Sunday, August 27, 2017

Ki Thetze

In Ki Thetze, the Explicit Name is hidden in the requirement to: “Make yourself bound tassels (tzitzith) on the four corners of the garment with which you cover yourself (the talith).” This command refers to the four corners on the clothing that covers the body. However, there is a hidden aspect that refers to the mitzvoth that clothe the soul. These mitzvoth are performed for kiddush Hashem (the honor of God’s Name).

So what do the tzitzith have to do with God’s Name? Just as there are four corners on the garment in question. There are four strands that are looped through each corner and doubled over, so that each of the corners has four strands, opposite their four counterparts. 


This is like the four letters of the Tetragrammaton (yud-key-vav-key) that stand opposite their counterparts, specifically the four letters of Adnoot (aleph-dalet-nun-yud). The 'marriage' of these letters can be seen on the shiviti in any synagogue and it is the marriage of these four 'couples' that are envisioned during the four bows of shemonei esrei

We will examine the mathematic connection between the strands of tzitzith and the letters of God's Name in a moment. In the meantime, if you are new to this blog, please read each of the essential constructs listed in the column to the right before proceeding. These pages reveal some of the basic mathematic connections between the letters of God's Explicit Name and the multidimensional geometric characteristics of the luchot, both in the divided state and combined cubic form, along with the internal geometry that casts a shadow known as a magen david. There is a special connection between the Name, the luchot and the geometry of the magen, and together they form a unique signature. We refer to this geometry and its mathematic common denominator as the Signature of the Architect. The purpose of this blog is to show how all of these things connect, and to reveal where the signature geometry is hidden, not only in each week’s parashah, but the physics of time and space, quantum mechanics and celestial dynamics to name a few. Once you are familiar with these constructs you can more fully appreciate each post.

In addition to what was said above, the four strands that are opposite their four counterparts come together at the four corners of the talit, like the three primary abbreviations of four letters: the Tetragrammaton (yud-key-vav-key) Adnoot (aleph-dalet-nun-yud) and Ehyeh (aleph-heh-yud-heh). This is the origin of a 'pattern' that repeats itself throughout Torah, time, and space, like the "three instances of four" that we saw last week in the linguistic structure of Parashah Shoftim. The one-dimensional metrics of the linguistic structure of the text were a reflection of the three-dimensional geometry in the cosmic blueprint, specifically in the three edges/points on each of the four faces of the star tetrahedron or three-dimensional magen david, that is an integral part of the geometry in the combined cubic form of the luchot (this will be pictured in succeeding paragraphs). The tzitzith are the mirror image of this geometry, which is in turn the mirror image of the letters of the Name that gives rise to it.



To more fully appreciate the relationship, consider the star tetrahedron within this 'cube' [of creation] that is comprised of a tetrahedron and its polar opposite. There are four faces/points on one, opposite four faces/points on the other, and when they are merged together in opposing directions each of the eight two-dimensional triangular faces is divided into four smaller triangular faces. The division caused by the 'marriage' results in twelve small triangular faces opposite another
twelve small triangular faces, like the twelve-letter abbreviation of the Explicit Name that will be discussed in next week's post on Ki Thavo.

Four Opposite Four



The geometric marriage of the two halves is what results in the star tetrahedron or three-dimensional magen david, where each of the original four faces and their four counterparts, now has four quadrants.



This geometry is a perfect geometric reflection of all 216 letters in the Explicit Name, as well as the letters corresponding to its three primary four-letter abbreviations that are four opposite four letters that become four (more thoroughly explained in "The Marriage of the Letters" and also Massey and Devarim). The 216 points in the 72 triangular corners (with three triangular corners on each of the four pairs of opposing faces in the third dimension) reflect as-it-were, the three-dimensional geometry corresponding to those letters.

What does this mean? It means that by wearing tzitzith, we are placing within our garments a very special magen david that corresponds not only to God's Explicit Name, but every aspect of that Name. Understand this well, and contemplate the implications which will become even more apparent as you proceed through this text. 

The four strands on the tzitzith opposite the four strands on the half that are doubled over, as well as the four corners on which they are tied, allude to the exact nature of God’s Name in the four letters of the Tetragrammaton that are married to (unified with) the four letters of Adnoot, and become the four letters of Ehyeh, all of which are hidden in the complex geometry of the royal seal. 

Coincidence? Last week we explained the significance of the requirement for two witnesses or three witnesses. Let's see if we can find two or three 'witnesses' who are willing and able to testify to the validity of this larger reality.

The first witness is found in the manner by which the Ark of the Covenant was lifted and carried. The ark was lifted by eight priests (four at one end, and four at the other). After it was lifted into the air, the four priests in the middle (who were on the corners of the ark) would then rest the ark on their shoulders in order to carry it. The others would back away, leaving only the four at the corners of the ark. The four opposite four that become four in this service become what is essentially a numeric/geometric reflection of the combination of letters in God's Name that, in its unified form are the letters of Ehyeh. The effect of the transition between lifting and carrying, or the eight that become four (rising from the second dimension to the third) mirrors the unification of the letters and the ultimate result.

It should also be noted, that before it was lifted, it was within the two-dimensional (on-the-ground) framework of those who surrounded it, and so everyone was required to face it. However, once it was lifted into the air, it moved from its former two-dimensional reference frame into the third dimension, where those down below were no longer subject to the halacha that required everyone in the lower dimension to face it. This is why it was permissible for the four who carried it, to all face the same direction as they walked.

The requirement for tzitzith in this parashah is a reflection of the same thing, showing once again how everything is bound to the letters of God’s Explicit Name, male opposite female for purpose of sustaining a universe in that form.

For those who want to peer a little deeper into this particular “matrix,” notice that one of those strands is different from the other three, because it is the strand that is half techelet (blue). This is like the marriage of the four letters of the Tetragrammaton with the four letters in the Havaya of Adnoot, where the marriage of one pair is different from the marriage of the other three. The vav is physically subtracted from the nun as opposed to being physically added during the process of unification that results in the Havaya of Ehyeh (as described in the post on Massey and Devarim and also the construct entitled "The Marriage of the Letters"). The one strand that is half techelet and the other that is half is white, is like the vav that is subtracted from the nun in the marriage of that particular couple. It completely disappears leaving what is in essence “half the nun” (or the portion that corresponds to the resulting yud). This reflection is the mirror image of what it represents, which is the pair of letters that is combined differently and the nature of that combination.



The Tetrahedral Construct Within
the Combined Cubic Form of the Luchot is Identical
(it's geometry is defined by the marriage between the letters)
(one couple is different from the other three couples

 

This is the cosmic template for the physics of time and space. There are three dimensions of space and one dimension of time. The three dimensions of space can be described as East-West, North-South, and Up-Down, although the terms are relative and they could be described in any number of ways. Each continuum has a male-female component like East-West. We can move about freely within the three dimensions of space, however time is different. We are limited when it comes to movement through time since we can only move in one direction, forward not backward. So one dimension is different from the other three.  

Each dimension has two continuum's and these continuum's are 'paired' with one another. There are four specific pairs of primary continuum's (in the observable universe) just as there are four specific pairs of primary letters, and just as one pair of letters is different from the other three, so too, one dimension is different from the other three dimensions. The primary dimensions of time and space are merely extensions of the primary letters. Our 'reality' is an energetic metaphor for the letters of God's Name. Just as there are more than four dimensions, there are also more than four letters in the Name. However, they are all connected in a very specific way that mirrors this larger reality. The physical universe is literally framed within and limited by the nature of those letters. The letters of this Name "rule" the universe, so it should come as no surprise that they are also the cosmic template for the physics of quantum mechanics, in the four 'forces' and their four polar opposites (like the plus and minus of electricity). These are also precise reflections of these letters, and one (gravity) is decidedly different from the other three as known in physics. 

History is also framed within this larger reality, which is why there were four couples on board the ark, and why one couple (Noah and his Wife) were different from the other three couples (Shem, cHam and Yafet and their Wives). The causality is a function of the letters. This is also why there are four couples buried at Machpela, and why one of these couples (Adam and Eve) are different from the other three couples (Avraham/Sarah, Yitzak/Rivka and Yaacov/Leah). Each is a reflection of a larger reality in the tetrahedral aspects of the luchot, which is a reflection of an even larger reality in the marriage of the letters.

Four male opposite four female? When we "see" the four-letters of the Tetragrammaton (yud-key-vav-key) we "say" the four-letters of Adnoot (alpeh-dalet-nun-yud). Our halachic requirement to do so is rooted in the male ~ female nature of the four letters opposite their four counterparts that are at the heart of this larger reality. Additional mathematic implications related to the foundation stone are covered in the essential construct entitled "The 1820 Paths of the Magen David."

Do we see an allusion to this elsewhere in the text. That is, do we have yet another witness to the male~female division of these letters (and the physics of the universe) anywhere else in this parashah? Yes. In verse 24:06 it says: "Do not take the upper or lower millstone as security." On the simple level (pshat) this refers to the security for a loan. However all things come from God who "loans" to mankind the use of His kingdom. The reference to the prohibition of dividing "the upper and lower" alludes to the letters of His Name in the form of their male and female counterparts that would otherwise be a unity. How do we know this refers to the male ~ female counterparts of the letters that sustain the physical and nonphysical universes, as opposed to just the components of the millstone? The preceding verses alludes to this marriage in verse 24:01, where the marriage of the two halves is expressed as when "a man marries a woman..." an allusion to the marriage of the male and female letters and their counterparts in the 'duality' of the quantum universe. 

Do not separate the pair. This is like the four pairs of rings on the ark: four on each corner together with their four locking counterparts on the poles. Thus: "Do not remove the poles" which would require a separation of the rings that correspond to the marriage in the four pairs of letters.

We would only add that the marriage of the letters that we contemplate during shemonei esrei  is essentially the reverse engineering of the 'division' that was necessary for creation, a process that necessitated the dividing of these letters in the first place; where (in unified form) they started as Ehyeh (aleph-heh-yud-heh) but then 'divided' into the letters of the Tetragrammaton (yud-key-vav-key) opposite those of Adnoot (aleph-dalet-nun-yud) for purpose of creating a male~female universe. Our re-unification of the four letters (yud-key-vav-key) and their four counterparts (aleph-dalet-nun-yud) during the four bows, is a tikkun or rectification for the duality, that might otherwise be perceived as something less than perfect unity of the Holy One blessed be He.  

The amazingly precise interconnectedness between the text of the Torah; halachic requirements; historical events; the geometry of the magen david and the letters of God’s Name would be impossible for any man or group of men to compose, especially considering historic events that occurred over time, let alone be embedded into a meaningful narrative, demonstrating once again the remarkable way in which everything is held together by the letters of the Name.

Each service to God that has been described above, like the commandment for a Jew to wear tzitzith, rests upon a knowledge of God’s Name that is absent among the nations. The Jewish people are the only ones who have preserved this knowledge. They are the only ones who know how to properly pronounce the Name, and equally importantly, under what circumstances it is permissible to pronounce. The Jewish people are the only people who know how, or even allowed to perform the mitzvoth set forth in the Torah, and the only ones who understand the nature of the service that honors this Name upon which the universe depends. Unless and until that service is fully restored (specifically Temple service and all that it entails) the world will remain in chaos1. Moreover, as difficult as it may be for some to believe, if the performance of the mitzvoth (like those pertaining to tzitzith) were interrupted, the very fabric of the universe would be torn apart (and specifically the delicate physics of its duality) resulting in total collapse, which is why the Sages of Israel asserted that if Israel ever failed to perform these mitzvot, the universe would simply cease to exist. 


Once again God has provided an easy way, or a hard way. Man has only to choose the path.

________ 

Footnote 1 - The nations are constantly attempting to oppress Israel and never cease in their collective attempts to bend Israel to their will or destroy it all together. This results in a more limited form of service to God that in turn destabilizes the entire universe. Witness the absence of the ark and the service described above that binds the letters together (think time and space and quantum mechanics). If the nations continue in their quest to abrogate God's promise to Israel and specifically its inheritance of Land, then a great war will likely ensue. If that still does not rectify the matter, then it may lead to a planetary catastrophe described these days as an ELE (or near "extinction level event"). The last time this happened was at the time of the flood (see the posts on Metzora and BeHa'alothekha). The future borders of Israel are specified and described throughout Tanach. The nations have only to acquiesce. The unification of the people with the Land, is a binding of these same letters. Since the days of Avraham Aveinu, God's servants have been separated from the Land a total of 4 times, like the letters of the Tetragrammaton that are separated from those of the Havaya of Adnoot that are ultimately unified (during the 4 bows as is known). The 1 pair is different of the other 3 pairs. The diaspora is a perfect reflection. The Land and the people are an inseparable pair that testify to the nature and the power of God's Name. The present iteration (in the reestablishment of the nation Israel in 1948) is different from the other 3 because Israel will never again be dispossessed. If the nations try to create a separation, collectively or individually, it will lead to their destruction by the Hand of God. They should wake up now before its to late. No people, nation, or religion will be spared should they choose to participate in the attempt to prevent this unification (of the letters of God's Name mirrored in the marriage of the Jewish people to the Land of Israel that God has promised).

Monday, August 21, 2017

Shoftim

In Parashah Shoftim there is a shift away from the numbers, sets of numbers and ratios that were prevalent in Parashah Re’eh and Eikev (specifically the numbers six and seven).

You may remember that in those portions, the predominate sets of numbers were three sixes; three sevenths;’ and seven sevens'. These one-dimensional metric expressions are descriptive of three-dimensional cubic ratios like 6 x 6 x 6 and 7 x 7 x 7
as explained in various posts and the advanced construct on the eight dimensions. The letters of God’s Explicit Name are hidden in the geometry of these sets of numbers, and they have a direct connection to the combined cubic form of the luchot with its 216 cubic handbreadths (six-cubed) corresponding to the 216 letters; and also its edges/borders that define a slightly larger matrix (seven-cubed) that in turn define the cycles of time involved in calendar-related halachic observance. 

In the paragraphs ahead we will examine the mathematic differences between Re'eh and Shoftim as they pertain to the differences between the external cubic and internal tetrahedral geometry of the luchot. In the meantime, if you are new to this blog, please read each of the essential constructs listed in the column to the right before proceeding. These pages reveal some of the basic mathematic connections between the letters of God's Explicit Name and the multidimensional geometric characteristics of the luchot, both in the divided state and combined cubic form, along with the internal geometry that casts a shadow known as a magen david. There is a special connection between the Name, the luchot and the geometry of the magen, and together they form a unique signature. We refer to this geometry and its mathematic common denominator as the Signature of the Architect. The purpose of this blog is to show how all of these things connect, and to reveal where the signature geometry is hidden, not only in each week’s parashah, but the physics of time and space, quantum mechanics and celestial dynamics to name a few. Once you are familiar with these constructs you can more fully appreciate each post.

In Parashah Shoftim the sixes and sevens and their related constructs give way to an overwhelming preponderance of threes' and fours'. Sets of threes' and fours' in a specific ratio, characterize the elements of a tetrahedron, as found for example in the three edges and three points on each of its four faces. These are the primary attributes of the tetrahedral geometry associated with the royal seal (three-dimensional star magen david) which is one of the five mathematic constructs found within the combined cubic form of the luchot. In this case we would assert that it is embedded here in the linguistic structure of the text, because the text is a letter-form extension of the mathematic characteristics in the luchot (the 'brick' under the throne mentioned in Parashah Mishpatim). These particular numeric clusters begin to appear in Shoftim in the text related to the cities of refuge:

19:02 “You shall set aside three cities in the Land... that God is giving you...
19:03 “You shall measure the distances, and divide [this] into three parts...

and...

19:07 “It is for this reason I am commanding you to separate three cities.”

Notice first, that there are three instances of three and that three things (areas) are to be surveyed, measured, and divided. The above references are revealed to us in the written Torah and on the pshat, or simple level, they deal with the cities. However, the set of three things and the emphasis on measurement and division alludes to the letters of the Explicit Name that are hidden in the geometry of the royal seal. When we examine these sets of numbers through the prism of the magen david, we can more easily see that the 'division' of the geometry is 'measured' by a series of 72 triplets (72 triangular corners).

The three instances of “three” mentioned in the text above, stand in stark contrast to yet another “three" mentioned in the oral portion. The word 'three' that is “hidden” (not mentioned directly in the text) is that pertaining to the categories of unintentional death for which the cities are needed. So ultimately there are four instances of three, where one instance (from the oral portion) is characteristically different from the other three instances (from the written portion). This pattern is consistent with the marriage of the letters (as described in the post by that name) where one couple is decidedly different from the other three couples. It is also consistent with the nature of tetrahedral geometry as you will see in a moment.


In the meantime, it is important to understand that this pattern is established by the letters of the Name, or in this case the primary abbreviations of the Name. The narrative of the text describing the halacha for these cities reflects that same pattern. 

At any rate, there are four instances of three in the halacha pertaining to the cities, where one is different from the other three. These are the one-dimensional metrics (describing the the number of elements) in the geometry of a tetrahedron, which is 'half' of the royal seal. A tetrahedron happens to have four faces, each with three points, where one point is different the other three (because one of those points exists in the next higher dimension ~ the third dimension) whereas the others are found in a lower two-dimensional plane. The bottom line is that this signature geometry is hidden in the tetrahedral construct within the combined cubic form of the luchot, that defines the reality which follows, and so we see these numbers, sets of numbers, and ratios in the narrative.

If you look closely at the three-dimensional tetrahedron below (again half of the royal seal) you will see the four threes'” that characterize its geometry (four two-dimensional faces with three points).





Of course, most mathematicians/statisticians would see this as a coincidence. There is no way to prove that it is anything more. Or is there? The sets of numbers thus far found, represent only half of the royal seal. If subsequent text contains the metrics for the other half, where the context is the inverse of the first half, and where one is again different from the other three, then the odds of it being a coincidence fall to near zero (we would say effectively zero). Indeed, that's exactly what happens in subsequent text.

The same pattern is in fact reiterated a second time in succeeding verses. This second iteration is once again a one-dimensional metric expression for, in this case, the other half of the magen david; it is in fact the contextual inverse of the first instance; and one is decidedly different from the other three. The second iteration takes this form:

19:01 “When the Lord your God has cut down the nations...”
           “whose land the Lord your God is giving you...”

            (At that time there were seven nations "cut down")

19:08 “And when the Lord your God enlarges your territory...”
          “the territory of the Kenites, Kenizites, and Kadmonites...’
           (three more nations)
 

           [and] “If you faithfully observe all this instruction...”
19:10  “then you shall add three more cities to those [first] three [cities]”

Note the text provides three new instances of three. This second iteration also has a hidden aspect just like the first iteration. These are the verses of Edim Zomemim (plotting witnesses) where we find the three verses that constitute the laws regarding false witnesses for which the cities should not be needed (the inverse of the first three).

The hidden aspect of the second iteration is thus the contextual opposite of the hidden aspect of the first. In addition, the first set of “three” pertain to why the cities are needed (unintentional death). The second set of “three” pertain to when the cities are not (or should not be) needed (since there were false witnesses involved) and again the inverse. The laws are derived from a reading of the text that is ultimately separated into three verses where each is an aspect of the legal process. The division is hidden within the context of the verses, but nevertheless an integral part of the text and the halacha.


If you look closely at the tetrahedron below, which is the inverse of the first half of the royal seal, you will again see that four threes'” characterize its three-dimensional tetrahedral geometry (four two-dimensional faces, each with three points).





These four instances of three,” where one is the inverse, and one is different from the other three, constitute the metrics for the other half of the royal seal.
 
Whenever patterns of four times three (or
three x four) are seen as part of the narrative; or halachic requirements; or events that occur over time (essentially the history of Israel) and especially where one is different from the other three (like the hidden aspects in the account just described) these patterns invariably reflect the one dimensional metric geometry associated with the three-dimensional tetrahedral geometry (magen david) within the combined cubic form of the luchot, and the abbreviated forms of the Name. The 12 letters Explicit Name, for example, is literally three times the four-letter Tetragrammaton. There are also three primary four-letters Names (YHWH / ADNY / AHYH). Each 'define' this internal aspect of the luchot (the tetrahedral or signature geometry).

We see this in both two dimensions and three dimensions, but more so in the added detail of the higher dimensions. The two halves appear below:



 

When these halves are married together, their geometry reflects the marriage of the letters (the three primary four-letter Names where one pair of letters is different from the other three). Each face is now divided into four quadrants where the one in the middle (which is the stellation of the opposing tetrahedron) is different from the other three (see example face below). Or, to put it another way, the three small faces are visible, but another one face is hidden beneath the stellation of the opposing tetrahedron. Ultimately, the geometry is found to contain 72 triangular points (72 x 3) corresponding to the number of letters (and even the nature of those letters) in the Triad Havaya of 72 (216 letters total).



The total number of degrees in the cube that surrounds the (above) star tetrahedron (or the mathematic construct that defines it) is 216 (tens) of degrees, and so the static aspects of the geometry once again hide the Signature of the Architect that is just beneath the surface. There are 24 angles of 90 degrees in a cube (24 x 90 = 2,160 or 216 "tens" of degrees). This is also the time allotted to each of the twelve constellations in the Precession of the Equinoxes (2,160 years) as discussed in the post on the primordial torah.

In summary, for each of the two opposing halves of the above verses, the number three occurs four times. These numbers and specifically this set of numbers (four sets of three times two) define the eight two-dimensional surfaces of a three-dimensional star tetrahedron. Each surface and its polar opposite are themselves defined by the letters of the Name, or more specifically its abbreviations: four quadrants opposite four quadrants where one is different from the other three for each set (as mentioned before, the middle “triangle” on any given face is hidden in the center of the other three, beneath the base of the stellation, like the hidden one of three mentioned above, but it is nevertheless a part of any particular face or two-dimensional surface). The three-dimensional stellation protruding from the face is (again) the stellation of the opposing tetrahedron. It is “hidden” with respect to that face, by virtue of its presence beneath the stellation in the third dimension (with respect to the two-dimensional face from which it protrudes) and so the inherent limitation of two-dimensional space (of which it is not a part) hides the one that corresponds to the base of the next dimension. 

If we examine these sets of numbers in two dimensions (rather than three) you will notice that the outer geometry of the surface consists of three revealed “areas” with three specific points or corners. This is like the three areas with three cities specifically mentioned in the text. However, notice also the hidden area in the middle (beneath the stellation) that has three corners. This is like the hidden aspect involving three categories of unintentional death for which the cities are needed. The text/halacha adheres to the geometry established by the internal (hidden) mathematic aspects of the cosmic blueprint, which in turn adheres to the letter-pattern associated with the signature geometry. 




The division (into four quadrants per face) seen above results from the marriage of the tetrahedrons and does not occur otherwise. Without the marriage of the geometry (or its origin in the marriage of the letters that create the geometry in the first place) the connection to the text remains completely hidden beneath the surface. The geometric parallel between the letters of God’s Name, the text and the star tetrahedron is statistically significant and cannot be attributed to coincidence (the odds would be considered off-the-scale) and it is one more example of how the letters of God’s Name (that define the blueprint or combined cubic form of the luchot) ultimately define our reality. This is true not only in biblical history, but also the the physics of time and space, quantum mechancs, biology, chemistry and celestial dynamics as explained in the post on the primordial torah.


The same mathemetic or geometric characteristics hold true for the second iteration as well. Ultimately, the mathematics of the “cosmic blueprint” characterize the edges, faces or points of the royal seal corresponding to the 216 letters of the Name that in turn defines or requires these laws/events. However, as you may have noticed, the number of threes' as a function of the two-dimensional geometry is, in this case, incomplete. That is, the first iteration corresponds to only one two-dimensional face and the second to its polar opposite. That leaves two remaining faces as yet undefined (including their hidden aspect in each respective dimension). Where, or how do these undefined mathematic aspects of the star within the luchot, fit into the cosmic scheme of things as it would relate to Israel’s future? Do we find these anywhere in the text? The answer is no.  However, these additional, as yet undefined aspects or events, may be found in the opinions of our Sages who say that there will be additional cities of refuge that will be created during the time of Mashiach.

According to them, there will be Jews who unintentionally caused the death of people during for example the diaspora (like the modern case of vehicular manslaughter). Since these people were unable to expiate those acts by exile in a city of refuge, they will want (or need) at some point in the future, to do so. When Mashiach comes, there could be many generations of souls that will seek to do this, and even more cities of refuge will be established for that purpose. Some of our Sages say there will be 9 cities, others 12, and still others 15 cities of refuge (Sifre 185, Tosefta Makkot 3). Given the premise that there is a very real connection between the letters of God’s Name and everything that happens to Israel, contemplate the letters in terms of their geometric characteristics in the faces of the second dimension (i.e. the luchot and/or the magen david within) and see if you can determine which of these opinions is correct, and then see if you can explain why.

In the meantime, despite all of the parallels we see above, some might think that the connection these threes' have to tetrahedral geometry is a coincidence, and so for the benefit of those less familiar with the overwhelming number of similar 'coincidences' seen in previous posts, we will provide several more witnesses to confirm the connection these things have to God’s Name.

Flashback to verse 19:08:  “And when the Lord your God enlarges your territory...”
                                           “the territory of the Kenites, Kenizites, and Kadmonites...’
                                            (three more nations).

These “three more nations” were in addition to the seven nations that had already been defeated when the Land was conquered under the leadership of Joshua (a total of 10 nations). This is like the threesevenths” alluding to three dimensions with a measure of seven, where any given two-dimensional face equates to sevensevens” as in last week’s parashah. That is, three dimensions in a matrix of seven, with 7 x 7 x 7 “elements” defined by our cyclic observance of calendar related halacha, have two-dimensional faces consisting of 7 x 7 elements. The internal spaces of this cubic matrix coincidentally number 216 corresponding once again to the number of letters in God’s Name. There comes a time when you just have to accept the fact that everything is interconnected and that one way or the other, the dots always connect back to the letters of the One Unique Explicit Name or Triad Havaya of 72.


There is yet another witness to the significance of these numbers in the sets pertaining to this verse, where the first seven nations that were conquered; were defeated in seven years; that then took another seven years to divide amongst the tribes. Here we have the same set of numbers. The threesevens” alluding again to the three dimensions of seven are discussed in such posts as Re’eh, Eikev, Behar and Bechuko-thai. In Re’eh, for example, we have the “three times” required of every man, for Pesach, Shavuot and Sukkoth (involving “sevens of days”) taking the same form.

Coincidence? Not hardly. One way or the other, the events are all hidden reflections of the 216 letters of God’s Explicit Name that are an intrinsic part of the combined cubic form of the luchot (6 x 6 x 6 handbreadths = 216 cubic handbreadths) where the outer garments (in the letters of Torah) form a matrix of 7 x 7 x 7: seven days; seven times seven days; seven weeks; seven times seven weeks; seven years; and seven times seven years” (wherein the 216 are hidden) and where these letters mathematically define the actual flow (in cycles) of time, that restrict, confine, or otherwise limit “movement” through the physical universe (see "Part I" of the post on "The Eight Dimensions").

You would think that the number of allusions would at some point subside but they are seeming endless. The above reference to threes' in Shoftim, and the patterns they form, for example, now expand into patterns of four and sets of fours, that also happen to be an integral part of combined (male-female) tetrahedral geometry, but more specifically reflecting the exact number and the nature of the marriage between the letters:

20:02 “Before you [go into] battle...
“the priest shall come forward and address the troops...”
20:03 “He shall say to them...”
“Shema Yisrael... you are about to do battle...”

1) “Let not your courage falter...”
2) “Do not be in fear...”
3) “or in panic...”
4) “or in dread of them...”

There are specifically four admonitions made by the priest mentioned directly in the text of the Torah. Our Sages discussed these four admonitions and said they were the counterparts to the four techniques used by the enemy to frighten their opponents:

1) the clashing of shields,
2) the braying of horses,
3) the yelling of the soldiers, and
4) the sound of the enemy’s trumpets
    (Mishnah Sotah 8:1)

In these admonitions we see four things standing opposite four things. This is like the male and female counterparts in the two primary abbreviated forms of God’s Name, the four letters of the Tetragrammaton opposite the four letters of Adnoot, as discussed more thoroughly in the post on Massey and Devarim and "The Marriage of the Letters." These eight letters are a subset of the 216 letters represented geometrically as four points on one tetrahedron opposite four points on the other. One might suspect that this too is a coincidence, after all, don't these letters combine to form the four letters of Ehyeh? If this is more than just a coincidence (and statistically significant) then where is this alluded to in the text? Our Sages provide the answer.


In addition to the text that conforms to the male-female abbreviation and the geometry corresponding to the letters, there were four admonitions that fulfilled four 'purposes' listed by our Sages:

1) the Jewish people suffered from a lack of training
2) small number of soldiers, inferior numbers compared to established nations
3) disparity in the number of chariots
4) lack of physical superiority due to time spent in study and prayer


The fulfillment in these four ('purposes') is a direct reflection of the marriage between the letters, that is fulfilled in (or results in) the four letters of Ehyeh.


In the beginning of this post we saw “four instances of three.” Now we have “three instances of four.” One is the geometry of the royal seal that in turn reflects the number and nature of the letters in the Name. The other is a direct reflection of the number and nature of the marriage between those letters (the two halves of a male~female universe).

This geometry not only represents or reflects the male and the female aspects of the letters in God’s Name, but also characterizes the entire physical and nonphysical universe. Each tetrahedron has four faces and four points. When they are married together, each of the two-dimensional faces is divided into four smaller faces (three fours). These four small faces each have three points (four threes). Moreover, during the process of “unification,” which is the intent of so many mitzvot, the marriage of the two results in another four (the smaller faces on each of the large faces). This is like the four letters of the Tetragrammaton and the four letters of Adnoot whose unification results in the four letters of Ekeyeh. The geometry reflects the characteristics of the letters. These same letters define the four forces of quantum mechanics that “rule” the universe. These four forces and their four polar opposites (like the plus and minus of electricity) are merely extensions of these letters. Without the division of the four letters of Ekeyeh into the their male~female counterparts in the four letters of the Tetragrammaton and the four letters of Adnoot, all matter would collapse, duality would disappear, and the universe would collapse.

But perhaps we can find a second witness to this particular connection as well, and maybe even a third witness, who can testify to all of the above connections. In fact, as if in response to the assertions made above, Parashah Shoftim proceeds to specify the halachic requirement for the minimum number of witnesses:

19:15 “A legal matter can be valid only on the testimony of two witnesses or more.

The english is usually translated incorrectly because the Hebrew words really don’t make sense, at least on the simple level. Whenever there is an unusual combination of words in the Torah, it is generally related to lofty matters that relate to certain secrets. This is like the twins in the womb of Rivka and also Tamar that we saw in Toldot and VaYeshev, where the Torah says regarding Rivka: “when it came time to give birth... there were twins in her womb,” and then for Tamar: “when it came time to give birth... there were twins in her womb," in each case as though no twins existed until that time. The description of the events is identical. Both allude to the sapphire twins (luchot) that would be divided into twins when it came time for them to be brought down by Moshe (and specifically brought down twice). The mathematic corollary is a very bright reflection of these events.

Insofar as the text pertaining to the minimum number of witnesses is concerned, what this verse actually says is: “by the mouth of two witnesses or by the mouth of three witnesses” a legal matter may be decided. There is a big difference between two witnesses or three witnesses. The problem is that the language doesn’t make any sense. What is the minimum requirement? It does not say that “two or more” are required, as is often translated (that would actually make sense). Rather, it says the matter is decided “by the mouth of two witnesses” OR “by the mouth of three witnesses.”

The problem is that if a legal matter requires two witnesses, then three are not necessary. Conversely, if it requires three witnesses, then two are not enough. So which is it? It can’t be both unless both are the same thing. But how can “the two” and “the three” be the same thing? The only time that two witnesses are the same as three witnesses, is in the case of the luchot which are mathematic and geometric twins: 2 tablets x 108 (cubic handbreadths) but also exist as a series of cubic triplets corresponding to the letters of God’s Explicit Name: 72 x 3 (cubic handbreadths).




The implication is that the ultimate witness is God Himself who sees everything. He is the One who in the end provides testimony that condemns, and because of this, man cannot escape the consequences no matter how hard he tries. This includes cases where an earthly court may have erred. The only way that either two witnesses or three witnesses would suffice, is when it refers to the letters of God’s Name found within the geometry of the two that provide testimony (the "tablets of testimony" as they are sometimes called) that also happen to be three witnesses in the form of the triplets that also correspond to God's Name. Interestingly, this is not unlike the two groups of threes that are mentioned above whose numbers define two faces of a star tetrahedron (the two faces being one 'two-dimensional' magen david) reflecting again the nature of the letters in God’s Explicit Name.

These two witnesses testify to what God requires of man, things for which he is ultimately accountable, but at the same time, these two witnesses are three witnesses (the triplets) relating to the Triad nature of the Explicit Name. Both constructs testify to what was spoken “by the mouth” of God, who gave us these witnesses in the first place. The tablets of “testimony” are geometrically two halves in two dimensions and three cubic triplets in the third dimension at the same time.

There is also another “witness” to this assertion. The “two witnesses or three witnesses” mentioned above are actually mentioned twice in this parashah, like the luchot that were brought down twice. Flashback to verse 17:6 where this minimum requirement is given a second time: “a person shall not be put to death; only by the mouth of two witnesses, or three witnesses [shall he be condemned].” The Torah does not mention anything twice unless it has a very specific purpose. In this case, the tablets of testimony that are mathematic twins and triplets at the same time, are twice mentioned.

In summary, we see in the case of Parashah Shoftim that the sets of four threes and three fours specifically reflect the geometry that corresponds to the number and nature of the letters of God’s Name and these letters are completely and irrevocably attached to Israel’s destiny. Moreover, once again, we see with amazing clarity, the interconnectedness between the luchot; God’s Name; the events that are described in the Torah; the word level of the text in the Torah; even the letter level of the text in the Torah, as well as everything else in the physical and nonphysical universe. All have this unique inexplicable mathematic and geometric connectedness that defies logic. The absolute precision of the various combinations, the number of repetitions of these combinations, together with what they represent in terms of, for example, complex three-dimensional geometry, two-dimensional geometry (etc.) would simply have been beyond the ability of any man or group of men to compose. It is as if the numbers, and sets of numbers, and ratios between sets, pre-existed the text itself, and the text were an extension of those numbers. This accounts for why we find the mathematic value of the letters so perfectly reflecting the same combinations. They are all an integral part of the royal seal and the letters of God’s Name that are so well hidden beneath the surface. Who could write a meaningful narrative that was so mathematically and geometrically perfect? Only the Architect Himself. As it says... “written with God’s Finger.”

Sunday, August 13, 2017

Re'eh

In last week’s post we asserted that the mathematic and geometric reflections of God’s Explicit Name were hidden in the linguistic structure of the Torah, the physics of time and space, quantum mechanics and other such things and proceeded to give some relevant examples. 

Parashah Re’eh is very much the same. In Re'eh, we see clear allusions to the numbers, sets of numbers and ratios of the signature geometry that defines the combined cubic form of the luchot, its measure, or more specifically, those measures and ratios that reflect the nature of the 216 letters in the Name. 

Here, the one-dimensional metric geometry once again conforms to the properties of the royal seal, a dynamic wherein the letters are more clearly perceived in three dimensions. As in Parashah Eikev, one simply cannot help but notice the mathematic and geometric nature of: 1) the narrative; 2) the words used to convey the narrative; 3) the sequences of letters (“paired” as 7s) that are specifically found in the words of the narrative; and 4) the number of times certain specific words and phrases are used, or combined, in relation to one another. The allusions to the Explicit Name are again overwhelming in this regard.

We will examine the sevens mentioned above and other aspects of the geometry in the pages ahead. In the meantime, if you are new to this blog, please read each of the essential constructs listed in the column to the right before proceeding. These pages reveal some of the basic mathematic connections between the letters of God's Explicit Name and the multidimensional geometric characteristics of the luchot, both in the divided state and combined cubic form, along with the internal geometry that casts a shadow known as a magen david. There is a special connection between the Name, the luchot and the geometry of the magen, and together they form a unique signature. We refer to this geometry and its mathematic common denominator as the Signature of the Architect. The purpose of this blog is to show how all of these things connect, and to reveal where the signature geometry is hidden, not only in each week’s parashah, but the physics of time and space, quantum mechanics and celestial dynamics to name a few. Once you are familiar with these constructs you can more fully appreciate each post.

In Parashah Re’eh we will start with the numbers that define the combined cubic measurement of the luchot: 6 x 6 x 6 (216 cubic handbreadths) which are in essence the product of three dimensions with measures of six.



              6 (First Dimension)
                                                     6 (Second Dimension)
 
6 (Third Dimension)



The number six is mentioned exactly three times in this parashah in a specific place. These references are clustered in close proximity. Under normal circumstances, a mathematician or statistician would not assign any significance to three six's in a body of text. It would be considered a coincidence. However, the combination of  three six's is found so often in Torah that it cannot be dismissed as such. 

In Torah, each time we see three six's, it alludes to the dimensions of the luchot and the 216 letters of the Name (6 x 6 x 6 = 216). In Parashah VaYera for example, there were three measures of flour that were each six ounces, and in Parashah Mishpatim, Moshe spent six days in the cloud, then went back and forth for six days delivering the letters of Torah to the people, and these events began (or ended) on the sixth of Sivan, depending on the source. In Parashah Tetzaveh, it was three strands of six, woven into the fabric of the priestly garments. These are specific numbers, sets of numbers and ratios that allude to the mathematic and geometric nature of the luchot, which are in turn a reflection of the letters of God’s Name. Please take time to understand the significance.

In Parashah Re’eh we see this very same reflection but in even more precise terms that correspond to the divided form of the luchot:


15:12 “[your Hebrew slave] may serve as much as six years...”
15:18 “...he has done double the work of a hired hand during the
six years...”
16:08 “For
six [additional] days you shall eat matzah.”

Its not just six years or six days. It's three six's in the body of text that are grouped together, where one is different from the other two (an embodiment of 'set-theory' in linguistic form) where the one divided side is different from the other two dimensions. Once you look past the story, and perceive the larger reality based on the measure of the luchot, or the even larger reality based on the letters of the Name, another world emerges. Contemplate this.

One of the above mentioned six's is different from the other two six's because it reflects this larger reality. It is expressed in terms of days rather than years - one (of six days) is decidedly different from the other two (of six years). This is like the measure of the luchot, where one measure (after division) is different from the other two  (6 x 6 x 6 becomes 6 x 6 x 3 but as two tablets). Before its division, the three dimensions of the luchot each measured six handbreadths, but one of those dimensions is now (after division) different from the other two. That’s because one of these dimensions was divided in half to create the shnei luchot (two tablets) before they were brought down by Moshe. The division along one side resulted in a measure of only three handbreadths along each side of the two halves. So each half is 6 x 6 x 3  (108 cubic handbreadths). 

The 108 cubic handbreadths of course echo the gematria of the Hebrew word “chatzei” (meaning “half”) which is also 108. However, the combined measurement of both halves along this side is still six handbreadths, hence three mentions of six where one edge or dimension is  different from the other two. That’s a convenient comparison, but can we find a second witness that would confirm that the difference on this side (where the separation occurs) actually alludes to the luchot?



Preceding the text wherein the above numbers appear, there is a verse that describes what is done with the portion that was ‘separated’ for tithes. In other words, the context of the narrative is that of separation or division:


14:08 “At the end of each three year period you must bring... tithes”


The words, “at the end of each
three" year period" are like the words you would use to describe the division of the luchot, that happens to be “at the end of each three handbreadths," which is exactly where the separation occurs. The parallel between the two forms of separation and the measure of three is hard to ignore. Insofar as the luchot are concerned, the two measurements in combination with one another are still six handbreadths, but the side in question is nevertheless divided and each portion "ends" after three handbreadths. So within the text of Parashah Re'eh, we find the same numbers, sets of numbers and ratios, in perfect context, twice, that just happen to correspond to the measurements of the combined cubic form of the luchot, then its division, as well as the measurement and nature of the division, an event that also, remarkably enough, occurred twice. One thing is a mirror image of the other! Each number in combination with one another, together with the words used to describe them, not only reflect the geometric characteristics of the luchot, but the Signature of the Architect hidden within.

As the text of this parashah continues, we also see the royal seal defined by the same numbers and pairs of numbers, specifically pairs of sevens, that correspond to the one-dimensional metrics of the Name, that correspond to the three-dimensional metrics of the star tetrahedron with its 72 triangular corners (this was explained in detail in Parashah Emor and also the essential construct on the sapphire magen david). However, the same unique pattern appears in this parashah:


15:1 “At the end of every seven years, you shall celebrate the remission year”


This is the first and only singular mention of “
seven” in the text. A group is then clustered together in close proximity as four pairs of sevens, where one pair is different in that the word pair is in the form of “sevenths.” In other words, this one pair of 'sevenths' is different from the other three pairs of 'sevens,' but we'll get to that in a moment:

1st pair...


15:09 “The seventh year is approaching and it will be the remission year”
15:12 “...in the seventh year you must [free your Hebrew slave]”

2nd pair...


16:03 “As part of [the celebration] you shall eat matzah (no leaven) for 
seven days
16:04No leaven shall be seen with you... for 
seven days

3rd pair...


16:09 “Then count 
seven weeks for yourself....”
16:09 “...you must count 
seven weeks

4th pair...


16:13 “You shall celebrate the festival of sukkoth for 
seven days
16:15 “Celebrate to God your Lord for
seven days...”

Note the beautiful symmetry of the text and the nature of the symmetry in dual form. There are specifically four pairs of sevens in the linguistic structure of the above text. That should sound familiar! The faces of a star tetrahedron (three-dimensional magen david) consist of
four pairs of two-dimensional triangles (each with seven elements). Notice however, that one “pair” is different from the other three “pairs” (one pair uses the word “seventh” while the other three pairs use the word “seven”). That should also sound familiar! It is just like the  marriage of the letters in the Tetragrammaton with those in the Havaya of Adnoot, where one pair, is decidedly different from the other three pairs of letters, as described and explained in the post on Massey and Devarim and the advanced construct listed to the right, on the "Marriage of the Letters." Whenever you see an event or a narrative where there are four 'pairs' where one is different from the other three, it is a reflection of a larger reality that conforms to the nature of the abbreviated forms of God's Name. If you’ve not yet read either of those posts, we would advise you to study them carefully, to more fully appreciate the significance of this pattern that repeats itself throughout Torah. In this case, the letters of these Name(s) form the template for the halacha.

In the post on
Massey and Devarim mentioned above, we also showed how a pair of sevens are the elements that create the two halves of the royal seal (a two-dimensional magen david) and how four pairs of sevens accomplish the same thing in three-dimensions (the faces of a star tetrahedron). These four pairs of sevens are in essence four two-dimensional magen davids, which in turn define the faces of a three-dimensional star tetrahedron (shown below) all of which reflect the signature geometry associated with the 216 letters of God’s Explicit Name hidden within the royal seal. In the meantime, you may remember the picture below (from Massey and Devarim) that shows how two opposing pairs of sevens, or two halves of a magen, ultimately form two faces of the star tetrahedron. The picture below is skewed so that you can see the three-dimensional relationship within the two-dimensional components of the star tetrahedron. The small triangles in the middle of each large triangle are where the stellation of the opposing tetrahedron passes through the face of its polar opposite. It has been left in the model below to demonstrate the hidden aspect of the corresponding halacha, where the underlying basis is the marriage of the letters (hidden beneath the surface of the corresponding geometry). The nature of the geometry (of the three-dimensional magen david) is a ten-dimensional mathematic reflection of the 72 x 3 = 216 letters of the Explicit Name, and an identical match for the reality imposed by the halacha.

The Larger Triangles are External
(revealed as part the outer surface)
The Smaller Triangles in the Middle, are Internal
(concealed as part of the inner geometry)



We would only add at this point, that the number seven is mentioned in this parashah a total seven times1 in this one section (excluding the word 'seventh') but that should come as no surprise to the readers of this blog. It is reminiscent of the matrix of seven that was also seen in last week’s post consisting of 7 x 7 (x 7) elements; where any given face in two dimensions is seven times seven; and where the cubic form is the external (revealed) mathematic framework for the internal (hidden) mathematic nature imposed by the larger reality: the 6 x 6 x 6 (216) cubic handbreadths of the luchot; which in turn hide the ultimate reality, which is the 216 letters of the Explicit Name. 

In another section of that post, the number seven is (once again) mentioned in reference to three festivals. A cubic matrix having three dimensions measured by seven 'elements' is defined (and limited by) mathematic repetitions of 7s & 8s, and 49s & 50s that just happen to conform to our observance of time-related halachic requirements that “sustain" the physical universe. The matrix of seven with its 343 letters/elements are essentially a mathematic reflection of the "sustaining utterance" that at any moment in time results in the ongoing process of creation (7 x 7 x 7 = 343 which is the gematria of “and God said”) when he spoke the world into existence. This mathematic/geometric construct is further alluded to, in the text describing the requirements for “three times each year," (a measure of time):

16:16 “
three times each year... all your males will be seen in the presence of God...”

16:16 “...on the festival of matzahs” (seven days)
16:16 “...on the festival of shavuot” (after
seven x seven days)
16:16 “...on the festival of sukkoth” (
seven days)

These three “times” (comprised of
sevens) allude to the matrix of seven defined by its three dimensions (the outer framework of reality) where each dimension is limited in scope by the 7s & 8s, and 49s & 50s that are integrated into the cycles of observance related to “things-Jewish,” and where it again constitutes an external (revealed) matrix that hides the Hand of the Architect behind the scenes, hidden in the internal (hidden) matrix consisting of three sixes (geometric model below). By now you should be able to see that the linguistic structure is not a coincidence, but a reflection of a larger reality that is entirely dependent on the letters of the Name. 

The Measured Geometry of the Luchot Defines Cycles of 7





Lines/Edges = Outer (Revealed) Matrix of 7 x 7 x 7 (343 'Elements')
(a subset of the letters in Torah at any moment in time)
Spaces = Inner (Hidden) Matrix of 6 x 6 x 6 (216 Elements)
(the cubic handbreadths of the luchot...
...letters of God's Name hidden beneath the surface of our physical state)

The small cubes (the spaces pictured inside the above matrix) in between the 343 "elements" (lines/edges) are the intersections where the elements of the outer matrix connect with those of the inner matrix. There are 216 such spaces hidden beneath the surface of the matrix created by our halachic observance (in cycles of 7) which corresponds to the number of letters in God's Explicit Name. The spaces are a geometric manifestation of the 216 letter Name and the lines are a geometric manifestation of the 42 letter Name as shown in the post on the 42 letters in sapphire. It is, in essence, "the Hand" (of God) in the glove of reality (the created universe). This is why the Sages of Israel said that we are co-creators (with the Holy One Blessed be He) and that without our observance, the universe would cease to exist.

As if to echo this larger reality, the text of Re'eh includes one more reference to “seventh,” for a total of three instances, the third being: “You shall... eat matzah with the seventh day as a retreat.” This “seventh” is the third and final reference to the word “seventh” in the parashah. The total thus comes to seven mention’s of the word seven (7) and three mentions of the word “seventh” (7th) reflecting the three dimensions of seven in the outer matrix that corresponds to the flow of time and this aspect of reality in the physical universe. At  the same time, it reflects the nature of the 10 sephirot, divided into the three upper and seven lower “dimensions,” the means by which God interacts with the created world.

For more information on the matrix of seven, and the 343 (7 x 7 x 7) elements that are "defined" by our observance, see last week's post on Parashah Eikev and also the post on Behar and BeChuko-thai where we provide more details and explain additional significance.

In summary, we see once again in this parashah, the interconnectedness between the luchot; God’s Name; the events described in the Torah; the word level of the text; the letter level; even the mathematic spaces in the matrix created by the letters; as well as everything else in the physical and nonphysical universe. Everything, together, displays this wonderful, unique, inexplicable mathematic and geometric connectedness that defies logic. The nature of the various combinations, the number of repetitions of these combinations, together with what they represent in terms of complex three-dimensional geometry or two-dimensional geometry, would simply have been beyond the ability of any man or group of men to compose. The numbers, sets of numbers, and ratios between sets, are the underlying superstructure of the text which is an extension of those numbers. This is why even the mathematic value of the letters reflects the nature of the combinations. They are all a part of the royal seal wherein the Signature of the Architect is hidden. Who could write a meaningful narrative with such mathematic and geometric perfection? Only the Architect Himself. And who would preserve knowledge of His Great and Powerful Name? Only the Jewish people.

____

Footnote 1 - There are three pairs of "sevens" in the text, and one singular mention of the number seven (that is not paired).