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The number four signifies completion or fullness. Now four times ten equals forty ; so a complete category of being, or world , has forty aspects. In other words, forty represents the completion of a whole mode or way of being, and when one passes the number forty , One leaves that mode of being behind and enters an entirely different level, he enters another world. One gets an entirely new mission when he turns forty. Forty thus hints to the completion of a messianic mission that results in a man who has been born again.

At this point we should have a reasonable understanding of the number forty. Now lets examine the last component of the number forty - two. It is called Bet. This letter is the first letter of the Torah and of the book of Bereshit Genesis.

If we look at it in a negative light, two stands for all that is separate or opposed to HaShem. The number one implies that there exists but a single reality. It suggests absolute conformity. Two represents right and left, giving versus restraint. The number three , however, finds an underlying unity between disparate entities. Thus the thirteenth hermeneutic rule of Ishmael expresses this resolution as: When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage. The number two is expressed as the female dimension she can double herself — Thus the duplicated organs of the body are expressed in Hebrew by a feminine gender.

Why did the Torah start with the second letter of the Hebrew alphabet and not the first? Torah teaches us that everything, at all levels, comprises pairs: A giver and a receiver.

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At this point we understand the basic meaning of forty - two as expressed by the Hebrew letters. Now, lets look to see where we find the number forty - two to see how this definition is expressed in this world. There were forty - two camping places, or stages , to our journey in the wilderness, as detailed in Bamidbar Numbers chapter You can read the details by referring to a previous study titled: Stages. Leaving Egypt to reach eretz Israel was a process of elevation aliyah and the forty - two letter name helped the Jews in this endeavor.

Notice the following verses from Bamidbar Numbers chapter Even a cursory glance at the above, reveals that the entire middle section, verses , follows the standard format. All the deviations are concentrated in the first fourteen verses and in the fourteen verses at the end. The deviations - additions, elaborations - emphasize the departure from Egypt and entering the uninhabited desert, on one hand , and then finally, after a lengthy stay in the desert, once again returning to civilization, specifically eretz Israel.

Thus the forty - two stops are divided into three sets. Each set contains fourteen verses. From the above table we see forty - two comprised of three sets of fourteen. Thus we see the same pattern we will see in the genealogy of Mashiach , the korbanot of Balak, the Midrash of the Egyptian famine , and in the forty - two letter name of HaShem.

These were the journeys of the Bne Israel as they moved from this world of constriction [4] to the world of Gan Eden. These are journeys where the Bne Israel, and every Jew , were to work on themselves to prepare to be born again. That is why they were in the wilderness for forty years [6]. How do we know that they were to be born again? As we learned in our study of the number forty , when one is immersed in the mikveh , one is returning to the state of his creation in Gan Eden. Bamidbar chapter 33 contains within it a summary of the entire forty years that the Bne Israel were in the desert, including all the locations the Bne Israel camped at, forty - two in all, starting with Ramses.

At first thought, the number forty - two may not be significant, but the Pri Tzadik points out that forty - two is the number of letters found in the special and holy Name of HaShem that prophets used to pronounce and meditate on when going into a state of prophecy. Therefore, the Pri Tzadik teaches , these forty - two stops correspond to this forty - two letter Name. We know that each camp the Bne Israel established throughout their forty years in the desert was not merely a place to become rejuvenated; they were places to become reJEWvenated.

In other words, each journey represented a new path to an even higher level of spiritual growth and connection to Torah, and each camp was the time and place to integrate that new level. This way, when it came time to leave, the Bne Israel were a new people, or, rather, the same people on a higher level. This was a process of growth that was to continue until the Bne Israel, simultaneously, reached perfection and the Land of Israel.

This, the Pri Tzadik points out, is also an analogy for life. What that forty -second level will look like for each person will be different, but it means the same thing for all of us: Spiritual completion. The completion that comes from the two becoming one , the completion of a mission of creation. The Zohar understands the recounting of these forty - two stations on a mystical level. This describes the original state-as it were, the dregs of ink clinging to the point of the pen-in which there was no subsistence, until the world was graven with forty - two letters , all of which are the ornamentation of the Holy Name.

According to the Kabbalah, HaShem brought the world into being by virtue of the first forty - two letters of the Torah, the forty - two building blocks or stages of creation. The forty - two stages of travel , in Bamidbar chapter 33, echo the genesis of the world and reflect a second process of creation , one that lasted forty years.

The creation of the nation has paralleled the creation of the world. This leads us to The Name that contains forty - two letters. Forty - two is the number with which HaShem creates the Universe in Kabbalistic tradition. The divine name consisting of forty - two letters was thought by Abulafia [9] to be derived from the first forty - two letters of Bereshit, which starts with the letter bet and ends with the letter mem.

Mem bet being the way we represent forty - two when using Hebrew letters , as we saw previously. The forty - two letter Name is the force behind the mitzva for a man to marry and have children, because children are created by marital union. The Talmud also speaks of this forty - two letter name :. And he who knows it, is heedful thereof, and observes it in purity , is beloved above and popular below, feared by man, and inherits two worlds , this world and the future world. The early commentators say that the forty - two letters are simply derived from the first forty - two letters of the Torah.

You may find other possibilities if you count letters of the beginning of the creation story in different ways. In any case, the letters of the creation story have become moments of sexual union within the divine life. The forty - two letter name is written as fourteen sets of three letters , as in the following example [11] :. So again we see this association of the numbers three and fourteen with the number forty - two. The forty - two letter name is also found in a permutation of the first forty - two letters of the Torah. Thus the forty - two letter name is associated with creation.

Torah is the blueprint for creation. As such, it should come as no surprise to learn that there are forty - two lines in each column of Torah text [12]. Our Hakhamim mandated this number based on the number of camps found in Bamidbar chapter The Pri Tzaddik explains [13] that Shabbat plays a similar role to the 42 camps at which the Jewish people stopped throughout their 40 years in the desert. The journeys, the Pri Tzaddik explains, were far from random.

Each section of the journey was designated to acquire the next letter of the letter Name. The camp that followed was meant to help the Jewish people integrate the lessons and level, achieved from the previous journey. If they were successful, then they would have been ready to acquire the next possible letter through the next leg of their journey. The Midrash also speaks of forty - two years made up of three sets of fourteen years:. XLI, Judah said: [The dreams ] betokened fourteen years [of famine and plenty respectively], since Pharaoh saw it thus. Nehemiah said: Twenty - eight years of each, since Pharaoh dreamt thus and narrated thus to Joseph.

The prayers found in the siddur contain several profound uses of the number forty - two. Whether in the number of words or letters , forty - two is an integral building block used by the prayers to achieve results. The Shema is recited twice a day, by observant Jews , to obey the Torah command , as found in the Shema itself.

The goal of the Shema is not just to declare that HaShem is one , but rather to declare that HaShem is one and there is nothing in existence besides Him. The world and everything around us, is just an extension of HaShem. We are an extension of the oneness of HaShem. To help us understand the making of many into one , HaShem gave us the sense of hearing.

As an aside, HaShem gave us the human body , with all of its responses, in order to give us intimate insights into HaShem and His creation. Hearing is a sense which requires us to assemble the sounds from another person, into a cohesive picture. Thus we would say that hearing is the forming of disparate parts into a single idea or picture.

Literally we make many sounds into one idea. The Shema , which is uttered twice a day by every observant Jew , is an interesting perspective into hearing. Our Sages teach us that shema literally means the gathering of many and making them into one. The appropriateness of this definition is brought into sharp distinction when we see that the goal of the shema is that HaShem should be one and His name One. If he accepts the yoke of the Kingdom of Heaven and loves the Lord, he will be saved from the accusers who pursue him.

The first blessing of the Amida contains forty - two Hebrew words. Hakham Nechunya Ben Hakanah [19] wrote a special prayer with forty - two words, the initials of which comprise the forty - two letter Divine name. Accept the prayer of Your nation ; strengthen us, purify us, O awesome One. Bless them, purify them, show them mercy. May Your righteousness always recompense them.

Powerful Holy One , with Your abundant goodness guide Your congregation. One and only Exalted One , turn to Your nation , which proclaims Your holiness. Accept our requests and hear our cry , O Knower of all mysteries. Hakham Nechunya wanted to be able to pronounce the unpronounceable, to call out and call forth the reality of the whole, in order to deal with the stubborn sins that keep us stuck.

Hakham Nechunya specifically asserted that if you properly understand how to use the forty - two lettered name as a key to seasons and time [20] , that this key reveals a lengthy period of time between the origin of the universe and the creation of man. In his view, the universe is thus not a mere few thousand years old as the text seems to claim on the surface, but is Whenever the concept of forty - two comes up, it usually alludes to an opportunity to become more spiritually elevated, to return to what we were before the fall.

And the sum of the letters and vowels of the first line, that associated with Abraham , total , the value of Brit covenant , as in the Covenant of Abraham. This prayer is meant to arouse within us thankfulness and appreciation for the unseen miracles that occur in our lives. Shout in triumph to HaShem , all the earth.

Serve HaShem with joy,. Know that HaShem is the Eternal One ,. Thank the Eternal, praise the Name. For HaShem is good, mercy everlasting,. The scholars of Kabbala have identified a number of different mystical allusions in the Kaddish prayer. The product of seven and six is forty - two , and thus this phrase alludes to the forty - two letter Name of God. By the same token, each of these seven words consists of six letters. The Kaddish is the means for the elevation of the People of Israel from one stage to the next in their journey of life, leading ultimately to Olam Haba.

Bamidbar Numbers And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. He must stay there and not leave the city or its city limits for any reason whatsoever, until the death of the Kohen Gadol [26] who served at the time that he was sentenced to exile. Bamidbar Numbers And the cities which ye shall give unto the Levites, they shall be the six cities of refuge , which ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities.

The cities of refuge are closely connected to the cities of the Levites. They appear in the same chapter in the Torah. In fact, the forty - two Levite cities function as cities of refuge. He lives within his city and therefore belongs to him. Although by no means a slave, he still lives under the dominion of the High Priest. The same law governing the release of a permanent Jewish slave upon the death of his master [28] applies here.

What was the point of having the manslayer flee to a city of refuge? A manslayer was one who had killed someone unintentionally. Chazal teach that this accident occurred because the manslayer did not take special precautions to insure that it could not happen. In other words, he did not have love for his fellow. To correct this lack of love, this failure to be cautious, HaShem sends the manslayer and his teacher to a city of refuge. These cities are populated by the Levites and priests who primary job was to teach Torah. Further, the priests were the descendants of Aharon who had a special knack for bringing peace between a man and his neighbor.

Thus the Levitical cities were the ideal environment to rehabilitate the manslayer. The manslayer could learn Torah by observing it in the actions of those who were trained and called to teach Torah. The forty - two cities which were given to the Levites are going to be inhabited by those who are close to HaShem because of their service in the Beit HaMikdash and because their primary job is to teach Torah.

The primary way of teaching Torah is by modeling a life of Torah. This suggests that the Levites are re-creating Gan Eden and teaching Torah to the Bne Israel in such a way that they, too, are ascending back to the state that they had at Gan Eden. Both entities are part of the process of recreation.

Forty - two is the perfect number to describe this process. Finally, Rashi, on Bereshit , offer the following insight into the cities of refuge :. And we find that the easterly direction always offers asylum for murderers, as it is said Deut. There are forty - two days between the end of Pesach and Shavuot. During this time we are counting the Omer and working on ourselves to be able to stand before HaShem and receive the Torah. Since the revelation at Mt. Sinai is a recreation of Gan Eden , we can begin to understand that the work of the omer period is to change ourselves back to the state we had in the Garden.

At Sinai , we again stood in the presence of The Creator for the revelation of the Torah, which is the blueprint for creation. HaShem looked into His Torah and used it to create the world. The forty - two days between Pesach and Shavuot are connected by Sefirat HaOmer, the counting of the omer. They are also connected in that Shavuot is the completion of Pesach ; this is why Shavuot is also called Atzeret. Thus we see that the number forty - two is concealed within our omer count; and its meaning and significance is bound up in unifying these two festivals. Finally, the result of counting forty - two , at Sinai , is a new man who again walks with HaShem in the Garden.

According to the Kabbalah, God brought the world into being by virtue of the first forty - two letters of the Torah, the forty - two building blocks or stages of creation. The forty - two stations of travel in Masei echo the genesis of the world and reflect a second process of creation , one that lasted forty - two years. The creation of the nation has paralleled the world. Rabbi Avraham Sabba d. These journeys were something remarkable: the conclusion of the entire Torah… Just as the Torah begins with the story of creation , which alludes to the letter name , so too, it ends Masei is the end of the main part of the Torah, as Devarim is treated differently with the record of the 42 journeys , which correspond to the letter name.

This hints to the fact that the Torah is all-inclusive, bound and sealed in a single entity… There is no division in it at all; for its start is bound to its end and its end to its beginning. We have a several times that the number forty - two is found at the beginning and end of Shabbat. This prayer contains the forty - two letter name of HaShem. The purpose of prayer is for a person to change himself into what he needs to be to cause HaShem to heed his prayer. The hard work of prayer is to change yourself, as we have learned in a previous study.

As they ascend in their prayers towards a union with HaShem , they reach a point where they are in the process of becoming a new creation , bonded with HaShem. At the end of Shabbat , we again find the number forty - two. The havdallah candle is lit forty - two minutes after sundown. This seems like a peculiar place to find forty - two. After all, Shabbat is ending. The most beloved of days is ending. How can this be a time of ascent? Shabbat is the plan and the result. It is the life of the week, the spark of kedusha [33] which animates time.

Shabbat rest is an opportunity for introspection. What have I achieved this week? How am I better, more aware, more sensitive? Where do I need to develop in particular? Stock taking; facing up to oneself honestly. This itself is a faint reflection of the eternal facing up to oneself which is of the essence of the next world. The meditation of Shabbat is the meditation of being , not becoming. A profound lesson can be learned from havdallah which is part of the theme we have been studying.

Shabbat exits, the week begins. There is a natural sense of let-down, holiness has left, the lower state is experienced. This is why we smell spices at havdallah, to revive the wilting neshama. But a deep secret is revealed when we take wine for havdallah!

Gematria & Mysticism In Genesis - Book One

Wine is used when elevation occurs. What is the meaning of this paradox? The idea is as follows. Certainly the week begins with the sadness of sensing Shabbat fade.

The relinquishing of kedusha is palpable. We smell spices.


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We take wine! Shabbat is closely related to the idea of teshuva [34]. The letters of Shabbat are also those of tashev the root of teshuva. Shabbat is the celebration of the remembrance of Creation , a return to the primal, perfect state, a return to the source. Teshuva is a return to the pure state, the state which existed before sin caused its damage.

But more than this: just as each Shabbat is built by a descent from the previous one into the work of the week, so too the state of teshuva is in one way higher than the original unblemished state which preceded sin. Teshuva, when motivated and performed correctly, transforms sin into merit! The mechanism of this seeming paradox is this: before a person sinned, the potential for that sin was latent in the personality.

It was an undiscovered, unexpressed weakness waiting to break through. The act of sin revealed it and made it actual in the personality. Before the sin there was a serious deficiency in the personality, that person carried a flaw; the opportunity to sin proved that, the flaw was revealed. The definition of teshuva is that when it has been sincerely performed the person has reached a state in which, if presented with the opportunity and temptation to sin again, he would not do so.

The flaw has been removed! Sin revealed the weakness, teshuva corrected it. Amazingly, the sin was an integral part of the process of reaching a new level where the personality defect which led to that sin , has been eradicated; the sin itself has been uses as a tool for growth, it has been transformed into a merit!

Of course, one may not sin deliberately in order to utilize this process, in fact, sinning deliberately for this purpose blocks that path to teshuva. The ideal pathway is to recognize a character flaw before it manifests as sin and to eliminate it immediately. In this way development of the personality can take place without the damage of sin. But the fact remains that if a flaw is unrecognized and uncorrected and leads to sin , teshuva can redeem and even improve. Our pathway again, a state unblemished by sin , a descent into the state of sin , and ascent to a new level of growth, stronger and clearer.

So we see our overall theme reflected most seminally in the cycle of Shabbat and the week; a high beginning, a descent, a loss of that high level of kedusha, but only for the purpose of being able to work, to achieve. And then the result of that work: a return to the dimension of the beginning, higher, more inspired, more sensitive; closer to that final Shabbat and better prepared. We have joined with the Shabbat and become a new , more elevated creation , bonded to HaShem. Thus we signify this by lighting the havdallah candle forty - two minutes after sundown.

HaShem covenant. When we count the omer , we work on each of seven traits as found in the sefirot. Yesod is the place of the brit mila and is the organ of the conception of a new creation. Thus we can see that the forty -second day of Sefirat HaOmer would be for the creation of a noble man, an Ish. Bachya did not claim to have discovered the Torah-coding of the Jewish Lunar month, but gave credit to Nechunya 1st century AD. The crossing of the Red Sea took place on Nisan twenty - one , on the last day of Passover.

This event took place forty - two days before the Torah was given on Mount Sinai. Baptism, as we learned when we studied the number forty , is a return to the state we had at Eden.

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Being baptized into Moshe means being bonded with the ultimate Redeemer, Mashiach. When the Bne Israel emerged on the side of the Yam Suf, they were ready to begin the forty - two days of growth that would allow them to receive the Torah, which was a recreation of Gan Eden. There is another way of looking at the sefirah. Since there are forty - two days between Pesach and Shavuot , we could present the sefirot which form our Omer count as beginning on the day after the last day of Pesach. The Sfat Emet points out that in addition to these forty - two journeys , there are an additional seven where the nation actually retreats to a previous encampment.

The following chart illustrates the connection between the sefirat HaOmer and the wilderness camps in Bamidbar Mouth of Freedom. Cake of Pressed Figs. Finally, the Sefer Ha-Temunah establishes the age of the world , at least according to some classical interpretations, at forty - two thousand years.

That is, the world was created forty - two thousand years old when Adam was created. According to Rabbi Akko and some Midrashic sources, the 42, years, translates the age of the Earth as 15,,, years old. If one were to dig a tunnel between any two points on earth, one would find that it would take forty - two minutes to traverse the distance within the tunnel, using gravity. No matter how long or short the tunnel is, as long as the tunnel is straight, it will take exactly forty - two minutes to traverse the tunnel when we use gravity alone for our motive force. Forty - two is associated with the building of the Beit HaMikdash , as can be seen from:.

And Solomon counted out seventy thousand men to bear burdens, and eighty thousand men that were hewers in the mountains, and three thousand and six hundred to oversee them. In the above pasuk, king Shlomo appointed 3, to oversee , Chazal comment on this by examining the following pasuk:. Chazal point out that he was supervising forty - two harvesters:.

Over how many was he appointed? Eliezer, the son of Miriam, said: He was set over forty - two , as we see from the verse, And Solomon numbered all the strangers that were in the land of Israel II, 16 f. One who adopts this plan is able to go on, and knows what he is about. We know that as king Shlomo built the Beit HaMikdash by combining many stones, so HaShem will send His angels to gather the elect from the four corners of the earth and form them into the body of Mashiach :. Colossians And he Mashiach is the head of the body , the assembly: who is the beginning, the firstborn from the dead; that in all he might have the preeminence.

From this we can understand that the forming of many stones into a Beit HaMikdash and the forming of many tzaddikim into the body of Mashiach is associated with the number forty - two. Man, as a microcosm of the universe [39] , is the ultimate act of creation. Further, only in Gan Eden did we have a royal man Adam who had in his loins the souls of everyone who would ever live. Adam pictures many parts joined into one. The process of building and supervising this construction project, is the process of forty - two.

So, again we see that creation is associated with forty - two. It comes out that the menorah had a total of twenty - two cups. There were eighteen on the six branches, three on each branch, and an additional four on the stem of the menorah. The menorah also had eleven spheres, six on the six branches, three on the shaft where the branches extend, one near the bottom, and one in the upper three handbreadths of the shaft. The last sphere was together with the three upper cups. The menorah also had nine flowers.

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There were six , one on each of the six branches, and three on the shaft. All these were absolutely necessary if the menorah was to be valid. If one of the above forty - two cups, spheres, or flowers were missing, the menorah was invalid. The same is true if any of the seven branches or seven lamps were missing. Balak prepared seven altars, with two sacrifices on each altar, three times:.

Bamidbar Numbers And Bilaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. Bamidbar Numbers And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

Bamidbar Numbers And Bilaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. Thus we have three sets of fourteen sacrifices, for a total of forty - two sacrifices. Before each attempt to curse Bne Israel, Bilaam has Balak erect seven altars and offer two sacrifices upon each, such that in total he brought forty - two sacrifices. For as a reward for the forty - two sacrifices offered up by Balak, he was privileged that Ruth should be his descendant; [as] R.

Jose b. Huna said: Ruth was the daughter of Eglon, the grandson of Balak, king of Moab. The Gemara takes this incident with Balak and connects it to an incident in Sefer Melachim:. Sotah 47a - R. Hanina said: On account of the forty - two sacrifices which Balak, king of Moab , offered, were forty - two children cut off from Israel.

The Gemara here refers to a somewhat obscure incident told towards the beginning of Sefer Melachim II, at the end of chapter 2. Melachim II Kings And the waters were healed until this day, according to the saying of Elisha which he spoke. And he went up from there to Beth-El; and as he was going up by the way, there came out little children from the city , and mocked him, and said to him, Go up, you bald head ; go up, you bald head.

And he turned back, and looked on them, and cursed them in the name of the Lord. And there came out two female bears from the wood, and tore forty two children of them. And he went from there to Mount Carmel, and from there he returned to Samaria. The Zohar then comes to connect these two incidents:. Thus all is made right before the Holy One , blessed be He, and not a single act is lost, whether for good or for evil. This is a very perplexing incident.

How can the taunts of children make them worthy of death? After all, HaShem is clearly with Elisha and He is clearly the one controlling the two bears. Thus we must conclude that HaShem is executing the death penalty on these forty - two , because of their words. After all, demeaning a prophet and implying that he has no connection with HaShem , is tantamount to idolatry ; and we know that idolatry does carry the death penalty. Further, the Zohar has also connected these children with the idolatry and rebellion of Balak and Bilaam. The death of these young people is ridding the land of that which is impure.

At the same time , it is sanctifying the name of HaShem by exacting the Torah punishment for idolatry. The land of Israel , then, is being recreated to become what it was in the beginning: Gan Eden. Even the mitzvot of the wicked must have a reward. And, as we learned in a previous study , the wicked do not exist in the Olam HaBa and their reward must be paid out in this world. The story of Ruth is thus associated with recreation and a return to Gan Eden. We have a similar numbering idea in Sefer Matityahu, where we have three sets of fourteen generations for a total of forty - two generations :.

Matityahu So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away into Babylon are fourteen generations ; and from the carrying away into Babylon unto Mashiach are fourteen generations. This genealogy starts with Avraham. Why start with Avraham? After all, the genealogy in Luqas goes all the way back to Adam. Avraham was the first king of the whole world.

Avraham defeated the king of Assyria, the king of Babylon , and two additional kings. Gershom Scholem's On the Kabbalah and its Symbolism explains the changing terms referring to Gematria in around the years Gematria was added to the four methods of interpreting the hidden and esoteric meanings of Scripture, that is: outward fact ma'aseh , midrash or allegory, Haggadah which is also allegory , and sod mystery or theosophy.

The old term haggadah is replaced by the new term remez , which in medieval Hebrew had come under Arabic influence to designate allegory Jacob Prash compares Midrash, which we know was derived through esoteric means, to an equation that must be solved by the wisdom of the ancients. Midrash is like a quadratic equation or a very complex second order differential equation, a thirteen or fourteen step equation. Some people take the first step of grammatical-historical exegesis and think the equation is solved. There is nothing wrong with what they do, but there is plenty wrong with what they don't do.

The equation is not solved. There is nothing wrong with grammatical-historical exegesis. It is a necessary first step, it is a necessary preliminary, and it is okay for reading the Epistles. But that is all. It takes the wisdom of the ancients to really understand these things-Let him that hath understanding count the number of the beast Revelation -not the wisdom of the 16th century, but the wisdom of the first century.

A division of the practical Kabbalah. It shows the numerical value of Hebrew words by summing up the values of the letters composing them; and further, it shows by this means, analogies between words and phrases. Theosophical Pub. McGregor Mathers, who in co-founded with William Wynn Westcott the Hermetic Order of the Golden Dawn, provides an understanding of the very complex application of Gematria and its various equations, modes and forms. Note: The term Berashith in the second paragraph refers to the Genesis Rabbah recommended by Jacob Prasch as a classical works of Judaism.

It is based on the relative numerical values of words Words of similar numerical values are considered to be explanatory of each other, and this theory is also extended to phrases. Thus the letter shin, Sh, is , and is equivalent to the number obtained by adding up the numerical values of the letters of the words RVCh ALHIM, Ruach Elohim, the spirit of the Elohim; and it is therefore a symbol of the spirit of the Elohim Of Notariqon there are two forms.

In the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. By this the initials or finals, or both or the medials, of a sentence, are taken to form a word or words. By applying the various forms of Kabbalistic gematria and numerology to the Bible, entirely heretical meanings can be promoted as also is demonstrated with the process of Temura or permutation of the Scriptures: Temura is permutation. According to certain rules, one letter is substituted for another letter preceding or following it in the alphabet , and thus from one word another word of totally different orthography may be formed.

Thus the alphabet is bent exactly in half, in the middle, and one half is put over the other; and then by changing alternately the first letter or the first two letters at the beginning of the second line, twenty two commutations are produced. Then comes the "Rational Table of Tziruph," another set of twenty-two combinations There are also three "Tables of the Commutations," known respectively as the Right, the Averse, and the Irregular Besides all these, there is the method called ThShRQ , Thashraq, which is simply writing a word backwards.

There is one more very important form, called the "Qabalah of the Nine Chambers," Besides all these rules, there are certain meanings hidden in the shape of the letters of the Hebrew alphabet ; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the variations found in the spelling of certain words, which have a letter more in some places than they have in others; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant.

The introduction of Bible Codes is nothing less than the mainstreaming of Gematria in the Christian community. Peter's conclusion to the matter is that this Messiah was and will be the Primeval Light or knowledge, wisdom, illumination or enlightenment gnosis that is restored to the world: Delving deeper into the Hebrew of Genesis , we find that there are two Hebrew words translated 'let there be light. In fact, the Hebrew word that means 'let be' is a masculine form and therefore refers to 'him', rather than 'it. An expanded translation of Gen. To appreciate the total changing or permutation of the Scriptures that is taking place through Peter's application of Gematria, please note his spiritualization of Genesis ,4 of the KJV: Genesis "And God said, Let there be light: and there was light.

Genesis "And God saw the light, that it was good: and God divided the light from the darkness. And Elohim separated the Light from the darkness [spiritual darkness, spiritual ignorance, spiritual discernment]. Genesis "And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. By his Word, God's knowledge, wisdom , and purpose for this world burst across the chaotic waters in a blinding revelation of God's glory God's first words to the world contained the knowledge of Himself, the very essence of Himself , the Word of God.

This was the light that shone so brilliantly on Day One. It was the gift of the Light of God , the Primeval Light that was revealed to a world which had been consumed in chaos and darkness. Peter's teaching places Christ or God, as an equal and opposite to Lucifer. This concept is not new but is the classic occult doctrine of dualism. Nor is there any Scriptural reference that Lucifer was created on Day 1. When Peter states that God expressed himself through this Primeval Light, he is actually referring to the Kabbalistic concept of the Torah as a living organism which is an extension of God or the wisdom of God.

Gershom Scholem explains this concept: In other words, the secret life of God is projected into the Torah; its order is the order of the Creation. This most secret aspect of the Torah , or one might say, the Torah in its occult form, is sometimes referred to in the Kabbalistic literature of the thirteenth century as torahkedumah , the primordial Torah , and is sometimes identified with God's hokhmah sophia , His 'wisdom', the second emanation and manifestation of the divine power, which sprang from the hidden 'nothingness'.

We shall see in the course of our discussion how certain Kabbalists conceived the state of the Torah when it was still contained in the mystical unity of God's wisdom Abraham bar Hiyya writes: 'Every letter and every word in every section of the Torah have a deep root in wisdom and contain a mystery from among the mysteries of [divine] understanding, the depths of which we cannot penetrate Moreover, the light and the mystery of Torah are one, for the Hebrew word 'or , light, and the word raz , mystery, have the same numerical value, When God said, Let there be light,' he meant, as the author of the Midrash ha-Ne'elam puts it, the mystery that shines in Torah.

And it was this hidden primordial light of Creation, which was so noble that it could not be abased to the use of creatures, that God enclosed the Torah. We shall at this point turn to H. Blavatsky's Secret Doctrine for another look at the Kabbalist interpretation of the Genesis account of creation. The term "Primeval Light" is a frequent usage of Blavatsky and the Kabbalists from whom she derived her "secret doctrine" as a search on the Internet will reveal. Note the exposition of Genesis from her foundational theosophical work, which identifies the light as "Spiritual light" created by a "second god" who is the eternal Law Torah : Let anyone read the first verses of chapter i of Genesis and reflect upon them.

There 'God' commands another 'god' who does his bidding -- even in the cautious English Protestant translation of James the First's authorised edition And God said, Let there be a firmament. For to whom are those words of command addressed? And who is it who commands? That which commands is the eternal Law, and he who obeys, the Elohim According to Mme.

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This is a Kabbalistic teaching which a perusal of works like Gershom Scholem's reveals. From here it was only one more step to saying that God Himself is the Torah He explains this by saying that the letters are the mystical body of God, while God, in a manner of speaking, is the soul of the letters The principle that the Torah is a living organism falls in with several lines of Kabbalistic thought.

The reference to body and soul This conception of the Torah as an organism is also fundamental to the Zohar The author of the Tikkune Zohar, who wrote only a few years after the completion of the main body of the Zohar, also declares: 'The Torah has a head, a body, a heart, a mouth and other organs, in the same way as Israel.

Here we have the parallel between the two mystical organisms: the Torah and Israel The mystical organism of the Torah, which embodies the name of God, is thus correlated with the mystical body of the Community of Israel, which the Kabbalists regarded not only as the historical organism of the Jewish people, but also as an esoteric symbol for the Shekhinah, its members being, as it were, the 'members of the Shekhinah. In fact, Mr. Moredechai acknowledges that he is revising Scripture and that it is "fun" to do so. In other words, the Torah is G-d's teaching. The Decalogue or Pentateuch - law.

Mordeachai continues with his lesson on how to change the Word of God. Also, in Proverbs , With these definitions, let us look at Psalm , To the Hebrew people the Torah is the first five books of the Bible. Mordechai is teaching that those first five books alone are the "light". Now, we are going to have some fun! Let us go to the Brit Chadashah New Testament and to the words of the Messiah, who was a Jew and understood the significance of His usage of the word "light.

For a little while longer the light is among you. Walk while you have the light, that darkness may not overtake you; he who walks in the darkness does not know where he goes.

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While you have the light, believe in the light, in order that you may become sons of light. And remember what Torah is? It is the The Word! So, with this biblical definition, we are not just going to have some fun. Let us go back to Deuteronomy, which is called in Hebrew, Dvarim or Words and turn to Chapter 18, verse Now go forward to the Brit Chadashah now you know why G-d gave you fingers!

And to the words of Yshua who said in Yochanan In Yochanan it was written concerning the Messiah, "and the Word became flesh, and dwelt among us; and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth. We are going into the realm of excitement beyond words! We are going to biblically define grace and truth. Torah is truth In Psalm we read, "Thy righteousness is an everlasting righteousness, and Thy law is truth. Does this sound familiar? If we note that the number 2, just like the letter Beyt which we discussed earlier, is the sign for division and distinction, then the number 32 will serve well to represent the range of distinctions that are generated in the transitions between 5 worlds or within five dimensions.

It is also possible to imagine a four-dimensional hyper-cube Tesseract that relates to the 3D cube much like the cube relates to the surface square, and which has 16 vertices, 24 faces and 32 edges. This means that the number 32 characterizes both the 4D hypercube and the 5D Hyper-hypercube, and the 32 edges of the hypercube are akin to the 12 edges of the 3D cube in the visible world. Here is shown again the connection between the numbers 32 i. Divine utterances , for just as the square is composed of four lines and the 3D cube is composed of six squares, the 4D hypercube is composed of 8 cubes whereas the hyper-hypercube with its 32 edges is composed of 10 hyper-cubes with 32 edges each.

There is a most magnificent representation of the principles expressed by the number 32 to be found at the Temple Mount — in the magnificent pattern on the ceiling of the very Dome of the Rock. In the sequel we shall use this pattern to explain the secrets of the Trees of Knowledge and of Life. There is yet another interesting numerical pattern connected with he first verse of Genesis, which we shall mention here only in passing but will expand on it in the final chapter.

The Gematria value of the sum of all the seven words in the verse is 2, The decade pattern of the ten utterances and the ten Sephirot is surely the hidden, yet recognized, pattern of Being HaWaYaH , of the Creation, of Adam and of the World of Tiqqun , and we shall still mention and use it a lot in the sequel. But there is still another hidden pattern enfolded in the first verse of Genesis — and which is extended and interpreted in the sequel of the book of Genesis in the story of the sons of Jacob and the founding of the tribes, and in the rest of the Bible in the manner of the camping of the tribes around the Tabernacle and the division of the land into homesteads — and that is the pattern of the Twelve.

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  7. We know that the usage of the twelve, as in the division of the Zodiac, was very common in the ancient world and also in Israel, and evidence for this abounds in the mosaic floors in synagogues from the Second Temple period and onwards, as well as in hymns to the zodiac signs which apparently were voiced in those same synagogues. It is therefore perhaps surprising to find that the Twelve is not mentioned explicitly in the Story of the Creation and one may even suspect that it is intentionally hidden, so as not to add validity to the worship of the stars and constellations which were current in the ancient world.

    Yet there is no doubt that this principle was implied. If we accept that the story of Creation-in-six-days amplifies the concept of Cosmos as a cube, then elementary spatial geometry shows us that every cube of six faces also has twelve edges. Whereas the conceptual cube is constructed from the six faces, an actual cube is hewn or constructed from material, and when a cube is built in actuality, the construction is through the setting of twelve edges. In the Book of Genesis, too, there is a need for the birth of the Twelve Tribes and their establishment upon earth in order to realize the divine plan, which is expressed in the pattern of the six days.

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    But it is also true, as we shall se in the sequel, tat the Scriptures prefer to go beyond the dozen to the As we have shown above, there are seven words in the first verse and there are also six paragraphs in the first account of Creation — corresponding to the seven days of Genesis-Bereshit.

    Namely: in the beginning there was created the six-fold pattern of the Sephirot of Construction, and with them the world was created in six stages. But it was only about a thousand years later when the Mequbalim in general, and the Zohar and its offshoots in particular, set to formulate a whole systematic scheme, in order to interpret each word and each letter in the account of Bereshit, and to show how are encoded in them the basic instructions for the building of the worlds.

    These are the overt Sephirot. We prefer not to rely on Gematria in our exegesis, but in such a case, of using basic numbers and their squares, we deem that the Gematria are based on the authentic numerical patterns and codes of the scriptures. It is made there of the 49 days of seven weeks just as the number 36 is six sixes and an additional day.

    We can therefore understand the meaning enfolded in this Midrash about the name EL o HIM as containing the revealed and the hidden together. The six sixes of the created world issue from the hidden seven sevens, of the secret of the Sabbath, and of the unique One which is above all. The process of Creation is cyclical: Creation is the splitting of the potentially identifiable Eleh from the hidden MI, namely Who? In the very ability to reach in consciousness the One God — these return and connect. This final call for action seals the intention in the creation of heaven and earth.

    The sages have noted that the construction of the Tabernacle was made in the same pattern that heaven and earth were created. Now — as we have noted the correspondence in the patterns — we can return to the different stories of the creation. And by the seventh day God ended his work which he had done; and he rested on the seventh day from all his work which he had done.

    It is customary to count commandments given to Israel through the Torah. This commandment has to do with the relationship of humankind — Adam — and the Living Earth — Adamah, and it is already given at the stage of reation, and therefore it can be seen as a special kind of commandment — actually the mother of all the commandments, the kernel from which all the other commandments issue from or facilitate its complete attainment.

    This first commandment can be divided to four sub-commandments that form a series:. But fertility alone does not secure multiplying, not as long as mortality, and especially child mortality, is rampant. The struggle between brothers, which we shall find below started with Q a y i n Cain and Hevel Abel , and only the provision of a cultural-civic infrastructure — of civilization — allows the peaceful coexistence.

    It is only at precisely our times that the enormous increase of humankind is happening, which for the first time will allow the transformation of humankind to something like a multi-cellular creature of over ten to the tenth power interlinked individuals as was explained above. The first commandment aims for a multiplying that fills the whole glob, in order to transform the entire earth into an intelligent super-being. Yet again, only in our times, where the problematic becomes evident, it is already possible to understand the full meaning of the first commandment.

    With the filling of the earth with humans, the relation to the earth is in danger of reaching situation of occupation and exploitation that deprives the will to life of the other — and of the whole earth. It seems as if the entire humankind, through the global economic system, has declared a war of conquest upon the earth, to exploit her treasures that she gathered through huge eras — and especially the fossil fuels that have been hoarded as if the whole earth were a giant egg that serves to get out of her the mature Adam and get abandoned.

    But nowadays it is also possible to understand that the aim of this commandment has to do not with conquest — Kibush — but with Kvishah — Paving the ground in the sense of building Kvishim, namely roads — of building a global system of continuous tracks and paved roads in which fueled or electric vehicles transport the products of the global industries to every place of human habitation. The roads are like the veins of the new humankind super-organism. The fuels that were hoarded in the depth of the earth move all the processes that connect and unify all the places of habitation the Oikumenos — not to abandon, but to make it a living being.

    By Grace H esed. Here we have the second Story of the Creation, which is entirely different from the first one. This distinction hardly exists in English. There are those Biblical critics who saw in this the vestiges of a negligent editing of two or three different traditions that were preserved. Others see in it the mark of different writers — or even lady writers. And indeed, this is confirmed by the wording of the text. This is why there is now required also a change in the name of the Creator and Fashioner — YHWH [23] — a name that can be called upon.

    That whose meaning is hidden the letters of Who are These? Should man appeal to the Nature? But YHWH is a primary form of communication. So this divine Name has to do with Wisdom and Understanding. Another way to approach this divine name is to relate to its literal meaning — Being , Existence, HaWaYaH — rendered in a grammatical form that signifies both becoming and its cause. But through the many generations of exile there has grown a huge avoidance from relating directly to the Holy Name of YHWH, and without reflection there has grown a whole system of strange names that most often are like words of revulsion that threaten to make the Jew forget the experience of the Lord his God — and this is perhaps the real expulsion from Eden in our times.

    Such appellations are quite meaningless, and their users some of them regard this name anyway in derision and revulsion are not informed about the issues, intentions and meanings involved with this awesome subject. This is a name that is composed from vowels without any consonants, from the three softest and most subtle letters in the Hebrew alphabet, those that serve to mark the future tense, that which has not yet happened.