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The Definitive Biblical phenomena
Anyone who does not believe the Bible is from heaven after reading this book is an idiot or in denial
What you are about to see is staggering. That is why I call it “The Definitive Biblical phenomena” . The only explanation of this phenomena is that it is “the work of God” as you shall see.
People ask why should I believe in God. , Why should I believe what’s written in the Bible, is from God? Why should I accept the Bible as the word of God more than any other religious book ?. I will tell you, even more than this. I will show you. You will see how it all adds up, as we will see!
I will begin by explaining to you a few things, and then we will examine “The Definitive Biblical phenomena”. There is a ancient teaching in the Oral tradition that the Bible is learned and explained by 32 methods. The 29th of these 32 methods is called gematria (numerology). It is taught that the numerical values of the Hebrew letters were given to Moses at Mount Sinai.
Hebrew is the Divine language of the Bible, it’s the original language of the Torah. It is the code and the conduit through which God created and re-creates and sustains everything that is. We will discover just how true this is in the following pages. Before we look at the “The Definitive Biblical phenomena” in Hebrew, the Original language of the Bible. Hebrew is called the “Holy Tongue”, and we will see and come to know why. We shall look at the “The Definitive Biblical phenomena” using English. In English the Letter to number correspondence is :
A=1,b=2,c=3,d=4,e=5,f=6,g=7,h=8,i=9,j=10,k=11,l=12,m=13,n=14,o=15,p=16,q=17,r=18,s=19,t=20,u=21,v=22,w=23,x=24,y=25,z=26
To start with know :
Bible=30=Peace
as it is written :
“Her ways are ways of pleasantness, and all her paths are peace.”
(Proverbs 3:17)
Israel=64= True=Chosen
A true Bible=95=The Torah=I God word
The Bible=63=A Torah
Jewish Bible=104=A Holy Book
Now this is not a coincidence
We also find, Wisdom=83=Prayer
It is a wise thing to pray and there is a Wisdom to the method of prayer itself.
Now I will show you a sign of the “The Definitive Biblical phenomena” . This group of expressions directs us to the fact that there is a Biblical code. All of the phrases that follow have a numerical value of 153. These things have no statistical right to even exist. This is “the work of God.”
153=GEMATRIA WORDS = BALANCING THE BIBLE CODE = THE REVEALING
CODE =ENGLISH WORDS =THE LAST LANGUAGE=NUMBERED GRAMMAR=
CALCULATED GRAMMER =THE KINGDOM OF GOD= BEHOLD MY PEOPLE =
HOUSE OF ISRAEL= THE CHILDREN OF GOD = GOD SET IN ORDER= THE
HOLY WORD= IN THE HOLY PLACE = THE ORACLES OF GOD = UNIVERSAL
LIFE = SPIRITUAL EDEN = THE TRUE LIGHT = VOICE OF GOD – NOW=
SPIRITUAL MAN= SIGN OF WISDOM= THE HOLY LIST = THE “TRUTH” GATE
= HOLINESS DOOR = THE LORD’S CODING= ALPHABET MESSAGES
= HEAVENLY FORMED= I AM GOD – INFORMING= SEEK SALVATION
= WISDOM PROOF= THE ENCODED PROOF = DEEPER KNOWLEDGE
= SECRET WISDOM= MUST EXPLAIN = WONDERS SHINE= SCIENTIFIC LIGHT
= LIFE’S MYSTERY= THE HOLY ORDER= TRUE SECRETS=
REVEAL HOLY BIBLE= HIS BLUEPRINT = BIG HEAVENLY BOOK
= TEACH HOLY LIGHT= CODING EQUATIONS = EQUATIONS SPEAK =
VOICE OF GOD CODING = THE NUMBER OF GOD= FOUNTAIN OF LIFE=
NUMBERED ENCODING= GOOD MATHEMATICS= THE ENCODED SECRET=
CALCULATED ENCODING = THE DIVINE BIBLE CODE = BIBLE CODE
KNOWLEDGE = 1 KNOW DIVINE CODE = AN AMAZING TEACHING =REVEAL
DIVINE CODE = LOOK THE EVIDENCE = TO REVEAL LAWS =BEHOLD
TREASURE=IF LEARN HEBREW CODE=153
It is interesting to note that “and they will find” in Hebrew is the word וימצאו it has a numerical value of 153.
With the English Gematria we will see the “The Definitive Biblical phenomena” Alludes to the encoded Biblical proof. In the Hebrew we will see revealed amazing secrets of Holiness. English gematria (numerology) also identifies evil clearly so one knows what to avoid. Now I will present a list of many of the Prohibitions of the Bible they all have the numerical value of 111.
It is written “ A blessing, if you obey the commandments of the Lord your God, which I command you this day;
And a curse, if you will not obey the commandments of the Lord your God, but turn aside from the way which I command you this day, to go after other gods, which you have not known.”
(Deuteronomy 27-28:12)
OTHER GODS=111
if a killer man=111
Exodus 20:13 “You shall not murder”
if not save=111 (LIFE)
Leviticus 19:16 “Neither shall you stand idly by the blood of your neighbor”
if he kidnap man=111
It is forbidden to kidnap another person is referred to in
Exodus 20:13 “Do not steal”
if I hit mom dad=111
Exodus 21:15 “And one that hits his father or his mother shall surely be put to death”
be adulterer=111
Exodus 20:13 “You shall not commit adultery”
IF HE DID COVET A =111
Deuteronomy 5:18 “You shall not desire your neighbor’s house”
one is a thief=111
Leviticus 19:11 “Do not steal”
if he robs a man=111
Exodus 21:37-22 “If a man shall steal…”
I bad to a slave=111
Leviticus 25:43 “You shall not rule over him with strictness”
he did defraud of a=111
Leviticus 25:14 “You shall not defraud one another”
be usury=111
Leviticus 25:37 “You shall not give him your money for interest, nor may you give him your food for increase”
if I take a pledge=111
Deuteronomy 24:10 “You shall not go into his house to take his pledge”
I did gossip=111
Leviticus 19:16 “You shall not go around as a tale-bearer among your people”
who do shame=111
It is forbidden to embarrass others
Leviticus 19:17 “And not bear sin because of him”
if hold a hatred=111
Leviticus 19:17 “You shall not hate your brother in your heart”
TAKE LIED OATH=111
We are prohibited from taking vain oaths
Exodus 20:7 “You shall not take the name of the L-rd, your God in vain”
VOW BROKE=111
Deuteronomy 23:22. “When you vow a vow to the L-rd your God do not be late in paying it”
SAY CURSE=111
Leviticus 19:14 “You shall not curse (even) the deaf”
make blaspheme=111
Exodus 22:27 “Do not curse God”
I a bad judgment=111
Leviticus 19:15 “You shall do no unrighteousness in judgment”
if favor one=111
Exodus 23:3 “You shall not favor a poor man in his cause”
DO SWEAR LIE=111
Leviticus 19:12 “And you shall not swear falsely by my Name”
SAYING BRIBE=111
Exodus 23:8 “And you shall take no bribe”
stumble do=111
Leviticus 19:14 “You shall not put a stumbling block before the blind, but shall fear your God; I am the Lord.”
WITCHCRAFT = 111
Exodus 22:17 “You shall not allow a witch to live”
NECROMANCY = 111 Deuteronomy 18:11 “There shall not be found among you… a necromancer”
If he SEEK A DEAD MAN=111 Deuteronomy 18:10-11 “There shall not be found among you… a medium”
you did magic=111 You shall not use incantations Deuteronomy 18:10-11 “There shall not be found among you… a charmer”
HE LEAD TO A IDOL=111 You shall not urge another to worship idols
Deuteronomy 13:12 “And you shall do no more wickedness like this among you”
MADE TREE IDOL=111 Deuteronomy 16:21 “Do not plant for yourself an Asherah of any tree near the altar of the L-rd thy God”
SORCERIES = 111 Deuteronomy 18:10 “There shall not be found among you… a sorcerer”
Do not a pay=111 Leviticus 19:13 “The wages of a hired worker shall not be left with you overnight until the morning”
IF ADD MORE LAW=111 Deuteronomy 13:1 “You shall not add to it”
LESSEN A LAW=111 Deuteronomy 13:1. “You shall not subtract from it”
take a corner=111 Leviticus 23:22 “You shall not reap the corners of your field
did ears a fallen=111 Leviticus 23:22 “Nor shall you gather any gleanings of your harvest…, you shall leave them to the poor and to the stranger”
reap a sabbatical=111 Exodus 34:21 “In plowing and in harvest you shall rest”
be seed a sabbatical=111 Exodus 34:21 “In plowing and in harvest you shall rest”
be reap jubilee=111 Leviticus 25:11 “Neither reap that which grows of itself in it”
he seed a jubilee=111 Leviticus 25:11 “You shall not sow”
If I did incest=111 Leviticus 18:6 “No person shall approach a close relative and act immodestly”
do a sodomy=111 Leviticus 18:22 “Do not have a relationship with a male as you would with a woman”
I be beast sex=111 Leviticus 18:23 “Do not act indecently with an animal”
I is harlot=111 It is forbidden to take a woman as a wife without marriage
Deuteronomy 23:18 “There shall be no indecent women among the daughters of Israel”
I a early food=111
It is forbidden to eat “Orlah”Leviticus 19:23 “For three years it be forbidden to you; it shall not be eaten”
a bugs I did eat I=111 Leviticus 11:41 “And every creeping thing that creeps upon the earth is a detestable thing; it shall not be eaten”
bug in food I did=111 It is forbidden to eat insects that developed inside fruit or seeds Leviticus 11:42 “Among all creeping things that creep upon the earth, you shall not eat them for they are an abomination”
he eat bad sea food=111 Leviticus9:11 These shall you eat of all that are in the waters; whatever has fins and scales in the waters, in the seas, and in the rivers, those shall you eat.
is forbidden to eat non-kosher fish=111
Leviticus 11:11 And they shall be a detestable thing to you, you shall not eat their meat”
be a mix kinds=111 Deuteronomy 22:11 “You shall not wear a garment of Sha’atnez, of wool and linen together”
I thigh vein=111
Genesis 32:33 “Therefore the children of Israel shall not eat the sinew of the thigh-vein”
leaven be eaten =111
Exodus 13:3 “No leavened bread shall be eaten”
be eating blood=111
Leviticus 7:26 “You shall not eat any blood”
If I EAT a HOLY=111
Exodus 29:33 “But a stranger shall not eat of them because they are holy”
I anoint a man=111
Exodus 30:32 “Upon the flesh of man it shall not be poured”
defiled him of a dead=111
Leviticus 21:1. “He shall not become impure for the dead among his people”
be sacrifice damage=111
Leviticus 22:20 “Whatever has a blemish you shall not offer”
sacrifice late=111
Leviticus 19:6-8 “And if anything remains until the third day it shall be burnt in fire. And if it be eaten at all on the third day…that soul shall be cut off from among his people”
do baby of mom=111
Leviticus 22:28 “You shall not slaughter it and its young on the same day
if I castrate =111
We are forbidden to disable a male – man or animal – from fathering children, Leviticus 22:24 “Neither shall you do this in your land”
DOES A WORK=111
Exodus 20:10 “You shall not do any manner of work”
make a shaving=111
You shall not shave your beard with a razor
Leviticus 19:27 “Neither shall you mar the corners of your beard”
corners a head=111
Leviticus 19:27 “You shall not round the corners of your heads”
did cut flesh=111
Deuteronomy 14:1 “You shall not cut yourselves”
YOU MAKE A BALD=111 Deuteronomy 14:1 “Nor make any baldness between your eyes for the dead”
and molech child=111
Leviticus 18:21 “Do not give any of your children to set them apart to Molech”
IF IN EGYPT=111
You may never settle permanently in Egypt again
Deuteronomy 17:16 “You shall never again return that way”
eat a milk meat=111
It is forbidden to eat meat and milk together
Exodus 34:26 “You shall not boil a kid in the milk of its mother”
Probably all 365 prohibitions of the bible could be presented here but the purpose of this book is not to teach all the laws, but to reveal the “The Definitive Biblical phenomena”. It is interesting to note that “he will command” in Hebrew יצוה has a numerical value of 111.
Here are a few more evil things all having the numerical value of 111
LUSTFUL = 111
He is racist =111
Unkosher=111
Has no love=111
Hate Torah=111
STUBBORN = 111
CORRUPT = 111
HARDENED HEART = 111
HELL: A REAL PLACE=111
HELL BURNS =111
Graven image=111
OTHER GODS=111
IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOK ARE FREE HERE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !
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Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else
2) “The Definitive Biblical phenomena”
3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of “יהו“ה Yhv”h
13) “Markava” The Divine chariot
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Now, we shall look in the Hebrew, the Holy tongue, the original language of the Bible and reveal matters of “Holiness”. Know, concerning Hebrew gematria sometimes in finding the numerical equivalent of a word, we increase the total by one. This ancient practice in gematria is called adding a collel. This means to include the value of 1 for the word or phrase itself. The Hebrew letters and their value is as follows :
1=א ,
ב =2
ג =3
ד =4
ה =5
ו =6
ז =7
ח =8
ט =9
י =10
כ =20
ל =30
מ =40
נ =50
ס =60
ע =70
פ =80
צ =90
ק =100
ר =200
ש =300
ת =400
To start with, let us start with the question itself “Why Torah ? ” or in Hebrew :
למה תורה = 686= תפארה (beauty) as in the verse :
“In that day shall יהו”ה צבאות (the Lord of hosts) be for a crown of glory, and for a diadem of beauty, to the residue of his people” (Isiah 28:5)
The expression “In that day” always refers to the time of redemption. You want to be counted among this “residue of his people” at that time. As those will be the ones given by God a crown of glory, and for a diadem of beauty. The beauty referred to here is Torah.
אלהי”ם חיים פה(239) + יהו”ה(26) + רצון(340)= 611 = תורה
The will of the living Lord God is here=Torah
To become one with the will of God, it is to know, feel and act appropriately it is to manifest the will of God as it is written in the Torah. If you look into the Torah in truth, you will know what is right to do in this world. As in the Torah is the will of the living God for all people in every place and for every time.
שלם(370) + אדם (45) + בצדק (196) = 611 = תורה
In righteousness man is complete = Torah
From this we see that by the ways of righteousness as set forth in the Torah a man will become whole, complete.
יעקב (182 ) + שלם (370) + הלכה(60) = 612 = תורה +1 (word)
Law completes Jacob = Torah
The word for “law” here is in Hebrew halachah , which comes from the root Halach which means to walk. The law of the Torah – halachah is the way a man should “walk” in this world. By walking in the way of the law of the Torah Jacob becomes complete. Jacob became called Israel as he perfected the trait, the spiritual power called in Hebrew Teferet which means harmony and Balance. By walking in the way of the Torah a man becomes in harmony and balance physically, emotionally and intellectually. A man becomes complete. As shown by the equation above.
יהו”ה פה(111) + אמת(441) + הלכה(60) = 612 = תורה +1 (word)
Law is true God is here = Torah + 1
Again here the word for Law is Halachah which means to walk. When one walks this way on the path of the law, as show by the equation above they are not alone ever. As in this place they are walking “God is here”. With the True law as found in the Torah God is there with them. One must learn the Law of the Torah and walk in it. Then God will be always with them where ever they go. They need to understand the Law of the Torah which is true. The God is in the True Law, this is Torah.
עלי (110) + אמת(441) + הלכה(60) = 611 = תורה
To me is true law = Torah
The Torah-Bible speaks for itself. The God is telling us He has the Law that is true. The Torah is Divine Law it is a possession of the God. It is His and we have the blessing, the privilege of having this supernatural Law, God’s law in this Physical world. The laws obviously are not of this world, but a gift from above to sanctify us. This is obvious with the laws of Shobbot, Teffilin and the way of prayer we have received as a tradition from the prophets. These are God’s we could in no way come to these things intuitively, so they are God’s so it says, “To me is true law = Torah”
אמת(441) + הלכה(60) עם +(110) = 611 = תורה
With true law= Torah
The Torah is with true law, but this is not the Torah. The Laws and stories are only a external garment of the Torah. The Torah, the Book written made by God is much deeper than even this. So it says “With true law= Torah”, but to the Torah is a lot more. Like the God, the Torah has aspects of the infinite to it. The Torah is not only a instrument of intellectual pursuits. The Torah is the source of the creation, and that which sustains all worlds. From the Energy of God in the letters of the Torah the worlds were created and are continually sustained.
אמת(441) + הלכה(60) פיך+(110) = 611 = תורה
Your mouth of true law = Torah
In the Torah God Speaks so many times as it is written “And the Yhv”h spoke to Moses, saying,” (Exodus 13:1). The God has no mouth, as Physicality in no way pertains to him. But if we were to speak about the mouth of God it would have to be His Torah. There are other ways God speaks through his Torah.
אמת(441) + הלכה(60)נס +(110) = 611 = תורה
Miraculous true law= Torah
The Torah is full of “miracles”. One who does God’s will by acting according to His law should not be surprised when they are surrounded by revealed Divine providence and miracles. This is so as the nature of the God is not physical, not bound by space or time. So by your becoming attached to God. By being united with his ‘will”, in your thoughts speech and actions, fulfilling His law. You become closer to God and His providence. This is all evoked by his “Miraculous true law”
אמת(441) + הלכה(60) ומדין +(110) = 611 = תורה
And from judgment is true law= Torah
The God has given a “true law” from correct judgment, and this is the Torah. The word for judgment in our equation is דין , this word alludes to restriction. By the law of the Torah our thoughts, speech and actions are “restricted” shaped to form a perfect vessel for the light of God. By this light our bodies and souls come into correct alignment and closer to complete actualization of our souls and bodies potential powers. Bringing forth that which has yet to be revealed. By transgression of the Laws of the Torah brings forth the opposite fate.
אמת(441) + הלכה(60) ליסוד+(110) = 611 = תורה
To the foundation of true law
The foundation of true law is in the Torah. In the Torah the God has given us 613 councils, words of advice to man to make the most of a man and guide his world to the best result. The word “foundation” יסוד refers to one of 10 Sefirot (Divine emanations) which is called יסוד (Yesod) . It is the “Gateway” of energy. The way to walk which is upright. All the spirituality in the world will not help if one does not have a firm יסוד (foundation). A building built with a poor foundation will not amount to much and eventually will collapse. In the Torah is the foundation of the true law all 613 councils, words of advice, 613 laws. All 613 laws are revealed in verses of the Torah.
והושע(387) + רוחי(224) = 611= תורה
My Spirit and Salvation = Torah
The Spirituality , Divine energy that guides and sustains the creation is from the Torah. Open up the Torah and read it and reveal the Spirit of God into yourself and the world. Based on your understanding, the love in your heart toward God and man and Divine mercy will be the quantity and quality of the Holy Spirit that will be revealed. Ultimately reaching the level of revelation of spirit called the “Spirit of Holiness” which is close to the level called Prophesy, may we see its return quickly in our days. When this Prophesy returns as in days of old the salvation of the Torah will be completely revealed with our righteous Messiah. But for now we must be satisfied from the personal salvation afforded by the Torah which saves our souls from defilement, from evil “negative” energy and our “evil inclination” which desires for us to transgress the Torah laws. From the Torah we can connect to the Spirit of God and His Salvation.
יהו”ה (26) + זכיר (237) + לישוב(348) = 611 תורה =
To sit and remember God=Torah
The attainment of the Highest spiritual accomplishments requires one “To sit and remember God” as we see from our equation this is Torah. Sitting alludes to deep contemplation, meditation. Remembering also refers to a very deep level of contemplation. The remembering we are speaking of here is from beyond oneself, one’s own mind. This ‘remembering is a power of the soul that touches the infinite, it is associated with creative inspiration.
שמך(360) + נר (250) + 1phrase =611= תורה
Lamp of your name = Torah
The Torah is the Lamp of the name of God. By understanding the Torah the light of God lights the path which is before them so they do not fall in a “pit”. If one did not learn Torah they would not know the God has forbidden wearing a garment that combines wool and linen in its fabric as its written “You shall not wear a garment of different sorts, like woolen and linen together.” (Deut 22). The Torah is the lamp that lights our path as King David, peace unto him said “Your word is a lamp to my feet, and a light to my path.”(Psalm 119). Specifically here from this equation we learn that Torah is the “Lamp of your name”, By one’s knowledge of Torah and the love and awe of God that rests in their heart because of this the Name of God in their prayer-meditation reveals its power. As the Torah is “Lamp of your name”, causing the name to illuminate. As without this the Name of God is only as common speech, and has no connection to the Infinate.
בשפה(387) + רוחי (224) = 611= תורה
My Spirit in the lip = Torah
As we said before The Torah is the vortex, the gateway for the Infinite creative and sustaining energy of God to enter You and this world. This “Spirit” enters the world through your thought and the actual breath that passes over you lips when you say worlds of Torah. This is why when “learning” torah it is taught that one must pronounce the words. The word for breath in Hebrew “Nashima” is the same letters as “Nashama” (That soul of Divine intellect). The energy of God is transmitted from the ethereal infiniteness of God to this world by the 5 organs of speech, the Lips, tongue, palate, teeth and throat. It is from these 5 points that the “power” of speech is emanated. We say before the standing Prayer called the “Amida” :
“Adon”y open my lips and my mouth will declare your praise.”
Happy is he who has this spirit pass over his lips. Know it can be felt.
פסח (148) + לזכות (463) = 611 תורה =
Of the merit of Pasach=Torah
From the merit of Pasach (Passover) we receive the Torah on the Holiday of Shavout every year. We see this as פסח if we spell out each of its letters like this ; פה סמך חת= 613, the number of all the commandments in the Torah. Pasach is so important that it’s written in the Torah “whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.” (Exodus 12). cut off is referring to severing of the spiritual connection of the Divine light and its awareness to their own soul in this world and the next. So our equation shows us “Of the merit of Pasach=Torah”. This is a warning we should heed.
You ask a simple direct question and we find a simple and direct answer. Well we will begin with the Question “Why Torah ? ”, why do we need the “Torah” in this modern age is it not antiquated ?, Is it not only old Legends , religious dogma ?. Have we not went beyond this primitive superstition. From the pages of this book we will clearly see the answer of “Why Torah ?”, to start with lets let our equation answer for us ;
תורה(611) + למה (75) =686= ימלך (100) + שופר (586)
Why Torah = Shofar rules (rams horn blown of Judgment day)
To you ” Shofar rules” probably does not mean much, but this is because you don’t know the meaning of what the God means when he says as it’s written in the Torah concerning the Shofar:
And in the seventh month, on the first day of the month, you shall have an holy gathering; you shall do no labor; it is a day of blowing Shofar for you.
(Numbers 29:1)
This verse is referring to the day of judgment “Rosh Hashanah”
It is written in the book called “saying of our fathers” :
“He used to say, The born will die, the dead will come to life, and the living will be judged — [so that] they know, make known, and become aware that He is God, He is the Fashioner, He is the Creator, He is the One who understands, He is the Judge, He is the Witness, He is the Litigant, and He will eventually judge. Blessed be He, for there is not before Him wrongdoing, forgetfulness, favoritism, or the acceptance of bribes — for all is His. And know that everything is according to a reckoning. And do not let your evil inclination assure you that the grave is a refuge for you — for against your will were you created, against your will were you born, against your will do you live, against your will will you die, and against your “will” will you stand in judgment before the King of kings, the Holy One, blessed be He.”
The sages here are reminding us of Mans destiny an ongoing cycle of birth, life, death, judgment, resurrection, and finally the ultimate Day of Reckoning. God’s justice is infinite and exacting, and reaches far beyond the grave. There is no escaping this and denial of the truth of this matter will do you no good. Every one who lives dies and all will be brought to account , there is no doubt concerning this and there should not be.
This great and awesome cycle operates beyond our control. All will be measured and weighed, God’s judgment is total and absolute. No deed, no matter how large or small, will go unrewarded or unpunished.
Its also written in the Torah concerning “shofar”:
“And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the sound of a shofar exceedingly loud; so that all the people who were in the camp trembled.” (Exodus 20:16)
The Shofar sounded at Mount Sinai at the time of the giving of the Torah.
and
“Then shall you cause the shofar to sound on the tenth day of the seventh month, in the Day of Atonement shall you sound the shofar throughout all your land.” (Lev 25:9)
The serious nature of these verses speak for them selves nothing else needs to be said. Except that these things are all alluded to by our equation :
תורה(611) + למה (75) = ימלך (100) + שופר (586)
Why Torah= Shofar rules (rams horn blown of Judgment day)
It would not be wise or prudent to dismiss these things out of hand. As “all will be brought into judgment”
“In that day shall Yhv”h Svaot be for a crown of glory, and for a diadem of beauty, to those left of his people ” (isiah 28:5)
The day here refers to the time of the redemption. When the Messiah will be known to the world, and then the Torah will be known to the world as the word God. We see from this that those who hold close to this “beauty” called Torah will be those of His people who will be alive at this time.
דיבור(222) + שמים (390) = 612= תורה + 1 (word)
Heaven speaks = Torah + 1 (word)
Prophets had direct communication from God. We have the Torah, in it The God speaks to us. In the future, and may it be soon Prophesy will return. So if as our equation says : Heaven speaks = Torah, don’t you think you owe it to you self to know what heaven is saying ? In the Torah it says :
“Speak to the people of Israel, and tell them to make them fringes in the corners of their garments throughout their generations, and that they put upon the fringe of the corners a thread of blue”
(Numbers 15)
And
“Therefore shall you lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.”
(Deuteronomy 11)
How so do you make these “frontlets”, and “fringes” ? , well this is not written in the written Torah. Moses passed this information down in the Oral Torah. We find these explained in the Mishna, Gemora and Midrashim. In these ancient books we find the depth of explanation of what heaven is saying to us in the Torah as has been passed down through out the generations as its written :
“Moses received all the mitzvot (commandments) (Ex. 24: 12). “And I give to you the Tablets of Stone, and the Law and the Commandment.” (Ex.25) The Law refers to the Written Torah; the Commandment to the Oral Torah, its explanation. Moses taught the whole of it in his court to the Seventy Elders, as well as to Joshua.
The Torah continued to be taught to the Prophets and sages, the great men of the each generation. Ravina and Rav Ashi closed the list of the sages of the Talmud. The Talmud is an exposition of the Mishnah, which was compiled by our teacher, Rebbe Yehuda the Prince. The Talmud elucidates the abstruse points of the Mishnah, explaining what is permitted and forbidden, what is unclean and what is clean, what is unfit and what is fit, all in accordance with the traditions received by the sages from their predecessor in unbroken succession up to the teaching of Moses, father of all prophets.”
(The complete list of all the major sages from the Prophets to the Talmud is found in Moses Maimonides’s book called the Mishna Torah.)
You do owe it to your self to know what heaven is saying ?, now you know where to look. Only with knowledge does one really have free choice.
אדם(45) + תיקון (566) = 611 = תורה
Rectification of man = Torah
If you have not figured it out yet “mankind” is not perfect. As a matter of fact many people have many things to “fix-repair” while in this world. Physically we need to work to repair the damages we have done to our bodies. Emotionally we have to “get it together”. One is not meant to spend their days in worrying or being depressed. We are meant to in a healthy harmonious state. Intellectually also we need “rectification”, we have to stop thinking stupid things that result in stupid behavior and ignorance. The means to achieve this repair is found in the teachings of the Torah. The social laws of the Torah make Rectification of men’s behavior with one another. Other laws such as shaking of the “Lulov” and “Esrog” on the Holiday of “Succut” fix us in a spiritual way. Based on Your love of God that is enlivened to endearment by Knowledge of God. Thus is the degree of correction you make Physically, emotionally, intellectually, and the fixing you can make to the world in general. It is up to you to act to fix your self and the world. As it is shown by our equation :
Rectification of man = Torah, so Learn the Torah and take God’s advice on how to fix your self and this world we live in.
האלהי”ם(91) + יהו”ה (26) + ידעתי (494) = 611= תורה
I will know the Lord (yhv”h) is God ( Elohym)= Torah
Our equation here shows us that by Torah you will come to “know” God. This should not surprise you. Even if many say “you cannot know God”, this is just not true. As a matter of fact Rabbi Chayah, of blessed memory, explains in the holy Zohar that the only aim and object of the Holy One placing man in this world is so that he can know and understand the Name of the Creator, YHWH is Elokim-meaning, the Lord is God. We have been told by our Blessed Creator to meditate three times a day upon the statement “Know this day and take into your heart that the name of God (YHWH) is God (Elokim) in the heavens above and the earth below and there is none else” (Deut. 4:39). God has asked us not merely to understand that He exists but to “know and take into your heart,” this being the purpose of life, as will be discussed. One must go beyond belief to experience the Divine Presence to the extent that one can say, “I know God.”. Our equation does not lie :
I will know the Lord (yhv”h) is God ( Elohym)= Torah
By Torah you will come to “know” Lord (yhv”h) is God ( Elohym)
האלהי”ם(91) + יהו”ה (26) + דעתך (494) = 611= תורה
Your knowledge of the Lord is God= Torah
I can only say one would be a fool to not seek their “knowledge” of God from the Torah. Our equation speaks of “your” knowledge, being a personal thing. Much like this writings equations were revealed to me as personal discoveries , revelations. Your knowledge of God is waiting for you in the Torah. Go get it no one else can. It is yours. Ultimately this is referring to you becoming aware in the happenings of your life that יהו”ה (the supernatural forces of God) direct and override at times האלהי”ם (the name of God that manifests as “nature”)
העקרים (425) + מקום (186) = 611 תורה =
Place of the most important things=Torah
This is an indication of the significance of what we are taking about :
“the most important things”. Are you to leave this world without looking at the Torah, or only doing so only in a superficial way ? That would not be very smart. Very much depends on the “Tree of life”. As it is written :
“She is a tree of life to those who lay hold on her; and happy is every one who holds her fast.” (Proverbs 3:18). One can come to the Tree of life by entering into the “depths” of the Torah.
הרחמים(303) + חקר (308) =611= תורה
Investigating the Mercy = Torah
The essence of mercy is the God allowing us understanding in his Torah. As most people cannot perceive the wonders of God in His Torah. They just cannot “see” it. The Torah is all “mercy” as with out knowledge of God’s Torah, his laws one is destined to stumble in what they cannot see. So as our equation states :
Investigating Mercy = Torah
The God should have mercy on us and open our eyes to the wonders of his torah.
(520) שכר + יאהדונה”י (91) = תורה (611)
Reward of Yhv”h Adon”y = Torah
There is a expression “you cannot have your cake and eat it too”, but this does not apply to Torah. As we see from our equation :
Reward of Yhv”h Adon”y (Lord God)= Torah
By fulfilling the commands of the Torah we know we will be rewarded. As its written concerning reward of the Torah “ The fruits of which a man enjoys in this world, while the principle remains for him in the World to Come.” (Seder Zeraim, Tractate Peah: Chapter 1, Mishnah ) so we see fulfilling Torah has a reward in this world, but the greatest part of the reward will be in the world to come. The Spiritual life that will follow this existence. It is also interesting that Bina Divine understanding is known in Kabbalah as the “world to come”. Its also written “the reward of a mitzvah (command) is the mitzvah itself.” Mitzvah means “joining,” “attachment,” “connection.” Whoever performs a mitzvah becomes joined to the Essence of God – may He be blessed – the One Who issues that particular command. This is the meaning of “The reward of a mitzvah is the mitzvah (itself)”: 1 When one performs a mitzvah, he/she becomes attached to the Ultimate Goodness and Essence of the Eyn Sof (infiniteness of God) Who ordained the command – and that is in itself reward. Which again is like our equation:
Reward of Yhv”h Adon”y (Lord God)= Torah
Also by fulfilling the commandments from this we see their reward will be more “Torah”. Revelation of Divine wisdom.
(520) שכר + האלהי”ם(91) = תורה (611)
Reward of the God (Elohe”m) = Torah (611)
In the previous equation we saw concerning spiritual reward from fulfilling Torah, from Torah. As the spiritual , supernatural is from the divine name Yhv”h. Our new equation gives us a proof that the reward of Torah is not only as shown in the last equation in the “world to come”., but there is reward in this world also as our equation demonstrates by the Divine name האלהי”ם . as it is know that it is this name that the God manifest in this world what we call “nature” rather than the “Supernatural” which is the manifestation of יהו”ה as said before. So our equation :
Reward of the God (Elohe”m) = תורה (611)
Shows us Torah all so has benefits for us in this world that is under the ruling of אלהי”ם . We can read it the other way also that האלהי”ם will reward you with Torah if you follow the Law.
בנשמה(397) + רוח (214) = 611 = תורה
Spirit in Soul = 611 = Torah
A major fixing a man must make in this world is to join his head with his heart. Join his intellect with his emotions. Or as our equation says :
Spirit in Soul = 611 = Torah
The Spirit in Hebrew is the level of soul called “Ruach”, it is the emotional soul. While the ‘Soul” referred to here in Hebrew is “Nashama”, the soul of Divine intellect. By the Torah one can come to feel what they think. So our equation :
Spirit in Soul = 611 = Torah
Shows us that Torah puts the “Ruach”, emotional soul in the “Nashama” soul of Divine intellect.
נשמה(395) + דברי (216) = 611 = תורה
Words of the soul = 611 = Torah
We know from the Talmud in Tractate Niddah that fetuses learn Torah from a angel, while they are in their mother’s womb. An angel teaches the fetus the entire Torah. When it is born, an angel touches its upper lip and it forgets all of its learning. This is why our equation says :
Words of the soul = 611 = Torah
The words of the Torah are not something external but are already words of our Nashama, Soul of Divine intellect. They are that which we learned before we came into this world. Learning is really a matter of remembering the Torah that we learned when we were in a “pure” state in the womb of our mother.
שלום(376) + ממקומו (236) = 612 = תורה + 1(word)
From his place of peace = 611 = Torah
God does not have a place. The whole world is his place as its written “Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory.” (Yeshayahu 6:3) We do place Him in our minds during our meditation on Torah. Place “Makom” when it concerns God is referring to the greatness of His portion in existence. Wherever makom is applied to God, it expresses the same idea, namely, the nature of His existence with a given reality. Thus Rashi, the prolific sage called God “makom”. This is reflected by the verse “Behold, a place (makom) is with me” (Exod. 33:26). Our equation :
From his place of peace = 611 = Torah
Is referring to a ultimate expression of God called “Shalom”. “Shalom” is a name of God. It is Holy and cannot be spoken in a unclean place. Just like verses of Torah cannot be spoken in such a place. As the God is in the Name “Shalom” and words of Torah. The whole Torah is said to be a Name of God. Peace is the seal of all blessings because all prosperity is worthless without it. (Sifra, Bechukotai) Thus the Amidah (daily meditation), Bircat Hamazon (prayer after food) and Bircat Kohanim (Biblical priests blessing) all conclude with the blessing of peace. Similarly we find that R. Shimon b. Chalafta said, “The Holy One, blessed is He, could find no vessel that would hold Israel’s blessings as well as peace.” (Uktzin 3:12) The value of peace is cannot even be stated. It is the key to redemption. “May He who makes peace in His heights make peace upon us and upon all Israel. Amen!” The Torah is the “place” of God where dwells the ultimate blessing that which contains all others called “peace”. Thus our equation states :
From his place of peace = 611 = Torah
This is similar to the treaching :
פה (85) + מי (50) + יהו”ה (26) +(441) אמת +(12)זה = בתורה (613) +1 (word)
This is the truth of Yhv”h who is here = in Torah +1word
and
(499) צבאות+ (86)אלהי”ם + יהו”ה (26) = = 611 = תורה
LORD GOD OF HOSTS = 611 = Torah
It is taught that God looked into the Torah and created the world. All the forces of creation are in it. Divine wisdom, the word of God. Torah is the source of all creation. Not only did God initially create the world with the Torah but at this moment the force sustaining it is emanated by the Torah. By the forces in the Torah the world is continually being renewed. These forces are called LORD GOD OF HOSTS. So our equation proves this by saying:
LORD GOD OF HOSTS = 611 = Torah, the Torah. Its so secret, it has infinite levels of understanding none know.
Before studying the Torah as knowledge of the ways of the heavens and earth, we must remember that all of this evolves from the source of all – the Torah. The Torah embodies the inner essence of all worldly matters. Creation is a mere manifestation – a reflection of the true essence, the Torah.
(541) ישראל +סוד (70) = 611= Torah
Secret of Israel= Torah
The secret of Yisrael iIn this generation it is so secret few of the Jewish people have a clue concerning its true nature which we are trying to reveal here. Certainly the “secret” of Torah is unknown the rest of the world. Its written in the Bible:
“Learn and observe [the Torah] for it is your wisdom and understanding in the eyes of the nations, who will hear of all these laws and proclaim that this is truly a great, wise and understanding nation.” (Deut. 4:6)
The secret of Isreal is the Torah, its such a secret they don’t even know it for the most part !
תורה(611) + 1 (for the word) =612= סוד+ (31) א”ל +(70) + סוד (441) אמת 70) (
Torah=Secret of truth secret of God
We learn from this that the “real” wisdom of the Bible is a “secret”. To see these secrets one must work a considerable effort to find these truths, as they are “secrets”. Any one can access the laws in the Torah, but what our equation speaks of :
Torah=Secret of truth secret of God
These things are called secrets, Obviously the “secret of God” as mentioned in our equation are matters beyond the surface of the Torah. It’s a amazing thing that mathematically the Torah shows itself to be the “Secret of truth secret of God”
העליונים (221) + שמים (390) = 611= תורה
The supernal heavens= Torah
The Torah is not something from this world. Sure in the Bible you will find stories and laws dealing with physical things such as :
Leviticus 19:27 “Neither shall you mar the corners of your beard”
This language is only a covering and a vessel for the real essence of the Torah which is the “The supernal heavens”, it is not of this world at all. The Torah uses these kind of words and ideas only to come into this physical world. The physical dimension of the Torah is only so that humans can react and Join with the God in the physical world, but Torah is a lot more than this. Remember the Torah is God’s blueprint of creation of all the worlds, and from which they were created. Rabbi Shimon says in the Zohar: “Woe to the man who says that the Torah came to relate stories, simply and plainly, and simpleton tales about Esau and Laban and the like. If it was so, even at the present day we could produce a Torah from simplistic matters, and perhaps even nicer ones than those. If the Torah came to exemplify worldly matters, even the rulers of the world have among them things that are superior. If so, let us follow them and produce from them a Torah in the same manner. It must be that all items in the Torah are of a superior nature and are uppermost secrets.” The Torah descends downwards into this world donned with the garments of this world. If it not acquired the dress for this world the Torah would not be able to exist in this world, and the world would not be able to receive it. As the Torah is part of the Infinite and this is a finite world. Torah had to be brought down in these garments. Therefore, King David said, “open my eyes, that i may behold wondrous things out of your Torah” (Psalms 119:18); that is, look at what lies under that garment of the Torah. The ignorant of the world look only at that dress, which is the story in the Torah, and are not aware of anything more. The wise, the sages, the servants of the loftiest king, those that stood at mount Sinai, look only at the soul of the Torah, which is the essence of everything, the real Torah. In the time to come, they are destined to look at the soul, the soul of the Torah. We find what the “essence” of the Torah is in our equation :
The supernal heavens= Torah
דיבור(222) + השכינה (390) = 612= תורה + 1 (word)
The Divine presence speaks = Torah + 1 (word)
In our equation we see of the supernal nature of the Torah, as from it “The Divine presence speaks”. Really the “Torah” is not a book, Torah is the vessel God put in this world by which as it says in our equation :
“The Divine presence speaks”
The book we have called “Torah” is the way to attain this connection to the infinite, and a lot more. For this reason those in heaven, souls and angels are amazed at the new insights that the earthly sages have learned from the Torah. The Zohar, relates that the celestial creatures come down to hear the new insights that our earth bound sages have revealed. How could it be that Angels who live in Heaven and are ever so close to God would want to hear words of Torah from men ? Becouse :
The Divine presence speaks = Torah
And the Torah is here, in our physical world.
The angels did not want man to have the Torah they wanted it for themselves and tried to prevent Moses from bringing Torah down to our world. The Talmud (Shabbos 88b) relates that when Moses ascended Mount Sinai to receive the Torah, the angels challenged him saying, “What is this mortal doing amongst us?” Moses replied, “I have come to take the Torah to the Jewish people.” Whereupon the angels, addressing God, petitioned, “leave the Torah with us and we will honor and cherish it.”
אמת (441) + כלים + סוד (70) (100) = תורה (611)
Vessels of secret truth = Torah
Like we have said above. The words of the Torah it’s stories and Laws are only a covering and a vessel for the real essence of the Torah. They are a vessel for as our equation states :
Vessels of secret truth = Torah
This is what the Torah really is. It is because of this that the angels come down to this world to hear “secrets” from sages of the Torah. Torah exists on many different levels. The Torah that most study in this world is the lowest manifestation of divine wisdom that has its roots in the essence of God himself. The laws of the Torah and it’s stories are a reflection of spiritual divine truths that exist in the celestial spiritual worlds. In the higher the world, the more abstract, refined and spiritual levels of Torah stand revealed. The Torah speaks in the language of our world but alludes to realities far above and beyond our material existence. In truth all is found in the Torah.. You just need to “connect” and know how to “look”. Then you can receive.
הורות =617= התורה (616) + 1(word)
Instruction = The Torah
This is quite significant as The word “Torah” means “instruction.” The Torah is our instruction manual for life. A manual shows what to do and what not to do; what works and what doesn’t work; what is good and what is evil. The Torah is instruction designed to teach us the truth about God.Our equation show us where to look for instruction. The term “Torah” or “instruction” in a broad sense refers also to the Oral Torah. Moses was also given the Oral Law, which explains and clarifies the Written Law. It was transmitted orally from generation to generation. This oral communication was transmitted orally through the generations until Rabbi Yehudah haNasi was granted authority to inscribe it in the Mishnah. The Mishnah was completed roughly around 70 in the Common Era. In the following two to three hundred years, rabbinic sages in Israel and Babylon wrote commentaries on Rabbi Yehudah haNasi’s Mishnah. These commentaries are called The Gemara. The Gemara was combined with the Mishnah into one work called The Talmud. The Gemara produced in Israel is different from that produced in Babylonia. Consequently, there are two talmuds: the Jerusalem Talmud, finished about the year 400 and the Babylonian Talmud, completed roughly around 500. The Oral Torah also was revealed to Moses on Mount Sinai and, therefore, carries great authority. The oral Torah also includes Midrash and writings concerning the secrets of the Torah. Midrash is way of explaining the Torah which can look at every word, letter, and even stroke of the pen in the Torah as having Meaning. Midrash searches deeper into matters.
אמת (441) + מימי + סוד (70) (100) = תורה (611)
Waters of the secret of truth = Torah
The Torah has traditionally been compared to water as Torah like water flows from a high place to a low place. This comparison is from Isaiah where its written: ” Everyone… thirsts for water (Isaiah 55:1).” The Talmud, Baba Kama 82a, explains this as spiritual thirst, all who seek it should drink of Torah’s refreshing teachings. Just as rain water comes down in drops and forms rivers, so with the Torah; one studies a bit today and some more tomorrow, until in time it becomes like a flowing stream. The Torah will flow through him like a river. Just as water is a source of life for the world, as it says, A fountain of gardens, a well of living waters (Song of Songs 4:15), so the Torah is a source of life for the world. Just as water restores the soul, so does the Torah. Just as water is cleansing, the words of Torah are purifying as taught in Midrash Rabbah on the “song of Songs”
The prophet Amos compares Torah to water “There will be a thirst not for water but for the word of GOD” (Amos 8:11)
מצאתי (551) + סוד (70) = תורה (611)
I have found secret = Torah
The Torah is full of secrets, and the Torah is a Secret. If it were not every one would be occupied with it day and night but few know what it is, very few. In this world of modern technology – microwaves, cellular phones, blackberries, etc. – we have created an instant world. We almost never have to wait. But that is only true for the physical world. Spiritual growth always requires time and patience. So in this generation Torah is outside the way of the “fast food culture”. The rewards of the Torah at first are not “instant”. In this way the Torah “hides” itself and its nature remains a “secret” that is only seen by those who merit. Few in this generation pursue it, as it has been hidden. The Holy One foresaw that the wicked would not be worthy of utilizing this Light. He therefore stored it away for the righteous… in the Torah, as is known.
The Light of the first day of creation concerning which its written “Let there be Light”, was hidden and stored away. “The place in which GOD hid this light was in the Torah”. That Light of the first day was not a physical light; it was the primeval Light of the Creator Himself that was necessarily hidden in order to allow creation to exist. It is for this reason that the Torah is limitless. It contains within its teachings and its commandments the light of the Infinite Creator. This Light that is hidden in the Torah is [called Or Haganuz (the Concealed Light)]. [It is also] called Ayin (Nothingness), for it is impossible for any created being to grasp it. It is beyond human comprehension because it is identified with the Blessed Creator Himself who is the Source from which the Torah emanates, such that He and the Torah are One… With the Concealed Light a man can see from one end of the universe to the other, and merit complete Godly awareness.
In order to become worthy of receiving this Torah of the GOD we must transform ourselves into appropriate vessels. The first move involves, again, exposing ourselves to the ideas, the thought processes, the inner motions of Torah. This is the beginning of a relationship with the Giver of the Torah. Now, He can teach us. Our lives, the whole world, will then begin to reveal hints of His wisdom, His providence, His presence. Slowly, we begin to learn. Again, He will only teach us - the ideas will only have meaning - when we first take the Torah seriously enough to make it our primary occupation, when we let its wisdom begin to permeate all the various facets of our lives. We will then be able to receive the light of the Torah that elevates our vessels beyond our particular intellectual abilities.
Come and see the way of the Torah. At first, when she begins to reveal herself to a person [for a split second], she gives him a little hint. If he picks up on it, fine. If he does not understand, she sends her messengers to him saying, “Tell that simpleton to come here so that I may speak with him.” This is the meaning of the verse, “O [tell the] simpleton, lacking brains, turn in here” (Proverbs 9:4). He is brought close to her. She begins to speak with him from behind a curtain. She speaks in the language of his own thoughts, until he starts to understand little by little. Then she speaks to him from behind a thin veil. She speaks in enigmatic parables. After he becomes accustomed to her, she reveals herself to him face to face, speaking with him of her most concealed secrets, all the concealed paths which have been hidden in her bosom from ancient days… She says, “Do you remember the hint I gave you back at the very beginning of your search? Do you see how many secrets were embedded in what I said? Do you see how it all fits together now?!” But before this, the whole Torah is a secret held from them , as they just cant “see it.” Till that they decide to open their hearts and their minds and make the sincere effort described above.
יעצהו(181) + נפש(430) = 611= תורה
Soul will advise you = Torah
As learned before we know from the Talmud in Tractate Niddah that fetuses learn Torah from a angel, while they are in their mother’s womb. An angel teaches the fetus the entire Torah. Your soul “knows” the Torah. You just need to refine yourself so that you will be able to hear the voice of the Torah from your own soul. You just need to listen and follow its advice. We also see from this teaching, our equation that the “Torah” is not just a Book written by God. The Torah is the Advice given to you by God from your own soul, so listen up ! Listening can be one of the most difficult things to do. Most people like to talk to much and have a problem “listening”.
(85) פה + (495) מתנה + (31) א”ל = 611= תורה
Here is the gift of God = Torah
Again Torah is not from this world it is a gift from God. In the book Chupat Eliyahu we learn 3 gifts GOD gave to Yisrael, but they are recieved through yesurim (sufferings). These gifts are the Torah, the Land of Yisrael and Olam Haba (the world to come). The building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning. The Torah is a gift from God to the Jewish people, but this gift must be earned through self sacrifice. We see this idea of the Torah being a “gift” from God in the Shavuot prayers (Shavuot is the holiday where we commemorate receiving the Torah at Mount Sinia, and we receive it anew again on that day), we say the words z’man matan torateynu, (the time of the giving of our Torah.) The emphasis here is on the giving of the Torah. In Hebrew, the word for giving, matan, is also the word for a gift, matana. We need to be receptive, to accept God’s gift. He is not going to force you to receive Torah, This gift of the Torah requires some preparation in order for us to be capable of accepting and holding on to it. In that sense, it’s more like an academic university scholarship than a plain old birthday present. Like a scholarship God gives you the Torah. This gift you need to do something with or it is just a waste. As shown above Torah is a integral part of your own soul, but if you make no effort to come close to the ways of the Torah and learn its teaching. The gift of the Torah is as a university scholarship that is wasted by a collage student who refuses to cultivate the proper lifestyle to succeed in collage, does not study and fails.
The Torah being a gift implies that it’s for us: it’s for our pleasure, our good. It is meant to facilitate our success in life, our achieving meaning in life. Ultimately spirituality is found in a relationship with God, the transcendental source of all ,and that relationship begins as gift. But like any relationship it must be cultivated. The Ramcha’l teaches in his book “path of the Just that “Holiness” itself is a “gift” from God after he follows in the ways of the Torah. Torah is a Gift which must be earned, and there are to this gift infinite levels. How much do you want ?
תורה= (611)= יש לרפא
There is for healing=Torah
It is written in the Torah :
“But to you who fear my name the sun of righteousness shall arise with healing in its wings.” (Malachi 3) The whole Torah is the name of God. The kabbalist, Joseph Gikatilla, described the relationship between the Torah and the letters of God’s name: “The entire Torah is like an explication of, and a commentary on, the Ineffable Name of God.” Physical Healing can be achieved through the power of the Holy name. The Torah is an expert medicine book given to us by the Almighty to heal our souls and psyche from the pain and bitterness that we carry around. Most of all, the health that the Torah seeks to give us is the ability to see the Divine, and experience Divine Providence in every aspect of our lives. The sages teach us
”If one learns Torah with a pure motive, the Torah heals him” (Taanit 7a). consider the story of King Hezekiah’s illness and healing. Speech of Torah brings life; slander and gossip bring death. Pharaoh enslaved the Jews in Egypt. He is said to represent the embodiment of the “evil inclination”. The word Pharaoh can be broken down into two words, peh ra – a evil mouth. So speak Holy words of Torah and refine your soul and body to health. If one is sick , he should toil in Torah. But he must learn Torah for the sake of learning alone. Then god may help him through his Torah learning. Also many secrets of healing can be found in the Torah but that is a whole other matter.
עדן (124) סכות + (486) + 1(phrase) = (611) תורה
Succot of Aden = Torah
Its written in the Torah “You shall dwell in Succot (booths) seven days” (Lev 23). The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of God, guiding us to greater revelation. Our sages have stated that those original Succot “huts” of the generation in the desert were actually God’s Clouds of Glory, which He spread over Israel in His protection and Divine grace ( Sukkah 11:B; Rashi). The walls of this hut surround us, so we are surrounded by the constant, protective presence of God Himself, the shadow of the Sukkah is the shadow of the Divine Presence. In “the shadow of the Divine Presence” the heart is freed and opened to experience, the true happiness of spiritual fulfillment that actually leads to prophetic enlightenment. The sages teach that prophecy itself can only come about through joy. A prophet can never receive enlightenment unless he is in a state of joy, for the Divine presence itself only rests on one who is joyful. Thus with regard to the prophet Elisha, the verse states (II Kings 3:15) “And it came to pass, when the minstrel played, that the hand of the L-rd came upon him.” For this reason succot is called “time of our Joy”. The sages also say “whoever has never seen the celebrations of the Water Libation of sukkot, has never experienced true joy in his life”
Revelation of the Garden of Eden is in the Succah, this is Torah.
(611) תורה = (65) אדנ”י +(90 ) מים + סוד(70) + סכות (486)
Torah= Succot is Secret of the water of God
It says in the Mishnah the judgment of Water is made By God on Succot
One of the lesser known aspects about the festival of Sukkot is its profound connection with water. The Talmud teaches that during the festival of Sukkot, the Almighty judges the world over its water. As a result of the judgment of water on Sukkot, the Talmud teaches (Rosh Hashanah 16a) that the Jewish people were required to add a water libation to the altar in the Holy Temple on each of the first seven days of Sukkot. The water was drawn from the Shiloach spring in Jerusalem on the preceding night, and it was done with incredible fanfare. There were celebrations, dancing and singing throughout each night of Sukkot—all night long. Is it possible that all this celebration and fuss was over the judgment of water? We cannot survive without it. It is essential to life. Water is therefore the epitome of stability and permanence. Torah is compared to water, as the sages say. The Midrash mentions this and compares the Jewish people to fish. Just as the fish, who live in the water, will attempt to get more, so will a Jewish person who is full of Torah run over to someone who says something that is true. The more a person is full with Torah, the more his ears are always open to hear — “Maybe somebody will say something good.” A Torah person doesn’t become satisfied. He is always looking for more Torah.
Our Rabbis often compare Torah to water. The Talmud says that “there is no water except Torah.” This refers to the fact that when the word “water” is mentioned in the Torah, it refers to Torah itself. It is written, for example, that Jacob dug wells. This is referring to the fact that he established Torah schools. Maimonides also talks about this comparison and says, in the name of the Sages, that if you pour water on an incline, it goes to the lowest point. Similarly, words of Torah stick only to people who are humble and modest.
But there is more to it than that. The human body is made up mainly of water. It is a wonder of Creation that God took some water, gave it a nose, eyes, ears, a mouth; then He added some intelligence, and a human being resulted! If you take out the water, he would simply disappear, because he is almost completely made up of water. “there is no water except Torah.”
יש הדבש = (611)= תורה
There is the Honey =Torah
כמים(110) + אמת(441) + הלכה(60) = 611 = תורה
True law like water= Torah
מיין (110) + אמת(441) + הלכה(60) = 611 = תורה
True law from wine= Torah
חלב (40) + סוד (70) + אמת(441) + הלכה(60) = 611 = תורה
True law is secret of milk= Torah
דבש (306) + רמה (245) + הלכה(60) = 611 = תורה
Lofty law honey= Torah
שמן(390) + הלכה (60) + פלאים(161) = 611 = תורה
Wonders of law are oil= Torah
In the Midrashim (books in our oral tradition of the Torah where deeper meanings are explained, those traditions not always apparent on the surface of the Torah.) the Torah is said to be like milk and honey: They are sweet and nourishing, instilling love and fear of God. The Torah is compared to milk and honey. The verse “honey and milk under your tongue” (Song of Songs 4:11) implies that the words of the Torah are as pleasant to our heart and as milk and honey are sweet to our tongue. Concerning this the Prophet Ezekiel writes “fill your bowels with this scroll that I give you. Then I ate it; and it was in my mouth sweet like honey.” God promised the children of Israel that they would be freed from Egyptian bondage and led to their own land, the Promised Land was described as “a land flowing with milk and honey” (Exodus. 3: 17, etc.). The Honey of the Land of Israel is Torah. For this reason the sages say The air in the land of Israel makes one wise [Bava Basra 158b]. This is of course true if one occupies in Torah there for its own sake. Israel is a land where Godly awareness is more revealed to those who seek closeness to the Divine.
There is a occasion when we use honey at our table. It is on the night of Rosh Hashanah, when we take a piece of apple, dip it in honey and say a short prayer (in addition to the usual blessing), praying that God should renew a “good and sweet year” unto us. A sweet year in our spiritual life, the daily life in full accord with the Torah and Mitzvot (commandments), which are “sweeter than honey and the honeycomb” (Ps. 19:11).
The Midrash describes Torah as water. On the verse, “They traveled three days in the wilderness and found no water” (22), concerning this the sages say: “Water actually stands for Torah, as it is said (by Isaiah, 55:1), ‘Ho, all who are thirsty, come for water.’ Having gone for three days without Torah, the prophets among them stepped forth and ruled that the Torah should be read on the second and fifth days of the week as well as on Shabbat so that they would not let three days pass without Torah” (Talmud, Bava Kama 82a).
Torah is like milk. Just as a new born baby nurses from its mother and this is the only nourishment that will sustain the baby, so too the Torah is absolutely necessary for the healthy life and development of the soul. When a baby nurses a little, there is only a little milk produced, but if he tries to drink a lot from his mother, the supply will increase accordingly. So too if a person learns only a little Torah, there will be little connection between them and the Torah, but the more one learns, the more the flow of Torah will increase.
The Torah is compared to Water, Water is life’s most basic requirement
Just as water goes from one end of the earth to the other, so does Torah go from one end of the earth to the other; Just as water is a life sustaining source, so is Torah a life sustaining source ; Just as water is free to all, so is Torah free ;
Just as water comes from heaven, so too is the Torah’s origin in heaven;
Just as water makes many sounds, so is the Torah heard in many aspects;
Just as water quenches one’s thirst, so does Torah satisfy the soul…
The revealed part of Torah is like water: Just as the
human body cannot exist without water, so the Jewish
People cannot survive spiritually without the revealed
Torah. The secrets of the Torah are like wine: They must
be explored with care and are not equally tolerated by all. The words of Torah are likened to wine. Just as wine lifts ones spirit, so Torah lifts up one’s spirit, as it is written, “Wine that cheers the hearts…” (Ps. 104:14). It’s taught in Shir HaShirim Rabbah (I:19). Wine which is a symbol of joy that sanctifies Shabbat, festivals, and life cycle events is produced by humans [in partnership with YHV”H]. YHVH produces the grapes, but human effort is required to transform the juice into wine. We see from this that the Joy of the “secrets” of the Torah is given from Heaven but a considerable effort is required from man, as is found from the farming of the grapes until the production of the wine. Also conciderable time is involved in the wines fermentation. The joy that comes from the depth of the Torah’s learning requires considerable time and effort. The Midrashim of the Torah are like milk and honey: They are sweet and nourishing, instilling love and fear of God. The Torah is compared to milk and honey. The verse “honey and milk under your tongue” (Song of Songs 4:11) implies that the words of the Torah are as pleasant to our heart and as milk and honey are sweet to our tongue. It is also written there are three levels of Torah – water, wine and oil. The revealed part of Torah is called water, the hidden part is called wine and the secret of the secret part of Torah, the deepest part is called oil. Oil floats on top of wine, which means it is even higher than the level of wine. (Tiferes Zion) The four fluids water, milk, and wine and oil represent the Torah’s qualities of sustenance. That which is for the Animal soul called “Nefesh” corresponds to water and is the simple meaning of the Torah. The Torah’s sustenance for the “Ruach” (the emotional soul) and its development is called milk, this is the meanings alluded to by the text of the Torah beyond its superficial meaning. The Torah’s sustenance for the soul called “Nashama” (one’s soul of Divine intellect) is called wine. This level of meaning of the Torah is not alluded to directly in its text but must be “learned out”. The honey and oil of the Torah is the Torah’s secret and secret of the secret. There are secrets which are not taught in public. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. The Levels of Torah learning in Hebrew are called Pashat, Remez, Drush and Sod whose acronym spells out “pardes” (the Sacred Orchard). All these levels of Torah learning are necessary for a healthy, balanced spiritual life.
(611) תורה = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486)
Torah= Succot is Secret of the mouth of God
This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. At that time, the Ramchal explains, in Derech Hashem, that the seven clouds of glory the surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :
Torah= Succot is Secret of the mouth of God
As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.
The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :
Torah= Succot is Secret of the mouth of God
The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.
When water is poured on the alter in the Holy Temple on Succot all receive
The Ruach HaKodesh (The Spirit of Holiness). A Succah itself is a place
Of new surrounding lights that yield Revelation.
תורה= (611)= הדבש יכפר
Torah= the Honey that will atone
As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.
תורה(611) = כח (28) + (582) בתפילין+ 1 (for phrase)
Torah= power in Tefillin
By strapping the tefillin on our head and arm we connect with G’d and His Torah. By internalizing the message of the tefillin we invoke its special power, spreading fear amongst our enemies. There is a special connection between the commandment of putting on tefillin and overcoming the enemies of the Jewish people. In Parashas Ki Savo (Devarim 28:1-10) it says: “And it shall be that if you listen to the voice of GOD your G’d to observe, to perform, all of His commandments … GOD your G’d will make you supreme over all the nations of the land … G’d shall give that your enemies that rise against you shall be smitten before you. They will come out against you on one road and they will flee from you on seven roads … G’d will raise you to be for Him a holy people … as you observe the commandments of GOD your G’d … and all the nations of the land will see that the name of G’d is proclaimed over you and they will fear you.” The Talmud (Berachot 6a) explains the meaning of “the nations of the land will see the name of G’d proclaimed over you”. This is a reference to the tefillin worn on the head. In contrast to the tefillin on the arm, which is covered by clothing, and is primarily a reminder for the one who wears it, the tefillin on the head is seen by others and proclaims a connection of the one wearing tefillin to G’d who commanded this mitzvah.
Concerning the power of Teffillin we have a story about the Balshem Tov when he once fell very ill. Rabbi Israel Baal Shem Tov was studying Torah in the Bais Medrash (study hall) with his close disciples. Suddenly, he became so sick that he was unable to speak.
The disciples became very alarmed. “Rebbe, Rebbe,” they asked, “What’s wrong? Can we get you something?” The Baal Shem Tov motioned to his Tefillin bag. Quickly, the students took out his Tefiilin and wrapped one around his arm and put the other on his head.
By this time, the Baal Shem Tov was so weak that he just lay down on a bench. He closed his eyes and didn’t move. The disciples sat by his side unsure of what to do. After a long time passed, the Baal Shem Tov sat up and began speaking to the disciples. “Thank God, I’m feeling better.”
The disciples asked in a concerned voice, “Rebbe, what happened? The Baal Shem Tov explained, “In my youth, I committed a sin. An accusation was made against me before the Heavenly Court and the Court decided that I deserve to die. At first, I wasn’t aware of what was happening to me. All I knew was that I started to feel very, very weak. Just then, my teacher, Achiya HaShaloni (a spiritual Being and teacher of Dovid Hamelech (King David), came and told me the situation.
Then he told me, ‘Reb Israel, quickly put on your Tefillin’.” After you put my Tefillin on,” continued the Baal Shem Tov to the disciples, “the Accuser (the Satan) came in the form of a Russian peasant carrying an iron shovel in his hand. He wanted to chop off my head. But because of the power of the Tefillin, the Satan could not get close to me. He started yelling, “Take off that leather (the Tefillin are made of leather)!” But I didn’t pay any attention to him and he continued yelling until, thank God, the accusation was nullified.”
The Baal Shem Tov continued, “It says in the Tikune Zohar: The commandment of Matronita (the Shechinah, the female aspect of God) places a man under her wings and protects him from the hand of the Accuser. So it is with the commandment of wearing Tefillin.”
And so it was.
It is also told concerning the Vilna Goan that was once he was staying in a Jewish-owned inn. In the morning, the innkeeper got up to say his prayers. Suddenly, a stranger marched into the room where the innkeeper was praying and started to attack him. When the Gaon heard the commotion, he came into the room as the attacker was about to hit the innkeeper. As the stranger saw the Gaon, his was overcome by fear and collapsed on the spot. The innkeeper turned to his prominent guest, full of wonder, and asked him, “What did you do?” To this the Gaon answered, “What are you so surprised about? The Talmud says, ‘And when you enemies see your tefillin on your head, they will fear you.'” The innkeeper responded, “But I was also wearing tefillin.” The Vilna Gaon explained to his host that if one analyzes the exact words of the Talmud it refers to the tefillin “in the head”, rather than “on the head”. The Gaon added further, “For the words of the Torah to be fulfilled, it is not sufficient that one just put on one’s tefillin without internalizing the meaning, intentions of the tefillin. The words of the Torah written in the tefillin are supposed to enter our mind and brain to subjugate our senses and abilities to G’d’s service, and to reinforce our belief in everything written in these portions of the Torah.” In other words, the fear generated by the tefillin on our enemies and attackers only takes effect when the person wearing the tefillin becomes one with the tefillin.
We find the connection between the tefillin and the study of Torah the commandment to wear tefillin. As it says in the verse, (Exudus 13:9): “And it shall be for you as a sign on your hand and as a reminder between your eyes, so that the Torah of YH”H shall be in your mouth.” By strapping the tefillin on our head and arm we connect with GOD and His Torah. Tefillin are like batteries that charge the one wearing them, and give him the energy to study Torah. As the great Rebbe of Radomsk writes (Tiferet Shlomo v.2 p.196), “If a person fulfills the mitzvah of tefillin correctly, he will feel a longing to learn Torah after putting them on.” This is how strong the connection is between tefillin and Torah study. We see this proven by our equation :
Torah= power in Tefillin
תורה(611) = phrase(1) אדם (45)+ +(425) נעשה+ כח (28) + (112) יהו”ה אלהי”ם
Torah= Lord God’s power made man
In the Bible its written :
” And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Gen 2:7)
The names Lord God in in the original Hebrew in the verse here, are the same as in our equation above יהו”ה אלהי”ם . The Name אלהי”ם is God’s manifestation of himself in nature, bound by natural law. While יהו”ה is God’ s supernatural powers. Those which have the ability to direct, supersede and transcend natural law.
אלהי”ם made man “yoshar” (up right-spiritually connected) with the Shechinah (Divine presence) upon his head. This is the crown on the head of the Sadeek (Holy Righteous man). When he is “yoshar” he rises on all levels with the atz chyeem (Tree of life) from י”ה (Ya”h). By this is aroused עליון צלם (supernal image) of יהו”ה (YHV”H) . The God has given man great potential, to become as a supernal being, as he is made through the names “יהו”ה אלהי”ם”, but to achieve this he must act in the way which is upright fulfilling Torah and Mitzvot.`
For these reasons our equation says “ Torah= Lord God’s power made man ”
So observe the Torah and manifest the potentials of these Divine powers, use it or lose it applies here as Man is created with a pure soul in the “image and likeness of God” but this can be hidden from him by inequity. Because of man’s sins there goes away his chassadim ( the powers of God’s imparting), and there then becomes revealed givurot (aspects of God’s restriction and concealment) as taught by moshe cordevero in his book shur kuma.
Man is even higher closer to God than angels because of his soul. The human soul is what God breathed of His own eternal life-force into man, such that the soul itself is considered a part of God on High. While the lowest level of soul is bound in the body of man, its higher levels reach up through all of the worlds until its fifth and highest level is of, and within, God Himself. The Human soul is a part of the Divine. Since man’s soul originates from within God Himself and infuses all the worlds on its way down into the physical body, it serves as a type of soul for every level of reality that it permeates. Therefore, just as the soul animates the human body, its being an extension of the Divine enables it to animate all the worlds through which it descends as well. It is in this way that man has the potential to reveal the Divine in all things, and be a partner with God in the providence and maintenance of the world. Thus by his actions he effects all creation bringing judgment or mercy.
In the Bible there are 613 mitzvoth (commandments) they correspond to 613 different parts of the body, where there manifests aspects of one’s soul, a person who exercises his free will to perform the Will of God actually corrects, perfects and illuminates the upper worlds through which the soul reaches. Thus man is able to draw forth more and higher Divine energy into the creation leading it toward completeness. Every thought, word or deed, then, has great potential to elevate, connect and unify the entire creation in harmonious recognition of God and his ultimate will. This is something that the angels could never do. A angel is only one specific force in the array of the universe, with no free will, fixed and static as taught by the Ar”i in Eitz Chaim. That is why angels are referred to as “standing seraphim” (Is. 6) or “these standing ones” (Zech. 3), since they operate in only one plane, have no independent power to effect anything and have no free will. In contrast, man in relation to the angels is called a mover among the stationary.
Man’s thoughts, speech and actions have such a profound influence on all levels of reality, from the lowest physical plane to the highest spiritual one. By man’s thoughts, speech and actions is determined what will be manifest in the creation. This is what was meant when God said in Genesis “And the Lord God took the man, and put him into the garden of Eden to cultivate it and to keep it.” (gen 2:15). Angels are fixed within these different realms, humans actually determine, together with God, the very status of the angels. Humans elicit by their thoughts, speech and actions what providence will be manifest through the angels. Man can actually elevate or, God forbid, corrupt, the entire creation, including angels.
So do something about it !
(phrase)1 חיים (68)+(474) דעת + (70) סוד = 613= בתורה
Secret of living knowledge =613= In Torah
תורה=611= דעת( 474) + יהו”ה (26) + (86) אלהי”ם+ (25) כה
Torah= Thus the knowledge of God
First we must ask what is דעת (Dat- knowledge), The language of the Holy Bible “the Holy tongue”, is by no means arbitrary its is exacting to great fineness in its meaning and the definition of Hebrew words. Knowledge is a transcendent power of intellect. It is by Knowledge “דעת” that the intellect is connected with one’s emotions. One must “feel” what they understand, By the “knowledge” action results. One can learn many things, but this is no guarantee that this information will result in any change in one’s behavior or their life. Only by the “force” of knowledge of this information will there result in action, change and growth. Other wise this information is said to be “external” to them. One can say they just “don’t really get it”. Once they “get it” they know.
Dat is associated with the soul’s powers of memory and concentration. This derives from dat’s connection to the super conscious origin of the soul. As we said before dat is transcendent power of intellect, it is part of the Divine. Dat is a divine emanation. It is given by God. In the Zohar, this level of da’at is referred to as “the key that includes six.” The “key” of da’at opens all six chambers (attributes) of the heart and fills them with lifeforce. As we said before it is by Knowledge “דעת” that the intellect is connected with one’s emotions. Dat is the source of all seven sefirot , powers of the emotional soul called “Ruach”. The emotional soul’s vitality is stored within Dat. As we said, when you know something you “feel it”. All is dependant on Dat. This is the mystical meaning of the [Sages’] statement that “there is no erection without “dat” (Yevamot 53b ), meaning that the root of the whole body is alluded to and rooted in dat. For this reason, it is forbidden to show mercy to someone who has no dat. (Berachot 33a) It is also said that “Without dat, a soul is not good” (Proverbs 19:2), for the soul Dat needs to live. Dat is Knowledge; Awareness; Connection.
Knowing something is more than understanding it, You could understand all about ice cream but until you taste it you wont know what it tastes like. So our equation teaches us :
Torah= Thus the knowledge of God
By learning the “Secrets” of the Torah you can come to learn ways of acquiring Dat. By occupying in Torah for its own sake, You will come to know God.
חקתיו (524) + עבודה(87) = 611 תורה =
Service of his statutes=Torah
There are 3 kinds of commandments in the Torah, “Mishpatim” (ordinances) and Chookim (Statutes) and adut (testimonies). The Adut (“testimonials”), occupies the middle ground between the ordinances and the Statutes. A testimonial is a mitzvah which commemorates or represents something — e.g., the commandments to rest on Shabbat, or eat matzah on Passover. These are laws which we would not have devised on our own, certainly not in the exact manner in which the Torah commands; nevertheless, they are rational acts. Once their significance is explained to us, we can appreciate their import.The Mishpotim are laws which can be understood by human intellect. Included in the mishpatim of the Torah are the laws governing human relations, these upon which the peace of the world stands. These include laws of commerce, social interaction, the prohibitions against idol worship, immorality, bloodshed, robbery and blasphemy. A person should investigate the mishpatim of the Holy Torah and understand as far as he is able. On the other hand, the Chookim “statutes” are heavenly decrees that are beyond human logic and understanding. These include the dietary laws such as not eating pork and having kosher vessels to cook and eat with, and wearing garments made of a mixture of wool and linen and laws of the Temple service. It is these commandments which our equation is concerned with here. There are many man who may live moral lifes. They may act according to what God has taught us in the mishpatim of the Torah the laws governing human relations, even if they have no knowledge of Torah or belief in God. This is not enough as the Torah alludes to here by our equation :
Service of his statutes=Torah
Maybe this is why at the giving of the Torah at Sinia Moses took the Book of the Covenant and read it in the ears of the people. They said, ‘All that God has spoken, we will do and we will hear.’ (Exodus 24:3-7)
If You do the commands only then will you subsequently come to understand.
In truth concerning all the commandments we don’t know much as it is said concerning all the commandments as stated in the Tanya: “The rationales of the mitzvoth (commandments) have not been revealed, for they are beyond reason and understanding. Also in those instances in which there has been revealed and explained a certain reason which is apparently comprehensible to us, this is not … the ultimate reason, for within it is contained an inner, sublime wisdom that is beyond reason and understanding.”
אמת (441) +(68) גואל + חיים ) 40 (+אני (61)+1 word = תורה
I am redeemer of True life=Torah
Follow God’s ways in the Torah and redeem your life to one which is truly worth living. Then you will be one of those who will help bring the ultimate redeemer of the world the Messiah. This one does not need more explanation then this, it speaks for itself.
יוכל (66) + שמרה (545)=611 =תורה
Able to protect = Torah
Its taught in the Sulam on Zohar parsh Emor that if a man performs a worthy action below this awakens a action above. If a man does kindness below it is awakened above, and dwells upon him that day. A man who acts with mercy below causes that day to be crowned with mercy from above. This day will then stand to protect him.
It is taught in the Sulam on Zohar parsha Nasso that every day has barriers that guard as thorns. So that those who are unfit cannot enter the vineyard (secrets of the Torah and exclusive Divine providence). There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong. They tell them many lies, anything to keep them from occupying in the Torah in a “true” way. If you guard the Torah it will guard you.
When a man has right conduct and study of the Five Books to his credit, he is given one angel. If he has the Five Books, Prophets, and Writings to his credit, he is given two angels to guard him. When one has all these and also Mishnah, Midrash, Halachah (Torah law), and Aggadah (Spiritual secrets), and puts himself under the guidance of the sages, the Holy One Himself keeps watch over him, as is taught by Elijah the Prophet in Tanna Debe Eliyahu. It is taught in Midrash Rabba Shemot that if one brings divinity into the Earth through Torah and mitzvot, then the angels are nourished, and then, the sages say, the Torah guards those who possess it. It states this in the Torah, “God will bless you and guard you” (Num. 6:24).
So our equation states
Able to protect = Torah
שמר (540) + סוד (70)+ 1 (phrase) = 611 תורה =
Secret of guarding=Torah
And
יהו”ה המשמר = 613
GOD the Guardian=613
Keep all 613 commandments and God will guard over you in this world and the next. Yet his ways are not our ways, so we may not understand always his supervision.
The Lubavitcher Rebbe one of the Greatest sages of this generation, Rebbe Menachem Shneerson, said time and time again: Ours is the generation of Moshiach (Messiah), the generation God will protect and bless even the Jews that are furthest away from Him.
We see this today CLEARLY in Israel; despite our bumbling, incompetent, suicidal government, millions of enemies around us that have shot thousands (!) of missiles at us (and are planning to shoot more) while the entire world vilifies us ….. Never-the-less God miraculously protects us CONSTANTLY from all of them!!)
Halacha (Jewish Law) itself tells us that we cannot ignore danger because of the promise of Divine protection. We cannot relying on an open miracle. Stay close to the God by the Torah and you will be surrounded by miracles , even if you are unaware of them
יוכל (66) + התפלל(545) = תורה
Able to pray = Torah
From the Torah you can learn how to pray. We see in the Zohar Rabbi Shimon opened and said: “It is written that Hizkiyahu (Hezekiah) turned his face to the wall and prayed to the Creator.” Let us see how great and potent the power of the Torah is, and how high it rises above all. He who engages in the Torah has no fear of those Above or below, nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day.
If a man walks the path of the Torah it teaches him how to return to his Master and cancel what is predestined for him. And even if man is shown that what is predestined for him cannot be cancelled, it is nonetheless completely cancelled and annulled, then disappears at once and does not prevail over him in this world. Thus, man should study the Torah day and night, and never abandon it, as it is written: “Contemplate Him day and night.” Whoever abandons the Torah, it is as though he abandons the Tree of Life.
The Zohar tells us that Hizkiyahu’s prayer was accepted by the Creator as he had no egoistical desires separating him from the wall , the Shechinah (the Divine presence, the Wailing Wall).
“ Hezekiah turned his face to the wall and prayed to the YHV’H ”
(2-Kings 20:2)
Hizkiyahu accomplished this by the advice that he received from the Torah, when, through his efforts in the Torah, he realized how to achieve complete return to the Creator, whereby nothing would separate him from the Creator (from the wall, the Shechina, the sensation of the Creator). As a result, the decree of his death was revoked. So great is the power of the Torah.
בטוח (25) + מכל מלאכתו (587) = תורה +1 (word)
From all his work you can trust=Torah
The 1840’s was the peak of revelation of secrets of the Torah in the community of the European Jews called “Chassidim . At the same time the mid 1800’s the world saw great advancements of modern science and technology. These have revolutionized our relationship with the world around us. These two types of wisdom, the expansion of Jewish mystical knowledge on the one hand and the worldly wisdom on the other is what the Zohar means by, “In the year 600 of the sixth millennium” (of the Biblical calendar – 1840 western), the gates of wisdom above and the wellsprings of wisdom below will be opened, and the world will prepare to enter the seventh [millennium], just as a person prepares himself toward sunset for the Sabbath.” (I Zohar 117a)
The Jewish year “600 of the sixth millennium” corresponds to the year 1840, which uncannily coincides with the Industrial Revolution. Long ago, therefore, the Zohar predicted that in the 1800s of the Common Era the world would be flooded and transformed by the “wellsprings of wisdom below.” And this explosion of knowledge continues today, getting stronger with the passage of time.
Secular wisdom can be used for the furtherance of the knowledge of God and His teachings. knowledge of science, physics, and technology gives the thinker an unprecedented insight to gain a better understanding of the Divine. The more humanity understands and makes use of the world around us the greater opportunity there is to serve and comprehend God. This way worldly wisdom forms a partnership with Torah understanding. It is this connection that prepares and fixes the world for the seventh millennium. The seventh millennium means the era of the Messiah.
The issue with secular wisdom is Separating the Chaff from the Grain. All Torah is truth, but secular wisdom is not like this. One must separate the “klipa” the peel from the fruit.
The wicked are labeled as such for abandoning the Torah’s view in favor of the secular one. Do not make your self misinformed, but do learn and seek out the Truth. Be careful though to be able to discern the truth and not allow your self to be deceived.
The Written Torah relates to the world of absolute truth. Its verses are recorded in writing and set in stone. They are unchanging and unchangeable. And accordingly, the Written Torah contains such laws and statements of truth which apply at all times. Every Jew must observe the Sabbath and fast on Yom Kippur (save life-threatening situations, which the Torah itself excludes). There is nothing relative or subjective about such laws. They are absolutes: statements of God’s unbending and eternal truth.
Yet, the Torah prescribes justice and is a practical guide for a relativistic world. How does the Torah relate to the relativism of the world we know? Through the Oral Law. It was not recorded in writing — not because its laws are fluid or discretionary, but because the Torah had to be a living document. The world is a relative place. People change, situations change, societies change. And no two people are alike. The Torah had to be in a form in which its truths could be applied and related to infinite people in infinite situations. All future generations would study the Torah’s eternal truths, integrate its teachings, and apply it to new and ever- changing situations and eras. And thus, we are given a Torah of both written and oral components. We need God’s masterful combination of absolute and relative truth to live in a relativistic world, yet adhere to absolute and unyielding standards.
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We do not speak of “Atzmut” (Essence of God) at all. This is because the root and the place of the creatures begin in the thought of creation. Ein Sof (the Infiniteness of God) pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection between the Essence of God and the souls. This is God’s “desire to give delight to the creatures.”
Ein Sof is the beginning. It is called “a Light without a vessel,” yet here is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiyah, which is our physical world. We can only relate to Ayn Sof as “the desire to enjoy”. Here is the beginning of the engagement with God at the highest levels. it is called “Light without a vessel.”
God’s desire is to do good to His creations.” This desire begins in the Highest worlds and extends through the lowest world. Souls can receive Lights according to what they have corrected and arranged. Thus, the souls can receive light, each according to its ability and nature. Thus there are all these attributes in different souls.
Ein Sof. is the root of the creatures, which wants to impart them delight and pleasure. It is called “His desire to do good to His creations.”
There is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and aspects in Godliness. The will to receive defines the “creature” and a “new aspects” they may acquire. Change and growth begins from the place where the will to receive begins to receive “impressions”. One’s speech is aspects, parts of these impressions. Here with these “impressions” is begins a correlation between the Light and the will to receive.
This is called “Light and vessel.” , There is no utterance of action made by the Light of God without a vessel, since a Light that is not attained except in a vessel. Which is prompted by these “impressions” of desire which are Ayn Soff (Infiniteness of God). The Light that expands into our vessels, meaning into our will to receive is what we call Ein Sof. This is the connection of the Creator with the creatures, it being “His desire to do good to His creations.”
Our will to receive receives the expanding infinite Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covering and vessels so that the beings below one will be able to receive it. All the varying aspects and the changes to the Light are made only according to the receiver. Their ability to receive the infinite light defines the nature of the light they receive. When we speak of different aspects of lights in the many worlds, these lights are in potential for revelation below. And when the receiver attains these aspects in this world here below, they are called “actual.”
Spiritual manifestation is when the “impression” of desire and the attained will come together, as without the “impression” of desire there is no way for the light to be attained, since there is no desire to obtain the aspect of the Light.
This is Based on the Teaching of Rabbi Baruch Ashlag
Filed under: ayn sof, divine thought, levels of the Soul, yhv"h and Elohy"m | Tags: Wake Up
Of the name יהו”ה (yhv”h) the first letter Yod emanates the spiritual awareness, creative inspiration, this is the level of Soul called “chayah. The second letter Hey creates the mental, it gives intellectual powers, understanding, this is the level of soul called “Nashama”. The 3rd letter Vav forms and reveals the emotional soul of Man, it is called the “Ruach”. The final Hey eminates the Animal soul called “Nefesh” and makes physical world continually.
There are many worlds, the world of Atzilut is the place of Emanation of the Divine energies, to it is no aspect of physicality. It is created from the Yod of יהו”ה (yhv”h),
The world of Beriah is Creation , the Hey of הו”ה, the level of the mental in the realms. Contemplative powers are emanated from this world to the soul called “nashama”. Yetzirah is Formation, the Vav of הו”ה, the level of the emotional. From here our “Ruach” emotional soul receives its composition continually. Asiyah is Doing, the Hey of הו”ה, the level of the physical in time and space. This is the realm where our soul called “Nefesh” dwells in its body .
Each Letter of the name, and level of the soul exists within the other, and without the other. All are within one, and the One is within all.יהו”ה is the One, there is no second, or any other. All Four levels, Atzilut, Beriah, Yetzirah, and Asiyah. All are present in all. All together form the body of יהו”ה .
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. For this reason, this name is considered to be unpronounceable, for one cannot reduce the whole of Active Being into one sound, that a Human alone can pronouce. The presence of יהו”ה exists in time and space, and therefore can be perceived and experienced, but this experience cannot be limited in the sense of sound to be pronounced like any other word. So יהו”ה can be experienced, but not pronounced , it has no one sound, for all sounds are within it. It is aspect of the infinite so cannot be pronouced in its most profound sense, do it is called the “ineffable name”. The “Infinite” is revealed through “יהו”ה “, creating the finite reality of this world also.
There is “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world, having no comparison), which is “Is Not” (all that has not yet become manifest is here) and there is Yesh (meaning in Hebrew that which is, does exist), Yesh is to Ayn, as body is to soul. All “what is” cloaks itself, garment upon garment, so that even the most clothed expression still in its essence is a manifestation of what “Is Not”. Meaning the infinite energies of GOD are within all. The garments of “What Is” act as filters so as to diffuse the energy of the infinite light of God.
The “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world,having no comparison ) is in the י of יהו”ה . Yesh (meaning in Hebrew that which is, does exist) come into being from the letters הו”ה of יהו”ה .
The Ayn Sof (Infiniteness of GOD ) is manifest in time and space as יהו”ה
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. Without movement, Consciousness remains dormant, asleep unto itself. The Name of G-d יהו”ה, has the active force that propels motion, change growth. By the name that which exists in the infinite as potential but “Is Not” can be made to become ‘What Is” can be made manifest.
But without movement, Consciousness remains dormant, asleep unto itself. The beginning is when the Sleeper has awaken the Awareness,of the Primordial Consciousness of Ayn-The Infiniteness of GOD which shifts from the passive to the active state, manifesting”What Is” from that which is “Is Not yet”-the infinite.
There is now Ayn (the unmanifest in the infinate) and there is Yesh (that made manifest). Ayn is the Soul of G-d, and יהו”ה is the Body.
At this point Creation, as we know it, has begun.
This is a great secret :The entity we know as man embraces Consciousness it is the “what is”, and Unconsciousness is the what “is not yet” (the infiniteness of God). These in turn correspond to body and soul. The Primordial Awareness, that is the beginning is itself Unconsciousness. This is the true purpose of creation.
What for us is true consciousness, is truly unconsciousness. What dwells within the Human unconscious, is the true Awareness. As it is above, so must it be below. This is the awakening of the sleeper. As the Primordial Sleeper awakens, He begins to Be. What He “Is”, is Atzilut (the source of his soul power of emination. Let him work with the GOD to create reality.
The sleepers below must awaken, for GOD, the Primordial Ayn (Infinate of GOD) above was, as if, asleep and has awaken and become Yesh (a manifest active source in his soul) As it is above, so must it be below.
Filed under: A"k, Akudim, ayn sof, Botzina kardinutah, Creation, Divine names, kav and Reshimu, keter
KETER The Greeks borrowed from Hebrew “keter” for their words kitaris or kidaris, meaning a crown or tiara (used by Persian kings), from Greek it entered Latin as cidaris. This Latin root was used to name a genus of sea urchins – that look like they are wearing crowns..
The Keter of A”k (Adam Kadmon) is simple unity. It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin” (Create from nothing). The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is will. A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ”ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'”k there was Nothing. There was no aspect of time. The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma.1 From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its ע”ב of A”k, but at the feet its Nh”y from chuchmah of A”k)2
“Botzina kardinutah” (the shining lantern of darkness) measures the flow of light, there comes out from it a line, a hidden spark, it is like this ם, at first it is a closed מם. A the line comes forth from it which is a ו by measurement it is opened and made into a בּ. And this is בראשית. (Tikunim)
1. 1Shomer Emunim p.36,37,41,71,73,77,80,99,123
1. 2Arba Maod Shekel Kassef p.19
Raey bs”d
Here we are told of a blessing in fulfilling Hashem’s commandments “ Behold, I set before you this day a blessing and a curse” (Deuteronomy 11:26). So it is every day in fulfilling the commandments. The reward is the Holy one’s blessing, Blessed is His Name. Heaven forbid in not fulfilling the commandments we are asking for the curse. Not fulfilling the commandments we are told is as worshipping other God’s as its written “if you will not obey the commandments of yhv”h Elohache”m, but turn aside from the way which I command you this day, to go after other gods, which you do not know (Deuteronomy 11:28) . This is similar as written in the psalms “They do not know, nor will they understand; they walk in darkness”(Psalms 82:5). We have been given the way of life by Hashem in his commandments, this is our way, the way of out forefathers, peace unto them. To act in any other way would be to act irrationally, by the wind of folly. Its truly a way we “do not know”, becouse if one knew where that path leads they would certainly stay clear of it.
3 times in the parsha it is said to rejoice. “shall rejoice before Yhv”h “(12:12) and “you shall rejoice in all that you put your hand to, you and your households, because Yhv’h Elohache”m has blessed you. (12:7) . As our Father Avraham did we should rejoice in out portion which is our blessing. Serve Hashem in Joy. Not just doing the mitzvot, but doing them Joyfully, as a true expression of love. We should put great thought into our mitzvot so to beautify them. Concerning this we are instructed that Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha in good spirit. If one prays and knows “cavanot”(spiritual intention) of Teffila there is no greater joy in the world than this.1 Whoever can perform the “mitzvot” as is proper, and his words are correct arrouses Hashem. But “sadeekem” who have knowledge concerning the essence of the meaning of the physical requirements of the Mitzvot and their words, and know how to have “cavana” (proper intent) in their hearts and are arroused in the “mitzvot”. They get blessings from the place of thought, and Hashem is close to them. When they call to Hashem he is ready and there for them. They interact with Divine providence.2 Rejoice doing the mitzvot to the best of your ability. This will result in the blessing mentioned in the first verse of parsha.
What exactly is this blessing ?, Its result for one thing is we will be Holy people as it is written “Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be my own treasure among all peoples; for all the earth is mine; And you shall be to me a kingdom of priests, and a holy nation.(Exudus 19:5-6) To reach this blessing the path is spelled out in the laws of the Torah. Together these laws make the path that is “ right in the eyes of Yhv”h Elohech”a “(13:19). Know, There are those who serve Hashem as slaves, they do not cleave in the Ayn-sof (infinate light), except by histashalut (gradual unfolding). While those who serve Hashem out of love cleave in Hashem with out any mesach (screen-filter) separating.3 In the parsha we are told a way to help us fulfill the way of the Torah as its written “And you shall remember that you were a slave in the land of Egypt, and the Yhv”h Elohech”a redeemed you ” (15:15).By remembering we were slaves, we can appreciate our freedom and rejoice in the way of the Torah. And by remembering the strong arm by which Hashem redeemed us from Egypt with miracles while plaguing the Egyptians, and finally drowning them in the sea. We can realize the greatness of Hashem and the love he has for us and thus we can Love Hashem as is proper, and be in awe of him. Then we will be sure to see our righteous Mashiach quickly in our days.
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