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 153 countries, and we've added topics on such matters as how the letters of the Explicit Name correlate with the speed of light, the fine structure constant in physics, and numerous other aspects of physics; also 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. VaYera 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 3 “sixes” in VaYerah.

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.

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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.