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Updated march 5th 2016                              PARSHA Pekudy

This portion of the Torah, Pekudy is all about accounting. It is in this case the accounting of the assembly of the parts of the Mishcon (tabernacle). Which is representative of the order of the supernal things. The levels of the unfolding of the Divine. Our Sages said “Betzalel knew how to combine the letters with which the heaven and earth were created” (B’rochos 55a). In the accounts of the Mishcon are great secrets concerning the Divine names. Things that are not spoken.

A thing cannot be settled in its place till its name has been called, and it is set there. Hashem decided to list the aspects of the Torah and parts of the “Mishcon” as they together are one and cannot be separated.1 The “mishcon” was consecrated as a body which contains a “ruach”.2 All measurements of the “miscon” are those of kav midah (spiritual powers distribution device).3 Kav midah spreads to malchut (Divine presence-physical). It gives power to spread out in all her forces.4 Botzina Kardinita (lamp of Divine will) gives mida (measure) to all midot (measurements), this is the idea of Kav midah which measures out all midot. The light dressing in all the sefirot. Which is their Nashama. It’s existence is concealed being Nashama of Bina, that is Nashama of Chuchmah that is Nashama of Keter. All the days of a man refers to kav midah spreading out within measuring midot. This is the secret of supernal life force spreading out from Keter to Chuchmah. Its midah being measured. Such is man. supernal life force spreading out from kav midah.5 All measurements are of the mida (attribute) of Malchut.6 The Supernal forces above are together in a unity of 12 parts these correspond to :

Gold, Silver, Brass, “Techalet”, “Argaman”, Scarlet, Fine Linnen, Goats Hair, Rams Skins dyed Red, “Tachash”, “Shittim Wood”, Oil for Light, “ketoret”, and spices of the anointing oil. These 12 forces are all under the 4 “chayot” (angels). All these move towards the כסא (thrown) to lift her on high so that she may join her spouse. So that together they may be in glory. The most high sits on the כסא in perfect union with His Spouse. So there is joy in the world. The elements are listed according to their values here below. But in the “Markava” above it is the opposite. There silver is before Gold, but here the left comes before the right.7 The inner most alter was for Incense, it is the “small still voice.8 The ten curtains are the sefirot of malchut.9 The 50 gold and brass clasps appeared as the color “argaman”.10 (red-purple).The boards are chuchmah they are the angels “Seraphim” of the world of Bria.11 The Caruvim are Nezauch and Hod their wings on the parochet is Yesod.12 The Caruvim are Teferet and Malchut. The parochet (curtain) separate between the kodesh, these are 7 sefirot, they are the Chyot and the Kadosh Kadoshim. These are the first 3 sefirot. These are the Chyot of Atzilut. Sarafim are between the אולם and alter, Chayot are from the alter to outside the Azarah.13 The mishcon’s sockets are “Nogah” (sparks) from the chest of teferet (harmony) of nogah. The floor of the “mishcon” refers to aspects that are underneath it being forces of strong judgment. The “Mishkan” is the lower “Shechinah” (Divine Presence) including within it all the rectifications of the body. The side of the Mishkan is the angel מטטרון. The maidservant of the mistress, (Page 13B) about her it says, “bone from my bones” (Gen. 2:23). “The essence of heaven is purity” (Exo. 24:10). The ארון Ark is the heart. (Zohar Tikunim)

There is no soul that cannot understand both the simple and the Kabalistic meaning.14 Know that when the “Mishcon” Tabernacle stood in the desert before The Israelites entered the Holy land any domesticated animal required that it be part of an offering at the Tabernacle. There was no secular consumption of meat. May the Temple be built quickly and may the sweet fragrance of the Holy offerings rise up again soon 1


1. 1Zohar Bamidbar 117b

1. 2Zohar Trumah p.140b

1. 3Sulam on Zohar Pekudy p.233a

1. 4Aor Yakar Barashit p.127

1. 5Aor Yakar Barashit p.119,230

1. 6Shoshon Sodot

1. 7Zohar Vayachal p.197b

1. 8Zohar Vayikra p.30b

1. 9sulam on zohar hakdamah p.107

1. 10Zohar Vayikra p.225

1. 11sulam on zohar Trumah79,Pekudey p.233b

1. 12Oar Yakar p.23 Barashit

1. 13Oar Yakar Vol 2 p.173,lecha p.150

1. 14aor nearev p.30 Moshe Cordevero, Zohar Nasso p.125a

To help aid the novice, the beginner in reading this I have included here some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.

Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :

The Owner’s Manual to the Soul”

The Kabbalah.

Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach is the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.

The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

The 10 Sefirot-Powers of Divine emanation

Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Binah – · Binah means “understanding” it is powers of reasoning, intellect..

Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.

Shekhinah is the Divine presence

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod

From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

The Worlds

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

Atzlut Atzilut is the ”World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”

Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.

There infinite names here are a few of the main ones :

אהי”ה – Ahyh – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance (this name is contains all)

א”ל– Al -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy – Sefirah Yesod Gateway of all the energy

אדנ”י– Adny Sefirah Malchut, This name manifests the Divine presence

Terrorist groups have seized control of nuclear material


Deadly virus Vial missing at Texas

bio terror lab

Vial Of Deadly Goes Missing From Texas Laboratory Guanarito




(Reuters) – Insurgents in Iraq have seized nuclear materials used for scientific research at a university in the country’s north, Iraq told the United Nations in a letter appealing for help to “stave off the threat of their use by terrorists in Iraq or abroad.”

Nearly 40 kilograms (88 pounds) of uranium compounds were kept at Mosul University, Iraq’s U.N. Ambassador Mohamed Ali Alhakim told U.N. Secretary-General Ban Ki-moon in the July 8 letter obtained by Reuters on Wednesday.

“Terrorist groups have seized control of nuclear material at the sites that came out of the control of the state,” Alhakim wrote, adding that such materials “can be used in manufacturing weapons of mass destruction.”

“These nuclear materials, despite the limited amounts mentioned, can enable terrorist groups, with the availability of the required expertise, to use it separate or in combination with other materials in its terrorist acts,” said Alhakim.


A former insider at the World Bank, ex-Senior Counsel Karen Hudes, an attorney who spent some two decades working in the World Bank’s legal department, has observed the machinations of the network up close. “I realized we were now dealing with something known as state capture, which is where the institutions of government are co-opted by the group that’s corrupt,” she told The New American in a phone interview. “The pillars of the U.S. government — some of them — are dysfunctional because of state capture; this is a big story, this is a big cover up.”



At the heart of the network, Hudes said, are 147 financial institutions and central banks — especially the Federal Reserve, which was created by Congress but is owned by essentially a cartel of private banks. “This is a story about how the international financial system was secretly gamed, mostly by central banks — they’re the ones we are talking about,” she explained. “The central bankers have been gaming the system. I would say that this is a power grab.”




The shadowy but immensely powerful Bank for International Settlements , a private bank, owned and controlled by the world’s central banks which were themselves private corporations.” Serves as “the club of these private central bankers,” Hudes continued. “Now, are people going to want interest on their country’s debts to continue to be paid to that group when they find out the secret tricks that that group has been doing? Don’t forget how they’ve enriched themselves extraordinarily and how they’ve taken taxpayer money for the bailout.”


As far as intervening in the gold price, Hudes said it was an effort by the powerful network and its central banks to “hold onto its paper currency” — a suspicion shared by many analysts and even senior government officials. The World Bank whistleblower also said that contrary to official claims, she did not believe there was any gold being held in Fort Knox. Even congressmen and foreign governments have tried to find out if the precious metals were still there, but they met with little success. Hudes, however, believes the scam will eventually come undone.



The aura , Kirlian Photography and bioplasmic particles
February 23, 2014, 4:53 pm
Filed under: karilian Photography | Tags: , ,


Walter John Kilner, M.D. B.A., M.B. (Cantab.) M.R.C.P., etc. (1847–1920) was a medical electrician at St. Thomas Hospital, London, from 1879 to 1893.

He wrote papers on a range of subjects but is today best remembered for his late study The Human Atmosphere. In 1883 he became a Member of the Royal College of Physicians

In 1911 Kilner published one of the first western medical studies of the “Human Atmosphere” or Aura, proposing its existence, nature and possible use in medical diagnosis and prognosis. In its conviction that the human energy field is an indicator of health and mood, Kilner’s study resembles the later work of Harold Saxton Burr. However, while Burr relied upon voltmeter readings, Kilner, working before the advent of semiconductor technology, attempted to invent devices by which the naked eye might be trained to observe “auric” activity which, he hypothesised, was probably ultraviolet radiation, stating that the phenomena he saw were not affected by electromagnets

Glass slides or “Kilner Screens” containing alcoholic solutions of variously coloured dyes, including a blue dye called “dicyanin” ,probably “Dicyanine A”, were used as filters in “Kilner Goggles” which, together with lights, were held to train the eyes to perceive electromagnetic radiation outside the normal spectrum of visible light.

According to his study, Kilner and his associates were able, on many occasions, to perceive auric formations, which he called the Etheric Double, the Inner Aura and the Outer Aura.

In 1920 a revised edition of his book was published and sympathetically reviewed.

Later another method of seing the human aura. The Kirlians conducted experiments in which photographic film was placed on top of a conducting plate, and another conductor was attached to the a hand, a leaf or other plant material. The conductors were energized by a high frequency high voltage power source, producing photographic images typically showing a silhouette of the object surrounded by an aura of light. Kirlian and his wife were convinced that their images showed a life force or energy field that reflected the physical and emotional states of their living subjects. They thought these images could be used to diagnose illnesses. In 1961, they published their first paper on the subject in the Russian Journal of Scientific and Applied Photography.

The most amazing claim (in my opinion) is known as the “phantom leaf” experiment. Here a small portion of a leaf is cut off; the leaf is then photographed using Kirlian photography. In a small percentage of cases the cut portion of the leaf appears in the photograph as a ghostly apparition. The appearance of the cut portion of the leaf, as claimed by the Soviet researchers is proof of an ethereal bio-plasma body.

In early days, Kirlian images were recorded on photographic emulsion. Since the sensitivity of a photographic emulsion varies greatly with environmental factors such as humidity, recordings were not reproducible. As a result, some scientists dismissed the Kirlian effect as useless.

Modern GDV instruments developed by Prof Korotkov use glass electrodes and their recordings are highly reproducible in a wide range of environmental conditions.

Researchers at California State College, Sonoma, think the day will come when your ills are diagnosed and health problems spotted before they occur by doctors interpreting specialized photographs of images of a mysterious invisible aura of energy which psychics say surrounds the body. This may all be possible, researchers hope, by utilizing Kirlian photography, through which brilliant red and blue patterns formed by the aura can be recorded on film. Interpretation of the photographs will tell something of the physical condition of the body. The same theory applies to plants, as well as animal life of all forms.

Their work began as a result of a discussion of galvanic skin response, which took place in a class at SRJC. Several persons are doing research in this country on the theory that plants have emotional feelings, and react in different ways when hooked to a galvanic skin response device (commonly known as a lie detector), and submitted to different stresses and situations. From this, research and discussion led to information about Kirlian photography, which has been going on for a number of years, especially in Russia.

Tachyon Enhances the SOEFs of All Living Organisms

The following Kirlian photo study demonstrates that plants in potted soil display significant increases in their overall energetic field after receiving a tachyon treatment. Out of all the live plants tested and photographed, this burgundy ficus represents the average effect observed. Photographic research has found that plants connected to the soil require much less time to increase the SOEFs than harvested plants or fruits.

Dr. Korotkov: We have been working with the energy force, the life force, of living beings — humans, animals, and plants — for many years, and we have no doubts that we have been having direct intercommunication with higher forces. All the work that we are doing is guided by higher forces. We have a great deal of evidence of this.

We are moving forward step by step, and in every step of our development we have this Higher Spirit. We feel no concern about little topics like money, or how to do this or that, because we need only concentrate, send our prayers to higher planes, to Higher Spirit, and then see how everything comes out.

Dr. Victor Inyushin at Kazakh University in Russia has done extensive research with the human energy field since the 1950s. Using the results of these experiments, he suggests the existence of bioplasmic energy field composed of ions, free protons and free electrons. Since this is a state distinct from the four known states of matter solid, liquid, gases and plasma (by the way Liquid Crystal Diodes fall into this new category as they are neither solid nor liquid). Inyushin suggests that the bioplasmic energy field is a fifth state of matter.

His observations showed the bioplasmic particles are constantly renewed by chemical processes in the cells and are in constant motion. There appears to be a balance of positive and negative particles within the bioplasma that is relatively stable. If there is a severe shift in this balance the healthy of the organism is affected.

In spite of the normal stability of bioplasma, Inyushin has found that a significant amount of this energy is radiated into space. Streams of bioplasmic particles which have broken away from the organism can be measured moving through the air. It is these streams or strings of the unseen human form that the practitioner of the System manipulate and that in turn manipulate the opponent. Thus, we have plunged into a world of life energy fields and bioplasmic forms moving about and streaming off the body.

The Jersey Society of Parapsychology, of which Douglas Dean was
then president, provided Dean with a small grant to carry out
further Kirlian photography experiments, to see if the equipment
could duplicate results the Russians had gotten photographing
psychic healers. In PDBIC we mentioned one of the famous
Russian healers, Colonel Alexei Krivorotov who works with his
son, a medical doctor. Colonel Krivorotov does magnetic healing
by placing his hands an inch or so away from the patient. Patients
maintain they feel intense heat “like a hot water bottle” but no
physiological indicator shows any change in the patient’s or
Krivorotov’s skin. The colonel has been especially successful with
back problems, infections, diseases of the nervous system. The
Kirlians photographed Krivorotov’s hands at rest and when
preparing to heal. The Kirlian photos showed Krivorotov’s hands
had regular, average sized flares before treating a patient, but when
asked to prepare to heal, the flares greatly enlarged. Perhaps the
Kirlian technique made visible an energy or information exchange
between healer and patient that helps the patient reprogram himself
for health.

  As early as the 1940s Dr. Bernard Grad of Mcgill University became interested in the orgone energy theories as postulated by Wilhelm Reich. The death of his daughter further stimulated his interest in spiritual healing, and in 1957 he came to know Oscar Estabany, a Hungarian refugee who professed to have healing powers. Working with Estabany in the 1960s, he carried out a series of experiments on plant seeds and mice that resulted in some of the strongest evidence of a healing power to arise in parapsychology. In a series of more complicated tests, all carried out with double blinds, Grad was able to isolate a healing power that seemed to radiate from Estabany. It could be transferred to plant seeds to stimulate their growth, to mice to speed healing, and even to water used for plants. Dr Mikhail Kuzmich Gaikin and Vladislav Mikalevsky of Russia developed an electronic device, which could pinpoint nearly 700 Chinese acupuncture points through aura photographs. Dr Mikhail Kuzmich Gaikin and Vladislav Mikalevsky of Russia developed an electronic device, which could pinpoint nearly 700 Chinese acupuncture points through aura photographs.Dr Mikhail Kuzmich Gaikin and Vladislav Mikalevsky of Russia developed an electronic device, which could pinpoint nearly 700 Chinese acupuncture points through aura photographDr Mikhail Kuzmich Gaikin and Vladislav Mikalevsky of Russia developed an electronic device, which could pinpoint nearly 700 Chinese acupuncture points through aura photographDr Mikhail Kuzmich Gaikin and Vladislav Mikalevsky of Russia developed an electronic device, which could pinpoint nearly 700 Chinese acupuncture points through aura photographs.

As observed by Elizabeth Fuller (1989), medical science now recognizes aura as a thin pulsating field around the human body. According to clairvoyants, health and emotions are shown through different colors, energy patterns and breaks, and through clear and muddy spots in the aura. Healers have observed that illness manifests first in the etheric body, which is closest to the physical body, several days, months or even years before the appearance of physical symptoms in the body.










The Torah of Moshe is the Torah of Ezra
February 16, 2014, 3:26 pm
Filed under: Mesorah, scribal art, sofrit, Torah scroll | Tags: , , , ,


UPDATE July 11thTH 2018

Ezra made it a law that the Torah Scroll should be written is the “Ashrit” Hebrew script. Before this it was most of the time written in the Hebrew stick letter form called “Ruse”, the “Ashrit” form of the letters before this was only know by the wise, such as those in the schools of the prophets. Ezra also divided the words into the structure of the lines we  find in the Torah, which are identical in every Torah Scroll. The separation into paragraphs that we have now in the Torah is from Ezra’s rullings. Also the many rulings of “mesora” (traditional rulings on writing the Torah scroll)

Know, When one takes from Keter it is called the crown of the Tiferet, the crown in the head of each “tzadik” (Holy person), the “tag” (crown) on the (letters of the) Torah scroll therefore it says whoever uses the “tag” will be removed from the world.(Zohar Tikunim)

The Ridbaz in, section three, paragraph 442 said, ” In Sanhedrin it says that the Torah was first given to Israel in the Hebrew script and the Holy Tongue, and was given again in the days of Ezra in the Assyrian script and the Aramaic language…It was difficult for those Tanaim and Amoraim that the script in which the Torah was given was reduced to being used on letters and coins and all sorts of things with absolutely no holiness and left for the common people… while the script which was innovated by an angel and in which Ezra wrote the Torah has so much holiness. There is another difficulty in this matter — for great secrets are given from one person to the next about the drawing of letters and the writing of the names, and great mountains are dependent thereon. Many books have been written over the years, all speak of the drawing of Assyrian letters and not Hebrew…The ’Zohar’ by the Rashbi, ’Sefer Elkana’ and many others…But this may be the way things were, that the Ten Commandments were written on the stone. In the Yerushalmi Megillah chapter one, halacha nine it states they were in Assyrian script…and this script none knew but the Heavenly host…and as soon as the Tablets were given they were hidden in the Ark and they were not taken out. And they were filed away in the days of Jeremiah the prophet, so that no man saw them…because the script was so holy Moshe was not allowed to write in the Assyrian script, so he gave it to them in the Hebrew [Ivri] script which had been used by Shem and Ever.

Its written in Tractate Soferim Rabbi Shimon ben Lakish said: Three scrolls of the Torah were found in the Temple court: The Maon scroll, the Zaatutey scroll, and the Hoo scroll. In one of these they found it written ‘maon,’ and in the other two it was written, ‘Meonah E-lohei kedem’ (Deuteronomy 33:27), so they adopted the reading of the two scrolls and discarded that of the one scroll. In another of the scrolls they found it written ‘Vayishlach zaatutey bney Yisrael,’ and in the other two they found written ‘Vayishlach naarey bney Yisrael,’ (Exodus 24:5) so they retained the reading of the two and abandoned that of the one. In one of the scrolls ‘Achad asar hoo’ was written, but in the other two it was written ‘Achad asar hee’, so they adopted the reading of the two and discarded that of the one.” Three versions were melded this way into a single version. Understand: Reish Lakish was of the second generation of Amoraim and in his days the Temple had already stood in ruins more than two hundred years. He never saw the Temple court and never read the books found there. But From this we learn the sages received a tradition of fixing distortions in the Torah text. They did this based on a written tradition handed down from generation to generation, according to the majority.

The Rambam ruled (Laws of a Torah Scroll, chapter 10) that if a single letter is missing or a single letter is added, the Torah scroll is invalid and it does not have the sanctity of a Torah scroll.

In Isaiah 9:6, The “mem” of “marbeh”, despite being in the middle of a word, is written in its final form

The upper “Tamim”  (cantillation marks), some call the upper system of  “Tamim”  indicate the division into verses.  By them the Ten Commandments are divided into ten verses, each commandment is read as an entire verse. This division creates certain exceptional situations.

Aside from the Ten Commandments, the entire Bible does not have a single verse that consists only of two words. The shortest verses have three words; such as Va-yeshev Yitzhak bi-Gerar (“So Isaac stayed in Gerar,” Gen. 26:6), or U-vnai Dan Hushim (“Dan’s son: Hushim,” Gen. 46:23).[1] The Ten Commandments, however, have three verses each of which consists of two words:

  “Lo Tirzah” (You shall not murder), “lo tin’af” (You shall not commit adultery), and lo “tignov” (You shall not steal). The first part of the Decalogue is also exceptional:

  A verse of 50 words “You shall have no other…” and a verse of 55 words “Remember the sabbath day,” in Exodus or of 64 words “Keep the sabbath day,” in Deuteronomy.

These are the longest verses in all of Torah.

The second system of “tammim”  (cantillation marks), called the “lower cantillation,” divides the commandments into verses of intermediate length, as is more usual in Scripture. The commandment to “Remember the sabbath day…” covers four verses, and the four commandments, “You shall not murder,” “You shall not commit adultery,” “You shall not steal” and “You shall not bear false witness…,” are combined into a single verse. According to this system, the Ten Commandments are comprised of twelve verses.

The “tammim” (cantelation notes) are the Neshamah, the vowel points are the ruach, and the letters are the nefesh. These are guided by these, and these after these. The letters are guided by the vowel points, and the vowel points move after the “tammim”. Because “the higher over the higher one watches” (Ecc. 5:7). Furthermore the letters are fire, the vowel points wind, “wherever the wind went they also went” (Eze. 1:12). They are like a fountain of water as it says about it “The one who sends fountains into valleys…to nourish all the animals of the field” (Psalms 104:10-11) these are the letters. (Zohar Tikunim)

Rabbi Zalman Hannau, author of Sha’arei Tefilah, says the upper cantillation (Ta’am Elyon) is  “what the Holy One, blessed be He, said to Moses, which is supreme above all,” and the lower cantillation, “what Moses said to Israel, below.”

The earliest source in which they appear is the 16th-century responsa, Mas’at Benyamin (siman 6). Masoretic literature refers to the two systems of cantillation by other names: ta’ma kadma (= “the first cantillation,” corresponding to the “lower cantillation” of today), and ta’ma tenina (“the second cantillation,” corresponding to the “upper cantillation”).

Ancient masoretic manuscripts of the Bible, first and foremost the Aleppo Codex (Keter Aram Zova) of the famous masorete Aaron ben Asher, contain both cantillation systems. These manuscripts do not write out the Decalogue twice, once with each system, but mark both cantillation systems on the same words. The reader must be well-versed in cantillation of the Torah in order to know which markings belong to which system.

The top of every column in the Torah scroll begins with the letter “ן” (vav), the columns in the Torah are like the letter “וױ”, and only in six places the letters at the top of the columns are different. Those letters spells ” בי”ה שמו ” (in the name of Yah) numerical value “המשיח”, “The Mashiach”  

Chapter 21 of the Book of Joshua. In some versions, there are two extra verses that don’t appear in other versions. Another example is Isaiah 27:3 where our current text has pen yifkod, while Rashi comments that his text has pen efkod. Rashi’s disciple, the Mahari Kara (Rabbi Yosef Kara, 1065-1135), notes in his commentary that Sephardis and Ashkenazis have different versions of the word, and “only God knows which is the proper version.”

The Ar”i teaches in Lecutim there are 16 occurrences in the Torah with different size letters. Ten large letters connect us to the level of Binah and six small letters connect us to Malchut of Z”a.

In ten places in the Torah there are 32 dots above the letters, representing 10 Sefirot and the 22 letters of the לב (HEART) They channel the 32 paths of “Chuchmah” (wisdom).The first letter of the Torah is “ׁב” and the last one is “ל”, together it is “לב” (numerical value 32) which also means “Heart”.

according to Ezra its not known whether the words indicated by dots should be included in the Torah text. Only Elijah, when he arrives, will be able to state whether they are needed.

The sages explain the ancient “mesora” concerning the markings as an additional textual layer that could be employed for understanding the text of the Torah.

In the Hebrew Torah text, there is a dot above each letter in the two words “lanu ulevanenu” ‏(unto us and to our children) and also above the first letter ‏(ayin‏) of the two words “ad olam” ‏(forever‏). Altogether, there are 11 dots above these letters.

In parashat Nitzavim we read:

הַנִּסְתָּרֹת לַיקֹוָק אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:
Concealed acts are the responsibility of the Lord our God [to judge]; but overt acts are the responsibility of us and our children unto eternity, to carry out all the words of this Torah.

In the Torah scroll, it appears a with  dot over the ע of עד,  meaning unto. Why is only half the word dotted?

עד is a word that suggests continuity. A dot on only one of the word’s only two letters breaks it up. Maybe this is suggesting we may not know the secret things now, but in the world to come we will ? We simply have to do the best we can now with what we know.

If we don’t read the phrase לנו ולבנינו, us and our children because of the dots on them, which at times denote the marked world is “like” erased. Then the verse would start “Concealed acts are the responsibility of the Lord our God, and overt acts also.”

This verse is the longest run of dots in the Torah, eleven of them in all. Immediately before the dots is an eleven-letter phrase – ליהוה אלהינו. There is a tradition that when letters are dotted it is like the words are erased and not read. There can’t be dots on the 11 letters of ליהוה אלהינו as we don’t ever erase God’s name. We wouldn’t even the suggestion, so we wouldn’t put those eleven dots above ליהוה אלהינו. But since are exactly the right number of dots for ליהוה אלהינו . We would read the verse “without God”? as “Concealed acts and overt acts are the responsibility of us and our children unto eternity…”. The “clippa” nourish from 11 sources.

This is not the only verse where dots appear above the Hebrew letters. Initially, the role of these markings was to indicate words that should be erased from the text; however, since the words were not entirely erased and have only been marked, the sages feel that their presence must be explained. The sages construct a dialogue between Ezra the scribe, who was in charge of writing down the Torah text, and Elijah the prophet: “Ezra said, ‘If Elijah should come and ask me, “Why did you write the text in this manner?” I will answer him, “I have already placed dots above the letters.” If he says to me, “You have done a wonderful job in writing down the Torah text,” I will place dots above the letters’” ‏(Avot de-Rabbi Natan ch. 34‏).

The sages view such dots in a variety of ways

The Torah states, “If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the Lord; in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs” ‏(Numbers 9:10-11‏). The letter heh in the Hebrew word rehoka ‏(“afar off”‏) has a dot above it,

“And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept” ‏(Genesis 33:4‏). There dots above the Hebrew word vayeshakehu ‏(“and [he] kissed him”‏).

Examples of divergent forms of texts, words and letters, include whole sentences written in alternate spaces and/ or on alternate lines (e.g., Shemot 15;[1] Shemot 20;[2] Devarim 32[3]), letters that are larger than normal (e.g., Devarim 6:4[4]), smaller than normal (e.g., VaYikra 1:1[5]), written in reverse (e.g., BaMidbar 10:35-6[6]), and which are dotted (e.g., in this week’s Parsha, Devarim 29:28[7]).

The Rabbinic interpretation of the dots.

Of the classical commentaries printed in the standard Mikraot Gedolot, only RaShI addresses the dots over the words Lanu U’LeVanainu Ad (to us and to our children until). At first glance, the commentator appears to do no more than paraphrase the relevant Talmudic passage:

Sanhedrin 43b

Why are the words: “Lanu u-levaneinu, [unto us and to our children] and the ‘ayin’ of the word ‘ad’, [for ever] dotted? — To teach that God did not punish for transgression committed in secret, until the Israelites had crossed the Jordan: this is the view of R. Yehuda. Said R. Nechemia to him; Did God ever Punish [all Israel] for crimes committed in secret? Does not Scripture say (Devarim 29:28) “forever”? But just as God did not punish [all Israel] for secret transgressions [at any time], so too did He not punish them [corporately] for open transgressions until they had crossed the Jordan.

RaShI follows a pattern that appears many times in his writings, when he basically quotes the primary Talmudic source, but also significantly edits the passage.

RaShI on Devarim 29:28

There are dots on the words “Lanu U’Levanainu’ to suggest that even for the publicly committed sins (by individuals), He Did Not Punish the community until they had crossed the Jordan (R. Nechemia’s position), (specifically) from the moment that they took upon themselves the oath on Mt. Grizim and Mt. Eival and had thereby become responsible for one another.”

RaShI’s understanding of the significance of the dots over the Biblical passage is further clarified when one turns to his Talmudic commentary on the passage in question:

RaShI on Sanhedrin 43b, d.h. Elah:

The dotted letters are to teach you that when it is written “VeHaNiglot Lanu U’LeVanainu” (the publicly committed sins are our and our children’s responsibility), this attribution of blame did not apply prior to this point in time (i.e., the moment when the people stands poised to cross into Canaan, as opposed to the prior forty years of traveling through the desert following the Exodus from Egypt), but rather only from this point going forward, since all dotted letters are coming to exclude the conclusion that would ordinarily have been drawn from the text,[8] and to state in this case, the collective community will not be punished for the commission of open sins on the part of individuals who are part of the group until after the crossing of the Jordan River into Israel.”

RaShI therefore understands R. Nechemia’s position in Sanhedrin to be, that had dots not appeared over the letters of the words in question, we would have understood Devarim 29:28 as maintaining a truism that had applied from the Exodus, i.e., that from the point that the Jewish people began to be considered a nation, as opposed to merely Yaakov’s extended family, hidden transgressions were God’s Business, whereas sins done publicly even by individuals, have always been the responsibility of the community as a whole to rebuke, bring to trial, and punish. The insertion of the dots over a portion of the verse in question, is designed to limit the scope of the latter clause and exclude from consideration for collective accountability the period prior to the time of Devarim, when Moshe is to pass away and the people are to enter the Promised Land. Consequently, we are forced to conclude that the transition of the Jews from a tribal family to a nation took place gradually, beginning with their redemption from Egypt, and only culminating upon their entry into Israel. Perhaps they can first lay claim to being a true people when they assume total responsibility not only for one another’s transgressions, but also for obtaining food, fighting wars, and settling land, from which they were exempt during their wanderings in the desert.

Focusing upon the lesson of the dotted letters in Devarim 29:28.

Aside from the intriguing technical issue of how the Tora, while devoid of punctuation, nevertheless draws attention to particular parts of its contents by physically altering to various degrees, the appearance of its letters and words, the issue of collective responsibility in general, and the historical point at which it begins vis-à-vis the Jewish people in particular, is of interest. The dichotomy stated in Devarim 29:28 between transgressions which the nation is expected to enforce as opposed to those that are God’s Domain, could be understood to be the culminating verse in a section of the Tora that began with Devarim 27:9, found in last week’s Parashat Ki Tavo.

Devarim 27:9

And Moses and the priests the Levites spoke unto all Israel, saying: ‘Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God.

On the one hand, v. 9 contends that the Jews have finally earned the appellation of “nation”, which could be construed as their needing to take collective responsibility for all that takes place in their midst, both public and private. Verses 11-26[9] are categorized by RaShBaM and Ibn Ezra as sins that take place without public knowledge, as is clearly suggested in v. 15 and 24. By having everyone publicly affirm the curses that will apply to anyone violating any of these rules, in addition to emphasizing to each individual that he will be personally responsible for all of his actions, does this ritual also suggest that the entire nation must ferret out such individual secret perpetrators and bring them to justice? Chapter 28 makes clear that rewards for not transgressing these rules (v. 1-14[10]), as well as the punishments that will be forthcoming as a result of their violation (v. 15-68[11]) will be God-generated, rather than humanly administered. The emphasis upon God’s Readiness to punish those who fail to conform to His Law continues in Chapter 29, with v. 1-14[12] describing the covenant between God and the people that originally was entered into at Sinai being once again ratified at Arvei Moav, and v. 15-24[13] placing particular emphasis upon the dire Divine Consequences of a reversion to idolatrous practices on the part of the Jews. Therefore, after so much discussion focusing upon how God Will Be the Enforcer of His Own Law even when it is violated secretly, it is understandable for the people and its leaders to think that they are being exempted from the need of any type of enforcement, and that God Will Take Care of all sinners, public and private. Devarim 29:28 can then be understood as putting such a misconception to rest, and iterating that while God Will Respond to the transgressors “beneath the radar”, the people must bring to justice those who publicly disrespect Tora law.

A Biblical incident that illustrates the expectation that the people will police itself.

The context for the discussion in Sanhedrin cited by RaShI, is the case of Achan, who deliberately violated a Divine Commandment, and took property from the city of Jericho, after it had fallen during the conquest of Canaan under the leadership of Yehoshua (see Yehoshua Chapt. 7[14]). The subsequent defeat of the Jewish army at the battle of Ai is attributed to this lone act, raising the question of collective responsibility for an individual’s transgression. Achan’s confession, v. 21 “and behold they are hid in the earth, beneath my tent” suggests that at least the concealment of the contraband, if not also the manner in which it was obtained, was secret. But wasn’t the point of R. Nechemia’s interpretation of Devarim 29:28 that for secret transgressions, the entire people would not be held accountable? The Talmud (Sanhedrin 44a) suggests an intriguing as well as troubling rationale: “Because his (Achan’s) wife and children knew about what he had done.” Apparently, a sin can only be considered private and secretive when it is exclusively Bein Adam LeMakom (between man and God.) (It should be noted that such a conclusion is difficult in light of Devarim 27:20,22,23, the sexual transgressions listed among those that are defined as secret sins, since by definition more than one person is consciously involved in these activities, and therefore assuming that only a single perpetrator is aware of what has transpired is problematic. On the other hand, it could be claimed that each of the partners in his/her own right is secretly transgressing vis-à-vis everyone else, and that these actions are viewed paradoxically as individual secretive actions that are enacted by two people simultaneously.) While emotionally, and even legally (Ishto KeGufo [one’s spouse is like one’s own self] — see e.g., Ketubot 66a) things that happen within an immediate family, would appear to be considered essentially private (the concept that an individual cannot testify against his/her spouse in a court of law because it is tantamount to self-incrimination reflects such an assumption), the case study of Achan is understood to posit that this is not true with respect to Tora transgressions and Divine Accountability. While the rule of Kol Yisrael Areivim Zeh BaZeh (all of Israel are guarantors for/inextricably bound up with one another — see e.g., Sanhedrin 27b) applies to the Jewish people en masse, the mutual responsibility for one another’s actions within a family is apparently not lessened, despite being literal blood relatives.

While the above discussion focuses upon how a transgression is to be viewed after the fact in terms of attributing blame and assigning responsibility, it is possible to understand the Tochecha (the sections in the Tora in Parashiot BeChukotai and Ki Tavo) as serving as a deterrent for inappropriate behavior, as well as an incentive for those who anticipate such behavior on the part of individuals, to try to intervene and prevent it from taking place. The potential for a Divine Response that will apply either to an individual or an entire people should serve to give any potential sinners pause, as well as spur on their families, friends and community members to try to nip malfeasance in the bud. A positive spin on Areivut would maintain that we are all responsible for one another to try to assure that appropriate, spiritually uplifting and morally exemplary behavior take place, rather than wrestling with communal blame and soul-searching once individuals have acted unthinkingly and irresponsibly.


[8] RaShI’s understanding of how dotted letters are exclusionary of the otherwise straightforward implications of a particular Biblical text should be investigated for consistency. Verses that should be scrutinized from this perspective are listed in BaMidbar Rabba 3:13, and are: Beraishit 16:5; 18:9; 19:33; 33:4; 37:12; BaMidbar 9:10; 21:30; and 28:21. It is possible that different implications are to be drawn for dotted sections, but RaShI does not indicate this in his comments to Devarim and Sanhedrin.

  Zohar Chadash on Song of Songs (74d) tells us that there are 600,000 letters in the Torah. The Megaleh Amukot (186) explains that these letters correspond to the 600,000 Jewish souls that exist (each  person is a part of a soul ). He also writes the word Yisrael is an acronym for “Yesh Shishim Ribo Otiyot LaTorah” – “There are 600,000 letters in the Torah”. The  Gemara in Kiddushin 30a says that there are 5,888 verses in the Torah. Even if each verse had 100 letters, and a quick check will reveal that the average is well below that, the Torah would still have less than 600,000 letters (see Chavot Yair 235).  

The Torah is know to have exactly  304,805 letters according to the counting recorded by  10th century Masorete Aharon Ben Asher in his Dikdukei Taamim. For the Torah mentioned by the Zohar Chadash to have 600,000 letters it must be almost twice as long as our Torah. However, we have ancient Bibles such as the Septuagint (third century BCE) that are almost to our texts So to say “There are 600000 letters in the Torah” is a puzzling statement. To answer this the sages tell us that all the letters are made of other letters except דוז”י כנו”ר , for example a ל is made of a כ and a ו on top of it. Also this is explained by Rebbe (R. Yehuda HaNasi) as he says: (BaMidbar 10:35-36) ranks as a separate book of the Torah. The Talmud says with this section God placed symbols above and below… because it ranks as a significant book unto itself (Talmud, Shabbat 115b). Thus this renders the Torah into seven books. 1) Genesis, 2) Exodus, 3) Leviticus. 4) The beginning of the book of Numbers up to these two verses, 5) These two verses, 6) The rest of the book of Numbers, and 7) Deuteronomy]. These two verses consist of 85 letters. The sages tell us these two verses enclosed by the ‘inverted NuNs’ can be a separate book of the Torah as sefer (book) must be at least 85 letters long. This division of the Torah to 7 books will not be revealed until Mashiach arrives. Right now, we only have 85 letters of of one book of the Torah the rest will be revealed and this will make up for the rest of the 600,000 letters of the Torah.

its interesting to note there are :

Letters and Words in the Torah

Words Letters
Genesis 20,512 78,064
Exodus 16,723 63,529
Leviticus 11,950 44,790
Numbers 16,368 63,530
Deuteronomy 14,294 54,892
Total 79,847 304,805

Rav Saadia Gaon wrote a poem about the letters of the Torah whose total of 792,077 does not match ours of 304,805. From where Rav Saadia Gaon got his list we do not know. But he definitely did not get it from counting letters in his Torah. How he could have used that list and exactly what this sage meant remains a mystery.

Letters in the Torah

א 27,057 ל 21,570
ב 16,344 מ 25,078
ג 2,109 נ 14,107
ד 7,032 ס 1,833
ה 28,052 ע 11,244
ו 30,509 פ 4,805
ז 2,198 צ 4,052
ח 7,187 ק 4,694
ט 1,802 ר 18,109
י 31,522 ש 15,592
כ 11,960 ת 17,949
Total  304,805


ט 1,802
י 31,522


R’ Yehuda Epstein, a student of R’ Chaim of Volozhin  pointed out that there are 43 verses from the Torah that are quoted in Psalms and Chronicles – 8 in Psalms and 35 in Chronicles.

same Gemara in Kiddushin states the following: The vav of gachon (Leviticus 11:42) is the middle of the letters of the Torah, darosh darash (Leviticus 10:16) is the middle of the words of the Torah, and the ayin of miyaar (Psalms 80:14) is the middle letter of Psalms. Simply counting the letters and words of these two books shows that everything on the list is incorrect.  for the vav of gachon to be the middle of the Torah, the Torah would need another 9,667 letters. That is a large number of letters to be missing.

R. Menachem Kasher (ibid.) quoted R. Yitzchak Yosef Zilber (in Shmaatin issue 43) who offered the following explanation. Almost all of the letters of the Torah are written in the standard Hebrew script in the standard size. However, there are some letters that are written in an unusual fashion and some that are written large or small. If one were to count all of the small and large letters in a standard Torah, one would find that there are exactly 16 of these letters. Of these, the ninth, the middle one, is vav of gachon. In other words, the Gemara was not referring to vav of gachon as the middle of all the letters of the Torah. Rather, it was referring to it as the middle of all the unusually large and small letters in the Torah. However, there is another tradition of large and small letters, that of R’ Yosef Tov Elem. But, even according to that tradition there are 32 such letters and the sixteenth is vav of gachon. While this explanation seems far-fetched, it is confirmed by noting that there are exactly seven unusually large and small letters in Psalms and the fourth – the middle letter – is ayin of miyaar.

Similarly, there are 77 instances of double words in the Torah (like Avraham Avraham and Lech Lecha). Of those 77 cases, the 39th instance – the middle one – is darosh darash. It is not the middle of all the words in the Torah but it is the middle of all the unusual double-words.

Large and Small Letters in the Torah

1. Genesis 1:1 5. Exodus 34:7 9. Leviticus 11:42 13. Deuteronomy 6:4
2. Genesis 2:4 6. Exodus 34:14 10. Leviticus 13:33 14. Deuteronomy 29:27
3. Genesis 23:2 7. Leviticus 1:1 11. Numbers 14:7 15. Deuteronomy 32:6
4. Genesis 27:46 8. Leviticus 6:2 12. Deuteronomy 6:4 16. Deuteronomy 32:18

some of the above is from http://www.aishdas.org/toratemet/en_pamphlet9.html 

In Masseket Soferim we find many traditions including these

  • (1) The letters of the first word of Genesis, “Bereshit” (In the beginning), must be spaced (“stretched” = “peshuṭin”; according to the Masorah, only the “bet” is large).
  • (2) The “waw” in the word “gaḥon” (belly; Lev. xi. 42) must be raised (“erect” = “zaḳuf”), because it is the middle letter of the Pentateuch (comp. Ḳid. 30a).
  • (3) The word “wa-yishḥaṭ” (And he slew; Lev. viii. 23) must be spaced, as it is the beginning of the middle verse of the Pentateuch (the Masorah designates the dividing verse as ib. 8, but does not indicate that any change is to be introduced in the form or spacing of the letters).
  • (4) “Shema'” (hear; Deut. vi. 4) must be placed at the beginning of the line, and all its letters must be spaced; “eḥad” (one), the last word of the same verse, must be placed at the end of the line (the Masorah has the “‘ayin” of “Shema'” and the “dalet” of “eḥad” large).
  • (5) The “lamed” in the word “wa-yashlikem” (and he cast them; ib. xxix. 27) must be large (“long” = “‘aruk”).
  • (6) The letter “he” in “ha la-Yhwh” (“the Lord”; ib. xxxii. 6) must be spaced more than any other “he,” as “ha” is here a separate word (comp. Yer. Meg. i.: “The ‘he’ must be below the shoulder of the ‘lamed'”; also Ex. R. xxiv.: “The ‘he’ is written below the ‘lamed.'” The Masorah has a large “he” as indicating the beginning of a separate word).
  • (7) The “yod” of the word “teshi” (thou art unmindful; ib. 18) must be smaller (“ḳaṭan”) than any other “yod ” in the Scriptures.
  • (8) The “yod” of “yigdal” (be great; Num. xiv. 17) must be larger (“gadol”) than any other “yod” in the Pentateuch (Yalḳ., Num. 743, 945).
  • (9) The last word in the Pentateuch, “Yisrael,” must be spaced and the “lamed” made higher than in any other place where this letter occurs (the Masorah has no changes).

Proverbs () begins with a large “mem”—which has the numerical value of forty—because it is claimed that Solomon, like Moses, fasted forty days before penetrating to the secret of the Torah. According to another explanation, the “mem” is the center of the alphabet, as the heart is the center of the body, the fountain of all wisdom, as revealed in Solomon’s Proverbs (Yalḳ., Prov. 929).

The large “waw” in “Vajezatha” (; Esth.ix. 9) is accounted for by the fact that all of Haman’s ten children were hanged on one large cross resembling the “waw” (ו; Yalḳ., Prov. 1059). The “zayin” in the same name is small, probably to indicate that Vajezatha was the youngest son.

Small Letters.

Passage. Hebrew Word. Translation. Hebrew Letter.
Gen. ii. 4 created he
Gen. xxiii. 2 weep kaf
Gen. xxvii. 46 weary ḳof
Ex. xxxii. 25 enemies * ḳof
Lev. l. 1 call alef
Lev. vi. 2 burning mem
Num. xxv. 11 Phinehas yed
Deut. ix. 24 rebelious first mem
Deut. xxxii. 18 unmindful yod
II Sam. xxi. 19 Jaare resh
II Kings xvii. 31 Nibhaz zayin
Isa. xliv. 14 ash (tree) final nun
Jer. xiv. 2 cry Ẓade
Jer. xxxix. 13 Nebushazhan final nun
Nah. i. 3 Whirlwind samek
Ps. xxiv. 5 vain waw
Prov. xvi. 28 whisperer final nun
Prov. xxviii. 17 man dalet
Prov. xxx. 15 give bet
Job. vii. 5 clods gimel
Job. xvi. 14 breach final ẓade
Lam. i. 12 nothing lamed
Lam. ii. 9 sunk ṭet
Lam. iii. 35 subvert ‘ayin
Esth. ix. 7 Parshandatha taw
Esth. ix. 7 Parmashta shin
Esth. ix. 9 Vajezatha zayin
Dan. vi. 20 very early first pe

Large Letters.

Passage. Hebrew Word. Translation. Hebrew Letter.
Gen. i. 1 beginning bet
Gen. xxx. 42 feeble * final pe
Gen. xxxiv. 31 harlot * zayin
Gen. l. 23 third generation * final mem
Ex. ii. 2 good * ṭet
Ex. xxxiv. 7 keeping nun
Ex. xxxiv. 14 other resh
Lev. xi. 30 lizard * lamed
Lev. xi. 42 belly waw
Lev. xiii. 33 shaven gimel
Num. xiii. 31 stilled * samek
Num. xiv. 17 be great yod
Num. xxiv. 5 how * mem
Num. xxvii. 5 cause final nun
Deut. vi. 4 hear ‘ayin
Deut. vi. 4 one dalet
Deut. xviii. 13 perfect * taw
Deut. xxix. 27 cast them lamed
Deut. xxxii. 4 rock * ẓade
Deut. xxxii. 6 Lord first he
Josh. xiv. 11 strength first kaf
Isa. lvi. 10 watchman ẓade
Mal. iii. 22 remember zayin
Ps. lxxvii. 8 forever * he
Ps. lxxx. 15 vineyard kaf
Ps. lxxxiv. 4 nest ḳof
Prov. i. 1 proverbs mem
Job ix. 34 rod ṭet
Cant. i. 1 song shin
Ruth. iii. 13 tarry * nun
Eccl. vii. 1 good ṭet
Eccl. xii. 13 conclusion samek
Esth. i. 6 white ḥet
Esth. ix. 9 Vajezatha waw
Esth. ix. 29 wrote first taw
Dan. vi. 20 dawn second pe
I Chron. i. 1 Adam alef


February 16, 2014, 2:28 pm
Filed under: BLACK GARMENTS, GARMENTS | Tags: , , ,


The medieval church and state demanded that Jews wear black at all times. The European countries generally decreed so-called “sumptuary” laws (The Latin word sumere refers to spending or consuming).  These laws required each social class in the feudal system to wear clothes appropriate to their rank. Hence, the upper class wore gaudy clothes of many colors and ornamented profusely. By law, Jews were non-persons and had to wear black clothes so they could be identified at once.

  R. Eliezer Ze’era once put on a pair of black shoes and stood in the market place of Nehardea. When the attendants of the house of the Rosh Galuta met him there, they said to him: ‘What ground have you for wearing black shoes?’

He said to them: ‘I am mourning for Jerusalem.’ They said to him: ‘Are you such a distinguished person as to mourn over Jerusalem?’ Considering this to be a piece of arrogance on his part they put him in prison.

(Bava Kama 59b)

Meir Nativ says wearing black shows “cafira” (denial of the Torah)

R. Beroka Hoza’ah used to frequent the market at Be Lapat where Elijah often appeared to him. Once he asked him, is there any one in this market who has a share in the world to come? He replied, No. Meanwhile he caught sight of a man wearing black shoes and who had no thread of blue on the corners of his garment and he exclaimed, This man has a share in the world to come. R. Beroka ran after him and asked him, What is your occupation? And the man replied: Go away and come back tomorrow. Next day he asked him again, What is your occupation? And he replied: I am a jailer and I keep the men and women separate and I place my bed between them so that they may not come to sin; when I see a Jewish girl upon whom the Gentiles cast their eyes I risk my life and save her. Once there was amongst us a betrothed girl upon whom the Gentiles cast their eyes. I therefore took lees of red wine and put them in her skirt and I told them that she was unclean. R. Beroka further asked the man, Why have you no fringes and why do you wear black shoes? He replied: That the Gentiles amongst whom I constantly move may not know that I am a Jew.

(Tynit 22a)

If there is a royal decree, one must incur martyrdom rather than transgress even a minor precept. When Rabin came, he said in R. Johanan’s name: Even without a royal decree, it was only permitted in private (Chy bihem); but in public one must be martyred even for a minor precept rather than violate it. What is meant by a ‘minor precept’? — Raba son of R. Isaac said in Rab’s name: Even to change one’s shoe lace.

Rashi :Jews wear white shoe laces, idolaters wear black shoe laces.

 From here we see its better to die “Kidush Hashem” than to put on black shoe laces , all the more so black shoes, needless to say a BLACK GARMENT Chas vShalom

(Sanhedrin 74b)

R. Elai the elder said: If a man sees that his evil inclination is prevailing upon him, let him go to a place where he is not known, and put on black garments and wrap himself up in black garments, and let him do what his heart desires; but let him not profane the Name of Heaven publicly!

(Chagigah 16a)

R. Eliezer said

If the halachah agrees with me, let the stream of water prove it!’ Whereupon the stream of water flowed backwards’

They took a vote and excommunicated him. They said, ‘Who shall go and inform him?’ ‘I will go,’ said R. Akiba, ‘lest an unsuitable person go and inform him, and thus destroy the whole world.’ What did R. Akiba do? He donned black garments and wrapped himself in black, and sat at a distance of four cubits from him. ‘Akiba,’ said R. Eliezer to him, ‘what has particularly happened to-day?’ ‘Master,’ he replied, ‘it appears to me that thy companions hold aloof from thee.’ Thereupon he too rent his garments, put off his shoes, removed his seat and sat on the earth, whilst tears streamed from his eyes. The world was then smitten: a third of the olive crop, a third of the wheat, and a third of the barley crop. Some say, the dough in women’s hands swelled up.

A Tanna taught: Great was the calamity that befell that day, for everything at which R. Eliezer cast his eyes was burned up. R. Gamaliel too was traveling in a ship, when a huge wave arose to drown him.

(Bava Metzia 59b)

The Ar”i said that on Shabot you need to dress in white Garments, not other colors. Chym Vetal saw souls dressed in black after leaving the world. They said it was punishment for wearing black on Shabot

(Shar Cavanot p.30)

You will be wearing a garment in the world to come that you are building while you have a body in this world. This garment is made from our fulfillment of the God’s commandments, the detail in the nature of this garment will be according to one’s inner intentions cavannah” when doing the commandments. It is only these things that you will take with you when you leave this world. Everything that is permitted to you in this world should be used for this end. To make Your soul’s garment that it will need to wear in the world to come. The “Talit” (4 cornered Biblical garment with fringes). Is a Garment of light. It is as a curtain above our heads above which is upper lights of Heaven. The “Talit” reminds us of the garment of our soul we will wear in the world to come.

In Tikunim its written that Four white garments, all of them are mercy through the name of יהוה . There is nobody who can forgive forbidden relationships except for Him. Four garments of gold all of them judgment from the side of אדני, nobody can forgive idol worship except for Her.

Rabbeynu Bachya In Parshat Shoftim writes that wearing Black on Shabot was the custom of the Idolaters in Bavel. Shabat for them was a day of mourning and self afflictions. It was their day to worship the planet Saturn whose wrath they wanted to mitigate by mourning wearing Black self flagellation. 

The Cohens Four white garments, being a head covering (turban), a belt, a body covering (tunic) and pants. all of them mercy though the name of יהו”ה , the God by them forgives forbidden relationships. The Cohen Gadol wore Four additional garments of gold that are judgment from the side of אדנ”י , by them the God forgives idol worship.





February 16, 2014, 1:58 pm
Filed under: Creation, elements, sefirot | Tags: , , , ,



UPDATED May 31st 2016

It’s taught in Tikunim that in the Keter depends children, life and money of man. In Moed Katan 28A it says “children, life, and money, these things don’t depend on merit” as they depend on “mazel” which is from Keter.

Chesed (kindness) is merit

Malchut, is the action of the commandments, which dwells in the limbs of the body. In the Malchut everything is completed above and below.

The first letter of the Torah is the letter “ב” of “בראשית”.  Signifies that the seed of the Torah is in Binah. That is where the energy comes to Z”a Torah).

Its written in Midrash that water, air and fire existed before creation of the world. Water produced darkness and that fire produced light and air produce “Chuchmah” (Creative Wisdom)

Midrash  Rabbah Shemot says that water, wind, and fire preceded the creation of the world: Water conceived and gave birth to darkness; fire conceived and gave birth to light; wind conceived and gave birth to wisdom.and with these six things the world is maintained: with wind, wisdom, fire, light, darkness, and Water.

The Ar’i teaches in Safer Lekutim that the first three sefirot during the “week” (of divine time) of creation manifest on the first “day” the emanation of each of the seven latter sefirot occurred each on different days. The last sefirah, malchut, was emanated on the seventh day. This was the first “day” (in the sense that the creation was complete.

Everything is comprised of ten Sefirot, each comprised of ten inner Sefirot, and so on, indefinitely. Sefirot are Divine will as ‘nanhaga’ (Divine providence), the God’s way of ruling the world. The are 10 sefirot, powers of ruling. Everything that exists comes in to being and is “manipulated” by a combination and arrangement of these powers. Just as everything in the world is made from a combination of the 118 elements of the periodic table of elements. So to in its root and source all physical and spiritual things are composed of a combination of the 10 sefirot.                                  The sefirot of Tikkun are divided into three lines. These are Kindness, Judgment and Mercy (Chesed, Din, Rachamim). Kindness is the line on the right, Judgment the line on the left and mercy the middle line, between the other two lines.  The three sefirot Chochmah, Chesed and Netzach make up the right line, the sefirot Binah, Gevurah and Hod make up the left line, and the sefirot Keter, Tiferet and Yesod make up the middle line. The right and left  lines become connected and synthesized as one, through the middle line of Keter, Tiferet and Yesod.







The “kiyor” in our “parsha” here is introduced separated from all the other vessels of the “Mishcon” (Tabernacle).  mentioned after all the rest of the vessels,

The Seforno teaches that the “kiyor” is not mentioned above with the rest of the vessels because its intent was not to directly cause the Shechinah (Divine Presence) should reside in the Sanctuary, as the other vessels but to prepare the kohanim for their service. All the other vessels fulfilled a direct service of God in the Mishkan and caused Godliness to rest therein. The “kiyor”, on the other hand, served the purpose of washing the hands and feet of the kohanim before they served in the Mishkan. The  “kiyor” therefore was a preparation for the kohanim for their service and not part of the service of the “mishcon” itself. The Torah relates that the copper used for making the “kiyor”  was from copper mirrors donated by the women. The mirrors  were made for and used to help the women enhance their power of attraction and temptation so to arouse their husbands’ desire, copulate with them and conceive children making greater the nation of Israel. By using the Mirrors to make the “kiyor” the darkness  is turned to light this shows the excellence of light emerging from darkness. A object of seduction becomes one of Holiness.

   The“kiyor” was situated between the Tent of Meeting and the altar. In Mishna, Keilim R. Yossi stated: “In five respects in the area between the Ulam and the altar on par with the Heichal: for those afflicted with blemishes, or with a wild growth of hair, or who have drunk wine, or whose hands or feet are unwashed may not enter there.”

Moshe acted as a “Cohen” for the seven days of consecration of the “Mishcon”. Moshe’s descendants were deprived of priesthood as it is says, “But as for Moshe the man of God, his sons are named among the tribe of Levi;”.

When the Hebrews left Egypt they Sacrificed Lambs, in this Parsha they made the golden calf. Why these animals ?

During the period of the Exodus from Egypt, the astrological sign dominating the era was Aries the ram. This is why a lamb, related to the ram was the Paschal sacrifice. The lamb was the main God of the Era to the Egyptians and so the Hebrews killed it in the month of its greatest dominance, Aries the ram dominates the Hebrew month of Nisson. The month of Passover. This “mazal” dominated events for 2,000 years, from about the time of Avraham until the time of the destruction of the Second Temple. This was a time of severe judgment, for Aries is ruled by the planet Mars, who rules over blood. The epoch of Taurus the bull is what preceded the epoch of Aries. According to the astrologers, it was during the epoch of Taurus that Adam first walked the earth. The Erev Rav therefore considered this to be an auspicious sign. Thus, when they chose an image that they wished to represent GOD, they took the image that they thought was the highest and most powerful image. They could not conceive that GOD was above images and astrology. Also the gold calf was made of 120 talents of gold, corresponding to the 120 permutations of the 5 letters of the name Elokim. They thought they could replace God, not so smart.

The wicked Egyptians worshipped Aries and Taurus (ram and bull) because they ascribed to these animals special powers, and therefore did not eat them. The Egyptians worshipped Aries which is symbolized by a ram therefore they abstained from killing sheep, and held shepherds in contempt as its written “behold we shall sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?” (Ex. 8:22) and “for every shepherd is an abomination to the Egyptians” (Gen. 46:34) Idolaters objected also to killing cattle which they held as a object of worship. The people of India up to this day do not slaughter cattle.

There for the Torah commands us to offer sacrifices of these kinds:

You shall bring your offering of the cattle, the herd and of the flock” (Lev. 1:2)

By this the sacrifices would keep us away from idol worship and blot it out of our memory.

If Yisrael would have accepted donations from all of the world through the Mikdash. They would have refined the whole world but because of  the sin of the golden calf  they fell from this level and the “tikun” fixing could not be achieved. The “erev rav” (mixed multitude) brought on this calamity. Our first priority must be to separate from the “Eirev Rav”.

Our sages of Blessed memory have said ”The Shabot is equal in importance to all the other commandments”, ”observing the Shabot properly is equivalent to observing the whole Torah”. Looking closely at this weeks parsha we may see a bit of illumination concerning this concept. The Rambam teaches that Parshat Ki Tisa teaches the parameters of the “melachot” (forbidden labors of Shabbot)  are learned from the “Mishkan”. (Tabernacle) specifically its construction.

It says ”The children of Israel shall keep the Shabot through out their generations” and other words giving us the Shabot and then immediately ”And he gave to Moses, when he finished talking with him upon Mount Sinai, two tablets of Testimony, tablets of stone, written by the finger of God” (exodus 31). May we all be able to commune with God on the Holy Shabot and be granted our portion in the Torah. The Torah was given on Shabot which was the Holiday of Shavout.

Like all parts of the Torah here also we can see ways to strengthen our attachment to our Creator, may His Name be blessed. Let us look to before Moses came down from Mount Sinai with his face shinning to great to behold. When they put a vail on him to shield his brilliance from sight. Just before Moses came down God told him ”You shall not offer leaven with your sacrifice” (exodus 34). Our sages tell up leaven represents arrogance, pride and self love. How can one truly serve God will all their heart when they believe their thoughts and desires are most important. There is no room for this self love in sacrifices or fulfilling Mitvot (Biblical commandments), for heaven forbid this self love may get in the way from fulfilling a precept with the greatest expression of the love of God. By nullifying ourselves to become a vessel for Supernal will, the way of God we can as alluded to by the commandment of giving the first born to God. Which is also given in this section. Realize that God comes first, no matter what. We should serve God above all with our time, our selves our money all that we have as King David said, peace unto him ”The Torah of your mouth is better to me than thousands of gold and silver.” (Psalm 119). We are told here not to leave any of the Passover offering till the morning. We know that sacrificial meat held past the allotted time for eating is ”piggul” (forbidden), and cannot be eaten by us. God tells us in his Torah ”My offering, my food to be consumed by my fire”. As part of the sacrifices we are able to have as food, if one ate it in the allotted time. So from ”My offering, my food” we can see the the service of God in some way is food to God. This is also as the verse in Psalms ”Give strength to God” (psalm 68). We should not delay in bringing this to him, before it is “piggul”, too late. What could possibly be more important than doing the will of the God. We should run to do His commandments. There is nothing else. May it be that by not offering sacrifice or Divine service with leaven, being barriers of self love of one’s own ego, we can bring God the first born. Bring everything to Him. As God comes first and we will not delay in his service, allowing the offering to become “piggul”, but we will run to fulfill His commandments and do them in a very beautiful way that leads to true piety like is talked about in path of the Just by the Ramcha”l. One must have zeal as this will bring Holiness which will bring prophesy and this brings Eliyahu.1 Those who while in this world strengthen themselves with the having bold zeal in things of Holiness. When they fall in this world they quickly work to rise to a higher level. Then we will see the verse fulfilled ”I will do marvels, such as have not been done in all the earth, nor in any nation; and all the people among you shall see the work of the Lord; for it is an awesome thing that I will do with you.” (Exodus 34) With our Righteous Messiah quickly in our days.


A driverless car has been developed in ISREAL
February 12, 2014, 11:18 am
Filed under: Uncategorized


The Jerusalem-based vehicle safety systems manufacturer Mobileye has entered the automatic car development market with the goal of developing a driverless car. TheMarker has learned that Mobileye is collaborating with American electric car manufacturer Tesla and is studying systems it is developing in Israel.

Mobileye’s system is based on five cameras – two in front, one in back and two on each side of the vehicle — and is synchronized with the car’s navigation system. According to information Mobileye has made public in the past, its automatic driving system ensures distance from other vehicles, maintains the center of the lane and can identify traffic lights and signs. Using the side cameras, the car can cross an intersection that does not have traffic lights, and can change lanes in urban traffic. The system has been tested on cars manufactured by Opel, Audi, Toyota and Nissan.

February 4, 2014, 12:49 pm
Filed under: REBUKE, Repentance | Tags: , , , , ,






UPDATED July 25th 2016

We must correct ourselves and return from our lacking and our weakness1. We can fix our past errors right now in the present. All we need to do is change the way we think, feel and act from that which was or is in error. You need to make the difference. This correction at the proper level causes even the evil mixed in our good to return to good. This will bring all the sparks of light that have not been “elevated” to a holy place. 2We must arouse complete returning so to seize in the source of one’s Soul. So to be able to kill in war his evil inclination.3

God at times prevents sinners from repenting as they must die to fix their wicked deeds, repentance is not enough. It was so with the King of the Amorites Sichon. As written concerning Sichon: “The Lord your God hardened his spirit and made his heart firm (Deut. 2:30). The same applies to Pharoe the ruler of Egypt as its written many times there “God hardened his heart”. Certain sins can only be cleansed by death. We should be spared from such situations.


God wants our hearts concerning this Isiah says :

” And God said, Since this people draw near me, with their mouth, and with their lips honor me, but they have removed their heart far from me, and their fear of me is a commandment of men learned by rote. ” (29)

. Great Holy men acquire divine creativity so to be able to war with their evil inclination. Till their heart is empty of their evil inclination as it has been killed. This limits all kinds of desires and loves of this world. So that they will go to do the will of GOD in meditation and unification arousing a ruling creating many kinds of love and desire flaming from his heart. Like a man who burns in love. He has no love for things of this world. These things don’t occur to him at all.4 Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from the world of Divine Emination (Atzilut). It is flow of “your God”. By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Divine Presence, he receives anything from Supernal Wisdom So go in and ask for Divine creative Power in great desire, desire of your Soul (Nefesh). Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Divine creative Power of prophesy. You must work for this day and night. From the desire for Divine names. This is the intention. Choice love and desire. These are the general principles. The name of Will and Delight (Keter) is to them all. It is the first cause close to thought that arrouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level calledחשק  (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק (desire) is a אות(spiritual sign) Through this there will be a אות (miraculous sign) in our צבא(hosts). Then one can begin eating the herbs of the field. All the prayers of man his actions and “fixings” are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot (Divine Palaces). All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper “navua” (prophesy). With the herb of the field they can enter in peace and go out in peace.

Two exiles of Yisrael coorespond to the 2 rebukes to the Jewish people found in the Torah in Parsha Parshas Bechukotai and the one in Parsha Ki Tavo. Our sages teach us that the exile to Babylonia and the redemption from it are predicted in Parshas Bechukotai, while the last exile by the Romans is predicted in Parsha Parsha Ki Tavo..

In The Shulchan Aruch (book of Torah law) it says that if we are certain our rebuke will not stop someone’s unintentional violation of a commandment, we should not rebuke them. It is better that they are sinning unintentionally (without knowledge).. The law makes a exclusion to this rule in the case of something mentioned directly in the Torah.


February 3, 2014, 4:03 pm
Filed under: Gematria | Tags:

208=8x 26 = יצחק

182= 7x 26= יעקב


156= 6 x 26 = יוסף

130 = 5 x 26 = סיני

676 =26 x 26 = קהל ישראל

1820 = 70 x 26 = times יהוה appears in the Torah

There are 26 generations from Adam to Moshe

The 10 commandments occupy 26 lines in the Torah

There is exactly 182 letters in the “Brachah Avot” of the Amidah = 7x 26

week day “Amida” invokes יהוה 26