Sunday, September 17, 2017

VaYelekh and HaAzinu

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

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

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

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

 אמרתי אפאיהם אשביתה מאנוש זכרם

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

10 Pairs of 7s  /  10 Stars

10 Lost Tribes

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

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

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


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

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

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

Sunday, September 10, 2017


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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                                     Male                         Before                      Heaven
                                   Female                        After                         Earth

                                    Good                         Accept                      Existence
                                     Evil                           Reject                   NonExistence

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

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

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

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


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

Monday, September 4, 2017

Ki Thavo

In Parashah Ki Thavo we transition from events and halachic requirements that reflect the math and geometry of the four-letter abbreviations for the Name (the Tetragrammaton, the Havaya of Adnoot and Ehyeh) to the events and requirements reflecting that of the twelve-letter abbreviation(s).

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

In that post, you may remember the allusions involved the marriage between the four letters of the Tetragrammaton and the four letters in Adnoot, that result in the four letters of Ehyeh. 

These letters were mirrored in the requirement for tzitzith where four strands were doubled over against their four opposing halves, tied through the four corners of the talith. The nature of their division into opposing male-female counterparts sustain the physical universe in like form. The letters in turn, are manifested in the physics of the four primary (male-female) continuum's in the dimensions of time and space, as well as the four (male-female) forces in quantum mechanics that “rule” the universe (like the plus and minus of electricity or magnetism).

In last week’s parashah we also showed how the four letters of each 'Name' had their geometric counterpart in the star tetrahedron (a three-dimensional magen david) resulting from the male-female combination of two opposing tetrahedrons. A tetrahedron has four faces, so two “opposing tetrahedrons” have four faces on one, opposite four faces on the other, like the letters, and like the tzitzith. When they are merged (or married together) or otherwise mathematically unified, they form what is called a star tetrahedron. In their unified state, each of the former faces is now divided into four smaller faces. The geometry of the unification is a mirror image of the marriage between the letters (four and four resulting in

Now in this week’s Parashah, we see the exact same reflection, except that in Ki Thavo it takes the expanded form, mirroring the twelve-letter abbreviation(s) of the 'Name' that are referred to as explicit because, like the Tetragrammaton, Adnoot and Ehyeh, they are also abbreviations of the One Explicit Name of 216 letters. The four letters are really a subset of the twelve letters, that are in turn a subset of the 216.

According to tradition, God taught Moshe this twelve-letter 'Name' at “the burning bush” and reminded him of this knowledge when he was blocked by the angel from ascending to receive the luchot. It consists of twelve letters that are a triad-form of the Tetragrammaton. That is, the combination of letters in the Tetragrammaton are repeated 3 times:

yud-key-vav-key -- yud-key-vav-key -- yud-key-vav-key” 

In the meantime, just as the four-letter Name has its four letter counterpart resulting in a four letter combination, so too does the twelve-letter Name. The twelve-letter (tripled) “version” of the Tetragrammaton, could best be described as a Tri-tetra-grammaton, since the four letters are tripled. It's counterparts (aleph-dalet-nun-yud and aleph-heh-yud-heh) each have their triad counterpart, consisting of the same number of letters in triad form. These may be  combined or married just as their primal forms are combined or married (twelve, twelve and twelve). We'll see where the Torah alludes to these three triad forms in a moment.

In the meantime, just as the four-letter 'Names' cast their geometric shadows in the form of a magen david (as explained in last week’s post) so too, the twelve-letter 'Names' cast their geometric shadows in the magen.

A tetrahedron, for example, has four faces and four points. When two tetrahedrons are merged together to form a star tetrahedron, there are four points on one, opposite four points on the other. However, each point or stellation, has three faces that merge to form each point (twelve opposite twelve). Since there are four stellations on each of the two tetrahedrons (each having three faces) there are a total of twelve small faces on each of the opposing tetrahedrons. In other words, there are
twelve on one, opposite twelve on the other (the picture below shows the three faces that merge to form each of the four points on each of the two tetrahedrons in the star).

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On the Eight Stellations of a Star Tetrahedron
 Three Faces Merge to Form Each Point  

Four Faces Opposite Four Faces
Twelve Small Faces Opposite Twelve Small Faces

Four Letters Opposite Four Letters
Twelve Letters Opposite Twelve Letters 

The three-dimensional magen david reflects all of these characteristics. Not only does it reflect the characteristics of the three 'Names' with four letters, but it also reflects the characteristics of the three triad versions of these 'Names' with twelve letters. Now, where do we find allusions to these three twelve-letter abbreviations of the Name in the Torah? We find them in this parashah where it says: “On the day that you cross the Jordan [river] to the Land that God your Lord is giving you, you must erect large stones...”

Before we elaborate on this text, please remember that all of the (internal) geometry above is framed within the (external) geometry of the evan shetiyah (foundation stone) or cubit-cubed, otherwise known as (the combined cubic form of) the shnei luchot (two tablets) with a volumetric measure of 216 cubic handbreadths, a surface measure of 216 square handbreadths, and 2,160 degrees in its twenty-four 90 degree angles (all reflecting its connection to the 216 letter Name) as well as the 42 sets of 42 linear handbreadths, explained in the post on the 42 Letters in Sapphire (that reflect the nature of the 42 letter Name). These are the only real fundamental "constants" in the universe. Even the speed of light is subject to and dependent upon these primal constants, that again, correspond to the letters of the Name(s) (see the post on the speed of light).

With all of this in mind, we return to this week's parashah and its allusion to the 12 letter Name(s) where it says: “On the day that you cross the Jordan [river] to the Land that God your Lord is giving you, you must erect large stones...” 

The written Torah does not provide the details. However, we have many sources that do. The entire Torah was written on these stones, some say in all 70 languages. There were twelve stones set up on the east bank of the Jordan River and another twelve stones on the west bank (in what is today Jordan). In other words, there were twelve stones on one shore opposite twelve stones on the other. Moreover, there were actually three sets, because in addition to these two sets of twelve stones, another twelve were removed from the Jordan River and then replaced. The word “stone” in Hebrew has a double meaning that is used in referring to the permutation of letters in a name or a word, as it says in Sefer Yetzirah: “three stones build six houses [and] four stones build twenty-four houses,” referring to how many permutations of letters there are in words of this length. Insofar as the twelve stones are concerned, the twelve "stones" allude to the twelve letters in the Name. There are three sets of twelve letters and so there are three sets of twelve stones. That is, there are three triad versions of the Name (having twelve letters) that parallel the three singular versions of the Name (having four-letters).

This is why the tzitzith are four opposite four (strands) on four corners (as mentioned above and in last week's post on Ki Thetze) and also why (in this week's parashah) there are
twelve opposite twelve (stones) with twelve in the middle (reflecting the marriage of the two opposing twelves'). Take the time to contemplate this, and understand it well. These are all aspects of God's Name hidden in the geometry of the foundation stone. Consider the following:

In the last post on Parashah Ki Thetze we showed how the letters of the two primary four-letter abbreviations provided the underlying basis for the four directions' (opposite four directions) in the four continuums of space-time, as well as the four forces in quantum mechanics, opposite their four counterparts (like the plus ~ minus of electricity).
The twelve-letter abbreviations are much the same, however the letters cast their collective shadow into the physical universe somewhat differently. 

The twelve "stones" opposite twelve "stones" (twelve letters opposite twelve letters) are a primary aspect of human physiology. You may remember that God took one of Adam’s ribs to form Eve. Eve was a real person but nevertheless symbolic of the female half of the creation-equation. Just so, the twelve-letter abbreviations are the basis of human physiology where we find twelve ribs opposite twelve ribs in human anatomy, man being made in the image of God [i.e. His Name]. The combination forms the one rib cage that serves to protect and support the internal organs.

The Carbon-12 mystery is also rooted in the twelve-letter Name. Carbon-12 is the basis of all life. Were it not for Carbon-12, none of us would exist. It is formed during a stellar process referred to as the "tri-alpha process" (sometimes called triple-alpha) so-named because it involves 3 alpha particles. When an alpha particle fuses with Beryllium-8 (both at rest) they form the Carbon-12 nucleus with an excitation energy equal to 7.28 MeV (a function of Hoyle’s calculations where the short lived state is slightly more). Tri-alpha (3 alpha particles) and 7.2 should look familiar. The numbers are a reflection of the Triad Havaya of 72, but it does not end there! Carbon-12 gives life (or is the chemical/biological basis of life). This is the opposite of a sacrifice, which involves the taking of a life. In the requirements for various sacrifices, we find the same set of numbers in the same ratio. 

The halachic requirements for various sacrifices explained in Parashah Pinchas are the inverse of this process. The measure of meal and oil was equal to 3 tenth's of an ephah (for the bulls) a tenth being 7.2 lugim. The same requirement is also found in the combined sacrifices of rams and sheep where one requires 2 tenths of an ephah and the other 1 tenth of an ephah, the total being 3 tenth's, where a tenth is again 7.2 lugim, the two reflections being one in the same. The halachic requirement and the formation of Carbon-12 have something in common, specifically the numbers, sets of numbers, and ratios, that characterize the letters of God's Name. 

The tri-alpha process, by the way, involves the fusion of Helium-4 with Beryllium-8 (the combined number of particles in the nuclei being 12). One of the elements (Beryllium-8) has four protons opposite four neutrons (male-female) but these combine with another four particles in the nucleus of another Helium atom. This is like the four opposite four (a total of eight letters) that “marry” (fuse together) to become the four letters of Ehyeh. These four opposite four are married together, but both are also combined and become one with another four during that 'unification' process, just like their chemical counterparts and the physics that sustain life. The internal subatomic structure of these two elements are what marry to form Carbon-12 which is a clear reflection of the twelve-letter Name (as diagrammed below) as it relates to the Tetragrammaton, Adnoot and Ehyeh (the three Names with four letters and their three expanded forms that each consist of twelve letters). Life is quite literally sustained in the physical universe by the letters of the Explicit Name. Physicists delving into the Hoyle state would do well to know these 'Names.' Recent research (Epelbaum) even suggests that the alpha particles in the ground state appear to be in the form of a compact triangle which would be another reflection of the triad nature of the Name and the geometry of the magen.

For purpose of visual comparison, we've depicted the numbers and the nature of those numbers involved in the atomic structure of the tri-alpha process, where four particles combine with another four particles and result in a specific "marriage" of four particles opposite four particles, or 'four pairs' of male~female couples (protons~neutrons) and then; in the ongoing and subsequent bonding process, or marriage to another four couples, the end result is the twelve particles of Carbon-12. The numbers and sets of numbers, and the nature of those sets, is the same as the numbers and sets of numbers, and the nature of the letters in the primary abbreviations of the Name that are ultimately tripled in the twelve letter abbreviation. Coincidence? The chemical/biological basis of life, in Carbon-12, at the atomic level, is a very accurate reflection of the number and nature of the letters in the Name. The release of energy in the Hoyle state of the tri-alpha process is again, 7.28 MeV. Using your knowledge of God's Name and its primary abbreviations, explained in the post on the marriage of the letters, and also your knowledge of the twelve-letter 'Name' as it correlates with its subset, of four, contemplate the atomic structure involved in the process pictured below and see if a familiar 'pattern' emerges.

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Man is the only creature capable of perceiving God at this level. It is in fact the destiny of mankind to know God's Name. This is the messianic promise that may soon be fulfilled as the secrets of the universe continue to unfold.  

In summary, we see once again that the text of the Torah, historical events, halachic requirements, calendric observance (etc) continue to mirror the letters of God’s Name and its abbreviated forms, and that these letters in turn sustain every aspect of the universe. The system (of the physical and non-physical universe) operates like any other, according to certain established rules. Who performs the mitzvoth that maintain the framework necessary for the system to operate? The Jewish people! This is why the Sages of Israel said that if the Jewish people ever ceased to exist (God forbid) or if their observance of these mitzvoth ever ceased (God forbid) there would be no reason for the universe to continue and it too would cease to exist. All of the underlying mechanics however, goes unnoticed by the casual observer. The interconnected nature of our present reality with the letters of His Name and those of Torah is very complex, with each aspect measured to a hair’s breadth, but all of this is hidden right under the collective "nose" of an unbelieving world, including the most brilliant scientists, who don't have a clue who really sustains it.