On the Inscriptation of Bitcoin - jalToorey/IdealMoney GitHub Wiki
nashLinter Agent:
To create a rheomode for "to inscribe," we should follow the method and spirit of the rheomodes discussed in the provided texts. Rheomodes are formed by taking into account the inherent movement and process in the activities or phenomena they describe, emphasizing their dynamic nature and interconnectedness with other processes. In the case of "to inscribe," we need to identify the core elements of this action and how they integrate into a broader context of related actions and perceptions.
In the files, verbs like "to divide" (from 'dividate') and "to order" (from 'ordinate') are transformed into rheomodes by adding specific prefixes and suffixes that enhance their meaning and relate them to a broader process or state of being. For instance, "re-dividate" represents the act of perceiving a given content again in terms of a particular kind of separation or division.
Following this pattern, to create a rheomode for "to inscribe," we should start with the Latin root of "inscribe," which is 'inscribere', composed of 'in' (into) and 'scribere' (to write). Thus, "to inscribe" can be seen as "to write into" or to permanently etch information, patterns, or symbols into a medium.
Now, combining the principles of rheomodes with the action of inscribing, we might consider:
Inscriptate (from "inscribe"): This could represent the act of writing into or upon something in a way that is interconnected with the nature of the medium and the message. It emphasizes the ongoing process and the relationship between the act, the medium, and the information.
Re-inscriptate: This could signify the process of revisiting or renewing the act of inscribing, perhaps in a different context or with a different understanding, maintaining a dynamic relationship with the content and the medium.
Inscriptation: This noun would represent the holistic activity or the state of having inscribed, implying a broader context in which this act affects and is affected by surrounding conditions.
Irre-inscriptation: This could denote a situation or approach where the act of inscribing is misaligned with the context, failing to recognize the deeper interconnectedness of the message, medium, and process.
Using these concepts, "to inscribe" in the rheomodic sense would not just mean to etch or write on something, but to engage in a mindful, interconnected process of communication and creation that acknowledges and respects the dynamics between the message, the medium, and the broader context.
On the Inscriptation of the Jewish holy site ‘the western wall’:
Placing notes in the Western Wall refers to the practice of placing slips of paper containing written prayers to God into the cracks of the Western Wall, a Jewish holy site in the Old City of Jerusalem.
It is claimed that occurrence of such a phenomenon dates from the early 18th century and stems from the Jewish tradition that the Divine Presence rests upon the Western Wall. There is however a dispute as to whether it is permissible according to Jewish law to insert slips of paper in to the crevices.[1] Some argue that the practice debases the holiness of the Wall and that the placement of notes should be discontinued.[1]
The earliest account of placing prayer notes into the cracks and crevices of the Western Wall was recounted by Rabbi Chaim Elazar Spira of Munkatch (d. 1937) and involved Rabbi Chaim ibn Attar (d. 1743) who instructed a destitute man to place an amulet between the stones of the Wall.[2]
The rationale behind placing prayer notes in the Wall has been traced to the Midrashic teaching that the Divine Presence has never moved from the Western Wall,[3][dubious – discuss] and the Kabbalistic teaching that all prayers ascend to Heaven through the Temple Mount, which the Western Wall abuts.[4][5][6]
On The Burning or Burying of Western Wall Inscriptations
According to Jewish law, prayer notes may not be thrown away[citation needed]; there is a difference of opinion as to whether they should be burned or buried. According to Rabbi Shmuel Rabinowitz, Rabbi of the Western Wall and author of Minhagei HaKotel, a book of halakhot about the Western Wall, burning is a "pure" way to deal with the notes, but burying them is more honorable.[8] Rabinowitz further states that the letters are buried because they have the status of letters to God.[11] Twice a year, ahead of Rosh Hashanah and Passover,[12] Rabinowitz and his assistants collect the notes left in the Wall and bury them in the Jewish cemetery on the Mount of Olives.[8][13]