Wednesday, November 27, 2019

Toldot

In Parashah Toldot, we find the unique mathematic and geometric Signature of the Explicit Name hidden in the concept that is embedded in the phrase: "When it came time to give birth ...twins were in her womb." This is an allusion to the primordial twins, in essence the dual nature of a mathematic system on which the universe is based, a cosmic 'blueprint' defined by the letters of the Creator's Name.  

Before offering a more detailed explanation, those who are new to this blog 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 also such things as quantum mechanics, the physics of time and space, celestial dynamics, biology, chemistry (etc). Once you are familiar with these constructs you can more fully appreciate each post.

The subject of Toldot deals with, among other things, the pregnancy of Rivka and the twins in her womb (Ya'acov and Esav). These "twins" were of course in her womb throughout the entire gestation period, not merely "when it came time for her to give birth." The unusual wording of the text alludes to a much larger reality, one which is very significant. In this case it alludes to the Shechina and the division of the primordial torah or combined cubic form of the luchot. Thus, "when it came time to give birth" (to the creation of the universe) duality was established. This primal event is later mirrored in the literal "bringing down" (by Moshe) of the "foundation stone (luchot) as "twins" when the sapphire block under the throne was divided. The luchot were not twins until that moment in time. Hence, only "when it came time to give birth," were there "twins... in 'her' womb."

There are three prominent witnesses to that effect. 

1) The measure of the luchot that were divided (geometric twins) at the time of birth (when it was given) were 6 x 6 x 3 handbreadths and so the volumetric measure of each "twin" was 108. The two were thus: 108 + 108 (or 216 cubic handbreadths). There are 216 letters in God's Explicit Name.

The specifications within the cosmic blueprint (luchot) that are "defined" by the letters of God's Name, cast their shadow in the world below and...

2) Those specifications manifest themselves as twins born to Rivka. Yaacov and Esav were both born in the 108th year of the 3rd millennium: 2 sons, 108 years = 216, and...


3) The millennium (and the year within the millennium) also reflect this geometry in that they are also the same as the twins. The year was 2108.
 
The mathematic and geometric specifications in the cosmic blueprint/luchot (as they apply to
the foundations of the world) are very precise and so the signature geometry is deeply embedded in the event. The closer the source, the brighter the reflection.

Of course, these are not the only allusions to God's Explicit Name found in this week's parashah. In fact it is hidden in 3 additional forms: 4 opposite 4; 5 opposite 5; and 3 x 72 (216). These forms are all interconnected.

The triad form, or 3 x 72 will be examined first. In this parashah, we see one of the rare instances where three-word verses occur in Torah, specifically in 26:7. While it may seem coincidental, this is actually a reflection of the triad nature of the Name. That reflection takes form in the geometry of
3s within 3s as found in the magen david. So when Yitzhak moves from Gerar, he digs 3 wells (we'll go into more detail in the paragraphs ahead). This is simply another part of the same reflection. These instances of the number three conform to the geometry of a star tetrahedron or three-dimensional magen david, that ultimately has 72 triangular corners (or 216 geometric components) that in turn correspond to the volumetric measure of the luchot and the number of letters in God’s Explicit Name.

The second form we will examine is the nature of the opposing 4s corresponding to the letters of the Tetragrammaton and the Havayah of Adnoot (4 opposite 4). You will recall from various posts that a star tetrahedron consists of two opposing tetrahedrons, each having 4 points (opposite the 4 points on the other) and 4 faces (opposite the 4 faces on the other). These opposing sets of four are geometric reflections corresponding to the nature of the two primary abbreviations of God’s Name. In this parashah, the reflection in the world below is found in the 4 blessings that Esav receives from Yitzhak, after Yaacov takes what is rightfully his (essentially all the blessings) after purchasing the birthright. This is opposite the 4 that God promises Yitzhak because He will bless him with the blessing of Avraham. These are found in the 4 categories of ordinances that Avraham kept, that are alluded to in the text as: 1) God’s Safeguards; 2) Commandments; 3) Decrees; and 4) Laws. So we see the nature of the letters in the abbreviations of 4 opposite 4 in the characteristics of the events that have their counterpart in the geometry of the magen david (tetrahedrons) with 72 triangular components reflecting, again, the nature of God’s Explicit Name of 216 letters.

Also, in this week’s parashah, 2 people get married at the age of 40: Yitzhak and Esav. Yitzchak and Esav were the epitome of opposites: “the righteous man1 and the evil twin.” In this case we see the Signature of the Architect in their ages at 40 opposite 40, or 4 (tens) opposite 4 (tens). These opposites are again geometric reflections of their origin in the primordial torah, that is the 4 opposite 4 in the magen david (of three-dimensions) where the marriage of two tetrahedrons create 10 smaller polyhedrons. The 4 opposite 4 that become these 10, are built into the geometry that is associated with the Explicit Name and its Abbreviations and so we see it in the events as well.

This is in fact why we see so many opposing 4s and opposing 5s in Torah and why pairs of 4s are often connected to 10. The 10 are like the 10 Commandments that were inscribed on the luchot. In this case, the 4 and the 10 are really reflections of the same thing, the luchot and the Name. The external dimensions of the combined cubic form of the luchot dimension were 6 x 6 x 6 = 216 handbreadths, again the number of letters in God’s Explicit Name. The internal “dimensions” were the 5 mathematic constructs (with 5 polar opposites) that were revealed (manifested externally) when they were brought down as the 10 commandments on 2 tablets. The allusions to the nature of God’s Name and its abbreviations are always hidden beneath the surface. For example, in this week’s parashah we again see incidents involving wells.

You may remember that in Parashah VaYera, Avraham dug wells, like the famous large well whose ownership was disputed by the Philistines that resulted in the treaty made with Avimelech, and where the place became Be’er Sheva.

The Philistines never forgot Avraham’s new-found fortune and so when Avraham died in the year 2123, the Philistines (besides mourning the loss of a great person) went to the wells he had dug and filled them with dirt: “Hah!” thought the Philistines, “...now we’ve cut off your wealth.” It was a foolish move on their part however, because within a year of Avraham’s death, God sent a famine to the Land of Canaan. The effect was to show that the land itself was mourning the loss of this great man, but it actually had a double effect, because now when the Philistines desperately needed water, they had none. They’d filled in the wells!

Meanwhile, Yitzhak moves to Gerar and with the land, vineyards, and livestock that he was given, he becomes successful. In the year of famine, he reaps a hundredfold! This was too much for the Philistines to bear, so they kick him out of their city. That's why Yitzhak moves to the suburbs (the Valley of Gerar) and there he re-digs the wells that the Philistines had filled in. The Philistines naturally quarrel with him over the wells. Yitzhak names the wells accordingly. Then he moves back to Be’er Sheva.

This is where we examine the Explicit Name, or what is commonly called the Triad Havayah of 72. Yitzhak dug a total of 3 wells in the Valley of Gerar and named them after the incidents that had occurred. The gematria of the names of these 3 wells is 1440. The number 144 reflects only a portion of the letters in the Triad Name, specifically 2 x 72 or 144 (tens). The remaining 72 are missing (from the 216) but we'll provide more on this in a moment. Notice also, that this number is 10 times the core number of 72, as we saw above in the 40 years opposite 40 years (also 10 times the core number). The significance of this multiple of 10 will be discussed in a moment. In order for these wells to reflect the nature of the Triad Name, we need to find the 72 (tens) that are missing. Remember this missing component because we’ll come back to it shortly.

In the meantime, Yitzhak still had one more well to dig. Remember that at this point he’d just moved back to Be’er Sheva where his men would re-dig the large well that Avraham previously excavated (in Parashah VaYera). This would be the 4th well.

When Yitzhak gets back to Be’er Sheva, king Avimelech decides to make amends. He comes to visit Yitzhak, along with General Pichol and a group of friends. There they renew the treaty that their fathers made in Parashah VaYera. Then Avimelech returns home, but the very same day they make the treaty, Yitzhak’s men inform him they’ve struck fresh water! Where? It was the well that Avraham excavated 51 years before. Yitzhak resurrects the previous name (Be’er Sheva) for the same reason. The day that Yitzhak made an oath with the Philistines was the day his men found water. So he called the well “Shiva,” meaning “Oath,” and it is called Be’er Sheva to this day. This completed the re-digging of the 4 wells that Avraham dug many years earlier. And so now, with the 4 wells that Avraham dug, and the 4 wells that Yitzhak re-dug, we have a complete reflection of the 4 pairs of letters in the abbreviations, and their “marriage” (see the marriage of the letters for details) in the events of the 2 patriarchs that occurred over time, as seen in the post on Maasey & Devarim.

We see a hint of the marriage between these letters in the famine when it first started. God appeared to Yitzhak and said “don’t go down to Egypt, rather stay in this Land, and I will be with you.” The Name used here is the Havayah of Ehyeh (the Name that results from the marriage of the Tetragrammaton and the Havayah of Adnoot, as shown in detail in the post on the marriage of the letters). God appeared to Yitzhak in this “form” because by staying in the Land of Canaan, Yitzhak would end up re-digging the 4 wells that his father had dug, and thus the combination of the 4 opposite 4 in the events, would become like the 4 of Ehyeh. This would complete the marriage of the four-letter abbreviations for the 216 letters. Until it was complete (until the well at Be’er Sheva was re-opened) the events are incomplete, and thus the first 3 wells have a gematria of only 1440 (2 x 72 “tens”) where the 3rd 72 is missing. These events started because of a famine, a word that happens to have a gematria of 272 which is identical to the factors in 2 x 72 for the gematria of the names of the 3 wells mentioned above (see the "additional notes" on
the significance of numeric sequences at the conclusion of this post). 

In this case, each is a reflection of the other, still missing 72. Keep in mind however, that the 4th well has not yet been re-dug.

 (Click to Enlarge)



This is slightly different from the 372 in VaYera where it was found (complete) in the gematria of the name “Be’er Sheva.” Here in Toldot, we have only 272 in the gematria for the first 3 wells. Just as 3 letters would be incomplete (missing the 4th letter) the 3 wells are incomplete (missing the 4th well). A “letter” of the Name is missing from the events until the re-digging of the 4th well came along to reconcile the difference (Be’er Sheva having a gematria of 372) at which point the gematria found in the events, would properly reflect all three components of the Triad form of the Name in the sequence of numbers of the gematria. Moreover, until that time (while it was only 272 and lacking the third component) there was a famine (lack) in the Land. 

To clarify: The digging of the 4 wells stand opposite the "filling in" of those 4 wells, like the 4 letters of the Tetragrammaton stand opposite the 4 letters of Adnoot. The 4 wells are then re-opened. Similarly, the letters of the Names combine, the result being the 4 letters of Ehyeh (as known). The gematria of the fourth well, Be’er Sheva, being 372 testifies to the signature geometry that "defines" the luchot, and every aspect of reality! Contemplate this. 

As for the 10 in the 144 (tens) mentioned previously (
2 x 72) the factor of 10 is an allusion to the 10 Commandments which (would be) inscribed on the shnei luchot, whose combined cubic volume was 3 x 72 or 216 handbreadths. At this point you should begin to see how these patterns connect with one another. 

In 27:28-29 Yitzhak gives 10 blessings to Yaacov2 however those blessings are just like the 10 commandments on which they would depend. That is, just as the commandments were 5 on one (tablet) opposite 5 on the other, the 10 blessings are also found in the form of 5 pairs (5 opposite 5).

The 10 Blessings were: May God grant you the...

1) Dew of the heavens; and the
2) Fatness of the Earth;

3) Abundant Grain; and
4) Abundant Wine;

5) Nations will serve you; and
6) Regimes will bow to you;

7) Be a lord to your kinsmen; and
8) Your mother’s sons will bow to you;

9) Cursed be those who curse you; and
10) Blessed be those who bless you.

Coincidence? Of course not. This is another reflection of the signature geometry in the cosmic blueprint; and its just beneath the surface of the narrative where it becomes invisible to the casual observer.

The 10 Blessings also correspond to each of the 10 Commandments:

1) May God give you the dew of the heavens; I am Hashem, your God, who dwells in the heavens.

2) You will get the fatness of the earth; honor your mother and your father, so that your days will be lengthened upon the land.

3) You will have abundant grain; therefore you have no need to covet your neighbor’s anything, for you will be wealthy and can purchase whatever you need.

4) You will have abundant wine; therefore you must be responsible not to get drunk and commit adultery.

5) Nations will serve you; therefore you must ensure that murder is not tolerated.

6) Regimes will bow to you; therefore you have no need of their gods, and as such you shall not recognize the gods of others.

 
7) Be a lord to your kinsman; and prevent them from devolving into kidnapping.

8) Your mother’s sons will bow to you; and as such, you should not bear false witness against them.

9) Cursed be those who curse you; therefore do not swear falsely, for by doing so, you tarnish your being and lose the right to have those who curse you be cursed.

10) Blessed be those who bless you; keep the Sabbath, for God blessed the Sabbath day and sanctified it.

The sophisticated nature of the text and the complex geometry of the blueprint/luchot to which it corresponds is essentially hidden. The Name that is associated with the 5 mathematic constructs of the combined cubic form of the luchot (216 cubic handbreadths) is all but invisible, even to those who have eyes capable of seeing the relationship between the blessings and the commandments hidden in the text.

Each of the “blessings” that Yitzhak gave Yaacov correspond to the one of the 10 Commandments that would be inscribed in the luchot that his descendants would receive. But the volumetric measure of the luchot would be 6 x 6 x 6 or 216 cubic handbreadths, hiding the Signature of the Architect with 216 letters in His Name. Everything is interconnected. The 10 blessings are dependent upon keeping the 10 commandments required by God, on whose Name (216) the existence of the physical universe depends.

One other thing of note: In the beginning of this week’s parashah, Esav sells the birthright to Yaacov. Esav’s reason for this was that he believed he would die quite soon and the birthright would be useless. Esav felt this way because he had killed Nimrod, and Esav was sure that his men would seek him out and execute him. But that wasn’t the case. Nimrod’s men brought the dead Nimrod back to Babylon and buried him there. His vast Empire was split into the diverse kingdoms of the land and the ‘house’ of Nimrod fell. Esav was never pursued. Nimrod died when he was 215 years old. Readers of this blog will note that the number is one less than 216. He fell short of God’s expectations, however this was not always the case. Once upon a time, Nimrod sacrificed game to God, and God was with him. However, once he became a leader among men, his power went to his head and he not only turned away from God, but he turned others away and violated every law of human decency in the process. With his tremendous influence, he had the opportunity to direct people toward God, but instead he used his influence to turn people away from God. Thus he died at the age of 215. A man may have merit in his early years, but if he turns from God in later years, that merit is lost. This should stand as a warning to anyone with power. Nimrod had great power and influence in the history of mankind, but he misused that power. As a result, the prophecy (in his dream) came true: a descendant of Avraham killed him and his empire crumbled.

In this parashah, we’ve seen several primal patterns that are characteristic of the letters in God’s Name and also its abbreviations. The signature geometry was found in events that were 4 opposite 4; 5 opposite 5; and 3 x 72 (216). We’ve also seen how the mathematic and geometric patterns in the events develop (or perfect themselves) over a period of time, until they are complete and ultimately mirror the geometry associated with the luchot and/or letters. The process (or history of mankind) is a very real reflection of the plan (luchot) which is in turn a reflection of the Name. However, it takes time to refine, rectify and perfect. Israel is central to this process. Those who bless Israel will be blessed. However, those who curse Israel will be cursed, like those who filled in the wells “to curse,” but then needed water themselves. The sooner the nations perceive the relationship between God’s plan and the nation of Israel, the sooner peace and prosperity will prevail.

____________

Footnote 1 – Yitzhak can be contrasted with Yishmael. Both were sons of Avraham, yet Yitzhak was the one that received the Blessings of Avraham. Yaacov and Esav were sons of Yitzhak, but Yaacov got the blessings. That is 2 generations of 2 brothers, where one gets the blessings and one does not.

Footnote 2 – Notice the sequence of numbers in the chapter and verses. It shows expansion, or “blessing”, like we saw in last week’s Parashah.


Additional Notes 

The question might be asked: why would we see 272 as 2 x 72, or why would we see 372 as 3 x 72. A sequence of numbers can be as important as the mathematic relationship between the numbers in the sequence. The Fibonacci sequence is a good example: 1,2,3,5,8,13,21 etc. In the case of the Fibonacci sequence, most people fail to "see" the relationship between the numbers, but there is a relationship. If you look closely, you can see that each number is the sum of the previous 2 numbers so the sequence does have significance.  We might ask ourselves: why would we add numbers in the sequence or think that the result was significant? It is after all, just a sequence. The answer is that the "pattern" repeats itself over and over again, and that's why we can say that it is more than a coincidence. Of course the Fibonacci sequence was designed that way. That's essentially what we see happening in the Torah, although it's generally more subtle. It too was designed that way, by a master designer (the Master Designer). Flashback to the post on Parashah Va Yakhel, where 2 "opposing" walls (of the golden section or Holy of Holies) were 144 handbreadths (2 x 72). In other words one component (one 72) was missing, but then the 3rd (non-opposing) wall came along to reconcile the difference and 3 x 72 = 216. In this case we see the exact same numbers, sets of numbers etc. and even the missing number (where again the ratio corresponds to the triad nature of the Name). The patterns are identical.The odds that all these numbers and/or sequences of numbers in the gematria, as well as the events themselves, would factor as they do using the 72 of the Triad Name, is quite high. I would say astronomical. Here we see it in both the sequence of numbers and the gematria when factored according to the mathematic dynamics of the Name. It is simply one more example of how the Signature of the Architect is hidden just beneath the surface.

Sunday, November 17, 2019

Chai Sarah

There are a number of places in Parashah Chai Sarah where we find allusions to God’s Explicit Name and its primary abbreviations. We will examine these in a moment. However, 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 our last post on Chai Sarah, we spoke of the moment that “Eliezar gave to Rivka a gift,” and how this gift alluded to the luchot. The gift consisted of two bracelets that were ten selaim (silver shekels) in weight. The Sages of Israel explain that these two bracelets allude to the ten commandments on the tablets that Rivka’s children would eventually observe. The two “bracelets” to be worn by Israel in the future would be the yoke of Torah manifested in the shnei luchot (two tablets). Since the number and the weight of each bracelet alludes to the luchot, it also alludes to the Explicit Name since the volumetric measure of the luchot were 216 cubic handbreadths and the number of letters in that Name.



There are additional allusions as well, because the combined cubic form of the luchot is characterized by five internal mathematic constructs, each with a polar opposite (5 opposite 5). The two bracelets have this same geometric form, a form we find in both the combined cubic form of the luchot (with its 5 opposing constructs) and the divided form of the luchot (with 5 opposing commandments). Thus its mathematic reflection in the narrative, is hidden in one bracelet (of 5 silver shekels) that has an opposing twin (also
of 5 silver shekels). For more information on the five internal mathematic constructs and their opposites in the combined cubic form of the luchot, see the post on 'string theory' as it pertains to the foundation stone.



What we didn’t mention in the last post on Chai Sarah was the connection that certain events have to the tetrahedral geometry with its 72 triangular corner points (the royal seal corresponding to the 216 letters). The two-dimensional shadow cast by this three-dimensional geometry is of course the magen david.







Where do we find this tetrahedral allusion to the Explicit Name in Chai Sarah? It is found in the characteristics of the text that mirror the marriage of the 4 male-female letters of the two primary abbreviations of the Name (described in greater detail in posts like "the marriage of the letters" and Ki Thetze). The marriage consists of the 4 letters of the Tetragrammaton and the 4 letters of the Havayah of Adnoot and this geometry is hidden in the characteristics of the events at the well involving Eliezar and Rivka. It is also hidden in the events surrounding the purchase of the cave at Machpelah, both being main subjects of this parashah.



In the case of Machpelah, the 4 couples are buried (concealed) in the cave. In the case of the events at the well, the 4 couples appear in the mathematic structure of the narrative. A well with water is also a euphemism for the well-springs of Torah, the implication being that such wisdom comes from God, whose Name is hidden in the mathematic nature of the events described by the text.

We'll examine these events at the well first. Keep in mind as you read these 4 references, that the Torah says only what needs to be said, and so it is unusual when something is repeated once, let alone 4 times. When something is repeated 4 times, it means there is something special to be learned:




Eliezer prays to God...



23:14 “if I say to a girl... tip your jug... and give me a drink and...” 

23:14 “if she replies ‘Drink and I will also water your camels’ 

           she will be the one you designate”



Rivka then arrives at the well and... 




23:17 Eliezer says to her “let me sip water from your jug.” She replies...

23:18 “Drink sir [and] let me draw water for your camels” (23:19)



At this point Eliezer gives her the gifts mentioned above (mathematically alluding to the luchot) and they proceed to Betuel's house. Eliezer then tells his story about the prayer and its fulfillment, explaining exactly what he prayed:




23:43 “If I will say to her let me drink” and she says...” 

23:44 “drink and I will also draw water for your camels” 
           then...
“I will know that she is the one whom God has designated.”



Then Eliezer proceeds to describe what actually happened to show that she is the designated woman...




23:45 “I said to her ‘please give me a drink,’ and then she said...”

23:46 “Drink, I will also water your camels.”



The sequence of events described above, consists of 4 pairs of phrases alluding to the 4 pairs of letters (more fully described/explained in the Marriage of the Letters). The subject of each phrase is identical, but the words used to convey what happened are slightly different. This is like the letters. Each is a letter of the Name, but each is slightly different. Each pair of phrases corresponds to 2 of the letters. The 4 pairs together correspond to the marriage between the 4 letters of one and the 4 letters of the other.

This is also like the 4 couples in the cave at Machpelah. Just as the 4 pairs of phrases allude to the 4 letters of the Tetragrammaton opposite the 4 letters of Adnoot, so too, the 4 couples destined for concealment at Machpelah allude to this marriage relationship in the unification of these letters. Each is a reflection of a larger reality.

The premise being that from the very beginning, Israel (the descendants of those involved) would sanctify God’s Name (characterized in this case by the 4 opposite 4). This pattern of 4 opposite 4 is found hidden in the various narratives throughout the Torah as well (actual historic events) that play themselves out over time. It is not a fabrication; It is not a coincidence; nor is it an accident. Rather, it is a reflection of the Creator’s Signature that is hidden just beneath the surface.



These same mathematic characteristics are also found in the royal seal (see the post on Parashah Emor) where the nature of the letters is concealed in the geometry of the magen david. In three-dimensions, the star tetrahedron has 4 points on one tetrahedron, opposite 4 points on the other tetrahedron (4 opposite 4). The mathematic construct that gives rise to this three-dimensional “royal seal" (72 triangular corners: 72 x 3 = 216) is simply another geometric reflection of the 216 letters. The letters are also found in the two-dimensional version of the royal seal (the magen david) that has only 6 points (3 opposite 3). However, the additional aspects (pertaining to the 4 opposite 4) are hidden within the limitations of two-dimensional space. In order to see them in two-dimensions, they must be seen as a function of the 12 stars which are the 12 tribes of Israel as signified in Yoseph's dream (see also the posts on VaYeshev, VaYelech and HaAzinu where the 6 triangular points on each of 12 stars corresponding to the sons of Ya’acov/Israel equal 216 (6 x 3 x 12 = 216). Take time to contemplate the significance of these mathematic models as they pertain to God’s Name.



In addition to the things we’ve mentioned above, there are many more allusions to the nature of the Explicit Name in the events of Chai Sarah, specifically in the number of times, and in what way, certain words are used to describe the events. We will provide some microscopic details on these in a moment.



In the meantime, we need to explain the reason these allusions exist. They are each (in their own way) a reflection of the Architect’s Signature. The nature of the letters in His Name defines the mathematic and geometric characteristics of the cosmic blueprint or luchot (as seen in the example of their volumetric measure: 216 cubic handbreadths). The ratio of the divided luchot reflects its triad nature as well: 6 x 12 (72) x 3 (or 216 cubic handbreadths). It is important to understand the significance of its triad nature and how the triplets relate to the three dimensions of the luchot:


6 x 12 (72) x 3 (or 216 cubic handbreadths)


As mentioned above, the same ratio is hidden in the geometry of the three-dimensional magen david with its 72 triangular corner points. Here, the marriage of the letters is represented by the merging of the tetrahedron with its polar opposite, each (again) with 4 points. The geometry is a function of the mathematic characteristics within the combined cubic form of the luchot. However, the marriage of "letters" (unification/sanctification) takes place only by virtue of the mitzvot performed by Israel and the events that transpire over time. We will see in future posts on portions of the Torah, how the events reflect these mathematic characteristics, to show how they all connect to God’s Name.

As for the microscopic details we spoke of, please be advised that these details are only recommended for those who follow this blog on a regular weekly basis and are fully familiar with the concepts described in the essential constructs to the right and the patterns that repeat themselves throughout Torah. Those who are unfamiliar with these aspects of God’s Explicit Name should stop here and go no further. The numbers, sets of numbers and ratios will have no significance whatsoever.

For those who are reasonably familiar with these aspects, the following may be of interest. The Torah says (in 23:2) that “Sarah died in the City of Arba.” Avraham acquired a burial plot for her in Hebron, or more specifically, Avraham buys the Cave of Machpelah from Ephron the Hittite. He purchased the cave (and field) for 400 silver shekels. A deed was then written and signed in the presence of 4 witnesses.

The “City of Arba” was purportedly called Arba after the name of a giant that ruled the city. Three of Arba’s sons (also giants) lived in that city, and thus the city could be called “The City of Four,” referring to Arba and his three sons (“arba” also means “four” in Hebrew and so the name has other meanings and connotations).

Some say the name “Arba” comes from the 4 righteous men (Avraham, Eshkol, Mamre and Avner) for whom the city was known. The fact is that both of these traditions are true and whether it was one, or the other, would depend on the predisposition of those living at the time. This facet of the name "Arba" has its origin in the nature of the letters that are 4 opposite 4 (or 4 couples) mentioned above. In this case there are 4 righteous men opposite 4 unrighteous, another reflection of the abbreviated forms of the Name that are each an aspect of the male-female nature of the universe.

This male-female characteristic takes many forms like: husband-wife; up-down; east-west; mercy-judgment; and the big one: good-evil. So it is not surprising that "the opposites” of the 4 giants (Arba and sons) are the 4 righteous men (Avraham, Eshkol, Mamre and Avner) for whom the city was known. They stand opposite one another (4 opposite 4) just as the 4 "couples" buried in the cave are 4 opposite 4, and just like the 4 phrases above that are 4 opposite 4. They are all reflections of the same thing. It's just that the couples in the cave are reflections of the letters after having been "married" together, as would be the case with sanctification/unification. 


This is like the 4 letters of the Tetragrammaton opposite the 4 letters of Adnoot that are married together during the 4 bows. When they come together as "one," they “return” to the unified state (represented by the letters of Ehyeh). Each event is merely a reflection of the letters in the Signature of the Architect, in various states, at various times, and because the events of this parashah figure so prominently in the cosmic scheme of things, these particular reflections are brighter and more frequent than the average reflection that corresponds to the nature of those letters. 

As for the 4 couples in the cave of Machpelah: there were 4 men buried there with their 4 wives. Machpelah (thus) means “double,”and one of the reasons it is called “double” could be that it is the “doubled” version of the previous reflection involving the 4 unrighteous men opposite the 4 righteous men (keep in mind that it was even double when Avraham purchased the Cave from Ephron, "double" because Adam and Eve were already buried there).

The 4 couples who would eventually be buried in Machpelah were:




1) Adam and Eve (who were already there)

2) Avraham and Sarah

3) Yitzchak and Rivkah

4) Yaacov and Leah


These 8 people (husband and wife, male-female) were buried (concealed) in the cave like the marriage of the letters is concealed from the uninitiated (the marriage being the 4 letters of the Tetragrammaton and the 4 letters of the Havayah of Adnoot). Just as the unification of these letters takes place over time in certain events (and during the 4 bows) the rectification of the soul takes place over time during the life of any given individual.

The process is like the geometry of a star-tetrahedron: 2 tetrahedrons (each with 4 points) are merged (married) together facing opposite directions (male-female). This “royal seal” wherein the Signature of the Architect is found, is a mirror image of what was, and is still happening during the 6,000 years of creation (see the post on Metzorah).

There are 4 points on one tetrahedron, opposite 4 points on the other. In other words, the geometry of the star tetrahedron with its 72 triangular corner points, reflects not only the characteristics of God's Explicit Name in the 216 letters, but also the characteristics of the marriage between the abbreviated forms, in the 4 letters opposite 4 letters. The 4 men (and their wives) in Machpelah, the 4 pairs of phrases and the 4 pairs of righteous/unrighteous men are the mathematic specifications within the luchot being manifested in the created world below. They are the end result of "the plan" within the blueprint. Or, to put it another way, the events (whose mathematic characteristics are seen in the geometry of the blueprint) are a shadow of the letters in the Explicit Name and its abbreviated forms (this is by the way similar to the marriage seen in Parashah Lekh Lekha). The "story" (sippur) is literally in the geometry of the "sapphire" (luchot).

In the meantime (at that time) until all 8 couples were buried (concealed) in the cave (that is until all 8 letters are unified) there are issues to iron out. That's the way it is with the rectification of the individual soul and also the collective soul of klal Yisrael. It does not take place instantaneously. That's why there were only 2 buried there at first, Adam and Eve; then Avraham and Sarah; followed by Yitzak and Rivka; and then finally Ya'acov and Leah. Each is a stage in a process that takes place over time (measured by cycles of 7 as we’ve demonstrated many times, where those cycles originate in the geometry of the luchot, and thus a mirror image of the letters in the form of, for example, the royal seal or magen david). If you take the time to contemplate this, you will more fully appreciate the complexity and sophistication of the system that is a very real reflection of the letters in God's Name.


Here (above) and in the paragraphs that follow, we will see these reflections in almost identical form! Remember that 7 opposite 7 is a simple one-dimensional (metric expression) describing the two-dimensional characteristics (or number of elements in) a magen david, and that 14 opposite 14 is a simple one-dimensional expression describing the characteristics (or number of elements in) a three-dimensional magen david (if you have difficulty understanding this, you may want to review the post on Emor where this is modeled).

Having said that, let's recall the circumstances involving 3 of the above patriarchs and matriarchs. Rivka was buried in the year 2207 and Leah was buried there in 2214. Notice that 7 years elapsed between their deaths. Yitzchak died in the year 2228. That was 14 years later (or 2 x 7 years later) a total of three 7s. The underlying pattern consists of the number 7, and then 2 more "periods" of 7 years. This is the same pattern that was found in last week's parashah where 7 ewes were mentioned 3 times. It's the same as the pattern in the conquering of 7 nations in 7 years and then dividing that land in 7 years. These three 7s originate in the external geometry of the combined cubic form of the luchot (explained and modeled in the post on the eight dimensions) and correspond to the halachic observance of calendar related halacha that creates a mathematic or geometric matrix with a “dimension” of 7 x 7 x 7 “cycles” seen in 7 days (week) 7 x 7 days (omer) 7 years (shmitah) or 7 x 7 years (jubilee) to name a few. In the case of the above patriarchs/matriarchs, one dimension is merely being compressed or folded-back over the previous dimension in the 2 x 7 (14 years prior to Yitzak's death).

This is like the royal seal that we explained in the post on Parashah Emor (7 opposite 7 in two dimensions or 14 opposite 14 in three dimensions). The matrix of 7 (a construct that is in essence created or formed by our observance of calendar related halacha) consists of cycles that define the dimensions of a cubic matrix measuring 7 x 7 x 7 (cycles of days, weeks years etc). Although it would be more accurate to say that this cube is determined by the combined cubic form of the luchot (6 x 6 x 6) that is found in the spaces between the elements of the matrix involving cycles of 7. The hidden matrix, as we’ve explained many times, contains 216 elements (spaces/intersections) that are a reflection of the 216 letters in the Explicit Name.

That’s why this pattern repeats itself over and over again throughout Torah. It is a function of the geometry of the primordial torah (luchot) and so it is manifested in various events that occur over time in the written Torah, where time is measured in cycles of 7. In the case of the above patriarchs/matriarchs, these 7 year time periods between the 3 burials hint to the fact that throughout their entire lives (a period of time measured in cycles of 7) these tzaddikim kept halachah. However, it is sufficient at this point to recognize that: 1) there is a "hidden" matrix within the one created by our observance; that it is 2) mathematically equivalent to the cubic measure of the luchot (as depicted so many times throughout this blog); and 3) that this equivalence reflects the nature of the Explicit Name with 216 letters, by which all things are measured.

The next section will focus on the connection between the 400 silver shekels that was paid for the cave, the letters and all that has been mentioned thus far. The number is significant for several reasons. Its natural factors are 4 and 8, the number of letters in the primary abbreviated forms of the Explicit Name. When so factored, the result is either 1 (hundred) where "1" is the ultimate prime number of prime numbers, and central to the concept of quantum singularity, or 5 (tens) or 50. The number 50 is half of 1 (hundred). Its time to remember the bracelets that were valued at 10 (for the) 2 bracelets, that were each 5, like the luchot that consisted of 10 (commandments on the) 2 tablets, but remember also that the word for “half" (chatzei) has a gematria of 108 and that half the luchot are 108 cubic handbreadths. The numbers together (400/100/50) have the same ratio as the 4 couples and the 8 letters (8 x 50 and 4 x 100 both equal 400) and so they mirror the 4 opposite 4 nature (ratio) of the abbreviations of the 216 letters (half of which are 108). Hopefully, we've made the correlation easy for you to see. If not, you might contemplate the numbers as they apply to God's Name. All of this is in addition to the 5 opposite 5 nature of the physical universe (that we will examine in a moment) itself a result of the mathematic and geometric nature of the blueprint (2 luchot / 10 commandments / 5 opposite 5, etc.). This is manifested in the mathematic aspects of the physical universe as seen in, for example, the 5 string theories reconciled by dual resonance. Ultimately, the patterns are all a reflection of the letters in God's Name. 


The 400 silver shekels have many more connections to God's Name as they relate to the "Tav" (Tichyeh - "you will live") explained in the "essential construct" entitled "Every Second Counts," (to the right) where "time" (in cycles of 7) is once again shown quite clearly to be a measure of 400 as it relates to the 216 letters (in this case the number of seconds in a 24 hour period).


In the meantime, the above allusions are also glued more firmly together by the gematria of the word "kesef," meaning silver (160). This can also be factored by the numbers associated with the Name and the luchot: (4 x 4) x (2 x 5). This is another clear mathematic reflection of the 4 opposite 4 nature of the letters and, here also, a reflection of the bracelets and of course the shnei luchot (2 x 5) both in terms of the commandments and in terms of its 5 internal mathematic constructs and 5 polar opposites. The relationship between one thing and another is hidden even in the gematria, but present nonetheless. 

The gematria of Kesef can also be calculated as 880 which can also be factored by the number of letters in the Name and the ratio of the luchot: (2 x 44) x (2 x 5) which is simply another version of the same numbers and the same mathematic reflection. However, the connection also goes a bit further.


Kesef (silver) also happens to be mentioned 7 times in this week’s parashah, like the cycles of 7 and the timing related to the burial (concealment) of the patriarchs/matriarchs that were included in the 4 couples mentioned above. The correlation between the numbers, sets of numbers and ratios that are related to the letters in the Name and in this case 7 like:

   1) the gematria of 7; 
       2) specific instances of 7; and 
           3) cycles of 7; in this parashah...

                 ...are difficult to ignore, especially when considering
                        ...that these patterns are replicated so frequently.



The text of the deed by the way, reads something like this: "The cave and the field that Avraham bought from Ephron the Hittite, his offspring, the citizens of his city, and their offspring, forever, are hereby to be a purchase to Avraham and his offspring and those that issue from his loins, for a possession of a burial place, for all time.

The deed was then signed by Avraham and Ephron (2 people) and witnessed by 4 people. The 2 and the 4 are once again an ongoing reflection of the letters of the 2 abbreviations. Under normal circumstance there would be no reason think that 4 people witnessing the signature of 2 had any great significance. But in this case, we've been examining the 4 "couples" (2) and their counterpart in the 2 luchot that were brought down twice
(a total of 4 tablets). God is the only true witness and so these numbers indicate that the Signature of the Architect is in essence incorporated into the deed. The 4 witnesses are thus more significant than they first appear:



1) Amigol, son of Avishua, the Hittite. One representative was from the nation that Avraham was buying the plot from.


2) Elichoren, son of Ashonash, the Hivite. The Hivites were neighbors of the Hittites


3) Avdon, son of Achira, the Gomerite. Gomer was the oldest son of Yefes, and he was also the 1st king of Italy, though his progeny spread throughout Europe and into parts of Asia. Using someone from Gomer, the oldest of the oldest (Yefes), gave regality to this man.


4) Akdill, son of Avudish, the Sidonite. Sidon was the oldest son of Canaan and brother of Heth (Hittite) and Hivi (Hivite). Sidon was the great maritime and business capitol of the ancient world. The Phoenicians came from there and thus, we can say that the 4th witness to the purchase of the Cave of Machpelah was tantamount to having a trader on the NY Stock Exchange or a lawyer from Wall Street as a witness to this business deal. The business world surely knew about this purchase as a Phoenician was present.

The 4 witnesses to 2 signatures are like the 4 tablets in the 2 cubes that were divided and brought down by Moshe. They are also like the 4 couples (of letters) in the Name. Coincidence? Maybe, but considering the sheer number of even more precise reflections previously examined above, this one is likely a more faint allusion to the same thing. It is as if to say that the deed to the Land (ultimately the Land of Israel) was witnessed by God Himself, whose Signature is on the transaction.

In addition to the one worthy witness who would ultimately guarantee the deed of sale (God Himself) there were 6 specific men of fame (besides the nobles of the Land) that attended Sarah’s funeral (which led to the transaction). Keep in mind that each dimension of the blueprint (in the combined cubic form of the luchot) is in the measure of 6 handbreadths. In combination with the 4 couples, this is like the 6 faces and the 4 points opposite 4 points of the combined cubic form of the luchot, and the 6 lines and the 4 points of one tetrahedron opposite the 4 points on the other tetrahedron (in the royal seal). It should therefore come as no surprise that there were 6 "men of fame" present, along with the 4 witnesses:




1) Shem

2) Ever

3) Avimelech

4) Avner

5) Eshcol

6) Mamre


As just mentioned, the number "6" is a measure (in handbreadths) for each dimension of the combined cubic form of the luchot, but the luchot were of course divided when they were brought down by Moshe. After their division, the "measure" along one side (one dimension) changed to 3 handbreadths (as pictured in the diagram below) and so we see the above 6 men “divided” in like fashion: Avner, Eshcol, and Mamre were Avraham’s allies that helped him contend with the 4 kings (that captured his nephew Lot). The “division” of these 6 men into 3 of one category and 3 of another, is like the division of the luchot (in handbreadths) each being 6 x 6 x 3 in male-female form. 




There is another pattern in this particular group of 6. The first 2 of the first three (Shem and Ever) were Avraham’s great, great, great, great, great, great, great grandfather (6 greats) and great, great, great, great, grandfather (4 greats) respectively (note the number of "great's" or generations was either 4 or 6, just like the numbers above that we've been examining.

The first 2 of the second three (Avner and Eschol) were Avraham’s great, great, great, great, great, great uncles (again 6). And both "first 2s" of each group of 3, were Avraham’s blood relatives. The 3rd in each group, Avimelech and Mamre, were not. They were both descended from cHam. Avimelech was a Philistine, who came from Mitzraim son of cHam, and Mamre was an Amorite, who came from Canaan, another son of cHam. Avraham lived in both of their lands. He lived in the Plains of Mamre, but then he moved from there to Philistia, where he lived in Gerar (the city of king Avimelech).

Each half of the above "equation" is in the ratio of 2 (of one type) to 1 (of another). This ratio is like the characteristics of a 2 dimensional magen david ( a shadow of the 3 dimensional magen, the star-tetrahedron). Each triangle has 3 points. However, any two points of the triangle are in one dimension, and the remaining point is different since it's in the next higher dimension (2 of one and 1 of another). When the 2 triangles are merged (like the unification of the letters in the Name that it represents) they create the 2 dimensional magen david. In addition, the 6 men had one thing in common: it was Avraham’s death and burial that brought the 2 groups of 3 together. In other words, Avraham performed this unification by virtue of his death. This is like the unification of its shadow in the form of two tetrahedrons (the star tetrahedron) that has 72 triangular corners corresponding to the number of letters in God’s Explicit Name (216). The characteristics of the events and their allusion to the royal seal is an indication that the Divine Presence was there to witness the burial as well.
 



Avraham’s burial was of course not the only event involving the patriarchs to sanctify God’s Name. The last person to be buried in the cave of Machpelah (that would complete the allusion to the process in the marriage of the letters in God's Name) was Yaacov, and so the circumstances surrounding his burial were no small matter!


Yaacov died in the year 2255. If indeed the luchot are the blueprint for creation and all that would happen over time, then this sequence of numbers (2-2 5-5) may be more than a coincidence. It's like the 2 luchot that were brought down 2 times, with 5 commandments on one, and 5 on the other. Ya'acov kept all that was written on them, even before they were brought down.

When Ya'acov died, Yoseph came to the funeral along with his brothers; and practically all of Egypt came to Canaan to pay their respects and bury Yaacov. Esav was in Seir when he heard the news, but then he and his associates converged on the cave of Machpelah, and the last thing on their collective minds was to pay their respects. Esav had an ulterior motive: he wanted the Land for himself, despite the legal deed of sale. However, since God was the guarantor of the deed (as seen by the Signature of the Architect in the numbers above) Esav died trying to abrogate the transaction (this is a warning to any nation who would attempt to do the same thing today). When Yaacov was laid to rest, the "4 couples" in the cave of Machpelah were complete (the unification of the letters was complete for this stage of creation). 


With the 2 documents (in the deed of sale to Avraham and the deed of purchase to Yaacov) the cave bought by the Israelites and all the Land in question, became an everlasting inheritance that cannot be abrogated by anyone (despite the current intentions of the international community). The 4 couples buried there (a reflection of the 4 letters in the Guarantor's Name) are a witness to that effect. These 4 couples (buried there over a period of time) are a four-dimensional (time-related) witness that will stand the test of time, and so the phrase in the Torah “for all time,” is exceedingly appropriate. With the Name of "the witness" complete in 4 sets of 2s, the terms of sale became binding on all parties (the presence of the royal seal and the Signature of the Architect testifying to its validity). The Signature is mathematically/geometrically embedded in the events and the documents that represent the sale. 

Every aspect of the royal seal and the Name it represents are present.


The transaction was thus blessed by God. The word “bless” is therefore mentioned 7 times in this parashah, for example, in verse 24:1 where “God blessed Avraham with everything.” 


The gematria of “בָּרֵךְ - blessing” is 222, a number that is related to abundance and expansion (the very essence of blessing). To provide you with a little background: "plurality" enters the world with "2" (an expression of two in a three-dimensional sense is 2-2-2). Man’s act of procreation requires “2” (two people as in husband and wife). The word for "bless" is mentioned 7 times in this week’s parashah because 7 times a blessing is complete and irrevocable, but the specific things that are mentioned, are always in the form of pairs (2s). In verse 24:35, when Eliezer describes how God blessed Avraham, it takes the form of couples. Specifically we see 4 things “doubled.” Sound familiar? It's another reflection of the 4 "pairs" of letters in the primary abbreviated forms of the Explicit Name. The 4 pairs of 8 things are:


1) Flocks and Cattle


2) Gold and Silver

3) Male and Female Servants

4) Camels and Donkeys


These things are also hinted to in the gematria of “blessing” (which is 222) where 2 x 2 (= 4) x 2 (= 8). This is the same as the total number of things mentioned in the blessing (all in pairs). It’s also the same as the number of letters in the marriage (all in pairs).

We see this blessing also manifested, quite literally, and mathematically, in the life Avraham’s son Yitzchak, who was a major part of that blessing. The same “Signature” (of God’s Name) and His blessing are present on Yitzchak who lived until the year 2228. The sequence of numbers should look familiar. It contains the gematria of the word “blessings” (222) and also 8, which is the number of letters in the marriage of the Names and the number of categories mentioned. Coincidence? Of course not. The 8 types of things (in 4 pairs) by which Avraham (and Yitzchak) were blessed is another reflection of the source of the blessings (God) whose Name is found in the 4 couples/pairs found repeatedly throughout this parashah. The 8 letters (married together) are once again hidden just beneath the surface, and remain unseen by the casual observer who does not know God’’s Name. 


In verse 24:35 Eliezer says that God blessed his master Avraham with “מְאֹד – much,” or, what amounts to even more than would be indicated by the 7 times the word “blessing” is used in this Parashah; i.e. even more that the 8 categories of things that Avraham was blessed with. The 7 times the word “blessing” is used, and the 8 categories of those blessings, allude to the measure of the matrix of 7, where the 8th is found to be in the next higher dimension. To see the significance of 8 being above the normal order of 7, see the post on Behar & Bechuko-thai where this is graphically illustrated. 
 
Of course the number of reflections continue. The word “kindness” is mentioned 3 times by Eliezer in this week’s Parashah:


24:12 “God, … that You do kindness with my master Avraham.”


24:27 “Blessed is God, … Who has not withheld His kindness”

24:49 “if you intend to do kindness and truth with my master”



The word “חֶסֶד – kindness” has a gematria 72. And the 3 times that it is mentioned in this week’s Parashah, alludes to the number and the nature of the letters in God's Explicit Name (3 x 72 = 216) otherwise known as the Triad Havayah of 72


In addition to all of the above, there are a number of letters missing in this week’s parashah, from what would be the normal spelling of words or names. They all happen to be one of the 4 letters of the Tetragrammaton (Yuds, Heys and Vavs). Again, the Signature of the Architect is hidden just beneath the surface of the written text, and so the casual observer is unable to see the connection.

If you look carefully, you will discover there are a total of 12 missing Vavs. The letter Vav (ו) has a gematria 6 and so the 12 missing Vav's are 12 x 6 (72) which again is the number of triplets in the Triad Havayah of 72, that we just noted above, hidden in the 3 times the word "kindness" (with a gematria of 72) was used.


There are 5 missing Heys (ה) and all are from the word Na’arah – maiden. It is an unusual spelling for “maiden” since without vowels, it spells Na’ar (meaning “lad”). However, it should not be surprising since 5 opposite 5 is a reflection of the male-female aspects of the universe, as seen not only in the internal mathematic constructs of the combined cubic form of the luchot, but in the real world, governed by the mathematics of the 5 string theories reconciled by dual resonance. The letter "Hey" has a gematria of 5 and so 5 "Hey's" with a gematria of 5 is like the altar (for sacrifices) that was 5 cubits x 5 cubits. The altar on which the sacrifices were performed, was (is) in essence a mathematic reflection of the nature of the physical universe that is sustained by the halacha pertaining to the sacrifices. Everything can be seen to be interconnected on a complex and sophisticated level.  




There are also 6 missing Yuds ('). We find 1 missing in the spelling of the bracelets that were mentioned earlier (the 1 time it mentions the word it is missing a yud). The rest are all very rare instances of a missing yud, where again, without vowels, the word would not mean what it is was supposed to mean. The gematria of a Yud is 10 and 6 x 10 = 60 or 6 (tens). This is like the dimensions of the Holy of Holies (the place of the Divine Presence) that was 10 cubits by 10 cubits by 10 cubits. Of course each cubit is 6 handbreadths and so the dimensions (where the Divine Presence rested) was 6 (tens) x 6 (tens) by 6 (tens). The threes 6s correspond to the dimensions of the combined cubic form of the luchot and the number of letters of God's Explicit Name (216) but here they are hidden within the internal measurement of the "golden portion" of the Tabernacle. The Holy of Holies (golden portion) was in a section of the tabernacle that was constructed of 8 beams that were each 9 handbreadths (8 x 9 = 72). It consisted of 3 walls. Each of the 3 walls was thus 72 handbreadths in length on the outside (8 x 9 (72) x 3 = 216. In other words, both the inner (6 x 6 x 6 = 216) and the outer (of all 3) dimensions (72 + 72 + 72 = 216) of the Holy of Holies, correspond to the number of letters in God’s Name. The “Yud” (whose gematria is 10) missing in 6 instances: 6 (tens) is thus a reflection of these measurements, which are in turn a reflection of the letters in the Explicit Name.

Once again, the reason we see these reflections is that they are mathematic specifications in the blueprint (for creation) in the combined cubic form of the luchot, wherein we find the Signature of the Architect.


__________________




Footnote 1 – There is a tradition that Avraham did not give anything “physical” to these fathers of the far-east, rather he gave them something spiritual.


Footnote 2 – For example in the Ushpizen.




Sunday, November 10, 2019

VaYera

This week is the  anniversary of this blog, which started with a post on Parashah VaYera. When the blog first went online, it was my intent to reveal some of the connections between the volumetric measure of the luchot and the letters of God’s Explicit Name, as well as where these numbers, sets of numbers and ratios could be found, not only VaYera but the entire Torah, and even the nature of the physical universe. Since then it has come to encompass so much more.

I remember thinking at the time, how doubtful it was that people would be interested in this sort of thing. Nevertheless, it was a work of faith and it was my hope that people would gain greater knowledge and appreciation for God’s Name and understand why it is so significant (knowing full well that to "think outside the box" would require knowledge of the mathematic and geometric constructs that are "inside a cube"). The blog has now received connections from 149 countries, and we've added topics on such matters as where the letters of the Explicit Name have been found in the structure of human DNA, the speed of light and how it relates to the volumetric measure of the luchot, various systems of measurement and their origin in the cubit-cubed (luchot) and these are to name just a few. 

Those who are new to the blog 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.

 
In the original post on VaYera, we pointed out that when the Divine Presence visited Avraham, Sarah was told to “take 3 measures of flour” (each being 6 ounces as is known). The combined cubic form of the luchot is of course defined by 3 “measures” of 6 and the volume of a cube that is 6 x 6 x 6 handbreadths is 216 cubic handbreadths which happens to be the number of letters in the Name. That’s were we ended our original explanation of where God’s Explicit Name was hidden in VaYera. However, there are actually a few more allusions that are worth mentioning. In fact, quite a few more, most of which were researched by a friend in New York.


We’ll reveal some of the brighter reflections first, starting with the sheep that Avraham gave to Avimelech in consideration of the well in Be’er Sheva. As the story goes, Avraham moves from Gerar and makes a treaty with Avimelech, king of the Philistines. The terms of the treaty involve a well they use to water their flocks. Avraham gives Avimelech livestock but then does something else. Avraham separates 7 sheep to seal the agreement. Be’er Sheva is thus established7. The name Be’er Sheva means “Well of the Oath” because the name refers to the treaty between Avraham and Avimelech, but Sheva is Hebrew for the number 7. In this case it refers to the number of sheep that Avraham gave to Avimelech to seal the agreement. Oddly enough, the text of VaYera mentions these 7 sheep 3 times in succession:

21:28 “Avraham set seven ewes
21:29 “What are these seven ewes
21:30 “take these seven ewes

We’ve seen this pattern over and over again in the torah and examined the phenomena in previous posts. Is it merely a coincidence? If not, what is so unique about this pattern, that we see it in so many passages? Why are we seeing it and what significance does it hold? One example that comes to mind is when the people were camped at Gilgal. It took 7 years to conquer the Land, during which 7 nations were conquered, and then another 7 years to divide the territory among the tribes. The narrative is again characterized by 3 “measures” of 7. This is not unlike the 3 measures of 6 (above) except for the number. There is a curious similarity in the metrics but what does it mean?
Is there a connection?
 
The combination of the two sets of numbers, six-cubed and seven-cubed, is a point of convergence in the geometry of the primordial torah (you'll see this modeled in a moment). However, if you've read the essential constructs, then you already know that the six-cubed is a geometric aspect of the Triad Havayah of 72 with 216 letters (six cubed = 216) and if you've read the post on the 42 Letters in Sapphire, then you know that seven-cubed is a geometric aspect of the 42 letter Name. Both six-cubed and seven-cubed are the underlying numbers specifically defining the measured geometry of the evan shetiyah (foundation stone / luchot / cube of the mem-tet angel). In a broader context, the six that is cubed, is actually a measure of three dimensional space as it pertains to the physical universe (see the post on the primordial torah and the post on the four species and the Name) and the seven that is cubed is a measure of time
(as explained in the post on Behar and Bechuko-thai).

Our observance of calendar related halacha, for example, involves cycles of 7s . Halachic requirements and various events form repeating cycles of 7 that we often take for granted without contemplating the implications. However, when we examine these cycles more thoroughly, they create what amounts to a multidimensional map of our movement through time. This “map” is expressed in cycles of 7, like 7 days, 7 weeks, 7 months, 7 years, 7 millennia, 7 x 7 days, 7 x 7 weeks, 7 x 7 years etc. In essence. We can represent these cycles with a cubic matrix consisting of 6 x 6 x 6 handbreadths delineated and measured externally, as it were, by three 7s: 7 x 7 x 7 zero-dimensional points of intersection between each one-dimensional linear handbreadth (the total being 343 elements11). Why do we see these patterns of three 6s and three 7s in the narrative of the Torah? 

We see them because they are, in effect, the Signature of the Architect (His Name in the geometry of the stones). That Signature takes several forms, but each form is connected, be they numbers corresponding to the geometric character of the magen david with 72 triangular (or 216) corners; the internal metrics of a cube of 6 handbreadths with a volume of 216 cubic handbreadths; or the 2,160 degrees in its 24 corner angles, and now in the matrix of 7, defined by its external geometry, that parallels our observance of calendar related halacha. The 216 'spaces' that give rise to this point of convergence are at the heart of the geometry.

The diagram below maps the cycles of 9 (time) in two of three dimensions. We’ve shown this diagram in several other posts. However, it is particularly applicable to VaYera because the narrative contains both allusions, and then some! The “measure” of the matrix of time is 7 x 7 x 7. When you “travel” beyond 7 days (it's maximum delineated geometry) for example, you simply move up to the next higher dimension (the 8th day is on the next row etc). 


When you “travel” beyond 49 days, you do the same thing. That is, you move up to the next higher dimension (the 50th day is on the next layer in the third dimension) and so forth. Look at the diagram below and take a moment to count the lines/elements on each row (red/blue) then each layer, and you’ll understand. This is essentially how we measure time in cycles of seven, whether its 7 days (week) 7 x 7 days (or 7 "weeks" as in the counting of the omer) or 7 years (shmitah) or 7 x 7 shmitah's (7 x 7 years) or a jubilee. 

The pattern is the same. Its like a “map” for the measure of time in the physical universe where the 3 dimensions of space (expressed as 6 x 6 x 6) “move through time” (expressed as 7 x 7 x 7). The matrix of 6, or the volume of the combined cubic form of the luchot (in handbreadths) corresponds to the number of letters in God’s Explicit Name (216). However, it is hidden (beneath the surface) in between the “spaces” of the 343 elements in the external matrix of 7 associated with the 42 Letter Name. How many spaces (cubic handbreadths) are there? Count the cubic handbreadths in the diagram below. There are 216 (6 x 6 x 6) just like the letters of the Name.



We've been discussing the measured geometry. However, in VaYera (among others) we see both of these measurements hidden in the narrative. The first is found in the 3 “measures” of flour that were each 6 ounces; and the second is in the measure, or number of ewes (7) mentioned 3 times. Is there perhaps another (mathematic) witness to testify to the significance?

Here’s where it gets really interesting. In addition to the 3 times that the "7 ewes" are mentioned in the text, the word “ewes” is spelled without a Vav all 3 times. The gematria of the letter Vav is 6. In other words, there are 3 missing Vav’s (each having a measure/gematria of 6). This again alludes to the underlying physical measurements of the luchot (6 x 6 x 6 = 216) that correspond to the Signature of the Architect, except that here the Signature is hidden in the text by virtue of the 3 missing Vav’s (6, 6 and 6). This particular allusion is a duplicate or mathematic/geometric mirror image of the allusion we previously mentioned in the 3 measures of flour that were each 6 ounces. In other words, we have two different allusions of the same thing. This is mathematically like 2 x 216. Interestingly, the luchot that were each 216 cubic handbreadths, were ultimately brought down twice. Coincidence? I think not! Could the letters, the narrative, and the math and the geometry get anymore interconnected? Well, actually, yes, they can!

We see a tertiary reflection of these same mathematic and geometric constructs in the gematria of the word “ewes,” when it is spelled without the Vav as mentioned above. The gematria without the Vav is 722. This number is fascinating in-and-of itself because 72.2 is the current, modern measure for the clarity of sapphire, and it was said that the luchot were “like sapphire.” The fact that it is hidden in the 3 times the word “ewes,” is written without a vav (three 6s) is like a circular hidden reference to the “measure” of the cosmic blueprint (6 x 6 x 6) and also the very nature of its substance (72.2) not to mention the signature geometry (3 x 72). Still not convinced?

 We find a third virtually identical mathematic reflection in the combined gematria of the 3 ewes (when spelled without the Vav) where 3 x 722 = 2166. This numbers might at first appear to be coincidental, but look closely. The number 2166 is an integer string that reflects not only the 216 cubic handbreadths of the luchot (and thus the letters of God’s Name) but the number 6 which is the cube root of that number as well as the measure of each dimension. The number of hidden allusions in this parashah is overwhelming.

In summary of what we have examined thus far, the events that we see in this parashah, and specifically the numbers that are revealed (as in the 7 ewes mentioned 3 times, and the 3 measures of 6) as well as their hidden counterparts (as in the gematria of the ewes spelled 3 times without a vav (6) or 216, and the combined gematria being 2166 connecting back to the Signature (of 216 letters) that is actually 6 cubed) are simply beyond the ability of any man or group of men to invent or otherwise embed in some historical narrative, even if their understanding of math and geometry had reached the pinnacle of sophistication. Rather, what we are seeing are the highly integrated components of a cosmic blueprint manifested in various events down on earth, as mankind plays out the drama of creation.

Want to see even more reflections? Sunglasses might be appropriate. The word “sheva” meaning 7, or “oath,” is part of the name of the “Be’er Sheva” (well seven) which has a gematria of 372. Look closely at that number. The string is similar to the 2166 above, except that the integer sequence "372" reflects the triad geometry of the Name: 3 x 72 = 216 (Triad Havaya of 72) and the ratio of the luchot when they are side-by-side as opposed to their ratio in combined cubic form.

 


As interesting as all of this may seem, we have really just scratched the surface. For example, the luchot were divided and brought down by Moshe. We’ve referred to them as twins throughout this blog for reasons that will be obvious to regular readers and if you take the time to go through each post you will see why. However at the same time, the twins are triplets and again, if you study the various posts you’ll understand why “the twins” and “the triplets” are really a different way of looking at the same measured geometry, the same sets of numbers, that are, in essence, descriptive of the external geometry and measure of the luchot, depending on your perspective (two-dimensional or three-dimensional). A few examples follow. 

You might think of what follows as an addendum since these examples are more complex and not always obvious. They require a certain amount of contemplation to appreciate, but the implications are fascinating . For those who want to plumb the depths of this matrix (the mathematic nature of the Primordial Torah as it pertains to God’s Name) even further, we offer the following:
 


Mathematic Patterns in Parashah VaYera
 

(Twins/Triplets: One Dimension - Two Dimensions - Three Dimensions - Four Dimensions)
(Their Shadows Below Being the Events Described in Torah)

There are many linguistic patterns of two (pairs/twins) throughout Parashah VaYera. Or to be put another way, there is an expression (a series of words) and then that expression is repeated. This is like the 2 times the luchot were brought down from Mount Sinai, or the two halves of the luchot (2 x 108 = 216) that together correspond to the letters of God’s Explicit Name.

The 2 times the luchot were brought down, and the fact that they were separated into 2 halves is best brought out in the words in 22:11(1) “...and an Angel of God called to him from Heaven and said ‘Avraham! Avraham!’”

There is a P’sik, which looks like this: | separating the 2 identical words “Avraham”. A P’sik tells the reader to pause in between the 2 words so that the 2 words are each separated and clearly heard as 2 words. This is usually used when the 2 words being separated could sound like one word, so the P’sik separates the two into 2 distinct words2. The word/name “Avraham” could obviously not be read into or confused with the next instance of “Avraham,” and therefore the P’sik is hinting to us at a different separation, i.e. the separation of the luchot when they were divided and brought down by one of Avraham's descendants (Moshe). Here, each word (Avraham) is identical, just like the 2 halves of the sapphire cube that were mathematically and geometrically identical. It is appropriate that Avraham’s name is here used to describe the luchot, as it alludes to the fact that he kept all the commandments before they were even "brought down."

The dimensions of the luchot are hidden numerous times in this week’s parashah. VaYerah is the 4th parashah in the yearly cycle, and consequently all 4 primary dimensions of space-time are mirrored in the patterns of numbers found in this parashah (we'll get into this in a moment). This can be explained by the fact that the luchot are in reality the divine blueprint of creation, and so these 4 dimensions should be an integral mathematic part of the luchot. Each is found in this week’s parashah as follows.

First Dimension

There are 6 “pairs” in this parashah:

1) The 2 angels that go to Sodom;
2) Lot’s 2 daughters that are saved;
3) Moab and Ben Ammi are born;
4) Avraham and Sarah;
5) King Avimelech and General Phikhol;
6) Hagar and Yishmael.

These 6 pairs allude to each dimension of the luchot/twins. The measure of each dimension is 6 handbreadths and so any given dimension can be represented by the number 6.

Second Dimension

There are two 3s in the linguistic structure of this part of the Torah. The first 3 are found here:

1) 18:9 “And they said, ‘...where is Sarah?’”
2) 19:5 “And they said, ‘...where are the men?’”
3) 22:7 “but where is the lamb for the offering?”

The second 3 are found here:

1) 21:33 “and there he proclaimed the Name of Hashem, God of the Universe*.”
2) 12:8 “and Avram invoked God by Name”
3) 13:4 “and there Avram invoked God by Name”



What is three opposite three? Look at the luchot along the divided side and each half is three handbreadths in length.

(*Note: This is the third time Avraham invoked God’s Name. The first 2 times are in last week’s parashah: Lekh Lekha)


The two sets of three above are like the side of the cube (or second dimension of the cube) that was "divided" when it was brought down. The cubic form was 6 x 6 x 6, but each half was 6 x 6 x 3 (times 2). Take time to contemplate the set of numbers as they apply to the geometry of the primordial torah.

The 3 times these verses ask “where” and the 3 times Avraham invokes God’s name are two distinct sets of
three. The mathematic equivalent amounts to 2 x 3 = 6 and 2 x 3 = another 6, which is exactly like the second dimension of the luchot: 2 x 3 = 6 because one dimension of 6 is divided (prior to it being brought down by Moshe).





Third Dimension

This has already been mentioned above. God came to Avraham in the heat of the day. Avraham greets the Divine Presence, then excuses himself and tells Sarah to “...take 3 measures of flour (6 ounces) and make bread.” In this case, the 3 "measures" of 6 ounces allude to the 3 “measures” of 6 handbreadths in the combined cubic form of the luchot and the Signature of the Architect that consists of 216 letters (6 x 6 x 6 = 216 cubic handbreadths). 



Of course this reflection is not limited to this parashah. The same ratio was found in Mishpatim where...


           ...Moshe remains in the cloud for 6 days;
                        ...goes back and forth for 6 days taking the Torah to the people;
                           ...and where these events either...
                               ...begin or end on the 6th of Sivan depending on the source.


Here again, we see 3 "measures" of 6 allude to the signature geometry in the original combined cubic form of the luchot and its 216 cubic handbreadths that in turn allude to the number of letters in God's Name. Their "presence" in the physical structure of the luchot is one more example of the Architect’s Signature.


Since there were 2 sets of luchot (ultimately brought down) each with the dimension of 6 x 6 x 6, there is another mention of 3sixes” in VaYera.

When running away before the Destruction of Sodom (19:16), there are 3 twos:

1) The 2 angels;
2) Lot and Edith (husband and wife);
3) and Lot’s 2 daughters.
 

This can be expressed as 3 x 2, 3 x 2, and 3 x 2, or 6, 6, and 6 (as seen in the posts on Shoftim and Re’eh) . This again equates to the dimensions of the luchot in the third dimension or 6 x 6 x 6.


Dimensions of the Luchot in 1D, 2D, & 3D


Fourth Dimension

There are many twos in this week’s parashah that are a repetition of an event in history. Something happens, and then (even a very short while later) that ‘act’ is repeated. The aspect of these pairs is in the 4th dimension: Time. In this week’s parashah, time is used as a means to convey aspects of the luchot (like we see in the post on Sh’lach).

The many times that things are repeated in this parashah are hinted to in 22:15: “The angel of God called to Avraham a second time from heaven.” This is like the second time that Moshe came down with the luchot. There are many things that are linguistically repeated exactly 2 times in this week’s parashah, and each is like a reflection of the 2 (twin) luchot that were brought down twice:

18:4 “let some water be brought and wash your feet
19:2 “spend the night and wash your feet

18:4 “and recline beneath the tree
21:33 “and he planted a Tamarisk tree in Be’er-Sheva”

18:12 “And Sarah laughed
19:14 “But he seemed like a jester in the eyes of his sons-in-law.”3, 4

18:2 “And he saw … and bowed toward the ground
19:1 “now Lot saw … and he bowed, face to the ground

18:23 “Will You also stamp out the righteous along with the wicked?”
20:4 “Will You slay a nation even though it is righteous?”

19:3 “he made a feast for them”
21:8 “Avraham made a great feast

21:16 “some bowshots away”
21:20 “and he became an accomplished archer”3

18:2 “He lifted his eyes and saw
22:13 “And Avraham lifted his eyes and saw
 

Why is everything paired? Other words that are repeated in the same verse are 22:14: And Avraham called the name of that site “God will see”, as it is said to this day, on the mountain God will be seen. The word(s) “יִרְאֶה – will see” have a gematria 216, so when Avraham named the place “God will see” it had a double meaning (one that can only be appreciated with a knowledge of God's Explicit Name and also the holy language). This is the first part of the word Jerusalem. Shem had called the place Shalem, and Avraham called the place Yeru Hashem, so in deference to both great people, God combined the 2 names and called the place Yerushalayim. This is seen in the books of the Prophets and the Writings, as Yerushalayim is almost always spelled without a Yud. This depicts the combination of the 2 words: Yeru and shalem. It is pronounced “Yerushalayim” but spelled “Yerushalem.” The reader can contemplate the significance of the added Yud (with a gematria of 10) when it is enunciated (10 being an aspect of the 2 luchot in the 5 internal constructs and its 5 polar opposites).

In addition to the "will see” mentioned above having a gematria 216, we mentioned in last week's post that the Torah (in referring to Yaacov sleeping on the Temple Mount) it says: "and he awoke" which also has the gematria of 216. Both references, whether "seeing" or "waking up" have a direct connection to acquiring an awareness of God's Name.
 
Again, it is mentioned 2 times. Mathematically, this is 2 x 216 which equals 432, or the number of cubic handbreadths in both sets of luchot (see the post on VaYikra and Tzav for a full explanation). It is also the number of drahms in a hin (a drahm being the fractional proportion equivalent to 1/3 egg) such that certain halachic observances reflect the nature of the letters in His Name.

At any rate, when Avraham did this, it was a ‘prophecy’ of sorts, for the very spot on which he performed the sacrifice, would one day be the spot for the Holy of Holy's, where the Ark of the Covenant would rest. The Ark would contain both sets of luchot, each mathematically equivalent to the Name. The gematria of “the mountain God will be seen” is 447. The full quote is “as it is said to this day, on the mountain God will be seen.” We do not say it today5, but it was by Moshe, referring to his time and generation. There were 447 years between the time Moshe died (2488) and when the Ark came to rest on the Temple Mount (2935). Therefore, Moshe was saying, “on [or in] 447 years,” the Ark would come to rest here, “and [so] on the mountain God will be seen.” At the culmination of the inauguration of the First Temple, God’s Heavenly Fire came down onto the Altar, and indeed, God’s presence was seen on the mountain that very day. From that time until its destruction, open miracles were a daily occurrence in the Temple.

Besides the repetitions and the many pairs corresponding to the 2 luchot (as seen in the above sets of 2s and 3s) the fact that there were 2 sets of luchot is also hinted to in this week’s parashah in another place. It seems there are twos (twins) everywhere you look. When Avraham is commanded to sacrifice Yitzhak, Avraham prepares for the journey and gathers 4 things (we will elaborate more fully in a moment). Altogether, the people that made the journey to the “place that God would reveal,” were 4 in number. There were Avraham and Yitzhak, who complete the journey to perform the sacrifice, and then there were Yishmael and Eliezer, who only came part of the way and remain behind with the donkey. Avraham and Yitzhak come to the place that they were shown and perform the sacrifice (eventually using the Ram that God prepared at twilight on the 6th day of Creation6). Yishmael and Eliezer do not make it all the way to the Mountain. This alludes to the Luchot. Of the 4 luchot, 2 did not “make it” to the Jewish People (the first set) but another 2 (the second set) did make it. It was Avraham and Yitzhak, the fathers of the Jewish People, that would transmit the tradition down to their descendants who ultimately received the 2 luchot that Moshe brought down. 


The 4 items that Avraham used in the sacrifice are also pairs, like so much of this parashah. They are:

1) the wood and the fire;

2) the knife and the ram (used instead of Yitzhak)

The knife slaughtered the animal; the wood fueled the fire which burned the offering. This is 2 opposite 2, which is like the first luchot (pair) opposite the second luchot (pair). These pairs are just halves of a whole (both luchot) each with 216 cubic handbreadths that correspond to the 216 letters of God’s Explicit Name.

If anyone was to think that this was all just coincidence, there are other witnesses that can testify to this assertion. For those who are serious gluttons for mathematic punishment, we have a few more numbers:

Yitzhak is mentioned 11 times in this week’s parashah. His name comes from the word “laugh” like the word tzachak, “to laugh9,” or its derivatives. This word (not counting the 11 times it mentions Yitzhak) is found 8 times. However these 8 times are in the form of 4 opposite 4 like the 4 letters of the Tetragrammaton opposite the 4 letters of the Havaya of Adnoot. See the post on Ki Thetze where we explain how 1 of the 4 'couples' is different from the other 3. Here it is again in VaYera. One pair is different from the other three:

1) 18:12 “And Sarah laughed
2) 18:13 “And God said to Avraham, “Why is it that Sarah laughed” ”

3) 18:15 “Sarah denied it saying “I did not laugh,…” ”
4) 18:15 “…but he said “No, you laughed indeed.” ”

5) 19:14 “But he seemed like a jester in the eyes of his sons-in-law.”3

6) 21:6 “And Sarah said “God has made laughter for me…” ”
7) 21:6 “…whoever hears will laugh for me.”

8) 21:9 “Sarah saw the son of Hagar … mocking10.”

All mentions of “laugh” are grouped as “couples,” except for the ones in 19:14 and in 21:9. This 1 couple is different from the other 3 (the nature of which is discussed at length in "The Marriage of the Letters"). Sarah is directly involved in the 3 instances in chapter 21. This then separates the latter 4 instances of the word “laugh” into 3 that Sarah was involved in (chapter 21) and 1 that she wasn’t. Again, 1 “couple” is different from the other 3 couples. 


This is also like the geometry of a tetrahedron (an internal mathematic construct within the combined cubic form of the luchot) where 1 point is in a different dimension than the other 3 points. All are interrelated. There are 2 tetrahedrons in a star tetrahedron (three-dimensional magen david) and so there are 4 points opposite 4 points (but again, of the 4 couples, 1 is different from the other 3). This pattern is well worth contemplating because it is a mathematic mirror image of the marriage between the letters in God’s Name. For example, a star-tetrahedron has 72 triangular corners (72 x 3 = 216). The star has an opposing tetrahedron and there are actually 108 on one tetrahedron and 108 on the other, just like the luchot. The mathematic characteristics of the magen david can be found in the 3 pairs of “laughs” that are directly related (1 & 2, 3 & 4, 6 & 7) and the pair that does not have anything to do with the others (5 & 8). This is just like the star tetrahedron that is a geometric reflection of God’s Name. There are 3 + 1 opposite 3 + 1, like the points of a star tetrahedron (the necessity of breaking the pairs into slightly different forms hints to the nature of the letters in God’s Name as found in the geometry of the star tetrahedron like the differences in the groups of 7 that were seen in the post on Re’eh). The mathematic substrata in the Torah is very precise in this regard and cannot be attributed to accident, coincidence, or engineering, except for that intended by the Architect Himself, whose Signature is so deeply hidden beneath the surface.
  
Opposing Tetrahedrons



 

Combined Tetrahedrons into Star-Tetrahedron




The first group of 4 (in the above verses) is 2 opposite 2 like both sets of the luchot. And since one of the “tetrahedrons” (the top one) is created using those same verses, this hints to the fact that a star tetrahedron is one of the 5 mathematic constructs in the sapphire cube, from which the luchot were “carved” (divided when they were brought down by Moshe).




To summarize the number of times the 2 sets (of luchot) are alluded to in this week’s parashah:

1) 2 mentions of the 6 x 6 x 6 (dimensions of the luchot) in the 3 measures

    and the mention of 3 twos
2) 2 mentions of “God will see
3) 4 people that were on the journey to the Akeidah
4) 4 items used in the Akeidah
5) 2 groups (of 2) of laughter when Sarah heard she was to have a son
6) Using the 4th dimension to embed dimensions of the luchot
7) This is the 4th parashah in the yearly cycle
8) The 8 pairs of repetitions (like 8 directions of 4 dimensions) or 8 x 2 (16)

To see the significance of the 8 times the 2 sets of luchot are mentioned in this week’s parashah, see the post on BeHar & BeChukothai previously mentioned.

One more allusion to God’s Explicit Name is hidden in this parashah near the very end where Avraham is informed that his brother Nahor has 12 sons. These 12 sons also became tribes or nations. This is the first mention of the 4 groups of 12 tribes. The 4 groups are:

1) 12 tribes of Nahor (mentioned here in Parashah VaYera);
2) 12 tribes of Yishmael (mentioned in next week’s Parashah Chai Sarah);
3) 12 tribes of Esav (mentioned in Parashah VaYishlach);
4) 12 tribes of Israel (Parashah VaYechi)

There are 4 “twelves” like the number of oxen, rams, sheep, and goats that were burnt offerings in Parashah Naso. The 12 x 12 x 12 x 12 = 20,736 which is the 96th multiple of the number of letters in the Name, 72 x 3 (216) x 96 = 20,736. The star tetrahedron also has 12 small faces on one tetrahedron, opposite 12 on the other, and considering the two sets of luchot that were brought down, the total number of small faces takes the form of 12, 12, 12 and 12 (four 12s). In other words, the patterns within the narrative appear to originate in the mathematic and geometric nature of the cosmic blueprint or primordial torah (the cubit-cubed).

Parashah VaYera thus has numerous witnesses to the Signature of the Architect: The dimensions of the luchot in all 4 dimensions of our universe; Avraham’s name for Jerusalem; everything involved in the Akeidah of Yitzhak; the outer matrix (three 7s) that conforms to the cycles of 7 x 7 x 7 in calendar related halacha and the inner/hidden matrix of 6 x 6 x 6 that is in fact the actual "measure" of the shnei luchot (both found embedded in this parashah as we've also seen in many others); the ‘8’ “laughs” that are 4 opposite 4 where 1 couple is different from the other 3; and last but not least, the first of the 4 twelves. All point to the highly integrated components of a cosmic blueprint manifested in various events down on earth, as mankind plays out the drama of creation.

Once again, the Jewish people are central to this plan. The people of Israel are the builders and those that seek to delegitimize Israel or, God forbid, destroy it altogether, are actually fighting God Himself who devised the plan in the first place, and is orchestrating its fulfillment.


______________________

Footnote 1 – The chapter and verse is 22:11, or 2 & 2 and 1 & 1 or 2. This would signify that 2 times, 2 and 2 (luchot) were brought down, and that each time, they were really 1 and 1, or 2 halves. There are lots of twos in this Parashah.

Footnote 2 – Like in 18:15, “כִּי | יָרֵאָה - Ki YaRe’ah – for she was frightened”. If there was no P’sik, then when reading it fast it would morph into Kire’ah, which would mean “like she saw”, which would make no sense in the narrative.


Footnote 3 – Although these are not the same words in English, in Hebrew, they are the same root word.

Footnote 4 – Although there are many other instances of the word “laugh” in the Parashah, they are all in regard to Yitzhak, except for Lot’s sons-in-law laughing. Therefore, I chose to pair the 1st laugh of Sarah (which has to do with Yitzhak) with the laughs of Lot’s sons-in-law. We will mention the other laughs later on in this post.

Footnote 5 – Although we do say it nowadays every morning during Shacharit, and have in mind that when Mashiach comes, once again “God will be seen on the mountain”, the verse does not say “Ad HaYom HaZeh”, which would mean, “even until today” (our times). It says “Asher YayAmer HaYom”, “as it is said this day”, meaning in Moshe’s days. When the Anshei Kenesses HaGedolah formulated the prayers, and aptly decided to include the Akeidah in the Shacharit prayer, this is after the fact.

Footnote 6 – See the post on BeHa’alothekha for the meaning of this source 6.

Footnote 7 – Yitzhak would live in Be’er Sheva most of his life.

Footnote 8 – He built the first wall of Jerusalem in the year 2473 from Creation.

Footnote 9 – Tzachak, “to laugh” is gematria 198. 216 – 198 = 18. 18 is gematria “Chai – life”. It is a known fact that those who laugh more live longer. By combining life (18) with laughter (198) you get the 216 letters of God’s Explicit Name, showing that God has a hand in your laughter (and should extend your life).

Footnote 10 – These words, also, are the same Hebrew words.
 

Footnote 11 - The phrase “...and God said,” which are the words used to describe how God created the physical universe, has a gematria of 343. It is significant not only for what is nigleh (or revealed to us) in the creation of the physical universe and in our halachic observance, but also for what is nistar or hidden just beneath the surface. 

Footnote 12 - The Divine Presence was in Avraham’s tent (alluded to in the 3 measures of 6). It is worth noting that the bread Sarah was told to prepare was never served. The reason generally given is that Sarah either became niddah while preparing the bread, or that it was Pesach and Sarah inadvertently left it to sit for too long, and so it became leaven. In either case, it could not be eaten. However, the 3 measures of 6 ounces that allude to God’s Name indicate that the Divine Presence was in Avraham’s tent. When Avraham excused himself from the Divine Presence and told Sarah to make bread, it was for the Divine Presence, not Avraham’s other visitors. This bread is not eaten in the Divine Presence (witness the Showbread in the Beit HaMikdash). Thus it was not served.