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Similarly, in the book of Jeremiah Yahweh shows the prophet an “almond branch” (pe. sagēd), which is decoded as meaning that Yahweh will “watch” (TPV, 38qed) to ensure that his word is fulfilled (Jeremiah 1:11-12).
Like the vision of Amos, the interpretation exploits the phonetic similarity of these homonyms (Noegel 2007: 265).
The examples from Amos and Jeremiah do not entirely rule out the notion that divine signs were written down or conceived of in writing before interpreting them, because homonyms also operate on a visual level.
Nevertheless, they do appear to place a greater emphasis on orality in the interpretive process.
Moreover, unlike the Egyptian conception of creation, which permits a role for writing (Frankfurter 1994), the book of Genesis reports creation as solely an oral work.
though later Jewish tradition recalls the role of the alphabet in the creative process (Babylonian Talmud Menahot 20b: Midrash Rabbah 1:10).
It, therefore, seems likely that in the same way that pictographic scripts played formative roles in Mesopotamian and Egyptian conceptions of the divine sign, the non-pictographic script played a role in shaping the Israelite conception of The Hebrew Bible’s preference for referencing oral as opposed to written modes of per.
formative power also might represent a conceptual shift with regard to the perceived locus of this power. In Mesopotamia and Egypt, performative power was centered on the divine sign.
and script, and was activated by the professional during the processes of speaking, writing, and decoding, Israel inclined toward oral modes of performative power, which naturally centered the locus of power more firmly on the speaker. Consequently. an Israelite could embody.
the in-mold in Mesopotamia and devices like paronomasia and polysemous homonyms. See, for example, a vision of the prophet Amos in which Yahweh shows Amos a basket of “summer fruits” (Tp.qayis), objects that are interpreted as signaling.
Ardra Nakshatra
Rudra is the lord of the wild animals and all things wild, strange or disturbing.
These come through Ardra, who therefore needs to seek control over them.
Ardra is ruled by Rudra, the fierce form of Lord Shiva who represents thunder – Thunder power can make a person violent by nature.
A native of ‘Ardra’ can be complaining and ungrateful. The animal symbol is a female dog (bitch) again confirming violence. This is a ‘teekshna Sangyak’ Nakshatra, leading to destructive acts.
Ardra is called atikshna Nakshatra with a gift from Brahma of “undefeatable power”.
Rudra is the lord of wild animals and storms. Hence knowledge and power become a double-edge sword used for destruction.
Ardra the earth is said to be starting its menstrual course that is “Ambobachi”.Arudra means wet or surcharged with water, that is fat.
Because the earth is running her menstrual course there are teardrops falling one after another.
From Rudra comes all suffering, persecutions and oppressions, anger, ferocity of countenance or gruesomeness of noise.
Rudra is another name of Shiva, the “five-faced” [Panchaanana]. In knowledge, asceticism, renunciation, as also in enjoyment, he is the supreme consummation of all desires.
He is the blue-throated one, the wielder of the most tremendous powers, which could not be attempted, far less achieved by other Gods when the churned Ocean at the time of ‘Samudra Manthan’ exhaled poison Siva achieved quite simply by holding the poison in his throat [turning it blue].
On one side he is the symbol of the most perfect placidity and serenity, on the other hand he is the symbol of all that is terrible.
He holds the great serpent on his head and on his forehead crescent Moon with his sweet-soft light. He is at the same time the most peaceful and also the most terrible.
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