Sunday, September 30, 2018

Bereishit and Noach

The facts that will be presented in this post are highly significant. They demonstrate once again that the letters of God’s Explicit Name are both mathematically and geometrically unique, significant, and do in fact shape reality. In this case however, they have a role to play in the establishment of the human race and the history of mankind. 

We say in Shacharit1: “...then all humanity will call upon [His] Name,” a prayer that cannot be fulfilled until this Name is known among the nations. But how can that happen? There has been a proliferation of false names among the nations. What proof exists to discern one from another? Is there anything that would cause the nations to recognize one name above all the others? Is there anything that might cause them to accept this one Name as the actual Name of God? The facts presented in this particular post have that potential. 

We will examine these facts in the paragraphs ahead. However, if you are new to this blog you should 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.
Insofar as this post is concerned, what you are about to read is the actual account of the earliest historical records pertaining to mankind, and specifically those of the reign of the ten pre-flood 'kings,' a term used in the ancient world for the leader/shepherd of mankind before the deluge (the Torah does not use the term "king" when referring to these men). This particular account would be completely unknown except for the preservation of an obscure but very ancient document whose contents have been conveyed to us by other historians. An addendum will be provided to explain its mathematic significance. In the meantime, for now, the reader need only be made aware that this document is of a secular nature, having no particular religious motivation. Yet, it is remarkable for what it reveals about the reign of these pre-flood kings, and specifically the length of their reign as it would apply to God’s Name. We will show for example, that each king voluntarily abdicated the throne at a specific time, to coincide with precedents set by God and/or Adam. The facts are astonishing because they have a direct and irrefutable connection to the letters of the Triad Havayah. The first ten kings to reign on the face of the earth either knew this Name or respected the knowledge of their predecessors and what was expected of them in that regard.

To my knowledge the significance of this has never been made known. It was unknown to generations past, just as it is unknown today, but not because the information has been unavailable. Rather, it has been because no one has correctly understood the meaning of the numbers conveyed by the texts, since a familiarity with God’s Explicit Name on a mathematic level is so extremely rare. However, the nature of the historical account, and the connection that it has to the One Explicit Name, is something that the nations, and indeed every single religion amongst the nations, will ultimately have to deal with, if they are to eliminate political and religious dissension and arrive at consensus.

To that end we will first tell a short story: Once upon a time a son was born to a great king. The king was a good king and he wanted his son to understand that a righteous king was like a shepherd. A shepherd shows concern for his flock. He finds sheep that are lost and gently leads them back to the right path. The king wanted his son to know these things before leading the king’s subjects in the ways of righteousness. God forbid he should use his position for selfish purposes.

Most king’s throughout history use their position to enrich themselves at the expense of others, often turning their subjects into serfs. A righteous king however, serves the people, and in so doing he helps to create a better society. He does this by encouraging his subjects to seek the truth for the sake of knowing the truth, and teaches them how to discern the fine line between one thing and another (unlike today when the sign of a “great leader” is his ability to lie with a straight face and forward whatever private agenda serves the purpose of financial oligarchs, usually having something to do with increasing their wealth and power).

In this case, the king was righteous and patiently explained all of these things to his son. It was a very long time before he felt his son was ready. He wanted to make sure that his son fully understood the obligation of such a position before giving him this responsibility. To that end he spent a great deal of time walking with his son and talking with him about such matters in the royal garden. Finally, when his son reached an appropriate age, a point in time that was predetermined by the king, the king transferred responsibility for the kingdom to his son. The king loved this son very much and so he gave him a special mantle and a sceptre to symbolize the passing of kingship. The coronation of the king’s son was carefully timed to coincide with the king’s unique signature as well, and this tradition along with the mantle and scepter were then handed down from generation to generation, to identify the rightful heir to the throne, lest anyone contend otherwise.

The king’s son eventually grew up, and like his father before him, he taught the ways of righteousness to his son. When it was time, the responsibility for leading the kingdom was transferred to him as well, and thus the mantle and the scepter passed from father to son.

Each successive king received authority the same way, in the same manner. Each recognized and honored the original king’s name. However, the further down the line this knowledge was passed, the further the people were from the original teachings, and so eventually the subjects strayed from these wise precepts and became corrupt in their ways. The kingdom finally collapsed under the weight of the corruption. Fortunately (or unfortunately) as fate would have it, these corrupt people died in a great catastrophe. Later, when another righteous king arose, he was able to rectify to a certain extent the errors of his predecessors.

The explanation of this story is really quite simple and you may have already guessed the identity of the players.

The King in our story is of course God and his son was Adam. In the years immediately following creation, the world’s population was quite small and it would be many years before a leader was needed to convey the King's teachings to the rest of mankind. During this time, God walked with Adam and prepared him for his role to teach and lead the people. God walked with Adam in the garden and taught him. After 216 years Adam was ready and so God gave him a mantle and a sceptre and made him king (we'll show you how this time period is derived in just a moment). Adam was mankind’s first king, but a king of the shepherd-kind who teaches and leads his flock.

The birthright, or maybe we should call it the birth-responsibility, was eventually passed to one of Adam’s sons. Moreover, it was done exactly the same way, and manner, over the same period of time. Subsequent kings also honored this tradition. Specifically, as the title (or birthright) was passed down from father to son in succeeding generations, each king limited the duration of his reign to the precedent set by the first king. That is, none would reign longer than God Himself, who limited His reign to 216 years. At least three of these kings voluntarily abdicated after serving for the maximum period of time.

Noah was the last king to reign before the Flood. He also reigned for 216 years, but then the waters of the deep broke forth and the rains began. The Flood of course destroyed the world. The people had become increasingly corrupt. As righteous as these ten kings were, they were simply unable to transmit the light (those things that God had taught to Adam when they walked in the garden) to the rest of the world. As its population grew, so did the corruption. The world was then destroyed.

Did these kings really limit their reign to 216 years? How do we know? Why isn’t this common knowledge?

The reason is that the truth is concealed in the numbers passed down through ancient sources (outside the Torah) that have never been understood. You’ll see why when you read the addendum to this post at the very bottom. The facts are so well concealed that no one could possibly know how these ten kings honored the original King, or Adam, or what part the King’s Name played in the length of their reign. Few understand the purpose of the mantle and scepter (symbols of leadership) that were passed to each succeeding king, or the timing involved. Yet, all of this can be ascertained from ancient records.

In addition to these record(s) we also have the Torah itself. The Torah provides a similar if more limited account of the events, but it confirms the validity of the other records. The Torah is not a history book, even though it provides us with some important aspects of the historical narrative. It does not, for example, use the word “king” to describe these ten individuals (since God Himself is really the only “King”) but from other sources we know that these men were nevertheless thought of as kings in the ancient world. There are actually a number of ancient "king lists” that provide us with information about these men and their reign(s), each with varying degrees of accuracy. Some have obvious rounding errors. However, the oldest and most accurate (that we’ll describe in a moment) gives us the exact length of time that each king reigned.

This king list can be found in the writings of historians like Polyhistor and Eusebius. It was actually compiled by an earlier historian and librarian by the name of Berosus, whose writings have since been lost to antiquity. However, even that list was not actually written by Berosus. His list originated from even earlier records, and specifically those of the Chaldeans. The Chaldeans date back to a time before Abraham to the years immediately after the Flood, and so it is really the oldest, even though it wasn’t redacted by Berosus until the time of the Persian Empire. Many scholars mistakenly attribute this list to Berosus himself and consider it to be one of the newer lists, but that is not the case. It not only originates from the oldest sources, but it is the most accurate (we'll prove this beyond reasonable doubt in the addendum below). In the meantime, its important to understand that Berosus merely translated and compiled the records. When we use this list to calculate how long these ten pre-flood “kings” reigned, we find that they reigned for a total of 1,440 years. Remember that number.

Using the Masoretic texts (the original/kosher/authoritative version of the bible) we can confirm the number of years that elapsed between the creation of Adam and the Flood. This has been done many times, by many different scholars, and it always comes out the same. From the creation of Adam until the Flood waters broke forth, exactly 1,656 years elapsed. Remember that number as well.

What all of this means is that there was a period of time preceding the reign of these ten kings, preceding even Adam, in which no man reigned (that is to say that no one person acted as teacher/shepherd for mankind). As we said in our story, the earth’s population was until then quite small. No one was needed to act as a leader. During this time, God Himself essentially reigned alone. He walked with Adam in the (royal) garden and taught him many things, including and especially what was expected of man.

Among the things that God taught Adam during this time was:

  1. How man would be 'measured' by the seven laws2
  2. How space and volume are measured by the characteristics of the cubit, and in fact literally defined by "the cubit," with the measurement of the cubit being the primary physical characteristic of the blueprint itself (in the combined cubic form of the luchot) that was 6 x 6 x 6 handbreadths (one cubit-cubed) having 216 cubic handbreadths with its many fractional proportions; 
  3. How time is measured in cycles of seven (currently seen in calender related halacha) conforming to cycles of 7 x 7 x 7, as in seven days, seven weeks, seven years, seven millennia, 7 x 7 weeks/years etc. (described in BeHar and BeChuko-thai); and 
  4. How time and space relate to one another (as described in Metzora); and then last but certainly not least; 
  5. How the letters of His Name literally define reality and celestial movement (as described in BeHa'alothekha).
Once Adam’s education was complete, God gave him a scepter and a mantle to mark that moment in time when kingship and responsibility for mankind was passed from father to son. These symbols even today denote such things.

Now lets do the math. If the total time between the creation of Adam and the Flood was 1,656 years and the total reign of the ten pre-flood kings was 1,440 years, then how much time elapsed before God gave Adam the mantle of kingship? That's right. When you subtract 1,440 years from 1,656 years, you get 216 years. If you’ve read the essential constructs listed in the column to the right, then you know what this means. It happens to be the number of letters in the King’s One Explicit Name. The short story that we told above should now begin to make sense.

God Himself reigned alone for 216 years before appointing Adam as shepherd (leader/king/teacher) over mankind, and that’s very interesting, considering that it is not only the number of letters in His Name, but the same mathematic reflection that we've seen over and over again throughout Torah and indeed the entire physical universe (which is in fact the subject of this blog). Sometimes we see one or more of the abbreviated forms of this Name as seen in the posts on Ki Thetze and Ki Thavo. If we run the numbers (that is the exact dates derived from the king list) then the coronation of the King’s son would have been on his 216th birthday. That would have been on Rosh Hashanah in the 216th year of the first millennium. Keep in mind that Ya’acov made for Yoseph (that is he assigned to Yoseph) the mantle (coat) in the 216th year of the third millennium (the year 2216 from creation). Is this a coincidence or are we seeing a continuation of the tradition5 established by the pre-flood kings? You’re about to find out!

We’ll need to find a least one more witness to determine the validity of the assumption, or maybe four witnesses, because that’s how many there are! In fact, there are even more than four witnesses if you include several other factors. Let's first look at the side-by-side comparison of the king lists below. One is from the Torah, one from Berosus, and another from what is called the Weld Prism (w/rounding errors corrected using Berosus numbers). In the columns of that list you will see the ten men mentioned in the Torah (Adam through Noah) opposite their counterparts from the other lists.

The first thing you will notice is the similarity in some of the names and in the lengths of their reign. However the most important thing to notice is that none of these kings reigned longer than 216 years. In fact, at least three of them, Mahalalel, Enoch and Noah voluntarily abdicated their positions of responsibility after reigning for
216 years! Why? Because it would have been inappropriate for a man to reign longer than God Himself, who set the precedent by limiting His reign to 216 years before passing the responsibility to Adam. This is highly significant. If we include the reign of the first King (God Himself) then we have four witnesses that testify to the significance of this period of time (5 if you include the combined reign of Methusela and Lamech). There were other variations of course (but none over 216) and even those have great significance as you will see.

For example, if you study the list below, not only will you see the four who reigned for
216 years, but you will also see that the King’s son (Adam) limited his reign to just 120 years. There was a reason for this (as it relates to the 216 letters) that we’ll explain in a moment. But before we get into that, notice that at least two other kings limited their reign to 120 years as well, and then abdicated. Why? 

The kings who abdicated after 120 years felt that a precedent had been set by the first man (Adam) and that it would be inappropriate to reign longer than him. Moreover, in at least one instance, a father and son’s combined reign totaled 216 years. The father reigned for 120 years (to honor the precedent set by Adam) and the son reigned another 96 years so that the combined period would equate to (and honor the precedent) that had been set by God Himself.

Click to Enlarge 

According to the Weld Prism (after correcting its rounding errors) at least three combinations of father and son would honor the precedent set by the first King, reigning together for 216 years. These numbers are impossible to ignore and equally impossible to ascribe to coincidence. According to the Torah, each of these kings lived far longer than the time in which they reigned. However, the fact that each was aware of the length of time in which God reigned (before Adam) and that each limited his own reign accordingly, honoring one or more precedents, whether it be 120 or 216, is quite telling in-and-of itself. The facts are astonishing and highly significant. Each king in his own way showed respect for, and honored the King and/or his son (Adam) by their adherence to one or more of the precedents set down in the beginning. In almost every case, or combination of cases, the numbers equate, one way or the other, to the number of letters in the King’s Explicit Name (even the number 120 as you are about to see).

The next thing you should note about these king lists, is the name of the last king (Noah). He was also known in other ancient civilizations as Zeusuddra, or Zesuthros. Do you see anything familiar about the root letters of these names? The root letters of Zeusuddra and Zesuthros both incorporate the letters of the name “Zeus,” who in Greek and Roman mythology was the father of the “gods.” Zeus was none other than Noah. How did Noah come to be worshiped as a god? Why were his sons also considered gods?

Noah and family were possessed of antediluvian physiology and according to the Torah they outlived even their great-great-great-great grandchildren. Noah was still alive when Sarah was born (11 generations from Noah). To later generations these "heros" appeared to be immortal. Everyone in the ancient world had heard of these legendary people who saved mankind from destruction. If you have the capability to save mankind and you appear to be immortal, then what are you? You are a “god” of course. That is why ancient civilizations fell into ancestor worship.

In mythology, Zeus had a son named Jupiter3. The root (Hebrew) letters of Jupiter are Yud-Pey-Tav. Who was this man in Torah? It was JaPheTh, the son of Noah. The root letters of JaPheTh are those of JuPiTer. In other words Zeus and his son Jupiter, were none other than Noah and his son Yaphet/Japheth. This is how the false gods and the mythology surrounding them arose. Noah was the father and so naturally Zeus (Noah's name in other cultures) came to be known as the “father of the gods.”

The ancient (false) gods were almost always Noah and his wife Naamah (known as Naama-Ishtar or Venus in much of the ancient world). Along with Shem, cHam and Yaphet and their wives, these heros were worshipped for their wisdom, knowledge and longevity.

As an example, the original pantheon of Egyptian gods consisted of “Nu” (the father god) and his wife “Nut,” (the mother “goddess”) along with their three sons and wives who “crossed over the waters of judgment on a sacred boat.” Sound familiar? The equivalent of those “words” are from the egyptian hieroglyphs themselves! Almost every ancient civilization had a father “god” and three sons who were of course “son-gods.”

In the Norse pantheon, Odin was the father god, and Thor, Baldur and Loki were his three sons. In other civilizations it was Bel, Annu and Merodach.

Long after the Flood, the survivor's descendants would make pilgrimages to the “sacred boat” and tear off bits and pieces for luck, good fortune, fertility etc., basically collecting a souvenir of their visit. The ark was a 515 feet long (300 cubit long) reed boat with upturned ends, and with its covering it looked very much like a giant egg. In fact, the hieroglyphs say it was washed white with natron (bleached from the sun) so it even had the color of an egg shell. After Noah removed part of the covering, the ark took on the appearance of a large cracked egg. Venus (the Greek and Roman name for Ishtar) was said to be hatched from an egg. When Noah’s wife (known also in the ancient world as Naamah-Ishtar) emerged from the ark as "the mother of those who survived," she became a symbol for fertility that went hand-in-hand with the egg mythology. Eventually, as the world fell into ancestor worship, the ark itself came to be revered and worshiped. No one in their right mind today would worship “the egg of Ishtar,” as it came to be called, yet everyone is familiar with a tradition of the easter egg and they are one in the same. The egg of Ishtar is what gave rise to these beliefs and traditions that have been passed down to us over the millennia. It was also known as the egg of Typhon for the same reason (although Typhon was Shem).

At any rate, the longevity of those on board the ark was far in excess of their descendants and so, to the rest of the world, who simply didn’t know any better, the men of legend who crossed the waters on "the sacred boat,” were immortal. When the world fell into ancestor worship, Shem could see what was happening so he established schools (yeshivot) to ensure that his descendants didn’t make the same mistake. He came to be known as Melchizedek, meaning “our righteous king,” for having preserved the truth. The Jewish people were descended from Shem and had the advantage of learning in his yeshivot. The rest of the world did not, and they suffered the consequences (and still do) from the confusion caused by the false names and false gods originating with the worship of Noah and family. Some of this was eventually mixed with the truth contained in Torah, making for an even more confusing admixture of half-truth that confounds the world to this day. But lets get back to why Adam abdicated after 120 years. We have a few more witnesses that would like to testify.

Why would Adam pass on the responsibility to Seth after only
120 years? Why would he not reign for 216 years, as God had done before him? Other kings did. Adam must have had a reason.

The answer lies in the fact that a father generally wants his son to follow in his footsteps, as we asserted in our story above. God wanted Adam to follow in his footsteps, and so likewise, Adam wanted his son to follow in his, and especially the son who would inherit the birthright (kingship). You may remember that Adam originally had two sons, Cain and Abel (Kayin and Hevel).

Hevel (Abel) was found righteous before God and his sacrifice accepted. It was decreed that he should receive the birthright which included the kingship, the mantle and the scepter. That’s why Kayin was so jealous of Hevel and this was the motive for Hevel’s murder. Kayin believed that if his brother were no longer alive, then Adam would have no alternative but to pass the mantle to him. This is like Esau (Esav) who stole the mantle for the same reason (although it was eventually recovered). Ya’acov passed the mantle/coat to Yoseph. 

The problem (for Kayin) was that God had already decreed that Hevel would be the next in line to follow Adam, and what the King decrees must be fulfilled (especially when the King is God). So it was that Hevel was reincarnated (in the gilgul7 of Seth) and received the birthright as originally intended. How do we know?

Adam abdicated and passed the mantle of kingship to Seth in the 336th year of the first millennium (we know this from the king list that shows 216 years elapsed before it was passed to Adam and another
120 elapsed before Adam abdicated and passed it to Seth, so the total amount of time was 336 years). Adam walked the earth as a man for 216 years before God appointed him shepherd over mankind, so Adam wanted to do the same for his son. Adam’s son however, was born like any other man (not “made” from the dust of the earth like Adam). Adam would have to wait a full and complete 12 years (the 13th year being the equivalent of manhood as is the age of bar mitzva) before his heir was a man, and then he would have to wait another 216 years, during which time he would walk the earth as Adam had done when he was taught by God, before receiving the mantle of kingship. Who was the heir? It couldn’t have been Seth for two reasons, 1) God had decreed that the birthright (kingship) should be passed to Hevel and 2) Seth was born in the year 130 (which would not allow enough time to elapse before Adam abdicated). If you start with 130 years into the 1st millennium and add 12 years (until he reached manhood) and then allow another 216 years to walk the earth and to be taught like his father Adam, you will arrive at the 358th year of the first millennium. Adam however, had abdicated in the 336th year. In other words, it wasn’t Seth. Who then was the heir?

If we start with the year in which Adam abdicated (the 336th year of the first millennium) and work backward, subtracting first the 216 years that he would have walked the earth as a man (like Adam before him) and then subtract another 12 complete years which would have to elapse before he was a man at the age of 13, then whoever the heir was, he would have to have been born in the 108th year of the first millennium. There were only two men born before Seth, and they were Kayin and Hevel.

Kayin and Hevel were twins and they were both born in the 108th year of the first millennium, just as Ya’acov and Esav were twins and both born in the 108th year of the third millennium. This is like the luchot (twins) that were both 108 cubic handbreadths. And if those reflections aren’t bright enough to blind, then remember that the mantle was passed to Adam in the 216th year of the first millennium, and that Ya’acov passed the mantle to Yoseph in the 216th year of the third millennium. Each of these historical events: the birth of the first set of twins; the birth of the second set of twins; and the birth of the third set of twins (the luchot) is a mirror image of the Signature of the Architect with it’s 216 letters. The unmistakeable shadow of these letters is found in the mathematic and geometric nature of:

  • The luchot (twins) that were 108 cubic handbreadths (2 x 108 = 216);
  • Kayin and Hevel who were born in 0108; and, 
  • Ya’acov and Esav who were born in 2108.

That is why we say our reality down here on earth is just a reflection of the characteristics of the blueprint (the “cubit” above that was 6 x 6 x 6) which is the combined cubic form of the luchot ...twins (like Kayin and Hevel were twins) ...twins (like Ya’acov and Esav were twins) ...twins (like the two luchot were mathematic and geometric sapphire twins) ...twins that, one way or the other were each “108,” or together “216.”

All are reflections of a larger reality. The point of all this, is that the king’s decree (that the birthright would be passed to Hevel) was actually fulfilled in the gilgul of Seth. The original timetable calling for Adam to abdicate after 120 years was still in place, and the coronation of Hevel (who had been murdered) would take place as scheduled, only with Seth. In other words, even though God had held the position for 216 years, Adam abdicated after only 120 years because Hevel was scheduled to become king at that time. Since Hevel had been born in the year 108, and needed to reach 13 years of age to become a man and then another 216 years to be taught by Adam, his prerequisites would be fulfilled in the year 336 (108 + 12 + 216 = 336). “Hevel” would now be ready to take on the kingship, but Hevel was dead. So it was through his gilgul as Seth, that he would now begin his reign. Seth's reign thus began in the year 336 rather than 358, since it was actually Hevel’s reign as decreed by God. As if to acknowledge this "glitch in the matrix," (resulting from Hevel's murder) Seth abdicated after reigning for only 10,800 days (3 saros) or 108 (hundreds of pre-flood days6) and then passed the throne to Enosh (you will see this in the addendum below). The length of Seth's reign was limited to "108" (hundred days) to acknowledge the fulfillment of the King's decree and honor the memory of Hevel who was born in the 108th year of the 1st millennium. The connection that all of this has to the 216 letters of the King's Name as well as the geometry of the cosmic blueprint in the form of the luchot should not go unnoticed.

The full force and effect of the king’s decree, and its ultimate fulfillment, has remained unknown until today, and you are reading about it here, for what is quite possibly the first time since it actually happened 5,778 years ago.

Why? Not because there weren’t men throughout history smart enough to have known, or men willing to delve into such matters, but simply because the numbers were so well concealed, and the knowledge of God’s One Explicit Name so rare. All of that is about to change, when “...all humanity will call upon [this] Name” to turn the wicked toward God. As for how and why these numbers were concealed by the King we offer the following...


(pre-flood orbit / the Sar, Saros, Saroi, Neroi and Sossoi / days and years)

A number of scholars now understand that prior to the Flood, the earth orbited the sun every 300 days. One of the first to recognize this was David Fasold4. David (of blessed memory) was a B’nai Noach who worked in marine salvage. Over the years he developed an interest in Noah’s Ark, and eventually proved that the Tendürek geologic formation in Turkey (also known as the Durupinar site) was the disintegrated remains of the “sacred boat” whom pilgrims had sought for so many millennia. His book is the definitive work on Noah’s Ark. However, his research went far beyond that subject, taking into account ancient history and the reign of the pre-flood kings in particular. David uncovered archaeological evidence showing that a pre-flood year consisted of 300 days (10 months of 30 days) or as little as 291 days just prior to the Flood. In one case, the archaeological evidence shows that the scientists of the day had noticed a perturbation in the earths orbit, and were greatly concerned (David’s book by the way should be considered required reading). At any rate, this fact is alluded to in the Torah where it says the waters rose for 150 days (5 months) and receded for 150 days (another 5 months). The pattern of 5 opposite 5 is the structure of the physical universe that is derived from the mathematic nature of the Triad Havaya (the sephirot being described as 5 opposite 5 in sefer yetzirah and found in the letters of creation). However in addition to the above, the number of saros (a pre-flood unit of measure that equates to 3,600 days) that each king reigned was divisible by both 12 and 300 (Berosus time was given in terms of saroi, neroi and sossoi). Scholars who errantly assume that the Saros is 3,600 years, have never been able to reconcile the inordinately large number of saros that each king reigned, and so the numbers have largely remained a mystery. A saros however, was simply a period of 3,600 days, which was, before the flood, a period of 12 years. So when a king reigned for 64,800 saros (days) he actually reigned for 216 pre-flood years. When you divide 64,800 days by the number of days in a pre-flood year (which was 300) you get 216 years. David knew this to be true, although he never understood the significance of the number as it would relate to the letters of God’s Name or the geometry of the evan shetiyah. Indeed, few do.

The king list below is similar to the one presented above, except with the addition of columns showing the number of saros that each king reigned. It also shows the number of 12 year periods that correspond to what would amount to terms of office (much like the U.S. president serves for 4 years and can be re-elected for another 4). Before the Flood, any given king would serve for 12 years with the number of 12 year periods depending on any given king’s circumstances. The maximum was in most cases either 10 periods of 12 years (the precedent set by Adam) or 18 periods of 12 years (the precedent set by God).

Click to Enlarge

You will notice that the Weld Prism rounds hundreds (of days) to the nearest thousand, which is an indication that it is less accurate. Indeed, several periods of reign are different from those given to us by Berosus. However, since the Prism has established itself as inaccurate by virtue of its rounding errors, the remaining discrepancies are likely errors as well. Nevertheless, from these rounding errors we can logically infer that Berosus list is not only accurate, but literally accurate to the day. 

Notice that the numbers on Berosus list all divide by 12, by 300, and by 3600. This is because the earth's orbit really was 300 days as the archaeological records would seem to indicate. The numbers are divisible by 12, 300, and 3600, because the “term" (of office) was one saroi, or 3600 days, which was then a 12 year period (12 x 300 = 3600). In fact, if you add up the total number of days that each King/king reigned (496,800) and divide by 300, you get 1,656 years, which is the exact amount of time the Torah account provides as the period of time elapsed between the creation of Adam and the mabul/flood. In other words, the Torah effectively puts its stamp of approval on the numbers conveyed in this document. These facts not only prove beyond reasonable doubt that either the pre-flood kings knew God's Name or simply honored the precedent He set, without knowing the reason. It also proves that the earth's orbit at that time was in fact 300 days. There really is no other viable conclusion.

The Prism meanwhile, gives us alternate names for these ten kings; confirms the identity of the mythological Zeus; and provides the basis for identifying his relatives (the other false gods) in various cultures.

The significance of this should not be underestimated. The facts, taken as a whole, indicate that everything we've discussed in this blog about God's Name and the connection that it has to such things as the history of mankind; the events and the nature of so many things described in Torah; the mathematic and geometric connections to the luchot; in particular the star tetrahedron (magen david) in both two and three dimensions; the physics of time and space; quantum mechanics; biology and celestial dynamics; are all very real reflections of the letters in God's Explicit Name, and that the various underlying components of our reality are literally defined by those letters. The fact that they are all interconnected and that these connections can be seen quite clearly through the prism of the magen david (the mathematic and geometric nature of the 216 letters) is astonishing, but when you consider how it has been so carefully concealed from the casual observer you can begin to see the magnitude of the plan, that was specifically designed to unfold over a period of 6,000 years (6 days). 

Once again, it is the Jewish people who are central to this plan. The very existence of the Jewish people, over the millennia, in spite of all odds, testifies to the existence of God. It is the Jewish people who have preserved knowledge of this Name, how to pronounce its letters and when and under what circumstances it is permissible to pronounce. When the nations come to know the role the Jewish people play in the cosmic scheme of things, and stop their incessant attempts to abrogate God's promise to Israel (regarding for example it's future borders) or their attempts to delegitimize Israel or (God forbid) destroy it altogether, then and only then, will there be peace on earth.


Footnote 1 - Morning prayers

Footnote 2 – These would later be known as the 7 Noahide laws, which after the Flood and re-population of the world, mankind was required to observe. As Noah was the oldest survivor of the Flood, and since he taught them even before the Flood, they became known as the 7 Noahide laws.
Footnote 3 - In some sources Zeus and Jupiter are considered to be one in the same (merely two different names for the same person). This can be explained by the magnitude of confusion and error being transmitted across so many ancient civilizations, and also by the acceptance of gilgul as the basis for hereditary right to rule. Over the centuries, the truth (or really the accuracy of what happened) was lost in the mechanics of "tradition."

Footnote 4 - David was a personal friend
Footnote 5 - After the Flood, the sceptre, mantle, and kingship that they represented, did not necessarily pass from father to son. Sometimes it skipped a generation or more.
Footnote 6 - The number 108 in "hundreds" also alludes to Hevel's "going away" by the hand of Kayin. The gematria of "lehk lehka" (go away) is 100, which by the strangest of coincidences, also happens to be the name of the next parashah.  
Footnote 7 - A gilgul is like reincarnation. It is not a a physical return, but rather the return of the soul to complete its tikkun (rectification).  

Sunday, September 9, 2018

VaYelekh and HaAzinu

In Parashah VaYelekh Moshe informs the people that he has reached the age of 120 and will no longer “come and go.” He knows that after he dies the people will turn from God and worship idols, and that they will eventually experience all of the curses mentioned in the previous parashah. Knowing their fate, he teaches them a song and makes them memorize the words. The purpose of the song is:

1) to warn them in advance of the mistake they will make, and to prepare them for
2) what will happen when they ignore the warning and make that mistake, and
3) to inform them that God will be with them even in exile among the nations, and that 
4) they will repent and eventually be brought back to Israel.

Parashah VaYelekh ends, and Parashah HaAzinu opens with the words of this song. A story about the Ramban will serve to illustrate its importance. 

The Ramban had a gifted student by the name of R. Avner. One day this student decided to reject the Torah and completely divorce himself from Judaism. He assimilated and quickly rose to a level of prominence, attaining a position that allowed him to enforce dictates upon the people. The student used his authority to summon the Ramban on Yom Kippur and in the hope of getting him to repent, the Ramban complied with the demand. However when he arrived, his former student slaughtered a pig and ate it in front of his mentor. The student’s behavior was puzzling, even more so when he asked the Ramban how many sins he had just committed that would incur “karet” (premature death). The Ramban answered: “four sins,” however R. Avner disputed, contending that five sins were involved. He then proceeded to list and explain each of the five, bringing various proofs from the Talmud and commentaries. His dissertation was precise and given with such great erudition that the Ramban had to agree. Curious about what had just transpired, he asked R. Avner why, “if you are so learned and wise, did you abandon the true faith?” The former student replied: “you are responsible, because I heard you give a sermon stating that the song in HaAzinu contains allusions to everything that would befall the Jewish people and I could not accept such a preposterous statement. Because of that, I lost faith in you, the Torah, and ultimately God.” The Ramban acknowledged that he had indeed made such a statement, but insisted that it “was true and [that he was] prepared to prove it.” Rav Avner then challenged the Ramban: “...if that is so, then what allusion is there to my existence?” The Ramban told him to look at the third letter of each word in the verse:

 אמרתי אפאיהם אשביתה מאנוש זכרם

When Rav Avner saw that every third letter spelled out “Rav Avner,” he was stunned and overcome with remorse, especially in light of what the verse said, so he asked the Ramban “what must I do to atone for my sins?” The Ramban replied “fulfill the words of the verse [in which your name appears].” Since the song applied to those who would turn from God and suffer exile, the words of this particular verse were most disturbing. It said of these people, that they would “ to the ends of the earth and leave no trace of [their] existence behind.” R. Avner did just that. He set sail aboard a ship and neither he, nor the ship, nor any of the other passengers was ever heard from again. The point of the story is to demonstrate the significance of the Song of Moshe and how it does indeed contain detailed allusions to what would happen to Israel.

We will illustrate the point a bit differently, with a somewhat obvious parable: Once upon a time there was a king who loved his people very much. However, the king possessed great wisdom and he understood the nature of men and realized there would come a time when his people would turn against him. He also knew that it would become necessary to banish them from the kingdom or they would never come to their senses. The king really didn’t want this to happen, but he had no choice. The people would never recognize or acknowledge their mistake until they experienced the consequences. Only through “exile” (separation from the king) would they learn why their decisions had been a mistake. In order to prepare the people, the king had his viceroy teach them a song. The words of the song would serve to encourage them in exile, promise them forgiveness and provide for their return when they eventually realized their mistake. So great was this king’s wisdom, that he knew in advance how many of his people would lose their way, and so he alluded to them in the song of promise and signed an official document to that effect. The document of course bore the royal seal wherein the King's Signature was hidden.

You already know (at least most of) the explanation to this parable. The King is of course God. The viceroy was Moshe and the song was the song in Parashah HaAzinu. The song is printed in most books as a series of sentences that follow one-after-the-other. However, in the King’s official document (a kosher Torah scroll) the words are written differently. In the King’s scroll, it is laid out in 2 columns with 70 lines1 with words to the left and words to the right, and a space in the middle (70 opposite 70). The number 70 is significant in-and-of itself, however a pair of 70s  has additional significance that will become apparent as we proceed.

We will look at the significance 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.

If you've read the post on the Name in the Stone and it's sequel, the Supernal Stream, then you know that there are 70 points having zero-dimensionality between the measured handbreadths on the small and large face of each tablet. There are 70 to the left (on one tablet) and 70 to the right (on the other tablet). This is true of the visible side, but it is also true of the opposing (non-visible) side, where once again, there are 70 opposite 70. This is just one example of this pattern hidden in the geometry of the stones.
We have discussed pairs of 7s many times throughout this blog and so it will not be repeated here (except for a brief review below). If you’ve not yet read the essential constructs listed in the column to the right, you should do so before proceeding, along with the most important posts that are also listed, and especially the post on Parashah Emor that deals with the mathematic and geometric significance for pairs of opposing 7s as they relate to the royal seal where the letters of God’s Name are mathematically hidden.

In this case, the Song of Moshe is a super-pair of 7s, or more specifically a pair of 7 tens (70s) and it goes without saying that this has very special significance. Before delving into specifics, it is important to understand that the star of david (magen david) can be expressed numerically in terms of its most basic elements. There are 7 elements in half of a magen david, and 7 elements in the other half (7 opposite 7). The magen of course consists of two geometric opposites, specifically two triangles merged together, facing opposite directions. This is a one-dimensional mathematic reflection, not only for the male-female nature of the universe, but also the nature of the letters in God’s Name that sustains it. A triangle (which is one half of the magen) has 3 points, 3 lines and 1 face (a total of 7 elements). These 7 elements stand opposite their 7 female counterparts. When the counterparts are married together, the geometry results in the royal seal where the numbers and sets of numbers correspond to the number and nature of the letters of God’s Name. So when you see pairs of 7s in the Torah, and specifically multiple pairs of 7s, it is a reflection of the King’s Name hidden ever so carefully from the eyes of the casual observer. The characteristics of these 7 elements are symbolic of a transition from nothingness through two-dimensions2, however they are not limited to these lower dimensions. We explained in previous posts (like the post on Parashah Emor, Massey and Devarim as well as Chukath) that while pairs of 7s mathematically allude to a two-dimensional magen david, a pair of 14s alludes to a three-dimensional magen david (or star tetrahedron). We then showed where pairs of opposing 14s were found in Torah. Yoseph’s existence, for example, was characterized by the 14 years he spent as a slave opposite the 14 years in which he “ruled” (in Pharoah’s dream) where 7 years of plenty were followed by 7 years of famine. The pair of 7s within a pair of 14s is a prime example, and a crystal clear reflection of the elements in both the two-dimensional magen david (with its 7 elements opposite 7 elements) and its three-dimensional counterpart (with 14 elements opposite 14 elements) which are again reflections of the geometry wherein the number of letters in the Name are mathematically hidden. Details were provided in the post on Parashah Miketz and also Emor. 

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A triangle is a two-dimensional shadow of its three-dimensional counterpart, the latter consisting of 14 elements (4 faces, 4 points and 6 lines). When the two halves are merged together in opposing directions (14 elements opposite their 14 counterparts) the lines of intersection subdivide each half and create even more elements. The increase in the number of elements can be calculated as follows:

The subdivision results in 4 tetrahedrons that are half the size of the original with an octahedron in the middle (see the “exploded” geometric below of two tetrahedrons). A single tetrahedron has 4 faces and 4 points, so the 4 tetrahedral stellations resulting from the division, have 16 faces and 16 points. The octahedron in the center has 8 faces and 6 points. The lines of division are one-dimensional and should not be counted twice (you don't need two knives to slice a cake in half). The number of lines is therefore 4 x 6 or 24, and together with the 22 points and 24 faces, the geometry consists of 70 components. Since there are two tetrahedrons, the three-dimensional geometry of the resulting "marriage" can be expressed numerically as 70 (elements) opposite 70 (elements).

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It should be emphasized that the merging of two tetrahedrons
does not result in a geometric "explosion" as pictured to the left.
The exploded/separated view is provided merely for clarity. 


Having provided a brief review on pairs of 7s (and pairs of 14s) it is time to turn our attention to the Song of Moshe where, instead of a pair of 7s, we see “a pair of 70s,” or what could be considered a “super-pair” of 7s. The implications will be covered in a moment.

The lines of the Song of Moses are literally 70 opposite 70, like the number of elements resulting from the marriage of the two halves of a star tetrahedron (the royal seal in three-dimensions) wherein 72 triangular points (72 x 3) allude to the triplets in the King’s One Explicit Name (the lines as they appear in a Torah scroll will be pictured in next weeks' post where we will elaborate further). 

There is also a second mathematic or geometric allusion to confirm the first. The most simple and obvious way to factor the number 70 is to break it down into 7 (tens) opposite 7 (tens). So the number, or rather the expanded nature of the number, should immediately suggest that it is not only significant in terms of its loftier three-dimensional geometry (as just explained) but that it is also somehow related to the King’s Name on the lower (more down-to-earth) two-dimensional level as a magen david. And indeed it does, because 7 (tens) opposite 7 (tens) are like 10 two-dimensional magen davids that each consist of 7 elements opposite 7 elements. We’ve seen this same symbolic language elsewhere in the Torah.

You may remember Yoseph’s dream in which “...the sun and the moon, and 11 stars prostrated themselves to [him].” The dream was interpreted to mean that Yoseph’s mother and father, as well as his 11 brothers would bow down to Yoseph. But the dream suggests something else. The metaphors that are part of this dream’s language, are identical to the geometry involved in the merging of two tetrahedrons and the resulting star tetrahedron. The 2 parents are male and female opposites of one another. Just as the moon reflects the light of the sun, the female tetrahedron is a mirror image of the male. When they are married together they give birth to 12 smaller (triangular) faces oriented in one direction opposite 12 smaller (triangular) faces oriented in the other direction. When each of these faces is merged with its polar opposite, the result is 12 “stars” in the form of magen davids. In Yoseph’s dream, his brothers are likened to stars. Together with the parents, the 11 stars bow down to the 12th star (Yoseph). How do we know that Yoseph is like his brothers in this regard? In the first dream his brother's sheaves prostrate themselves to the sheaf of Yoseph and there are 12 sheaves. On one level God was speaking to Yoseph’s family who would eventually come under Yoseph’s “rule” in egypt. However, the symbolic language of the geometry suggests that through his descent into Egypt and subsequent rise to power, Yoseph would sanctify (unify the male and female halves of the letters in) God’s Name, just as the unification of the two-dimensional triangular faces (like those on three-dimensional tetrahedrons) result in stars in the form of magen davids. There is a mathematic "witness" to this allusion in the 72 triplets (72 groups of three-letters in the Triad Name) that have a direct one-to-one relationship to each of the 6 points with 3 corners on the 12 two-dimensional stars (6 x 3 x 12 = 216 letters) further alluding to "the unification of the Holy One Blessed be He," that would be a part of the process. 

12 Halves Opposite their 12 Counterparts
12 Stars
12 Tribes
(72 triangles with 3 corners = 216)

The 12 male 'halves' of the stars, opposite the twelve female 'halves,' are like the 12 stones on the east bank of the Jordan River opposite the 12 stones on the west bank of the Jordan River that we saw in the Post on Parashah Ki Thavo. Both are a reflection of the Tri-Tetra-Grammaton3 or 12-letter abbreviation of the Explicit Name.

The nature of the Song of Moses is a bit different, as is the purpose and message, but the symbolic language and the mathematic reflections are essentially identical. The point of the song is to warn the people of their fate should they turn from God, a fate that would ultimately lead to exile. In this case there are 10 “pairs of 7s” in the song that are like 10 stars or magen davids (as opposed to the 12 in Yoseph’s dream). The number of stars that we see in the lines of the song, are the same as the number of tribes that would be lost in exile (i.e. 10 'lost' tribes).

10 Pairs of 7s  /  10 Stars

10 Lost Tribes

Some sources suggest these lost souls will never return. Certainly, in most cases, it is doubtful they even know who they are. However other sources explain that when mashiach comes, he will identify them and bring them back to the Land.

The admonition is simply that if you know you are Jewish, there is an obligation to return, or at the very least, to make plans to return. The importance of return is related to the four exiles of the people from the Land, that are like the marriage of the four letters in the Tetragrammaton to the four letters in the Havaya of Adnoot. In order for God’s Name to be sanctified (among the nations) the letters must be unified, and this requires aliya (a return to the Land). The word “aliya” means to “go up to,” as in ascending a mountain. In last week’s post on Nitzavim, we showed how this was implied in the primal language of symbols, like the mountains of Sinai, Gerizim and Ebal that figure so prominently in the Torah. In each case the people are presented with a choice: accept or reject; return or remain in exile, exist or perish. The spiritual ladder (like the one seen by Ya’acov) goes in two directions. We either “connect with,” or otherwise “return,” for purpose of inheriting one’s estate, or we cease to exist (as was the case with those who remained in egypt or those who remained in germany prior to WWII). It is a story that continually repeats itself and will continue to do so right up until the very end. At this point in history, returning to the Land is one of, if not the greatest mitzvoth of all, in that it has to do with the ultimate unification/sanctification of God’s Name. All of the above serves to demonstrate why returning to the Land is so important and why so many nations are determined to prevent it.

The Song of Moshe is about our return and the inheritance that God has promised. It will eventually happen, one way or the other, but as is so often the case, it can be the easy way, or it can be the hard way. We should strive to make it as easy as possible, if not for us, then for our children, and if not for them, then the nations that will suffer the consequences should our full and complete return within specified borders be further delayed or prevented. 


Footnote 1 - Rambam. A Torah scroll usually has 42 lines per column and so the song is spread out over 2 columns of the scroll. The first column in which the song appears has the first 6 lines of the previous parashah (VaYelekh)  and then a line is left blank. The remaining 35 lines of the column are the first half (70 stanzas) of the "song" in HaAzinu. Each line is written in two parts with a space in between (so that 1 column of the scroll has 2 columns of the song). The second column begins with the 35 lines of the second half of the "song" (another 70 stanzas) followed by a blank line and then 6 regular lines. The layout not only divides into 70 lines to the right opposite 70 lines to the left, but the first half is 70 "above" and the second half is 70 "below." So it can be seen as 70 opposite 70 (left/right) but also 70 opposite 70 (above/below) creating in essence 4 quadrants, any 2 of which equate to 70, standing opposite the remaining 2 that equate to 70. The 6 lines preceding the song and the 6 lines after the song allude to the combined cubic geometry of the luchot, each 6 x 6 handbreadths, times the two luchot that were 3 handbreadths thick, where the total number of handbreadths equals the number of letters in God's Explicit Name (216).  

Footnote 2 - The face of a regular polygon is by nature two-dimensional; a line (or border of the face) is one-dimensional; and a point merely a facet of a higher dimension. A single “point” if anything at all, is an infinitesimal, indiscernible part of dimensionality.

Footnote 3 - Tri-Tetra-Grammaton is a term that I use for the 12 letter abbreviation of the Explicit Name.

Sunday, September 2, 2018


This post on Parashah Nitzavim is about the symbolic language of human consciousness and the role it plays in the path toward higher levels of consciousness (greater awareness) of the King's Name; and in this case, more specifically, the connection the Name has to the nature of a covenant between various parties.

We will examine the symbolic language as it pertains to the covenant 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 biblical times the act of establishing a covenant was believed to be sacrosanct and the parties adhered to the terms of the covenant no matter how disreputable their character, if only because it was believed to be enforced by a higher authority.

One method used to establish a covenant was to have the parties pass between two halves of a slaughtered animal. The terms would then become binding upon the participants. If you stop and think about what happened, it doesn’t make much sense. What possible significance could this have to the parties, and how did it contribute to the validity of the agreement or the willingness of the participants to adhere to the terms of a contract?

In the ancient world, there were many civilizations that offered sacrifices to God for a variety of reasons, but in the case of a covenant established between two halves of a slaughtered animal, it was tantamount to an appeal requesting His oversight. The parties were essentially asking God to act as both Witness and Guarantor to the terms, and in so doing they recognized the necessity of honoring the agreement. 

When God made a covenant with Avraham He passed between the two halves of a slaughtered animal. This "covenant between the halves" is highly significant, not only because of what it means to Israel, but because it bears the Signature of the Architect who would be the Guarantor.

If you’ve read the essential constructs listed in the column to the right then you may already suspect why this type of covenant process was significant, whether the specific reason for the significance was known to the parties, or not. The gematria of the Hebrew word for “half” (chatzei) is 108. It also just happens to be half the number of letters in God’s Explicit Name (with two halves together being 216). When the parties to a covenant sacrificed an animal and passed between the two halves, they were in effect establishing a covenant using the King's Name.

In this parashah, the nation of Israel enters into their covenant: “Today you stand before God... that you be brought into the covenant of God... and accept the oath He is making with you... He is establishing you as a nation, so that He will be your God.”

The proclamation is made in this parashah, but it is at the conclusion of the blessings and the curses from the preceding parashah, and it is here that God affirms the terms of the covenant. However, if you read the text carefully, you will not find any sacrifice being made where two halves of an animal were involved as it was with Avraham. An altar was built and there were burnt offerings and peace offerings, but no “halves.” The King’s Signature was nevertheless a part of the covenant, as it was included in the promise to Avraham. What was it that signified the covenant relationship applied to all of Israel, at this time in particular, and what was it that signified the King’s participation in the ongoing agreement?

The Torah explains that half the tribes stood on Mt Gerizim for the blessings, and the other half stood on Mt Ebal for the curses. These two mountains of stone were like the "halves" of the sacrifice mentioned above. The people had received the stone tablets, and each half of their combined cubic form (the cubic measurement being 6 x 6 x 6 handbreadths) was 108 cubic handbreadths in volume. Moreover, just as the
gematria of the word “half” is 108, so too is the word for “the stones,” both being a mathematic aspect of the Name (2 of either, times 108 is 216 the total number of letters in the Name)

These symbols are in fact archetypes of human consciousness1, but at the same time they are symbolic "letters" of a primordial language that demonstrates the interconnected nature of reality. In this case, they are an extension of the letters in God's Name. This is why both the word for half in Hebrew, and each half of the combined cubic form of the luchot measured 108. Their intrinsic nature corresponds to the Signature of the Architect (the Guarantor of the covenant in this case). The same is true for the geometry of the star tetrahedron (one of the constructs within the combined cubic form of the luchot) that consists of two tetrahedrons married together in opposing directions having 72 triangular corners (3 x 72 = 216). Each tetrahedral (half) of the star has 36 of the triangular corners, so each half has 3 x 36 or 108 unique elements in the form of corner points, like the number of cubic handbreadths in each of the luchot, or the gematria of the word.

Just how interconnected is our reality? When half of Israel stood on Mt Gerizim for the blessings and the opposing half on Mt. Ebal for the curses, the two opposing male-female halves were like those of an animal being sacrificed, only in this case it was Israel that was separated into 'halves,' with half the people on one mountain and half the people on the other. Some sources say the people passed between the mountains as if they had passed between the halves. The point being that the King was both witness and guarantor to this covenant. 

In symbolic language, a mountain is something that is difficult if not impossible to overcome. It represents something that is enduring, like a promise; or something that cannot be moved from it's place. The letter 'alpeh' is like a mountain in both form and context. It has two 'vavs' and two 'yuds,' where the two 'vavs' are adjacent to one another, joined together, and so act as a wall to separate the two 'yuds,' like a mountain that separates one side from the other. Without the 'additional yud' as it is sometimes written, the aleph is like a 'mountain' symbolizing the Holy "One" in the "duality" of the world He has created, that is separate and apart from that creation, yet somehow a part of it at the same time.

The mountain (in this form of the aleph) is similar to the dalet when it is rotated counterclockwise 60 degrees (1/6 of 360 degrees).

The dalet represents the number four and two 'dalets' are 'eight,' like the two mountains, or "Names:" (yud-key-vav-key) and (aleph-dalet-nun-yud) that have a total of eight letters that are married together in the unification as is known (described in the post on the marriage of the letters). The letter dalet (means, or is the symbolic equivalent of) a door, also known, which is a primal concept that represents a 'path,' either toward truth, or away from truth. Two 'doors' are indicative of these opposing paths, where the one path/door leads to a blessing, and the other path/door, to a curse.

In the 'proto-language' of human consciousness, these basic concepts are associated with basic symbols, be they letters, what the letters represent, or related concepts that are otherwise attached to innate aspects of human consciousness. Higher consciousness is dependent on the ability to freely associate and integrate such symbols into one's paradigm. A person can see that a tetrahedron (a three-dimensional polyhedron) is like a mountain. The mountain is in turn a symbol for the tetrahedron that is, in turn, a symbol for each half of the Name, and also the choice these halves represent, which is the direction any given individual takes throughout his or her life, right or wrong, according to what God expects. So the symbol may be right-side-up, or upside-down, dependent on an individual's place and position in the cosmic scheme of things. This is the nature of a primal language. At this primal level, the image quickly transcends any combination of letters, which are no longer necessary to convey the thought. A simple triangle (in two dimensions) does the same thing. In each of these cases, the geometry depicts a larger reality that is (and here specifically) dependent upon God's Name. Moreover, the knowledge of this reality (which may be sublimated at the conscious level) is intuitively understood by the unconscious mind, allowing the symbolic language to speak directly to the soul. Right or wrong? Blessing or curse? Gerizim or Ebal?

The mountains above are neither Gerizim or Ebal, merely symbolic of primal concepts
as are the Two-Dimensional Triangles and Three-Dimensional Tetrahedrons

Is there any evidence of this primal language in our sources? There is a tradition that when the luchot were given at Mt. Sinai, the mountain was turned upside-down, hanging over the heads of the people (Tractate Shabbat 88a). What would ever possess a rational person to envision a mountain as being upside-down, hanging over their head? Some take this literally, suggesting that it was a threat or warning to the people: "accept the Torah, or the universe will cease to exist," and in one sense it was. However, the symbol has a deeper meaning. It must be remembered that this type of reference alludes to lofty concepts that are usually beyond human comprehension. However, in this case it is rooted in a knowledge of the Creator's One Unique Explicit Name, and the choices that one makes throughout his or her life. 

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                                     Male                         Before                      Heaven
                                   Female                        After                         Earth

                                    Good                         Accept                      Existence
                                     Evil                           Reject                   NonExistence

In the symbolic language of human consciousness, the triangle together with its upside-down counterpart are the two halves of the King's Name hidden in the geometry of the royal seal or magen david that we spoke about in Parashah Emor. However, it is also indicative of the free choice that God has given to mankind. All of this remains hidden, like the third dimension of tetrahedral geometry that is hidden within the limitations of two-dimensional space in a simple triangle. In three dimensions we perceive the connection to God's Name more clearly, by virtue of the geometry associated with the star tetrahedron and its characteristics that conform to the 72 triplets in the King’s Name, but even then the nature of the geometry requires wisdom.

A mountain that is turned upside-down is a faint reflection of this geometry, be it “right-side-up opposite up-side-down” (Sinai) or side-by-side (Gerizim and Ebal). The events are both reflections of a larger reality that is entirely dependent on the letters of God's Name embodied so clearly in the royal seal.

The Two "Doors" ~ Two Mountains
One Toward the Blessing ~ One Toward the Curse
"Four" Opposite "Four"
   yud-key-vav-key    Opposite   aleph-dalet-nun-yud

The above "symbols" are the same, yet they are different, as one is the inverse of the other. Everything that exists in this world, or the next, whether the world is moving in the right direction, or turned up-side-down and headed in the wrong direction—all that we see around us—past, present and future—is a reflection of God’s Name that is mathematically and geometrically embedded within (and defines) the combined cubic form of the sapphire blueprint (a three-dimensional cube that was divided in half and brought down by Moshe) that we know as the luchot through which the contiguous stream of 304,805 letters (in the written Torah) were received. 


Footnote 1 - The fact that the combined cubic form of the luchot is an archetype of human consciousness can be seen in the 'awareness' of its form and substance in, for example, films or stories where a mysterious cube is involved. The cube is seen in the plots of movies like "Captain America" where a "blue crystal cube" is the source of "incredible power," or films like "Transformers," where a mysterious cube is used either to 'create or destroy,' and thus sought after by all concerned. It's found in movies like "Contact," where a "blueprint is given to man" that cannot be understood until it is learned that 'the blueprint is three-dimensional.' The writers do not even realize the implications of their stories, which are reflections of ancient paradigms, and conform to a basic archetype that goes back to the creation of the universe. Nor do they realize its connection to God's Name.