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Hello. Vayikra 3:17 חקת עולם לדרתיכם בכל מושבתיכם כל חלב וכל דם לא תאכלו׃ How long does this(Olam) mean? I want to know the temporal length of this word.

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Dalet~Resh Shin spells darash verb meaning inquire, require (of G-d), of heathen gods, seek deity in prayer and worship, frequent place,practice,study, follow, (blood required) Psalms 119:2 - "Blessed are they that keep His testimonies,and that seek (darash verb) Him with the whole heart." Psalms 119:45 - "And I will walk at liberty: for I seek (darash) Thy precepts." Psalm 119:155 - "Salvation is far from the wicked: for they seek (darash) not Your statues." 1 Chronicles 28:9 - "And you, Solomon my son, know the G-d of thy father and serve Him with a " perfect" heart and a "willing" mind - For Hashem searches (darash) all hearts and understands all the imaginations of the thoughts: if thou seek (darash) Him, He will be found of thee; but if thou forsake Him, He will cast thee off "forever". Do those that darash have a uniquely close kinship,friendship with G-d? Are those that darash the righteous remnant of G-d? Is G-d forsaken by all who choose not to darash? The majority of people in this world desire not to know Hashem and His ways. So, are they "cast off " forever? Shin~Resh~Yud~Dalet spells "sarid" - meaning survivor, remnant left alive; darash is spelled Dalet~Resh~Shin and is knitted within sarid. Does this conclude that all who darash are survivors, left alive?

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Dalet~Bet~Resh spells " dabar" (verb) to arrange,declare,subdue, lead away,put to flight Dalet~Bet~Resh spells "deber" murrian, pestilence Dalet~Bet~Resh spells " "dober "fold, pasture The meanings of these "words" are in Mem~Bet~Dalet~Resh. "midbar " means desert, pasture,mouth,speech wilderness Bet~Resh~Dalet verb spells "barad" to hail ( of God's judgment) Bet~Resh~Dalet also spells "barod"spotted Resh~Bet~Dalet verb spells rabad to spread,scatter Resh~Dalet~Mem verb spells radam be asleep, cast dead, unconscious sleep Mem~Resh~Dalet verb spells marad to rebel,against G-d, against light, human king.I surmise that when in the "wilderness" of life, oftentimes deber "pestilence" barad "hail" storms come. These awful events can cause marad "rebellion" against G-d, Our thoughts are rabad "scattered" and we doubt G-d. Those devoid of "torah" radam "sleep" grope,stumble in the daytime as if it were night. However,we must dabar speak,command, declare decree,put to flight with the "divine" utterances of G-d. Psalm 5:9 Their is no faithfulness in their mouth; their inward part is very wickedness;their throat is an open sepulchre; they flatter with their tongue. Words create or annihilate. Rabbi do you agree?

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I am curious about the three Yud's in Ydiydyah 2 Samuel 12:25: Yud~Dalet~Yud~Dalet~Yud~Hei. It is rare to see a triple letter Yud in Hebrew words. Does this occurrence reveal something more?

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Ayin~Shin~Yud~Resh - "a'shir" means "rich, wealthy" Shin~Ayin~Yud ~Resh " - "sa'ar" means hairy, shaggy, buck, he-goat Shin~Ayin~Yud~Resh - "Se'ir" means the "hairy"or "shaggy" patriarch of "Chorites," the inhabitants of Edom before the descendants of Esav The words: "a'shir" as rich, and "sa'ir"as he-goat, and" Se'ir" as hairy Choriy Edom Esav all share the same " letters of light." Are the "wealthy"as Esav "greedy" goats? Do riches sever the soul from sacredness? These words seem to imply that silver and gold "ensnare" one's soul. So, is having enough sufficient enough?

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Shalom aleichem Rabbi Lauffer. Thank you for answering my last question. In the Artscroll "Pirkei Avos Treasury" they bring a story on the mishnah "All Israel has a share in Olam Haba." Someone asked the Chofetz Chaim if all Jews have a share in Olam Haba, why should they do Torah and mitzvos, since anyway they are guaranteed a share in Olam Haba. The Chofetz Chaim answered that it is analogous to a factory owner paying everyone, regardless of what they actually produced in the factory. But the one who did no work will have to sheepishly answer, when asked what he did in the factory, "I took a check." Is this story mentioned anywhere in the Chofetz Chaim's seforim or letters? And if so, which one? I know it is found in Moshe Yoshor's Hebrew biography of the Chofetz Chaim, but I would like to know if it is found in any of the Chofetz Chaim's seforim or letters that he wrote. Thanks a lot.

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I shouldn't go anywhere on Shabbat, but I should go to synagogue on Shabbat - I'm confused.

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Please answer for me the meaning of the word Sabbath (Shabbat) in Hebrew. I have read that "Sha" means "The Eternal One," "Ab" is the root word for "Abba" or Father, and "bath" or "beth" means "house of" or "sign of," which would give the meaning of the word Sabbath as = "Sign of the Eternal Father." Is this right? And if not, please correct where it is wrong. For instance, could it be "bat" or "bet" instead of "bath"/"beth"? Thank you!

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Hello, I hope you are well. I have been searching for an answer to a literary question. It's one that has various answers across the internet and I cannot find a consensus. It's regarding Steinbeck's East of Eden. In the book, he threads the idea of a word he claims has been mistranslated in Christian bibles, Timshel. He says that some scholars translate it as, "thou shalt," and others as, "do thou," but the true translation is "thou mayest." The word appears in Genesis 4:16 according to Steinbeck. Here is a link to the passage in the book, http://timshel.org/timshel.php In my research, I've had scholars tell me that he's correct, or that "thou shalt" is the correct translation, and even that the word Timshel is not a real word in Hebrew. I love the passage and the sentiment in the book and would like to know if I should love it from a historical/faith perspective or only a literary perspective. Thank you for your time