Emor

The story is told of a great and powerful king. The king was so exalted that he rarely made a public appearance. In fact the king did not even meet with his ministers except on the most auspicious of occasions. Since no one had ever really seen the king, his subjects had no way to recognize him. To make matters even more complicated, the king’s name was very long and hard to pronounce, and so the people usually referred to the king by his initials. It was permissible to speak the name in private, provided it was pronounced properly. It was forbidden to pronounce it in public except once a year and even then only by one of the ministers who knew the king better than anyone else.

The laws pertaining to the king’s name were enforced by the king’s soldiers. These soldiers were under orders to protect the king and his good name, and so they did not take kindly to those who showed disrespect.

The king’s ministers were wise men and they wanted the people to know their king and respect him. Therein lay the dilemma. They knew how hard the soldiers worked to protect the king’s good name, and how strict they were, but they still wanted the people in the kingdom to have the benefit of knowing his name, and to have it in front of them at all times. They knew this would honor the king. But how could they do this without risking the soldiers wrath upon otherwise innocent men and women.

As it turned out, the king’s seal and the royal coat of arms were also well known, so it was decided that this emblem should be affixed to prominent places throughout the kingdom. The king’s name was hidden within this emblem (along with intricate markings and many other secrets that could not be explained). However, its mere presence was sufficient to remind the people of their debt to the king. The shadow of the kings initials were there too, but they were so well hidden that it was impossible for most people to discern them. Even the king’s ministers had difficulty seeing them. But this was good. Since the letters of the king’s name were not a visible part of the seal, people would not be tempted to speak inappropriately and this pleased the soldiers who were bound by an oath to protect the honor of the king’s name. It also pleased the ministers because the emblem, found as it were in so many places throughout the kingdom, would remind the people of their king and all that he did in the interest of the people.

In addition to the placement of the emblem in public paces, the royal seal was used whenever the king issued a decree or proclamation. The coat of arms was seen at the entrance to the palace and any office or place where the king’s servants were present. Thus the emblem wherein the king’s name was hidden became an integral part of the laws and even the historical records of the kingdom, as well as being secretly embedded in all of the things that the king had built.

As for the emblem that appeared on the royal seal, it was really quite unique. Everyone recognized it because of its unique shape. However, what no one knew was how the king’s name was actually hidden within the royal seal. It was hidden so deeply and contained so many secrets (including the things the king had done on behalf of his subjects) that people were incapable of perceiving just how great and powerful their king really was. Only a few ministers understood the significance of the initials and why they were written as they were, or why the emblem and the markings appeared as they did. Some people pretended to understand, but few knew the king well enough to understand the details completely, nor could they explain the importance of the seal, that attested to so much more.

Throughout the king’s reign, chronicles were written down so that the people would remember what the king had done for them. They would thus learn to appreciate their king, who was just, kind and benevolent. A reference to the king’s royal seal was stamped on each of the chronicles and the laws as well, but all of the stamps were subtly hidden beneath the surface much like the watermark on a piece of paper. In order to see the royal seal and the king’s emblem, a person would have to look very carefully.

Despite all the ministers had done to convey what the king expected of his subjects, most people still did not avail themselves of the opportunity to study the laws or the records, and so most of them did not truly appreciate the king. In fact, if the truth be told, most of the king’s subjects went about there business from day to day without ever realizing all the things the king had done on their behalf, or that their peace and prosperity was entirely dependent upon this wise ruler. Even though the royal symbol could be seen in so many places throughout the kingdom, its real significance was unknown, and its presence on the documents went unnoticed.

Till one day, a minister who was familiar with the royal seal and all of the records decided to reveal the meaning of the emblem. The minister was sure that if the people understood these things that they would benefit from the increased awareness and treat one another more kindly out of fear of the king and the laws he had established, and so he set about revealing some of the secrets pertaining to the king’s royal seal.

An explanation of the story is simple. The King is of course God. The ministers are the Jewish people who are charged with observing, preserving and performing all that was written in the chronicles and the book of law (Tanach).

The “name of the king,” is God’s Explicit Name which is quite long, as it consists of 216 letters. Since God is without beginning or end, His Name is also without beginning or end, and so it should not be pronounced like a normal name. That is why the King’s Name is usually referred to by the letters1 of the Tetragrammaton, the Havayah of Adnoot, or Ehyeh. The minister who best knows the King is the Cohen HaGadol (high priest) who pronounced it once a year on Yom Kippur.

The soldiers are the angels who protect the Name of the King from those who think themselves worthy of approaching the throne. The coat of arms are the mezuzot on the doors of every Jewish house. The seal of the King and the emblem that is a part of the seal, is a geometric that is defined by certain mathematic constructs corresponding to the King’s Name. The math or geometry is generally too complex for the average person to process, but it can be visualized in the form of an internal geometric property in the foundation stone (combined cubic form of the luchot) that define the edges, borders and faces of a star tetrahedron, which casts a simple shadow known as a magen david.

This royal seal is found in the repetition of certain numbers and sets of numbers found in the events, the laws and indeed all the things of Torah (an example related to this parashah and several others will be presented in a moment).

This week’s post is on Emor, and it is here that we find the content to provide an example of how deeply the King’s Name is hidden within the properties of the royal seal (magen david). The examples will not be limited to this parashah, and we will flash back to Miketz and refer to Joshua, to demonstrate the comprehensive nature of the seal.

Meanwhile, if you are new to this blog and have not yet read the essential constructs listed in the column to the right, please do so before proceeding. They explain some of the basic connections between the letters of God's Explicit Name and the multidimensional mathematic and 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. The purpose of this blog is to show how they connect and to reveal where the Signature of the Architect 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 Emor we read about several of the King’s decrees:

“The 15th of [the 1st] month... is God’s festival of matzahs.”
“The 15th of [the 7th] month... shall be the festival of sukkoth.”

For now, just notice that each festival must begin on the same day of its respective month.

Of the 1st festival, it says...

“You shall eat matzahs for 7 days.”
“You shall bring sacrifices for 7 days.”

Of the 2nd festival it says...

“You shall celebrate a festival to God for 7 days.”
“You shall rejoice before God for 7 days.” and then it adds...

“During these ...7 days each year you shall celebrate to God” and,
“During [these] ...7 days you must live in thatched huts.”

Notice the pairing of 7’s. It's not just a series of unrelated 7’s. It is a pairing, or mating of two specifically related 7’s.

Now go back to the reference above regarding when these festivals were to begin (on the 15th of the month) and notice that each festival is proceeded by a period of 2 weeks, which happens to be another pair of 7’s.

Is all of this a coincidence? And if not, why is it significant? What exactly does it mean? More importantly, how would we prove it one way or the other?

The text of Emor continues, and after relating these 'special times' to Moshe, the next section describes the King’s decree concerning the show-bread where it says... “Arrange [these loaves] in 2 stacks, 6 loaves to each stack.” The 2 stacks were separated by 28 hollow tubes, 14 for one stack opposite the 14 of the other. For now, just notice that there are another pair of 14’s, like the pair of 14 days mentioned above, which are each pairs of 2 weeks (of 7 days) preceding each festival. In other words a pair of 7's is embedded in each pair of 14's.

Pairs of 7s? Pairs of 14’s? What’s the connection? And where else do we find pairs of 7's or pairs of 14's in the Torah?

Flash-forward to when Israel spends 14 years camped at Gilgal (details of which are found in Sefer Yehoshua chapters 5 - 17). The 1st period of 7 years was spent conquering the land, and the 2nd period of 7 years was spent dividing the land. In other words, we see another pair of 7’s.

Now, flashback to the post on Parashah Miketz, where we saw that Pharaoh’s dream was the fulcrum between 2 periods of 14 years. The first period of 14 years was when Yoseph was a slave, but this period was followed by another 14 year period in which he was ruler (spoken of in Pharaoh’s dream). In the dream, the pattern is replicated again, but this time in terms of 7. During the 14 years in the dream when Yoseph “rules,” we see this time divided into 2 periods of 7 years. That is, there were 7 years of plenty, followed by 7 years of famine (a pair of 14’s and another pair of 7’s). In this case however, the pair of 7’s is embedded within the pair of 14’s, much like the 2 weeks (of 7 days) that are embedded in the pair of 14 day periods prior to the festivals beginning on the 15th.

Lets express this in the form of a textual graphic:

Yoseph’s 14 years as a slave      ~      Yoseph’s 14 years as ruler (in Pharoah’s dream)
                                                               (7 years of plenty     ~     7 years of famine)
 
If we wanted to express the later as a mathematic formula it might look like this: 2 Y = (Y + Y) where “Y” is 7.  2Y is the number of years in which Yoseph ruled in Pharaoh's dream (also the number of years he was a slave). Y is the number of years in which Yoseph ruled during the “years of plenty,” and “Y” is also the number of years in which Yoseph ruled during “the years of famine.”

In either case, the description of the events conforms to a pattern that we see over and over again in the linguistic structure and the narrative of Torah. What is the significance of this formula and what kind of geometry does it represent?  Why are we seeing it mirrored in the events that have happened throughout the history of Israel and the Jewish people, and why is it an integral component of the requirements of law found in the Torah? Is this the Royal Signature on the King's official documents (that define creation)? Why is it hidden within the numbers, the sets of numbers and ratios between the sets?

Those who have read the post on Miketz may already suspect. Within the geometric properties of the foundation stone (evan shetiyah) are 5 mathematic constructs that give rise to 5 (three-dimensional) geometric shapes. One of this is unique in that it is its own polar opposite. It is called a tetrahedron and together with its polar opposite it is called a star tetrahedron. In Miketz we demonstrated that there were 14 elements in a tetrahedron (6 lines, 4 points and 4 faces) and that the 14 years as a slave opposite his 14 years as a ruler were a geometric reflection of two tetrahedrons that merge together in opposing directions to form a star tetrahedron, another geometric that just happens to cast a two-dimensional shadow known as a magen david. 

In the post on Miketz (as well as in the explanations provided in the essential constructs in the upper right corner of this page) we have shown how the star tetrahedron, by virtue of its 72 triangular corners, reflects the characteristics of the letters of the King’s Name, or Triad Havayah of 72. The same “signature” is found in the luchot and in many other places. In this case, the references to pairs of 14’s in the Torah are an aspect of a hidden dimension wherein the royal seal is found; a reflection of the letters of the King’s Name; a reflection that helps us to see how the letters define reality, and literally, how they rule the universe. At the same time, it is presented in a manner that honors the King yet preserves the sanctity of the 216 (actual) letters that remain hidden behind the complex geometry.

Just as the Cohen HaGadol only pronounces the Explicit Name publicly once a year, so too, we find the letters of His Explicit Name written contiguously in only one place in the entire Torah (that we read through once a year).

Is all of this just a coincidence? If not, then there should be a second witness to confirm the mathematic and geometric correlation between the Name and the patterns we are examining.

As it turns out, those pairs of 7’s are our second witness. Just as a three-dimensional tetrahedron (half of a star tetrahedron) has 14 elements (6 lines, 4 points and 4 faces) its two-dimensional shadow (a triangle) is half of a magen david, and has 7 components (3 lines, 3 points and 1 face). Imagine that! Both are reflections of the mathematic or geometric characteristics of God’s Explicit Name hidden within the geometry of the foundation stone. One is a three-dimensional reflection (14 elements opposite 14 elements). The other is a two-dimensional reflection (7 elements opposite 7 elements).

The two tetrahedrons (which are three-dimensional) consisting of 14 elements, merge to form the male and female components of the star tetrahedron. The two triangles (which are two-dimensional) consisting of 7 elements, merge to form the magen david that we know so well.

The pairs of 14’s that we see throughout the Torah reflect the characteristics of the Name (in the form of the royal seal) in three dimensions. The pairs of 7’s that we see throughout the Torah reflect the characteristics of the Name in two dimensions. Both hide the full geometry of the letters in the Name (both 216 and 42) and shield the people from the consequences of improper use. Yet both remind us of the King, and what He has done for us over the millennia. The magen david in particular evokes certain emotions relative to one’s faith in God.

The text of Parashah Emor continues, and suddenly, as if out of the clear blue, a direct reference to the misuse of God’s Name is found, along with the penalty for misuse. In other words, after “seeing” the reflection of God’s Name in one of its geometric forms within the foundation stone and here specifically the star tetrahedron or royal seal (in the pairs of 14’s and pairs of 7’s that reflect the characteristics of what essentially amounts to the mathematic equivalent of the letters in this Explicit Name) we are reminded of the sanctity of this Name. This section of Emor pertains to those who inappropriately utter the King’s Name or otherwise misuse it. These laws suddenly appear in the text as though the text had been referring to God’s Name all along. And indeed, it was, although it was hidden beneath the surface by the pure language of mathematics and geometry.

This ends our examination of Emor. However, before closing it is worth emphasizing once again that the 216 letters and the secrets of God’s Name are preserved by the Jewish people. No other nation possesses this knowledge. 

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Footnotes: 1: The 4-letter "Names" are like an abbreviation, a condensed subset, that are, in essence, the primordial form of what would later (as creation progressed) expand, into a longer sequence that (would) more fully define every aspect of what was being created. The letters of each set, whether they be of the primordial form(s) or one of the more expanded forms, may be permuted (arranged in a different order). Each permutation possesses its own creative potential. The primary sequence of the root is known as the Tetragrammaton and should not be pronounced. Its letters represent non-linear creative force and are, in effect, the primordial "initials" of a more expanded form consisting of 216 letters and a geometric opposite of 42 letters, so pronouncing "the Name" as though it were a single linear representation of something is not only illogical but a diminishing of the more encompassing aspects. The letters (permuted or expanded) are ever more revealing and must be understood to the extend possible in those terms. An overly simple example might suffice. Everyone is familiar with a U.S. president known as FDR, Franklin Delano Roosevelt, but no one attempts to pronounce his initials. If they did, it would sound like “f’der,” which really has no connection whatsoever with his name. Another that comes to mind is LBJ or Lyndon Baines Johnson, the 36th president (L'bje?"). An attempt at pronunciation would be pointless, serving only to identify the individual making the “sounds” as an ignoramus who knew nothing of the presidents in question. So it is with thinking that God’s Name is confined to a fixed linear string of letters, which would also be disrespectful, not to mention forbidden: "Thou shalt not pronounce (take/use) God's Name in vain".