It is said that the Torah is “...a tree of life to those who take hold of it” (Proverbs 3:18). The roots of that tree (both the written and oral Torah) are the measured geometry of its primordial form (the shnei luchot or two tablets). A root is something that is hidden beneath the surface. The only way a root can be exposed to light, is to dig a little deeper. So it is with Torah. Insofar as this particular tree is concerned, its underlying nature is hidden within the mathematic properties of its linguistic structure as it pertains to this measured geometry. One may study the words and sentences of the written Torah, but unless it is contrast against the geometry, its deeper meaning remains a mystery.
The fact that there is a connection between the letters/words of Torah and the geometry of the luchot has already been illustrated in several of the preceding constructs that are listed to the right. We've presented examples like the gematria of the word chetzi (“half”) which is equal to half the volumetric measure of the evan shetiyah (foundation stone or combined cubic form of the luchot). The gematria of chetzi is 108 and the volumetric measure of each tablet (each half) is 108 cubic handbreadths. We have a witness to that effect in the gematria of HaEvanim (the stones) which is also 108.
Yaacov used stones to rest his head on Har HaBayit (the Temple Mount). The Torah acknowledges a shift in the consciousness of Yaacov, after he wakes up: "and he (Yaacov) awoke" (וַיִּיקַץ) from his sleep. The deeper implication is that when "the sleeper awakes" he acquires 'awareness,' which is an aspect of consciousness. True human consciousness is the awareness of God and His Name. After sleeping on Har HaBayit, Yaacov acquires awareness (as it pertains to the Name) and reaches the pinnacle of human consciousness. How do we know?
The gematria of "and he awoke" is 216, which is the number of letters in the Explicit Name of the One (God) that comes to awaken man (adam/mankind) who is collectively asleep. The consciousness of man has yet to become collectively aware of this Name or that its letters actively 'rule' the universe in one form of another. Just as the gematria of the phrase: "and he awoke" is 216, so too is the volumetric measure of the (foundation) "stone," by which all men are measured. Until man can perceive this larger reality, he is said to be asleep. He continues to sleep because God hides Himself. He even hides the fact that He hides Himself. Yet, He is there, peering from behind the lattice, to see if man will 'see' Him. How did Yaacov perceive God's presence?
When he (Yaacov) awoke, he said "HaShem (the Name) is definitely in this place" (אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה) and "I did not know it" (וְאָנֹכִי לֹא יָדָעְתִּי)." The gematria of the first sequence of letters is 612, which is the inverse integer sequence of 216 (the secrets of this Name are hidden from man). The text continues with the second sequence of letters "and I did not know it" (וְאָנֹכִי לֹא יָדָעְתִּי). That is, "I did not know" that HaShem was in this place, because He hid Himself. The gematria of "and I did not know it" is also 612 and again (hidden in) the inverse integer sequence. The luchot were 216 (cubic handbreadths) and brought down twice (216 + 216). The speed of light is (216 + 216) squared.
All of the above references allude to the light of human consciousness which is dependent on knowledge of God's Name and His laws. This comes to teach, that for a man to have true consciousness (to be "awake") and fulfill his ultimate destiny, he must know God’s Name and have a basic understanding of the mathematic system at the heart of universe, a system that is hidden within the measure of “the stones” (2 x 108 = 216).
Once a man realizes that there is a connection between the letters, the words (of the written Torah) the stones (foundation stone or mathematic system at the heart of creation) and God’s Name, the sleeper awakens with an ability to see/perceive God "in this place," that is, in the underlying properties of the physical universe, like quantum mechanics, string theory, biology, chemistry, celestial movement etc.
Just how far does the connection between the letters, the words, the geometry of the stones and God’s Name go? We will use the seven ewes mentioned in Parashah VaYera to demonstrate the depth of this connection.
You may remember that Avraham moved from Gerar and made a treaty with Avimelech, king of the Philistines. The terms of the treaty involved a well they used to water their flocks. Avraham gave Avimelech livestock, but does something else. He separates seven sheep to seal the agreement. Be’er Sheva is thus established. The name Be’er Sheva means “Well of the Oath” because the name refers to the treaty between Avraham and Avimelech, but "sheva," in Hebrew, is also the word for the number seven. The implications are quite remarkable.
First, it happens to be the number of sheep that Avraham gave to Avimelech to seal the agreement. However, note that the text of VaYera mentions these seven sheep three times in succession:
21:28 “Avraham set (gave) seven ewes”
21:29 “What are these seven ewes”
21:30 “Take (receive) these seven ewes”
To what does this allude? Why are the ewes mentioned three times? Why do we see three instances of seven in the narrative? What was really being "given," what was really "received," and "what are they"? We’ll answer these questions in a moment.
In the meantime, an explanation of these three instances is a meditation on three spaces between six letters of the Torah. The same phenomena can be found elsewhere in the Torah as well, where it inevitably has a similar connection. In this case, a letter "vav" (that would normally be in the place of the three spaces in question) is missing, and so the spaces allude to much more. As you read the paragraphs that follow, you'll be able to answer the questions posed above.
In Hebrew, the word “ewes” is spelled with a letter vav which has a gematria of six. However, in this particular text, the word “ewes” is spelled without the letter vav. So, hidden within the three instances of seven, are three (essentially invisible) instances of six. The spaces (that would be vavs with a gematria of six) are hidden just beneath the surface of the sevens that are a visible part of the linguistic structure. Contemplate this carefully.
If you’ve read each of the essential constructs listed to the right, then you already know that six-cubed (6 x 6 x 6) and seven-cubed (7 x 7 x 7) are a point of convergence in the measured geometry of the luchot. One set has a direct connection to the 216 letters Name and the other has a direct connection to the 42 letter Name. Meditate on this connection (the latter was explicitly detailed in the post on the "42 letters in Sapphire")
Each dimension (width, height and depth) consists of seven points of intersection between each linear handbreadth. There are seven points in the first dimension, seven points in the second and seven in the third. At the same time, each dimension consists of six linear handbreadths. So there are also six linear handbreadths in the first dimension, six in the second and six in the third. You will see this modeled in the paragraphs ahead (if you are not already familiar with the geometry).
The above elements have substance. Each measured handbreadth (each line) and each intersection with the next measured handbreadth (each point) have "substance" (lines and points can be seen). The 216 spaces that are in between these lines and points (the 216 cubic handbreadths that these lines define) are like 'air' that is without substance. You might say the spaces are hidden between the lines that delineate the measured geometry of the luchot. This is just like the spaces between the letters mentioned above, where the letter vav is missing from the normal spelling of "ewes."
If you study each set of linear handbreadths depicted in the model below, you will see how they correlate with the 42 letter Name (7 lines that measure 6 linear handbreadths = 42 linear handbreadths) and if you examine the cubic handbreadths that these linear handbreadths create, you will see how they correlate with the 216 letter Name (6 x 6 x 6 cubic handbreadths = 216 cubic handbreadths). Much of this you've seen in previous posts. It is important here, to understand that just as the 216 spaces are hidden within each set of 42 lines in the evan shetiyah, so too, the 216 letter Name is hidden within the nature of the 42 letter Name.
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The three sevens and the three sixes (the sixes being inside the sevens) are significant. They are a reflection of a larger reality that can only be perceived through the geometric lens of the primordial torah. We see a shadow of this reality in the connection between the letters of God's Name; the measure of the luchot; and the mathematic patterns in the narrative of the written Torah. In this case (with the ewes) it is easy to see how the linguistic structure is a function of the measured geometry of its primordial form (the three missing sixes are hidden within the three visible sevens, just like the three sixes above are inside the sevens, and a distinct aspect of its measured geometry. Take time to understand this.
Were this an isolated case, one might think it a coincidence. However the number of times that three instances of seven are somehow attached to three instances of six, in the written Torah, is overwhelming. As you study each parashah (oral and written) watch for them. Sometimes three instances of seven are doubled. Other times, you will see three instances of six doubled. Sometimes the numbers are obvious. Other times, they are hidden just beneath the surface as in the case of the spaces that would normally be vavs.
This doubling is a function of the creation process. The ten sephirot, for example, are at the "beginning" of this dual sequence. They descended twice as is known (sefer yetzirah). A reflection of this primordial "event" is therefore found throughout the Torah. For example, a physical reflection of this larger reality is later perceived in historical events like the shnei luchot (two tablets) which were brought down twice. Each circumstance is identical. The first set was shattered (sephirot). The second set remains intact (again the sephirot). The first set was shattered (this time they are the luchot). The second set remains intact (again they are the luchot). One “set” was hidden. The other “set” was revealed. Each involved 10 elements (sephirot/commandments). Why? Because each event is really the same event. There are many more examples: 10 "kings," 10 "spies," 10 "brothers." All are a function of the signature geometry. They appear different (at different times) because man's awareness/consciousness is limited by the dimension of time, but all of these events reflect the characteristics of the 'root' geometry in the original form of the luchot with five dual mathematic elements (10). This is why we find the events echoed throughout the linguistic structure of the Torah and throughout the history of Israel. The StoRy (SiPpuR) is in the (geometric nature of the) SaPphiRe (SaPiR). How deep does this rabbit hole go?
Gaze a little deeper into the numbers [SePhaRim] in the text [SePheR] of the StoRy (SiPpuR) and you will see how the “ewes” are hidden within the nature of the SaPphiRe itself (SaPiR). The gematria of the word “ewes” (when it is spelled without the Vav) is 722. Divide this integer sequence (gematria) by the 10 elements of the creation process mentioned above, the SePhiRot that descended when the universe was created (10) or the number of mathematic constructs in the evan shetiyah (10) which we later perceive as commandments on/in the SaPphiRe luchot (10) (all being reflections of one another). Divide this 722 by 10 and the result is 72.2 which is the natural measure for the clarity of SaPphiRe determined by its refraction (see the post on "The Nature of Sapphire" for details). Coincidence? Not hardly.
The fact that it is hidden in the three times the word “ewes” is written without a vav (three missing sixes that result in a gematria of only 722) is not only an allusion to the substance of the stones, but also their combined “measure.” The three missing sixes (missing vavs) equate to the three (missing dimensions) of six in the first set of luchot (that were withheld).
A similar allusion is hidden in the combined gematria for the 3 times we see the word ewes in the text, where 3 x 722 = 2166. These 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 sapphire stone (72.2) but also its cube root, which is the measure of each dimension.
The interconnected nature of the letters, the words, their numeric value and relation to both the geometry of the luchot and the letters of the Name, provides us with the ability to see the root of the Torah as it applies to the narrative. Consider all of this carefully. It is proof, beyond reasonable doubt, of a Divine Hand behind the scenes, the Hand which orchestrates the creation process.
For those who have a certain level of wisdom, knowledge, and understanding, the model below will be instructive. Look for and contemplate the wings (triplets) of the 42 Letter Name, and then look for and contemplate the wings (triplets) of the 216 Letter Name, both of which are hidden in the geometry of the luchot. Once you see these Names in the geometry, look for the three iterations of seven "ewes" and contemplate their gematria as it pertains to both the measure of the stones, and the nature of SaPphiRe (SaPiR). How did "I" come to know this? A tSiPoR (bird) told me. This meditation increases a person's attachment to, and appreciation for God's Name(s). It may also result in elevated states of consciousness for extended periods of time, depending on one's attachment.
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The next construct will show how seven columns of six (42) and six-cubed (216) manifest themselves in other aspects of the stone's geometry: "The Name in the Stone"