ANCIENT ALIEN CONTACT

watchers  'nephilism'

1. engineered human genetics  and interbreeded w humans
2. Indus Valley  Bhagaad Gita   enigmatv.com
3. gods of the stars    devas  superior technology and weapons    "psychometric radar"
4. Mayan spacemen   astronaut Musgrave     astronomical calendars   ancestors great explorers  Quetzlcoatl flying serpents filmed above Mexico an Scotland----spherical ufo's surrounded them (serpents) = the Pearls   mentioned in Tibetan scriptures   alien probes of our evoluton and dna

Underwater worlds

Atlantis spoken of by Plato in Timaeusand Criteaus huge navy urban civilizatio founded in mythology by Poseidon (god) -could this have been an extraterestrial?

Paulina Zelitsky expedition

Linda Moulton Howe  Yonguni discoveries  W edge Bermuda triangle-underwater ceremonial complex   -Atlantis disappeared in 1 night re Plato---was it  a safe havn for aliens before last ice age?

Dragon's Triangle

Andrew Collins

Graham Hacock

Masaaki Kimura

Gian Quasar

submerged cit of Dwarka

ancient alien contact

Ancient Alien contact  mentioned in world's ancient texts

1.star people visit earth
2. fantastic technology and vehicles
3. sky gods  Indus Valley Bhagavad Gita Devas-- w/telepathy, nuc weapons psychomtric radar
4. Mayan spacemen Quetzlcoatl flying seprents on film
5. area 5 strange activity Tibetan scriptures monitoring evolution of mankind

A Haven in Time

http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/56887/jewish/A-Haven-in-Time.htm
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A Haven in Time



Based on the teachings of the Lubavitcher Rebbe

Courtesy of MeaningfulLife.com



On several occasions (in Exodus 21, Numbers 35 and Deuteronomy 19) the Torah discusses the establishment of "Cities of Refuge" in the Holy Land. The purpose of these cities was to shelter the "inadvertent murderer"--someone who killed another person unintentionally. The city of refuge protected this person from the vengeance of his victim's relatives, and his exile there atoned for his sin.



Every law in Torah has a deeper, soul-related meaning. The chassidic masters explain that any transgression against the will of G‑d is a subtle form of "inadvertent murder": "murder" because one has violated the essence and raison d'être of one's own life, and "inadvertent" because man is inherently and intrinsically good, and all evil deeds result only from a lapse of awareness of one's own true will. In the words of our sages, "A person does not sin unless a spirit of insanity has entered into him."

There are cities of refuge in space, and there is a city of refuge in time. And while the spatial cities of refuge await the coming of Moshiach and the restoration of Torah law in the Holy Land to be reinstated, the haven in time which G‑d has established is there for us at all times, under all conditions.




This haven in time is the month of Elul -- the last month of the Jewish year and the month which leads to the "Days of Awe" that commence the new year. This is alluded to in one of the verses which discuss the law of the cities of refuge -- "And for one who did not lie in wait [to kill premeditatedly], but G-d has caused it to happen to him, I shall establish for you a place to which he can flee" (Exodus 21:13). Master Kabbalist Rabbi Isaac Luria points out that the first letters of the central words in this verse, enah le'yado vesamti l'cha, spell the word "Elul."



The twenty-nine days of Elul offer an isle in time, a sanctum for introspection and self-assessment, for atonement and rehabilitation. It is a place to which we might flee from our subjugation to the struggles and entanglements of material life to audit our spiritual accounts and restore the sovereignty of our true will over our lives. It is a month in which to resolve that, henceforth, no accidental iniquity will mar the quintessential goodness of our soul.

The month of Elul is a time of special closeness between the Divine Groom and His bride Israel

The Month of the Bride






Based on the teachings of the Lubavitcher Rebbe

Courtesy of MeaningfulLife.com



I am to my beloved, and my beloved is to me



Song of Songs 6:3



In every relationship, there are times when the "male" or giving partner takes the initiative, and times when the "female" or receiving partner is the first to express her feelings and thereby stimulate the feelings of her partner.



The question of who takes the initiative has a profound effect on the nature of the relationship. For though the end result is that both of them express their love for each other, the initiating partner determines the nature of the other's response. When initiated by the giving partner, the response stimulated in the recipient will likewise be a "masculine" response; when initiated by the recipient, the giver's response will also be of a "feminine" nature, for it will be influenced and shaped by the source of its arousal.



In Song of Songs, which explores the relationship between G-d and Israel through the metaphor of the love between a bride and her groom, we find expressions of both male-initiated and female-initiated love. In one verse, the narratress proclaims, "My beloved is to me, and I am to him" (Song of Songs 2:16). In another, she says, "I am to my beloved, and my beloved is to me" (ibid. 6:3).



There are times when the Almighty showers us with love and kindness, arousing in us a response in kind ("My beloved is to me, and I am to him"). But there are also times in which we take the initiative, expressing our love and devotion to Him despite His apparent distance from us, thereby awakening in Him His love for us ("I am to my beloved, and my beloved is to me").



It may be argued that the divinely-initiated love produces a higher and loftier love than the love which is initiated by ourselves. When the initial arousal comes from G-d, it is a show of love that is as infinite and sublime as its source, arousing in us feelings that we could never have produced ourselves. Nevertheless, such a love cannot be said to be truly our own. We have been overwhelmed by something that is infinitely greater than ourselves, and our own response is likewise "larger than life," bearing little relation to who and what we are in our natural state.



On the other hand, the love we generate ourselves may be less magnificent and glorious, but it is a deeper and truer love. It is an integral love -- a love that comes from within and expresses our deepest yearnings. And when we awaken such a love in ourselves, G-d responds in kind, showing us an integral, intimate love -- a love that embraces us as we are, rather than transporting us to sublime yet alien peaks of spirituality and transcendence.



The Acronym



The month of Elul is a time of special closeness between the Divine Groom and His bride Israel. This is alluded to by the fact that, in Hebrew, the first letters of the verse "I am to my beloved and my beloved is to me" (ani ledodi v'dodi li) spell the word Elul.



It is significant that the acronym for Elul comes from the verse that describes a love that is initiated by the bride, rather than the verse in which the initial show of love comes from the groom. For despite its designation as a time for special closeness between G-d and man, Elul is a most "ordinary" month, conspicuously devoid of festivals and holy days. In other words, Elul is not a time in which we are "lifted up" from our daily routine to the more spiritual state of a festival day; rather, it is a time in which we remain in our natural environment as material beings inhabiting a material life.



For the month of Elul, whose astral sign is the sign of betulah ("virgin"), is the month of the bride. Elul is a time when the initiative comes from our side of the relationship, and the divine response to our love is one that relates to us as finite, material beings and embraces our natural self and personality

“The kindnesses of G‑d have surely not ended....”

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Today's Tanya Lesson


Iggeret HaKodesh, end of Epistle 10

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The Alter Rebbe now returns to the verse quoted at the outset of this Iggeret HaKodesh: חסדי ה׳ כי לא תמנו וגו׳ — “The kindnesses of G‑d have surely not ended....”



There he had asked: If the verse refers only to G‑d’s kindness, why does it use the verb tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end,” rather than tamu (in the third person plural), which would mean that “the kindnesses have not ended”?



He answers this by saying that חסדי ה׳ (“the kindnesses of G‑d”) refers also to the giving of tzedakah without limitation. Accordingly, the verse may be understood, as he now goes on to explain:



והנה מדת חסד זו, בלי גבול ומדה, נקראת על שמו של הקב״ה



Now, since this is G‑d’s manner of practicing benevolence, this mode of unlimited kindness is known by the Name of the Holy One, blessed be He, [viz.,]



חסדי ה׳



“The kindnesses of G‑d,”



כדכתיב: וחסד ה׳ מעולם ועד עולם כו׳



as it is written,1 “and G‑d’s Chesed is everlasting....”



כי הגם שכל ישראל הם רחמנים וגומלי חסדים



For though2 “All of Israel are compassionate and practice kindly deeds,”



ברם יש גבול ומדה לרחמי האדם



nevertheless there is a limit and measure to man’s compassion.



אבל הקב״ה נקרא אין סוף ברוך הוא



But the Holy One, blessed be He, is called the Ein Sof — “the Infinite One,”



ולמדותיו אין סוף



and His attributes (like Himself) have no end,



כדכתיב: כי לא כלו רחמיו



as it is written,3 “...for His mercies never cease.”



When a Jew echoes G‑d’s boundless kindness and compassion, his actions are thus termed “G‑d’s acts of kindness.”



וזהו שאמר הנביא אחר החורבן והגלות: חסדי ה׳, כי לא תמנו



And this is the meaning of the prophet’s words,4 after the Destruction and the exile: “The kindnesses of G‑d have surely not ended (ki lo tamnu).”



פירוש: לפי שלא תמנו, שאין אנו תמימים ושלמים, בלי שום חטא ופגם בנפש ובעולמות עליונים



That is: “Because we are not perfect,5 inasmuch as we are not perfect (temimim) and whole, without any sin or blemish in our soul nor in the higher worlds,



על כן צריכין אנו להתנהג בחסדי ה׳, שהם בלי גבול ותכלית



we therefore need to conduct ourselves in accordance with ‘G‑d’s kindnesses,’ that are without limit or end,



כדי לעורר עלינו רחמים וחסד עילאה, שהוא רב חסד ורחמים, בלי גבול ותכלית



in order to call down upon ourselves Supreme compassion, i.e., rav Chesed, and unlimited, infinite compassion,



כמו שכתוב: כי לא כלו רחמיו



as it is written, at the conclusion of this verse, ‘for His mercies never cease....’”



Since we are in need of drawing down this level of compassion, our own practice of kindness must echo “G‑d’s kindness.”



Thus the Prophet is telling the generations that follow the Destruction that they should practice unbounded kindness because they are not in a state of tamnu. Being imperfect, we need to arouse G‑d’s infinite kindness and compassion in order to rectify any sins and blemishes.



(Moreover, since these latter generations are too weak to engage in fasting and self-mortification, the only means now available to secure full atonement is through tzedakah.6)


וזהו שאמרו רז״ל: אין ישראל נגאלין אלא בצדקה



And this is what our Sages, of blessed memory, meant by saying that7 “Israel will be redeemed only through charity.”


שיעשו גם אם יהיו פטורים מדינא



[This refers to the charity] that they will perform even if they are legally not obligated,



כי אין בן דוד בא כו׳



for8 “[Mashiach] the son of David will not come [until the pocket will be empty of even the smallest coin].”



I.e., even if (Heaven forfend) there will not be a solitary coin left in one’s pocket, tzedakah will still be given. And it is this boundless level of tzedakah that secures a complete atonement for the sins of our people, after which9 “they will immediately be redeemed.”



The Rebbe explains that the Alter Rebbe does not conclude the above-mentioned quotation about the precondition for the coming of Mashiach because it is quite possible that he did not want to write out the last words (viz., “until the pocket will be empty of even the smallest coin”); and this precondition of the Sages can be fulfilled on the spiritual level, by conducting oneself with the humility of the destitute.


This could also explain why the Alter Rebbe does not say...כשיהיו (“when they are legally not obligated”), but rather...אם יהיו (“if they are legally not obligated”).



FOOTNOTES

1. Tehillim 103:17.

2. Yevamot 79a.

3. Eichah 3:22.

4. See above, footnote 3.

5. Note of the Rebbe: “The proof being the Destruction and the exile.”

6. This is explained at length in Iggeret HaTeshuvah, ch. 3 (in Vol. III of the present series).

7. See above, Epistle 9, footnote 16.

8. Sanhedrin 97a.

9. Rambam, Hilchot Teshuvah 7:5.

The Lunar calendar

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R Gordon-calibratin te lunar monts of the year
Rosh Chodesh

1. 19 year cycle of the lunar calendar
2. Finalized today no more need ofwitnesses
3. fnalized by Hillel Ha Zaken
4. set by bet din in the time of the temple
5. appx 29 1/2 day months 6  @ 29  6@ 30 days = 254 days in lunar year ea moth either 29 o 30 days
6. moon will aPPear in 29th or 30th day -when seen witnesses run to Jerusalem and moon's ciing is certified by the Sanhedrin    Rosh chodesh either one or 2 days
7. witnesses 'we saw the new moon"-not visible everywhere
8. courts knew where te locatiion of the new moon was

         a. they calibrated its location astronomically
   9.  Moshe in prophecy shown the new moon as to its appearance-sanctiied by bet din
  10. Pesach in the spring
  11. Lunar months in a solar year
  12, 11 days missing in the solar year    33 days/3 years
  13. 7X leao years in a19 year cycle
  14. Adar=1 mo. added as the "leap month"
  15. small crescent of the new moon seen in the west
  16. alignment or conjunction of the moon and sun--moon not seen
  17. court mb meticulous in astronomical calcs

http://www.chabad.org/therebbe/letters/default_cdo/aid/1919703/jewish/Beginning-of-the-Year-or-Head-of-the-Year.htm


Beginning of the Year or Head of the Year?





Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

8th of Kislev, 5718 [December 1, 1957]

Brooklyn, N.Y.



Mr. I. Groob

44 Marvel Road, New Haven, Conn.



Greeting and Blessing:



I was pleased to be informed by Rabbi V. Schildkraut about the Melave Malka which was held in your home, which also served as an occasion of Chanukas Habayis.



Inasmuch as this occasion also coincided with Rosh Chodesh Kislev, the significance of it is all the greater. For, as you know, "Rosh" means head, and it is used in connection with the New Year and New Moon, instead of an identical term in Hebrew. This indicates that as the head is the center of the nervous system and vitality of the organism, and if the head is all right, the whole organism functions well, so it is with an initial period of time, when one makes a head-start.



May G‑d help that this occasion be a good beginning for further stimulating activities in the cause of Torah and Mitzvoth in everyday life, and, as our Sages say, that the essential thing is not the theory but the practice, and there is always room for improvement.



I take this opportunity to extend to you and yours my prayerful wishes that your change of address be a change for the better, both materially and spiritually.



With blessing,


http://www.chabad.org/therebbe/letters/default_cdo/aid/1889086/jewish/Going-from-Strength-to-Strength.htm
Going from Strength to Strength






Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G-d

21st of Sivan, 5727

Brooklyn, N.Y.

[June 29, 1967]



Greeting and Blessing:



I have just received your letter. I was already getting anxious why I have not heard from you.



Thank you very much for the fulfillment of my request to convey regards from me, and also for the good news which your letter contained.



Inasmuch as it is written, “They will go from strength to strength,” now that you have already rested up from Shovuos, it is time to begin making preparations for the 12th of Tammuz, especially as we are going to Bench Rosh Chodesh Tammuz this coming Shabbos. Moreover, this year marks the 40th anniversary of the liberation of my father-in-law of saintly memory, and 40 years is a notable period culminating in a special measure of wisdom and knowledge to understand a matter in its full depth, as Rashi comments on the Posuk in Dvorim, 29:6.


With blessing,



M. Schneerson

http://www.chabad.org/therebbe/letters/default_cdo/aid/1918292/jewish/Two-Adars-Doubly-Auspicious.htm

Two Adars, Doubly Auspicious






Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

1st Day of Rosh Chodesh Adar 1, 5746 [February 10, 1986]

Brooklyn, N.Y.



Mr. Reuven Dovid Kimball

Springfield, Ma. 01103



Greeting and Blessing:



I duly received your letter of the 21st of Shevat, with enclosure. As requested, I will remember you in prayer for the fulfillment of your heart's desires for good in the matter about which you wrote.



You should have complete confidence in the assurance of Torah that no one gets hurt by doing a Mitzvah, especially doing it beyond the call of duty.



Moreover, we are getting into the auspicious month of Adar, which is doubly auspicious this year, being a Leap Year, with two months of Adar. It is particularly auspicious for Jews in connection with matters of Yiddishkeit. May it be so with you and yours, and may you have good news to report.


With blessing,

M. Schneerson



P.S. Enclosed is a copy of my message to the recent Convention of Neshei u'Bnos Chabad, and it is meant not only for the women, but also for the men.


A Shavuot Message (4)






Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

Excerpts from a letter





By the Grace of G-d

Rosh Chodesh Sivan, 5724 [1964]

Brooklyn, NY









...It is worthy of note that the festival of Shavuoth has no independent date of its own, like any other festival, since no month or day is specified in the Torah as the time of its celebration, but only that it is the "Fiftieth Day" of the counting of the Omer; the counting which we begin on the second day of Pesach, on the day after the liberation from Egyptian bondage.



In this way the Torah emphasizes that the festival of Shavuoth is the goal of the festival of Pesach; that the Season of the Giving of Our Torah is the culmination of the Season of Our Freedom -- that the true and complete freedom, both for the individual as well as for the community, and both materially and spiritually, can be attained only through the acceptance of the Torah.



We live in a time and in a country where, notwithstanding external "freedom", the society in general, and the young generation in particular, are still largely "enslaved," and at a loss how to free themselves from the shackles of spiritual and mental confusion. The only hope that Jewish children should not be swept with this stream lies in a Torah education, where the golden chain of the Torah from Sinai is maintained; the Torah in all its sanctity, the Torah of Truth which must always remain intact, and cannot be subject to compromise or concession&

http://www.chabad.org/therebbe/letters/default_cdo/aid/1889582/jewish/King-in-the-Field.htm

King in the Field






Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G-d

Rosh Chodesh Elul, 5732

Brooklyn, N.Y.

[August 11, 1972]



Greeting and Blessing:



I am in receipt of your letter of the 27th of Av and the preceding correspondence.



May G-d grant that you should have good news to report in all the matters about which you write.



Now that we have entered the auspicious month of Elul, you surely know the explanation of the Alter Rebbe about the auspiciousness of this month, by means of the parable of the King in the Field. Before entering the city, the king’s loyal subjects go out to welcome the king in the field, when everyone has an opportunity to greet the king, and the king, on his part, welcomes everyone graciously and with a smiling face, and grants their petitions (Likutei Torah, Re'eh 32). Similarly, the month of Elul is the time when the King of Kings is in the field, as it were, and offers an extraordinary opportunity to everyone to get closer to Him, and thus ensure that the New Year will be a better and happier one materially and spiritually.



Wishing you and all yours a Kesivo v'Chasimo Tovo,



With blessing,



M. Schneerson