UNDERSTANDING OUR NEW BORN AGAIN SPIRITMAN from the Hebrew Letters in the word, "NESHAMAH". - continued
Pastor Stephanie
Kingship means your spiritman supposed to rule. Rule means make choices in life that we do everyday
What is the difference between Ruach and Neshamah?
As Paul MacDonald explains, whereas neshamah means 'the breath of an animal being', ruach refers to 'the power or force behind the wind or breath'.
Neshamah (Hebrew: נשמה) is a Hebrew word which can mean "breath", "soul" or "spirit".
The soul, or neshamah in Jewish thought, is the self, the "I" that inhabits the body and acts through it.
There are many words for the soul in Hebrew, but the most commonly used are nefesh and neshamah—both of which mean “breath.”
In Genesis, the soul is described as G‑d’s own breath animating us: “And G‑d breathed into his nostrils the breath of life.”
Everything in the bible has meaning
The Second Hebrew letter in the Hebrew Word, Neshamah, the letter Shin.
Shin is the twenty-first letter of the Hebrew alphabet
Numerical value: 300
Sound: "SH" with a dot over the right side, and "S" with a dot over the left
Meaning: 1. tooth 2. steadfast 3. change 4. return 5. year
Put shin with alpha is fire
Design
The twenty-first letter of the alef-beis is the shin.
The shin comprises three vertical lines representing three columns.
The letter itself looks like a crown.
The three lines of the shin may be interpreted as three
general dimensions of a human being:
Kesser (will and pleasure),
the intellect,
and the emotions.
In addition, the entire shin can represent just one of these dimensions, with each of the three lines symbolizing a subdivision of that dimension.
In the case of Kesser, Kesser is that which exists beyond the intellect—the dimension of the suprarational; the will and pleasure of the King.
Kesser means crown, the ornament placed on the head of a king.
Kesser also reminds us of the 620 letters in the Ten Commandments.
G‑d crowned the Jewish nation by giving them the Torah.
And it became the Jews’ raison d’êtreto follow the 613 commandments and the 7 Rabbinic laws—which together total 620.
Significantly, the first letter of kesser is kaf.
In Kabbalah, the Sefirah (or faculty) of Kesser represents a level that is BEYOND INTELLECT.
The crown is placed ATOP the head.
Of course, our head is the vessel that carries the brain, the seat of intellect and thought.
But the CROWN rests ABOVE the head, BEYOND THOUGHT.
It is supposed to go beyond our natural human thinking
In Christ, we can choose to have the thoughts of Christ
What can be greater than intellect?
DESIRE.
In Hebrew, this is called ratzon.
Desire is a mighty force, inviting us to explore possibilities that rationality would show to be wrong or difficult.
Say, for example, you’d like to become successful in a certain occupation.
Even though you may have failed every class in school, you can persevere and succeed if you have the will and desire. Why?
Because you want to.
The power, the crown, of desire is so potent that it has the ability to transcend and actually transform your intellect.
In turn, there’s another concept that even transcends desire, and that is pleasure (tainug).
If a person derives pleasure from something he will automatically gravitate toward it.
As a result he will mobilize his intellect and devise a strategy to attain it.
Temporarily pleasure
That’s why kesser is represented by the letter kaf—twenty—to teach us that there are two levels, or faculties, within the crown: desire and pleasure, with each faculty containing ten aspects.
These aspects are also known as the ten holy Sefiros (spheres), the ten building blocks of Creation.
Three of the ten levels reside in the dimension of the intellect—Wisdom, Understanding, and Knowledge—and seven occupy the dimension of the emotions—Love, Fear, Mercy, Victory, Praise (Acknowledgment), Foundation (Bonding), and Sovereignty (Speech).
The two faculties of the crown of kaf—pleasure and desire—twice encompass the three levels of intellect and seven levels of emotion for a total of twenty levels.
It states in the Talmud that the crown of Torah is halachah—law.
Why is it specifically law (i.e., those things that we should and shouldn’t do) that is considered the crown of Torah?
For the answer we can look to the reason G‑d gave us the Torah.
We did not receive the Torah to have some nice stories to entertain ourselves with, to read to our kids as a bedtime story, or to analyze in a literature class.
On the contrary, the purpose of Torah is that we carry out His law, i.e.,
that we fulfill G‑d’s desire and in so doing give Him pleasure.
Jesus came to give us a relationship
In our flesh, nothing pleases God
PSALMS 19:7 KJV
The law (Torah) of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
Your new spirit
The testimony of the Word is sure
H8451 law
Original: תּרה תּורה
Transliteration: tôrâh tôrâh
Phonetic: to-raw'
BDB Definition:
law, direction, instruction
instruction, direction (human or divine)
body of prophetic teaching
instruction in Messianic age
body of priestly direction or instruction
body of legal directives
We can now see the light, the divine light
See the revelation from the other realm, the spiritual realm
PSALMS 19:7 TPT
Yahweh’s WORD is perfect in every way; how it revives our souls!
Yahweh’s laws lead us to truth, and HIS WAYS change the simple into WISE.
It therefore states in the Talmud: “Great is the study of TORAH,
for it BRINGS to ACTION.”
Like the crown, Torah’s ultimate purpose is to GO BEYOND the HEAD,
BEYOND the INTELLECT, and PROPEL us to ACT in ACCORDANCE with G‑D’S WILL, thus REFINING us as people and COMPLETING G‑D’S PURPOSE in CREATION.
The spirit overrules the mind.
Conclusion and decision from 5 senses if we did not build in the Word
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