Shalom Children of G-d!

Welcome back to Marie Speaks G-d’s Grace Bible Study

This week’s Jewish terminology words are: 

Environment- seveev|ah/-ot– This is ones environment based off of current, temporary, or permanent location, residence, or establishment of a present, past, or even future.

Environmental- (peegoor) seveevatee – environmental retardation- One’s emotional capability, physical limited contribution, or mental (self awareness short fall) state or outlook; uninterrupted in longevity spiritual condition or mode of being. This condition or mode of being is something one owns and chooses to remain in despite age, grade, or even life educational events.

Welcome and thank you all for returning!

Thank you to all who are new members and subscribers!

And thank you to those who will join and subscribe throughout the season! Most of all and most importantly:

#thankyouHaShem

My G-d and the True Love of My Life!

This portion of the season is scheduled to run through

April 12, 2024 and

conclude May 24, 2024 

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Let’s continue on..

What to expect this Bible Study Lesson?

We will continue to increase in our intro Hebrew vocabulary, with an intro to Hebrew terminology, coupled with a version of The Tanakh (the actual …. Jewish Bible.. that means no “new testament”) introduction, and will always rooted in Torah Spiritual Teaching.

The books, sources, and resources or references I will do my best to make sure are hyperlinked for others to review and study at their own leisure and for gaining in self-learning/teaching. The books, sources, and resources or references that we share here at mariespeaksgodsgrace.live, are not commonly found or promoted by the internet, therefore we do our best to provide the Torah filled information for others not to be led towards secular or pagan or idolatry propaganda lifestyles.

My goal is to help and assist others by studying Torah , researching Torah sages information and teachings, applying in life the lessons taught by our sages of Blessed memory and today, then learning and sharing/teaching what I have learned or experienced. This rounds out my personal experiences in any moment or season of life, thus forming a reality.

This reality is a living, yes living, energy frequency.

Physical And Spiritual

Able to raise higher and higher (G-d willing) and be adjusted as more experiences and new learning take place. These are my attempts at improving myself and hoping to leave the part of the world I have been placed, in better state than before (if needed) and the people I encounter (if possible). People and or places, I am so very blessed to encounter, G-d willing, will have a positive (frequency strong hold/ pillar of success for G-d’s Glory) experience of their own that will ultimately lead them to… you guessed it… G-d and His Holy Torah.

This Is Not Forced Or Coerced, Nor Manipulated.

With full acceptance of my own and others free will, (given to us by the Holy Creator), therefore at the end of the day one’s own education is determined by their efforts, intentions, and perseverance of truth.

Everyone has a responsibility to their own life, experiences, learning, and education (to name a few), in seeking and finding truth forming their reality.

TRUTH

I believe all truth comes from G-d and was given to us in His Holy Torah, and then lived out in the Tanakh. To be clear I believe all Truth comes from the G-d of Abraham, Issac, and Jacob and was given to us through His Prophet Moses to teach to the world and all those who love Him, know, Him and call Him by name and live by His Torah.

In order to understand, realize, and learn the truth, we should attempt, to the highest degree possible, to learn terminology, and then share this beauty with others who are open.

So What Is Terminology?

Terminology, as defined by Wikipedia, is:

Terminology is a group of specialized words and respective meanings in a particular field, and also the study of such terms and their use; the latter meaning is also known as terminology science.A term is a word, compound word, or multi-word expressions that in specific contexts is given specific meanings—these may deviate from the meanings the same words have in other contexts and in everyday language.

 Terminology is a discipline that studies, among other things, the development of such terms and their interrelationships within a specialized domain.

Terminology differs from lexicography, as it involves the study of concepts, conceptual systems and their labels (terms), whereas lexicography studies words and their meanings.

Terminology is a discipline that systematically studies the “labelling or designating of concepts” particular to one or more subject fields or domains of human activity. It does this through the research and analysis of terms in context for the purpose of documenting and promoting consistent usage.

Terminology can be limited to one or more languages (for example, “multilingual terminology” and “bilingual terminology”), or may have an interdisciplinarity focus on the use of terms in different fields.

Let’s get into…..

This week’s Hebrew and Jewish terminology words are:

Environment- seveev|ah/-ot– This is ones environment based off of current, temporary, or permanent location, residence, or establishment of a present, past, or even future.

Environmental- (peegoor) seveeevatee – environmental retardation- One’s emotional capability, physical limited contribution, or mental (self awareness short fall) state or outlook; uninterrupted in longevity spiritual condition or mode of being. This condition or mode of being is something one owns and chooses to remain in despite age, grade, or even life educational events.

I used 3 books to aide me in my research this lesson are from my personal home library:

• Webster’s NewWorld Hebrew Dictionaryco-@1992
• Koren Tanakh @21
• La Biblia Hebrea Completa @2018

I truly enjoyed studying and researching this week’s Jewish Terminology Word.

What lead me to research specifically this word?

I am glad you asked….

Throughout life, I have encountered time and time again people who seem interested to know more and more about me, as I am sure your wonderful friends and family have. These are the individuals seeking information we might have met during a job interview or perhaps at a social gathering. We have gone over some of these points in an earlier class entitled, Communicate and Communication, Advice, and Hypocrite.

In those lessons, we discussed not only the terminology of the words, but also the kinds or types of people one should be cautious when choosing to have relationships. In this class, we will discuss the environment one chooses to enter, remain, create, and/or sustain.

While studying to this weeks Terminology Words of the Week Environment seveev|ah/-ot and Environmental (peegoor) seveevatee ; I was also studying Tehillim 38, of which we shall be going over G’W, later this week. In this Psalms King David is pleading for Almighty G-d’s presence and deliverance in His life and current situation or troubles despite His imperfections and transgressions.

Moving on with the study:

credit to my study source:

Anyhow, another book I use from my home library, Tehillim Books of Psalms which has commentary from Talmud, Midrash, Kabbalah, classic commentators, and Chasidic Masters; has the commentary paragraph by page 38:5 paragraph commentary titled The Laden Head and it clarifies stating:

A healthy mind wields influence over the heart. Contemplation of God’s greatness should naturally elicit from the heart feelings of love and awe of Him. At times, however, the mind falters and fails to produce these emotions. This due to our sins, which coarsen and dull our emotive capacities.

My iniquities passed over my head- they prevent the mind’s understanding from producing healthy emotions. The remedy for this is to take time during prayer to recognize that we have allowed material indulgence to infringe on our relationship with God. The contrition that grows out of this meditation spurs us on to intensify our efforts in awakening those dormant emotions. The sins that once stood between us and God now become as a catalyst for greater commitment to our spiritual service (The Rebbe)

Moving along with the study….

Soooooo I asked myself…….

-What is the definition of environment?

-Are environments able to be changed?

-Are there examples in the Torah or Tanakh about different types or kinds or categories of environments?

– Are environments and environmental retardation generation?

You know my dear friends and family something that just hit me the right way regarding this meditation on the Psalm time.

Which lead to look up the below books, chapters, and verses. I want to very much tho share these with all my dear friends and family.

The answer is: of course!

Sooooo here it goes!

dictionary.cambridge.org gives environment examples as :

the conditions that people live, work, or spend time in and the way that they influence how they feel, behave, or work:

business/commercial/retail environment In a fast-paced, changing business environment, making sure employees have the right guidance can be critical.

office/workplace environment After working freelance for some time, I wasn’t sure whether I would fit well in an office environment.

a learning/working environment

a friendly/pleasant environment

dictionary.com explains : ORIGIN OF Word ENVIRONMENT

First recorded in 1595–1605; from Middle French environnement; see a breakdown of the word

environ– to form a circle or ring round; surround; envelop:, 

ment – a suffix of nouns, often concrete, denoting an action or resulting state

SYNONYM STUDY FOR ENVIRONMENT

1. Environment, milieu, ambiance, setting, surroundings all refer to what makes up the atmosphere or background against which someone or something is seen. Environment may refer either to actual physical surroundings or to social or cultural background factors: an environment of crime and grinding poverty. Milieu, encountered most often in literary writing, refers to intangible aspects of the environment: an exhilarating milieu of artistic ferment and innovation. Ambiance applies to the atmosphere of the surroundings, their mood or tone: an ambiance of ease and elegance. Setting suggests a background that sets something off: a perfect setting for the emerald. Surroundings alludes specifically to the physical aspects of the environment: awoke in strange surroundings; blend in with her surroundings. 

What does Psychology say about environment?

Environmental psychology is a branch of psychology that explores the relationship between humans and the external world.^[1] It examines the way in which the natural environment and our built environments shape us as individuals. Environmental psychology emphasizes how humans change the environment and how the environment changes humans’ experiences and behaviors.^[2] The field defines the term environment broadly, encompassing natural environments, social settings, built environments, learning environments, and informational environments. According to an article on APA Psychnet, environmental psychology is when a person thinks of a plan, travels to a certain place, and follows through with the plan throughout their behavior.

History of Psychology Environment and Environmental Studies on Humans

The origins of the field can be traced to the Romantic poets, such as Wordsworth and Coleridge who drew attention to the power of nature and the significance of human interaction with it. Darwin pointed to the role of the environment in shaping evolution. This idea was quickly applied to human interactions with the surroundings. An extreme Victorian acceptance of this were ‘environmental determinists’ who insisted the physical environment and climate influenced the evolution of racial characteristics. Willy Hellpach is said to be the first to mention “environmental psychology”. One of his books, Geopsyche, discusses topics such as how the sun and the moon affect human activity, the impact of extreme environments, and the effects of color and form (Pol, E., 2006, Blueprints for a history of environmental psychology (I): From first birth to American transition. “Medio Ambiente y Comportamiento Humano”, 7(2), 95-113). Among the other major scholars at the roots of environmental psychology were Jakob von Uexküll, Kurt Lewin, Egon Brunswik, and later Gerhard Kaminski and Carl Friedrich Graumann.

The end of World War II brought about a demand for guidance on the urgent building programme after the destruction of war. To provide government planning requirements many countries set up research centres that studied how people used space. In the U.K. the Building Research Centre studied space use in houses and later noise levels, heating and lighting requirements. The glass maker Pilkingtons set up a daylight research unit, led by Thomas Markus to provide information on the influence of natural lighting in buildings and guidelines on daylight requirements. Peter Manning developed this further at the Pilkington Research Unit at the University of Liverpool in the 1960s. He studied offices, employing one of the first people to obtain a Ph.D in environmental psychology, Brian Wells. Markus went on to set up the Building Performance Research Unit at the University of Strathclyde in 1968 employing the psychologist David Canter who had been supervised by Wells and Manning for his Ph.D with the Pilkington Research Unit. Canter then went on to the University of Surrey to set up Environmental Psychology programme there in 1971 with the Department of Psychology. The head of that department was Terence Lee who had conducted his PhD on the concept of neighbourhood under the supervision of Sir Frederick Bartlett at the University of Cambridge.

What is possible to conclude from the definition, examples, and study of environment and environmental?

Environment seveev|ah/-ot and Environmental (peegoor) seveevatee ;

-Are environments able to be changed? Yes.

This change is possible to the betterment of some or all. The change is dependent upon the leadership of an establishment or location. As well as the community members of the location.

-Are there examples in the Torah or Tanakh about different types or kinds or categories of environments? Yes.

Throughout the Tanakh we read about key individuals who, despite many plotting and scheming against them for evil, Almighty God was able to ensure success and positive outcomes for the righteous and a great punishment for the wicked.

– Are environments and environmental retardation generation? Yes.

Sadly, wicked families, cities, establishments have throughout the Tanakh enable to festering of evil and wickedness to continue and be learned and or love by the following generations.

Joyfully, the righteous have fought and proven victorious by the right hand of Almighty G-d, the ability to over throw and conquer wicked strongholds.

In the below we read the following:

Mishneh Torah, Foreign Worship and Customs of the Nations 1 Trans. by Eliyahu Touger, Moznaim Publishing

Chapter 2- 6 reads

After many years passed, there arose people – false prophets – who told [their nations] that God had commanded them to say: Serve this star – or all the stars – sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people – including the women, the children, and the common people – could bow to it.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills.
People would gather together and bow down to them and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this.
Thus, these practices spread throughout the world. People would serve images with strange practices – one more distorted than the other – offer sacrifices to them, and bow down to them. As the years passed, [God’s] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. Thus, all the common people, the women, and the children would know only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore.
The wise men among them would think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock was not recognized or known by anyone in the world, with the exception of a [few] individuals: for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world – the Patriarch Abraham – was born.

After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding.
Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth.
Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images].
When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan – proclaiming [God’s existence the entire time] – as [Genesis 21:33] states: “And He called there in the name of the Lord, the eternal God.”
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham.
He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.
When the Jews extended their stay in Egypt, however, they learned from the [Egyptians’] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs – the tribe of Levi never served false gods.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God’s love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.

Chapter 2

The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: “Lest you lift your eyes heavenward and see the sun, the moon, and the stars… [and bow down and worship them], the entities which God apportioned to all the nations.” This implies that you might inquire with “the eye of the heart” and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: “Be very careful that your heart not be tempted [to go astray and worship other gods].” This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.

The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: “Do not turn to the idols.” In this regard, [Deuteronomy 12:30] states: “[Be careful]… lest you seek to find out about their gods, saying, ‘How did they serve them.’ This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: “so that I will do the same.”

All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God’s oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: “Do not stray after your hearts and eyes, which have led you to immorality” – i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: “After your hearts,” this refers to heresy; “after your eyes,” this refers to immorality. This prohibition – though [severe,] causing a person to be prevented [from attaining a portion] in the world to come – is not punishable by lashes.

The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: “Lest you err and not perform all the mitzvot….” The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: “…from the day God issued His commandments and afterwards, for your future generations.”
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.

A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: “None that go to her repent, nor will they regain the paths of life.”
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God’s anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: “Do not come close to her door.” [It can be assumed that] a min’s thoughts are concerned with false gods.

Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God’s] glorious and awesome name. This applies both to one who worships false gods and to one who curses God’s name [as is obvious from Numbers 15:30]: “If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God.”
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].

In conclusion my dear friends and family, What I got from my experience coupled with this week Hebrew and Jewish Terminology Word of the week …..

We may not created or formed or chosen the Environment seveev|ah/-ot, of which we have lived, been born into, or even grown up around, but we can chose the Environmental (peegoor) seveevatee state we chose to dwell, visit, or even share.

We are fully capable of taking responsibility for our own actions, of the actions or others and leaving a hostile or corrupt toxic environment.

We are fully powerful and qualified through Torah and by G-d Almighty, to do good and pass on a heritage of Torah filled living environments for a Torah filled environmental state.

Sadly, not all are willing to do the work or fight the battles or leave the wickedness behind. But, those that are willingly will assuredly be granted victory through HaShem The Blessed One, and His Torah.

Omayn and Omayn.

This week’s Hebrew and Jewish terminology words are:

Environment seveev|ah/-ot and Environmental (peegoor) seveevatee ;

Environment- seveev|ah/-ot– This is ones environment based off of current, temporary, or permanent location, residence, or establishment of a present, past, or even future.

Environmental- (peegoor) seveeevatee – environmental retardation- One’s emotional capability, physical limited contribution, or mental (self awareness short fall) state or outlook; uninterrupted in longevity spiritual condition or mode of being. This condition or mode of being is something one owns and chooses to remain in despite age, grade, or even life educational events.

#ThankYouHaShem

Wasn’t that so much fun!

#thankyouHaShem !

I love learning and growing in our faith and terminology!

Thank you all for being here… and thank you everyone who does research and shares knowledge!

To Recap:

This weeks word was selected as the Jewish terminology word of the week :

Environment- seveev|ah/-ot– This is ones environment based off of current, temporary, or permanent location, residence, or establishment of a present, past, or even future.

Environmental- (peegoor) seveeevatee – environmental retardation- One’s emotional capability, physical limited contribution, or mental (self awareness short fall) state or outlook; uninterrupted in longevity spiritual condition or mode of being. This condition or mode of being is something one owns and chooses to remain in despite age, grade, or even life educational events.

I used 3 books to aide me in my research this lesson:

• Webster’s NewWorld Hebrew Dictionaryco-@1992
• Koren Tanakh @21
• La Biblia Hebrea Completa @2018

I’m not paid to endorse nor affiliated.  These books are from my personal library. I purchased these book from Thriftbooks.com or Amazon, or just random but not random wonderful finds, you can get your own personal low price copy using the link below.

Thriftbook.com

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Until next time, with G-d’s zeesen beautiful Love, Mercy, and Grace we will see each other soon.

with love,

Marie.

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