledge there is a Festival of

Light. Shavuot occurs in themoon/month of Zebwlan when the moon is residing within the camp of Zebwlan during the monthly cycle, signifying that Shavuot corresponds to our state of residence planted into Ten Lands; as the festival of ChagHhaMatstswat is mirrored in Sukkuth, the wave sheaf is mirrored in Shebuowt; whereas one is a mirror of seven months/works; Shebuowt is a mirror within seven Shevbwt/sabbaths signifying the acts of Light occurr ing within the Lands of the Oyin Body have been completely established and rooted with evidence of the first fruit; to say that the days mirrors one another is the Nature of Light to communicate fully, that is from i.e. ALphah to Zayin, or from one end unto another, so are the days and the months and the festivalsmouth to mouth. Values, 94/dx, transference of gates unto
new dwellings, to reside as the free, in liberty; 8:8; shebwo/owBS 7:7 is derived as o=bc; the wah may serve as the equal/balance sign in a word.

Shevuwouth
The mincha that are made to YahWah, including the loaves of Shevuwouth, are according to the Order of Light 'All mincha which verifies the nearness composed within to Yahwah is not made to be leavened [Teuwrah Hha-Kuwahnim/Lev 2:11].' There are various manner of making the bread minchot which is the various means to compose thoughts. The manner of computing the Numbers for Shevuwouth is by bak ing in the oven via which one renews their Faces/expressions of being unto their full ex-tension of Newn. The offering is waveda vibration of the Faces of YahWah within us,

breaking forth from the foundation unto the crown. The flour of this mincha is the solet, which con-veys finely ground seeds as the charts of the Cardinal Numbers which opens every concept and beholds the particles of thought that comprise each Number.
Mis-Reading the Writings The Most High never told any human to kill man, women, animals, fish, birds nor fowl Butchers? Who wrote this stuff? Who believed this fairy tale? Do women and men really believe these grotesque horrible disgusting{repellent and sickening: tending to repel-sicken people disgraceful: com-pletely unacceptable} untrue corruptible and darkness writings of the Bible, Koran, and Torah. Executioners / Assassins - Marauding Madmen-raiding for plunder: to rove around carrying out violent attacks looking for gold/ loot, raid a place in search of DEATH

The Most High did not say these words to Moses nor to King David; Fight wars use hatred, and commit Genocide: {murder entire ethnic group: systematic killing of all people from an ethnic nation al, or religious group, attempt to do this}: Shed blood, kill, kill, kill murder, wipe out every man women and child and all of the livestock, too. Use cruelty, annihilate and destroy. Perform GENOCIDE

The simplicity of solving the horrendous problems of our planet is almost unbelievable, but true. With 4 basic moves! 1. Stop believing that the Koran, Bible and Torah is the infallible word of the Most High 2. Believe in Unity/not separateness 3. Our bodies are the lands of the Most High; not dirt, mud or sand, or any ole piece of geography. And 4, perform Number's 28for this is not just a good idea folks, its the law. LAND DILEMMA Constantine the Great---the first Christian emperor of the Roman Empire - Our LAND dilemma has been presented in the synagogue, showing that there is no historical claim for the land that is called Israel today--a country in Western Asia located on the eastern edge of the Mediterranean Sea. It borders Lebanon in the north, Syria in the northeast, Jordan in the east, and Egypt on the southwest----whose markings and places have been set of late by Constantines mother. We are all YishARAL / Hebrews This recent scared ancient Paleo Torah information is from Bayit HaSham Midrash, Shmual ben Aharon Wahli of Indiana, USA BHM. The House of the Name Academy, Fort Wayne, IN: The Law of Liberty - The Ancient Paleo Hebrew Torah Light Principles of YahWah - The Fiery Law of Liberty. The priest and prophet ShmuwL arises to unfold these writings to the Understanding of all Israel / YishARAL; Us, We, you and me! -------------------------------------------------------------

ALHHIM ACHADD ( AA ) is an extremely important document at www.bethashem.org that you

should look into. May take you a long, long time to see the Light; so AA will give you the fuel to travel up to the Light, up to Star Fields Above and Beyond
******************************************* LAND---Our bodies are the lands of the Torah. Period! This is a rough draft of something U should be expressing.

This is the major role of the sons of Aaron: {Shmual ben Aharon, Wahli}, to interpret what the Spirit is saying; and the role of Aaron will continue to do so: for man to stand in his completeness in Yahusho haMashiyach. If you have been taught that the house of Levi/The Priesthood has no operation in todays world, you have been taught contrary to the divine order and prophetic discernment. [we are talking about the Old Testament here - The Torahs Fire Scrolls, have ya read any of these lately]? That was the author speaking.----Shmual continues and says, I would remind you of the prophet Jeremiah / YirmeYahu Ch 33:19-22, that indicates that the covenant with the house of David and house of Levi is continual, as you see every day and every night before your eyes. In America, it was 'The Fourth of July' and us Americans were out and about feeding our faces and pumping lots of gas to feed our cars and pick-up trucks.

No THOUGHTS of the millions and millions of poor helpless and homeless starving people all over the world destitute. All living in abject poverty. Not even a cup of water for them or their children----who most of them (women) got by being raped and beaten---by boys/men---who just got done lopping the heads off of defenseless down trodden humans. No wonder the nations call Americans dogs. For we spend trillions of $$dollas on guns bullets and bombs, and very little in yelling and screaming off of palpets about the lack of human rights. We bomb and kill and enjoy our hot bombers of death. No? Well ask some young hot fighter pilot, see if she isn't proud to be serving in the war against against----against---ah, well, hell, I don't know, do you?

Human Rights, after THE WHITE TEXT TORAH is where U and I need to shout. We need to ask leaders, 'Just exactly what is it that U R doing about Human Right's?'

Pigs become leaders! Leaders, mostly, become pigs. Hogs and dogs of evil leadership. Enjoy your 4th of July morons, for tomorrow you will cry and most of you will dieof dark evil diseasescar accidents and wild wee hours of

the a.m. bar room death traps. Huh? where---U aren't reading the news? Your not watching TV?

People are dying each and every second because the UN will not stop the human rights abuses. Can U? Should U?

www.thepyramidofknowledge.com
http://www.scribd.com/doc/57472646 Videos http://youtu.be/FvUIp06RGKk?a Web site http://mysite.verizon.net/vze140emp/ http://youtu.be/FvUIp06RGKk?ahttp://mysite.verizon.net/vze140emp/ www.bethashem.org 3 Min. and 15 Min.

http://www.youtube.com/user/joesargekinney?feature=mhum#p/f

2 Videos http://www.youtube.com/user/joesargekinney?feature=mhum#p/f http://youtu.be/FvUIp06RGKk?a http://mysite.verizon.net/vze140emp/ ' The Pyramid Of Knowledge ' Author Joe 'Sarge' Kinney

As the Light comes out of the East so the White Writings come out of the

North. The Ink is flung out upon the Canvas of the South wherein all of the details within the Mind are opened and expressed. Every color of Thought paints the day at hand.

To retain all that has been spread out, the Thoughts settle into the West. From the settlings of the colors of THOUGHT, the potency of all that is written is drawn off like the Wine from the Vats and bottled in the North.
Shmual Wahli should be given the Nobel Peace Prize for his work of Peace at www.bethashem.org
Our concern is all about:

The 70 Sons of Light, the 24 Alders, the Nine Kings, and the 19 Queens; among others. ===============================
So, The Magnificent Solution We can do nothing against truth
In Paleo Govri, we do not refer to the Letters as consonants or vowels; we know the Letters to be Signs and Numbers. Through the Numbers we discern the value of a Word, and according to the combination of the Signs and the Numbers, the words are uttered inaudibly or audible. The utterance of Light consciousness conveys the 1:1 ratio that is in the midst of the words whereby what is spoken are words of the Tree of Life. These words of Life are acceptable to the encircling movements and intentions of the Breath, whereby the tongue, as a spear or scepter, is given the power to speak of life/ani mation or death/extension.

We can do nothing against truth for the truth is the truth, verified by FIRE, being tested 10 times whereby it is perfected. Every truth has been tested 10 times in the Fire, and it will be tested within everyone of us the same, whereby we prove by our hands/deeds /10 that we are one with the Truth. When it is tested, being proven to be in accord with the Numbers and the Letters, we will not deny it by acting adversely, nor shall the bonds of perfect unity through which we are rescued from obscurity, be broken.

The seven chambers of Enlightenment convey the heights and depths of the thoughts of Wisdom, Understanding, and Knowledge. The depths of Wisdom is in Chakmah and the heights of Wisdom in HhaCharasham. The depths of Under standing are in Bayinah/Moon/Night/North and the heights of Understanding are in HhaTerreni {pertaining to theSayings /Words of Wisdom}. The depths of Knowledge are in HhaALhhim, and the heights of Knowledge are in HaHarray Aurrat --in the mountains of Aurrat-7 Heaven.
th

In the midst of these levels of thought abide the Enlightenment of Aaron Aharwan, from which all thought descend and ascends. Through the services/deeds of HhaKuwhnimThe Priest one attains to the depths and heights of any thought.
The Magnificent Solution The Seven Heavens

THE NAMES AND THE PLACES OF THE 7 HEAVENS AS THEY SPREAD OUT TO COMPRISE AND FILL THE UNIVERSES OF THE

12--- Mount Aurrat/AraratThe 12--Lammad Head-----The Opening of the Seed in the midst of the Heads of Nine. The 12th position of the Numbers is the 7th House or the seventh heaven. Each of the seven houses of the Numbers are levels of Names and their dwellings, commonly referred to as the seven heavens. The seventh heaven is called Mount Aurrat, the level of ascension upon which the ark of Nwach/Noah comes to rest, for by the measures of grace found in the Rings Eyes of YahWah, one arises upon the waters of the Hhakaiywer /The Laver unto the mount of illumination; whereby one comes to the three levels of Origin: the Origin of Wisdomone through 10; the Origin of Under standing, one through 11; and the Origin of All Knowing one through 12. YahWah

The 6th Heaven is: The Terreni in which is the Tree of Life 5th Heaven is: HhaCharasham HhaKuwhnim/the priests 4th HhaALhhim 3 Bayinah 2 Chakmah 1
7. Aurrat. The Hill of Unified Heads Intertwined. 6. HhaTerreni. The Hill of Counsels and Decoding 5. Charasham. The Hill of Construction of Numbers Words 4. HhaKuwhnim. The Hill of Enlightenment 3. HhaALhhim. The Hill of Divine Order/Arrangement. 2. Bayinah. The Hill of Understanding

1. Chakmah. The Hill of Wisdom/Aligned Associations.

Object Theology versus Thought Theology Though we share many term's with those that nurtured us and who also made us intoxicated, we have become estranged from the for mer meaning's laid down into our mind's. The words on their tongues are now recognized as Object Theology vs. Thought Theology. In Object Theology the terms are associated with forms (human being) Object's, we know by observation, are in state's of decay. The firmament and the earth will pass away, but the Word's, Thought constructs of AL / Ha Waw Ha Yud<< right to left<< YAHWAH /YHWH AL,YAHWEH HaSham ALLAH, abide perpetually. Formulation of element's will all come to an end, but the Principles of AL YHWH YAHWAH Our Principal, abide eternally---(The Word's, Thought Constructs are not out of the Koran Bible or Torah of women and men).

Our compilations of the Torah information will be coming from the heritage of those who have composed and been in charge of the 7Torah scrolls. The work of translation is committed to the sons of Aharon/Aaron, who are entrusted to read and teach the Tewrah/Torah to all YishARAL/Israel and TO THE NATIONS who come and say 'Teach us the Law! Its

ONLY to the sons of Aaron Aharon that the Law is given; and

hence, it is the sons of Aharon who are appointed and gifted to teach the Torah---No one else! To teach the Torah---No one else! These Paleo Torah messages came from KuwahenHhagadol / The High Priest of Bayit HaShem Midrash; Shmual Wahli The sick dark teachings of ignorant women and men, kill. The black text is not the pure sacred sayings from YahWah Ha Waw Ha Yud<<< right to left<<<< THE MOST HIGHThe White Text is not of men. If you think that this message is from some literary junk yard, you are very much mistaken. This message is from YahWah YHWH and me, via BHM. And the reason none of you have ever heard or read of this sacred holy message before, is because there never was a qualified receptacle to receive it before. Until Shmual!

Joe 'Sarge' Kinney

END

The Name to be shouted from the roof top's of the world

http://www.scribd.com/doc/59292632