Greetings in the name of His & Her Imperial Majesties Qedamawi Haile Sellasie I & Itege Menen Asfaw,
So, with this Hebrew Shabbot(or Sabbath day) if those who actually open up their Bibles to read in a Jewish/Hebrew cycle of readings, & thoroughly discern, nonetheless studied either the Torah portion of Æmor-אֱמֹר, from a Jewish/Hebrew mode of study for those out in the diaspora, living outside of Jerusalem or Israel. Also, on the Jewish or Hebraic Calendar in the 5774 year, this Sabbath day would probably accounted for as the 2nd-ב, & the 3rd-ג, of the month of Iyar-אִייָר. [“Iyar,” from its Shemitic root is an Akkadian name “Ayarru“- which has a literal meaning in English as “blossom or to blossom“; Iyar is also referred to as “Zi(w)v–זיו“= from its Hebrew origin means, “to light or glow“] (the Hebrew Calendar corresponds to a Lunar cycle of the Moon) From an Ethiopic-Christian perspective and calculation these readings from the Scriptures would align to what is known as B’leh N’gerachew-ብለህ ንገራቸው; on the 24th-፳፬, & the 25th-፳፭, of the month of Miyazya-ሚያዝያ. The Ethiopic calendar, which is solar (with its correspondence to the Sun) aligns to this Sabbath (or Senbet-ሰንበት) in the Ethiopian language of Amharic which is currently one of the languages of the Ethiopian Orthodox Tewahedo Church(the other language being Ge’ez-ግእዝ).
Leviticus 21:1 – 24:23
Ezekiel 44: 15 – 31
I Peter 2: 4 – 10
The parsha/kifil for this week, is Æmor-B’leh N’gerachew. But, aside from some of the more obvious inclinations made by socially, historically and politically aware brethren & sistren who probably recognize the blatancy of the symbology passing through the consciousness of the of study portion of the Scriptures, for this week; we will do our best to relay the best possible analysis.
Before going into the study portion in-depth, we will focus on the certain aspects that may or may not interest others in their examinations of not only our claims to the foundation of these studies but, others as well. For instance, the Hebrew word Æmor-אֱמֹר, which comes to an English meaning of “say,” “utterance,” “word,”(or moreso dealing with speaking). & the Ethiopian-Amharic equivalent which is, B’leh N’gerachew-ብለህ ንገራቸው, is in harmony to the manner of “speaking words,” more to the implications of intelligently speaking, but spoken words nonetheless being the focal point.
* SIDENOTE: for consideration *
Now, in noticing the ancient names for this week’s portion of the study of the Scriptures, there’s noticeable keys of understanding that one may pick up on, if attention is brought to it. The point to be made is this is,…: Æmor, has a resonant sound phonetically with the lawful term known as “Moor,” when scrutinized carefully the term for this parsha, from the Hebraic form can collectively include the disobedience/fall of a great people of a dark hue(color).
From the Ethiopic perspective, the name of the kifil-portion, is B’leh N’gerachew-ብለህ ንገራቸው, and phonetically, especially for anyone who was born or grew up in the Western Hemisphere of the world, could notice the irony of the name of the study, along with the cognitive inferences to the modern time. B’leh-ብለህ, which more than likely could mean “wise” or “intelligent,” & N’gerachew-ንገራቸው, giving meaning to “words,” or “manners of speaking.“
Now, with the term Hebraic Æmor, and of course, the phonetical sounds in the Ethiopic word N’gerachew, the surety of understanding who, and what black people are in general should be a point of interest. Mainly because this parsha/kifil deals with the blaspheming of an individual in Hebraic community that was in the wilderness.
THIS WEEK’s STUDY,
is Æmor, which tells of the rules and regulations given to the children of Israel, for the purification of the priests. This study takes account of the HOLY days, which were to be observed by Israel, throughout their generations. This study also shows the instruction by God, to Moses for Israel to perform service in the Tabernacle. For example, the lights and bread in the Sanctuary were assembled and prepared in specific manner for worship in the Hebrew faith. The blasphemer and his punishment are also a matter of focus in this study of the Scriptures.
The laws for the priesthood were laid out to Moses, for the Kohaniim-כֹּהֲנִים(Priests) of the children of Israel.
[Lev. 21: 1-9]
Correspondingly, laws and commandments were laid out for the women of the children of Israel, with no partiality. This would show that the children of Israel regardless of gender(sex), were to take responsibility for ones’ self.
[Lev. 21: 9-15]
Commandments of reaping the harvest, in the counting of the Omer, were obligations of the children of Israel, and gleaners were to leave a portion for the poor.
[Lev. 21: 15-24]
The institution for the observance of the HIGH HOLY days were given to Moses for the Hebrew people, as well, in this study. The feasts were the appointed times the children of Israel, were to reap the their harvests. Known is modern Judaism, as the Moedim-מועדים: or the Yamim Nora’im–ימים נוראים.
[Lev. 23: 10-15]
The Sabbath(Shabbot/Senbet), Pesach, Sha(v)bu’ot, Rosh HaShanna, & Yom Kippur, were of the Meodim, that were spoken of in the Scripture study.
[Lev. 23: 1-44]
The parable of the “Blasphemer“, is also the an important note for this study of the Scriptures. The parable speaks of a man, that was of a mixed heritage (Hebrew/Israelitish mother, & Egyptian father), was in an altercation & spoke out blasphemously against the God of his mother.
[Lev. 24: 10-23]