Archive for the ‘Etymology’ Category

Celebrating The Sacred Feminine

October 28, 2006

Samhain, the holy day of the Ancestors, is observed from sundown October 31 through November 1. Samhain honors the dark Divine Feminine, the “dark half” of the year, marks the onset of winter, and is the Celtic New Year.

As a time when one cycle ends and a new one begins, Celtic tradition teaches that the veil separating the manifest world from the supernal realms is particularly thin and open during Samhain. In consequence to the “break” in the flow of time, Samhain is an opportunity for profound mystical transformation. Like Lag B’Omer, mystical bonfires have a role in the observance of Samhain.

The word Samhain derives from the Proto-Celtic word samani, which means “assembly” (cognate to Sanskrit sámana). [1] The Hebrew equivalent to Samhain is the word כינוס from the root כנס meaning “assembling”, “gathering” and “bringing together”. This root is found in Tehilim 147:2

“The L-rd rebuilds Jerusalem; She gathers in the exiles of Israel.”

:בונה ירושלם יהוה; נדחי ישראל יכנס

The first word in this pasuk is “boneh” בונה from the same root as Binah, a feminine sefirah of the “dark” left emanantion. Literally, the first part of this pasuk reads like a command “build Jerusalem Hashem!” The Divine She is She who commands it be done.

Thus, the secret of Samhain, a holy day of proto-Celtic origin, is mystically connected to the commands to rebuild Jerusalem and to ingather the exiles. Moreover, these commands are directly related to the “dark” Divine Feminine principle, which indeed, Samhain celebrates.

Also, given the bonfire connection to both Lag B’Omer and Samhain, and where Lag B’Omer is called the “Scholars’ Festival” (pertaining to men), I hereby dedicate Samhain to be the “Scholars’ Festival” (pertaining to women).


[1] W. Stokes in KZ 40:245 (1907), see here


Tafsaret, A Rare Kind Of Sacred Scribe

October 23, 2006

Torah Of Chesed, Neshamah. The Hebrew word ishah (אישה), meaning woman, is thought to be derived from the root word anash (אנש), meaning to “cause weakness” [1]. However, the neshamah of ishah may come into revelation and expression through the root חשה, meaning “quiet” and/or “refrain from expression or movement” [2].

Supporting this is the consideration that the word חשאי (derived from the root חשה) means “silently” and contains the letters of the word ishah, except that the ה of ishah is a ח in the word “silently”. Thus, ishah describes a situation where a “once silent woman” (unable to express Torah) becomes opened (ה

Torah Of Life, Chayah. Yet evolving from there comes itta (אתתא), the chayah of isha. Itta, a word also meaning woman, is derived from Aramaic. Itta describes a unique situation, one where a woman can express the secret mysteries of Torah: from ת Ekyeh) and from malchut to keter (Asher Ekyeh), with both the attribute of mercy (ת ner Hashem nishmat adamah). This is the Torah of Life through which all the souls of Israel are interconnected. The sanctified avodah of itta connects the Torah of Chesed with the Torah of Truth through the Torah of Life.

Torah Of Truth, Yechidah. Avodah performed bitul bimtzuit mamash fully draws out the itta transformation through a woman’s mitzvot of challah, niddah and hadlikat nerot (ChaNaH). These mitzvot pertain to the circumcisions of the lips, ears and heart and ultimately complete the unification of the Torah of Chesed, the Torah of Life and the Torah of Truth to redeem the Divine Spark of yechidah into action and into the world of assiyah. This is the revelation of the Light of Torah and “shines from the good mouth” of the faithful one made in the Divine Image.

Torah Temimah, Tafsaret. The redemption of the Divine Spark, the unification within Torah, and revelation of the Light of Torah is represented by the three tagim on each ט of tafsaret, טפסרט, the vessel of emunah (the unifying spark of Moshe in every Jewish soul).

Tafsaret is a rare kind of Hebrew scribe with roots clear through into Sumerian mystery. From the language of ancient Sumer, סר means “write”. טף means “board” [1]. The Hebrew verb root סרט carries the meanings of “script”, “a tool for designing” and “marking” [2]. Tafsaret contains within its letters the letters of the root (ספר) of sofer (סופר, scribe). Yet tafsaret also contains two letters ט in addition to the letters which comprise the root word (ספר). These two letters ט have a combined gematria of 18 (חי) – where הי refers redemptively to chayah and yechidah. These encompassing and unifying soul levels thereby impart “unifying life” into the scribal writing of tafsaret.

With a gematria of 358 tafsaret טפסרט is the rectification of the attribute of judgment and of the nachash, the primordial snake. The unrectified nachash is the source of deceiving grace, the fear of insanity, the inability to discern truth, and blemishes of the sexual impulse.

Unification, Ekyeh asher Ekyeh. The Good of Torah is revealed through the unification of mercy (ת Ekyeh asher Ekyeh. A woman with a name.

We can now better understand ishah to represent woman in a generic sense, as a woman without a name, and a woman without a deep sense of her own personal story. In contradistinction to ishah, itta represents a woman with a deep unique true sense of her own personal story, a woman who has expressively claimed her deepest unique true identity and destiny – her unique name. Itta is a woman who has awakened to essential personhood and writes in her own name. An ever-evolving name.

ליאורהּ חנה אלישבע צברה בת אהוביה ואדרו
Liorah Chanah Elishaba Tsabrah bat Ahuvyah v’Adaru

This is the feminine path of a sacred scribe, טפסרט, the evolution of woman and contains the secret to actualizing Echad.


[1] Edward Horowitz, How The Hebrew Language Grew

[2] R’ Matityahu Clark, Etymological Dictionary Of Biblical Hebrew

reposted from Evolution Of Woman blog entry & my website page, Tafsaret

Itta & The Secret Of Yayin

October 23, 2006

As I’ve written previously at Walking On Fire, the website:

We can understand ishah אשה to represent woman in a generic sense , a woman without name, a woman without a deep sense of her own personal story. In contradistinction to ishah, itta אתתא represents a woman with a deep unique true sense of her own personal story, a woman who has expressively claimed her deepest unique true identity and destiny – her unique name.

Itta is a woman who has awakened to essential personhood and writes in her own name. Thus, itta is a woman with a name, a unique name – this is the crown of a good name, a keter shem tov, the fourth crown. The four ketarim are represented by the four heads (of the letter shin) joined and brought together into the present world through itta, the holy four headed shin of the future world.

The presence of the light of the future world (represented by the four headed shin of Hashem) in the present world (represented by the three headed shin of Elokim) reflects actualized oneness of Elokim and Hashem, a oneness perceived beyond the eye and brought through the very center (תת) of itta’s being into reality like a secret wine of awareness. Awakened awareness acts as a vehicle through which the primeval light of creation is channeled into existence. The primeval light of creation is the light hidden and revealed with and between the lines and letters of our Holy Torah. The sod of Torah is the inheritance of itta.

Yayin, the Hebrew word for wine has a gematria of 70, the same gematria as sod, the Hebrew word for secret. Yayin is a mysterious word of unknown etymology. It is a word found in both ancient Semitic and ancient Indo-European language families. Scholars [ref. How The Hebrew Language Grew, Edward Horowitz] tell us that this ancient word for wine, yayin, may have been borrowed by both ancient language families (Semitic and Indo-European) from a common now lost or unknown language. Thus, the secret of yayin is rooted in prehistory and is key to awareness and to understanding the inner essence of a primeval shared language – of a shared story brought out like an exodus of prehistory into history. This is the inheritance of itta, an inheritance redeemed and brought forth into being through rectification of the primeval feminine energy.

The light of awareness which shines from the darkness of prehistory is the “more” light and truth unsealed and opened toward expression which comes from the hidden Essence of G-d. The two letters tav in the center of itta “gives” release to expression of rectified primordial knowing into history. Thus, itta represents completion of the rectification of the tree of knowledge.

Akkadian Names Of Jewish Months

October 23, 2006

I don’t want to lose track of this information provided on the Akkadian names [1] of the Jewish months by Fred at On The Main Line:


Fred also writes: “As can be plainly seen from the list, the consonants /m/ interchange with /b/ or /v/ (and those with /y/).”


[1] “The Fifth-Century Jewish Calendar at Elephantine” by S. H. Horn; L. H. Wood, Journal of Near Eastern Studies, Vol. 13, No. 1. (Jan., 1954), pp. 1-20.

more on the akkadian origin of cheshvan at DovBear

Argamannu, Bridging The Mind & Heart

October 23, 2006

Fred at On The Main Line writes regarding the etymology of the hebrew word for purple:

Talmudists or people who actually read Daniel (ch. 5:7) know that Hebrew argaman, ארגמן, purple, is Aramaic argavana, ארגוונא.

As I’ve written previously at Walking On Fire, the website:

Argaman is a hebrew word derived from the akkadian word argamannu meaning purple. Argamannu itself contains a synthesis of two sanskrit adjectives for red, (i.e., two kinds of red) ragamen and ragavan.

Woven together, these adjectives may directly derive from the PIE (proto-indo-european) ancestor to both semitic and indo-european language families, and represent the point of initial bifurcation and eventual reunification. Consequently, argaman (purple) represents the mystical link unifying the semitic (heart, blue) and indo-european (head, red) faculties, and within its history, is the secret of yayin, the rectification of da’at & the elevation of tiferet.

The difference between ragamen and ragavan is mem-vav, 46, and/or b/veit-mem, 42 (yocheved), bereshit bashalom, veshinantam levanecha vedibarta bam.

“By speaking in them (bam) from beginning (bereshit of the written torah) to end (bashalom of the oral torah), one reveals one’s innate spark of moshiach.” [R. Ginsburgh, The Hebrew Letters, on the letter beit, p. 42]