H’al/Hal_mahshiyach / The Messiah
(ha-mashiach in modern Aramaic)
The Meaning of H’al
We honor, respect, and display only the original letters and correct usage of the Hebrew language, and by that we mean the language spoken and written in the land of Canaan, Kh_na’an during and prior to Abraham’s arrival, the root language of Canaan before the deterioration, h’al sahpah ‘Ahmehnehthiymah , before injurious influences, conquests and wars from the outside (including the murderous assault visited upon Sodom and Gomorrah, Ss_thom wahw _’Amorah), splintered and fragmented the unity of this ancient people.
What may no longer be familiar to some using Hebrew does not discount the validity of our resurrecting letter forms, words and pronunciations.
The letter forms used are of ancient Canaan . These, for the most part, were written on fragile papyri, and unless new discoveries appear, remain buried, yet to be uncovered.
Many may scoff at our usage of h’al as the definite article preceding mahshiyach instead of the familiar ha . But the truth is, h’al / hal is the original form of the definite article, whereas ha serves more as an interrogative, or as a temporary definitive allowing some uncertainty in the definition or eventual supersedence (also the expectation and anticipation of an answer or, because of the proposition – “What is truth?” – the caution of engraving inferences and suppositions in stone as certainties, as definitives sealed and unchallengeable, and would, if used in our work, generate either a conscious or an unconscious uncertainty regarding this messiahship if we were to precede mahshiyach with it (that is, the interrogative ha ). Naturally (as would be expected of us if a realignment of understandings succeeds within those to whom this may concern), we have been called to resurrect and use the most ancient form, h’al , because it preserves the heart of the language, and the purity of its intent. It respects the language as it was given. (Note: this basic structure of h’al / hal is somewhat preserved even today in Arabic due to the regional isolation of this Semitic people and the exclusivity of Arabic culture — preserved as al, il, and so on, but more interestingly as the Arabic word hal, which means “Condition”, generally used in the Spiritual sense to imply a state of condition (of mind) wherecomes divine infusion of definitive realization. Some of the ancient letter pronunciations, too, have been preserved to a degree).
As you may have already seen, we use both h’al and hal preceding mahshiyach . Both forms are correct. Mahshiach, in common use, in the square Stam of modern Aramaic, is rendered as or . H’al , of course, is the older form.
We draw the distinction to prove a simple point regarding this ancient dialect. H’al is the definite article. It does not mean “The GOD” or “the god”.
We are not divine. We are human.
To correctly render “THE GOD”, we would write H’al’EL or H’al’ELOHIM asrespectively. Yes, the usage is quite awkward and naturally discourages overuse or abuse of the form.
The term, h’al , is an infinite definitive. When we use the term Messiah under ’ELOHIM’s guidance h’al states clearly that we are the only Messiah. There is no other. The use is once only as an embodiment of the expression of the ETERNAL, and only by THEIR authorization and directive. The responsibilities are immense.
The term, ’ELOHIM, is infinite in its definitiveness and definition. There are actually no human words to express what this noun infers or means. It is well beyond us. The closest we can come to its meaning or essence is in the use of h’al before ’ELOHIM and in the definitive term, ’AH_VAH, LOVE, and only by ’ELOHIM’s prompting and guidance. ’AH_VAH is not a name. It is an “attribute” or “signpost” to qualities or a QUALITY that transcends our very limited human comprehension, understanding and definition of various matters and things. The terms, H’al’EL or H’al’ELOHIM (respectively) state clearly: This is “THE GOD”. There is no other.
The STATE, CONDITION or PRESENCE of the DIVINE, the SH_KHIYNAH, is beyond all human definition and understanding.
H’al_mahshiyach means, “the Messiah, the only Messiah, the one true Messiah called by ’ELOHIM, THE ETERNAL, to represent THE ETERNAL fully and completely…”, and beyond the narrow limitations of human assumption or prejudice. It may not sit well with many, but that is how it stands.
Furthermore, to dispel any remaining confusion or false assumption regarding the use of h’al in the ancient dialect, the actual use of h’al was for the most part extremely rare, a verbal seal reserved for special and often very serious and important occasions, decisions and events. It was not used or applied lightly. It was as if the seal of GOD was brought to bear upon a moment. H’al means emphatically, “THE”, or in a sense, “this the”, or, even more strongly, “this class, this group, object, definition or objective is paramount (distinct from any other), that is, extremely important to one’s understanding.” Its use, seldom overdone, tells one or one’s listener, “Pay attention. This is important. I am sealing this understanding with my life…” and, in a very real sense, “with my eternal life or forever soul.”
When you set your life upon an agreement, it is wise to honor it.
You can see now how important h’al is. In the ancient world, these seals were very serious business, rare and deeply respected. The prohibitions against misuse were deeply ingrained, so much so, that today, only the interrogative ha survives.
During this journey of reacquaintances and the definitive steps unlocking ancient realizations and structures of the language, one of the first stops in our travels is the important discovery that the letter hai’ was originally the letter h’al , from the root verb, h’alakh (to go, to walk, come, wander, travel; to live; to go off; to disappear; to continue. Also as a noun: way, course stream; traveler). These are important because they depict subtly, even clearly, some of the aspirant functions of the ancient definite article, even its relationship to ‘ahlehp .
The definite article h’al literally “takes” you to the word designated, then into it and beyond it, as one who might be on a journey of discovery and meaning. You go off on excursions of thought because of h’al
. You disappear into the word, and the world beyond it, the holism, into the abstract, into the thought of the word and its meaning, once it is acquired, innate, and extracted.
It causes you to think, to go off on excursions of reflection, contemplation, and discovery.
Hai’ is a way into the fullness of the word, h’al . It poses a question, and says, “Hold it. Wait a minute. Look at this. Stop here. Isn’t this interesting? What do you see? What have you found?”
H’al is the eventual revelation.
H’al is a stream or lake with many fish, or many seeds–both very important to ancient Canaan. The fish swim through your mind. A few get caught in your nets, question, reveal themselves, and feed you with information. Others are seeds that give rise to harvest that feed the bodies of knowledge in the treasury of your storehouses.
H’al is a traveler that accompanies you on your journey, as you move from the here and now into the next moment. And there is more…
Messiah / H’al_mahshiyach
The term Messiah from mahshiyach means anointed.
Anointing, later in time, within the ancient world, was applied to the consecration or appointment of priests, kings or prophets to the position of responsibility that the calling required. The essential understanding was that of an elevation to higher responsibilities and duties above the “ordinary” everyday activities of the community. The assignment of such leadership was often one of counsel and governance over the affairs of the group.
Let us look at some root terms underlying the sense of “messiah”.
A massssath (maiym/mayim-ssahmehkh-ssahmehkh-thehlehth/thahliyth) is a foundation. Missssah (maiym/mayim-ssahmehkh-ssahmehkh-hai’) is an “amount, proportion, or measurement”. As an adverb, “according to measure”.
A mass_weh is a “covering” or “veil”.
Mahssakh means “to mix or mingle”, and mehssehkh, bears the meaning “mixture, mixed or spiced wine”.
Mahssahkh is a “curtain” or “covering” (Prophets were sometimes hidden or hid themselves behind a veil, cloth or curtain). The same for m_ssukhkhah, covering, related to the term sukhkhwoth, sukkoth.
Massssaikhah is a “founding, fusion, cast, cast idol, covenant, or league”.
Each of these terms in some sense echoes various definitions that fall under mahtzah, “to come to, to reach to, to arrive at, to acquire, to find, to discover, to meet with, to befall”, and in its derivative forms, nim_tzah, himahtzai’, etc., “to be found, to be met with, to be acquired, to be discovered, to exist, to let come, to deliver, to cause to find, to bring, to present”.
A priest, prophet or king (either a man or a woman, and sometimes a child) would come to the people to assist in some way, to reach to something or into something hidden within each or the world surrounding, to acquire either or both perception and/or understanding, or wise counsel among the fold, to find what must be found or what is needed, to discover an awareness of conditions and needs, to bring others to know, and sometimes to deliver the community from its shortcomings and faults, to enlighten or lead, to instruct and counsel. These are meanings inherent in the word “messiah” as an anointed counsel or prophet among the people. In the pure sense, a “messiah” or “anointed one” is an erudite leader of his or her community, and serves to instruct and counsel on many important levels.
The noun mashshah’ (maiym/mayim-shiyn-shiyn-’ahlehp), massah in Aramaic is “a carrying, a lifting; burden, load; tribute, present [gift]; elevation of the voice, song, utterance, oracle; desire, longing”.
Additional formative roots within the context of the foundation consonants are as follows: mashshah, a loan, debt or usury, mahshah, to draw out, to save (used to mimic or play on the Egyptian meses for son, to become the legendary Moses), mishchah, anointing, unction, part, portion, mahshiach, besmeared, anointed, an anointed one [priest, king, patriarch], the Messiah, mahshakh, to draw, pull, to extend, prolong, to sow, to attract, to take, to cherish, to preserve, to wander, to go, to be protected, mehshehkh, the drawing, sowing, possession, mishkhan, habitation, dwelling, haunt, hut, tent, tabernacle, sanctuary, shaiach, thought, meditation, shiyach (siyach in Aramaic), meditation, thought, speech, talk, complaint, shiych, shrub, bush, shiychah, meditation, devotion, shaikh, thorn, shokh, closure, shukhkhah, sharp weapon, shekh_wiy (sehkh_viy in modern Aramaic), insight, mind [others, meteor, watchman, i.e. cock], sh_khiyyah, show, sight, showwork, precious things [others, flag], shahkiyn, a knife, shahkhahkh (sahkhahkh in Aramaic), to cover, protect, saq, coarse stuff, sack cloth, sack, mourning dress, and finally shah’ah, to behold, gaze at.
As you can quickly see, each of these has something not only to do with the formation of the myth and tradition regarding the sense and meaning of “messiah” but also with the trend and thinking that would evolve in Judaism consciously or unconsciously through time regarding the idea and concept of what “messiah’ might or would be.