Godssecret's Weblog

IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOKS ARE FREE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !

THIS WILL HELP A REAL LOT

an overview of

everything

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

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

https://godssecret.wordpress.com/2010/06/23/foods-you-want-to-eat-to-live-long-and-healthy-phytochemicals/

LETS CONTINUE OUR JOURNEY TOWARDS COMPLETENESS “RUACH HAKODESH” THE HOLY SPIRIT ! ANOTHER HOUR OF “LIGHT” !

מי ברא משיח =  611 = תורה

Who created the messiah=611= Torah

The word here for created is the same as in the first verse of the Bible “In the beginning God created the heaven and the earth.”. This word for created is a verb that describes a power attributed only to God. When a person creates new Torah ideas, these insights is on the level of the Messiah. This idea is referred to by the verse, “The spirit of God hovered over the face of the water” (Genesis 1:2). The Zohar explains that “the spirit of God” refers to the spirit of the Messiah, and “the face of the water” refers to Torah, as the Torah many times is compared to water.

When one creates insights into the Torah, the Messiah’s spirit is right there with it.

When one creates new insights in Torah, one is actually connecting oneself to and drawing down into the world the liberating and redemptive power that, in its ultimate revelation, will come with the Messianic age. Even in the midst of one’s own exile, one can have access to and bring into oneself and the world actual pieces of that uncompromised power for redemptive change. The power of the world to come. The power of the Messiah. By learning Torah, praying and doing God’s commandments, all with the intention of uniting with Him. We have the means to quicken the Ultimate Redemption. The physical manifestation of our unity with God will be the Third Temple. In Chupat Eliyahu we learn 3 gifts God gave  to Yisrael,  but they are recieved through sufferings. These gifts are Torah,  Aretz Yisrael and Olam Haba. The building of the bait ha Mikdash  (the Holy Temple) is an inheritance in merit of Torah learning. The messiah will be revealed in the time of the Rebuilding of the Holy temple by the merit by Learning Torah as alluded to in our equation. This will be as the Chofetz Chayim said ; if we are to return to God we must correct  the lack of Torah study. In  this way we will merit redemption.

ושמחה (353) + זמרה (258) = 611= תורה

Sing and be Happy = Torah

ישמחו(364) + אומר (247) = תורה (611)

Say and you will be Happy= Torah

This reflects what is written in the psalms “ Happy are those who dwell in your house, ever praising you. Selah.” (84:5). Dwelling here refers to dwelling in contemplation on the word of God, Divine thought. By this we enter into malkhut shamayim (the kingdom of Heaven). For, it is through direct address to God, that one enters God’s domain. These words were commanded by God to say 3 times every day in our daily prayers.  It is through Prayer that one accepts God’s reality and sovereignty and one’s own place in creation.

  Torah study is an integral part of joy. learning is rejoicing of the soul. There is nothing better than this. Concerning the joy of learning, the verse states, ‘The orders of God are upright, gladdening the heart’ (Tehillim 19:9). We see this reflected in special Holy day of “Simchat Torah”. We are so happy. We finish the yearly cycle of reading the Torah. And we celebrate, dancing with the Scrolls of the Torah, day and night. Did you ever see a person who just received such wonderful news? He is so happy that he cannot sit still. He wants to show the whole world how happy he is. That is how happy we are on “Simchat Torah”.

The Divine Presence of God can only manifest itself in a place where there is joy and completeness. Since the time of the destruction of the Temple, the entire world is considered incomplete and in a state of destruction. Even the Mitzvot (commandments) lack their full potency. The only thing that remains unaffected by the destruction of the Temple is the Torah itself. It is only through Torah study that we can achieve true joy. When we rejoice over the Torah the Divine Presence of God rejoices with us. So sing Torah and be happy.

שמחה (353) +  (257) ארון  + (1 for phrase)  = (611) תורה

Ark of Happiness + 1 (phrase) = Torah

Continuing explaining itself Torah, as Happiness. Torah is the Ark of happiness. The Torah Scrolls are always kept in what is called a Ark, in Hebrew ארון . The same word for “Ark” as in “Ark” of the covenant, a different word is used when we talk about the flood and Noah’s Ark.  In this Ark of Happiness of our equation is Torah as out equation states.

Ark of Happiness + 1 (phrase) = Torah

 A deeper explanation is that from the “ark” Moses would hear the voice of “God” speaking to him as it written “And when Moses went into the Tent of Meeting to speak with him, then he heard the voice of one speaking to him from the covering that was upon the ark of Testimony, from between the two kerubim (Cherubs); and he spoke to him.” (7:89)

Moses heard the voice of God speaking to him from the Ark. In the Ark as we have said is the Torah. In the ark described in our verse is also the “Torah” as its written in the Torah “And I turned myself and came down from the mount, and put the tablets in the ark.” (Deut 10). The Ark of happiness of our equation is Torah. Happiness is very important. The Torah teaches that grave punishments are in store for the people if they are not happy as it says in the following verse:

“Because you did not serve God your Lord in Happiness and in a good heart” (deut)

A new idea revealed to you by God in his Torah expresses with it joy. This is because as our equation shows us :

Ark of Happiness + 1 (phrase) = Torah

הוא (12) + (15) + י”ה(19) טוב +(566) עצות  = (612)= תורה+1 (word)

This is good advice of God=Torah

כל (50) + עצות (566) =616= התורה

All advice = The Torah

 1 (the phrase)+ ( (18  חי  + (26) יהו”ה  + עצות (566) =  (611) תורה

Advice of the living God=Torah

(45) מאד + עצות  (566) = (611) תורה

Much advice  =  Torah

The last 4 equations concern the advice of God. God has perfect knowledge of all the short- and long-term consequences of the options that face us. While He gives us the freedom to make our own choices, He offers us guidance based upon His knowledge. Thus the Zohar calls the commandments of the Torah “advice”. Each commandment is advice about which turn to take at each juncture in the road of life. Nothing compels us to follow the commandments. If there were any compulsion, we would not be free. God wants us to have the merit of choosing our destiny for ourselves — He wants us to see and understand for ourselves, and to make wise choices. As it is written “SEE: I am setting before you a blessing and a curse”. “And you shall choose LIFE”. (Deut. 30:19).

The Torah is a book of advice of all kinds it concerns wedding ceremonies, funerals, and the High Holidays. It offers guidance on every subject under the sun — from marriage and raising children, to business ethics, to dealing with neighbors, to care of elderly relatives. The Torah’s advice is as a guide to living. It guides one in all aspects of life. The Advice of the Torah brings  spirituality into live, and infuses it with a spiritual purpose. The Torah is a living, breathing force. It’s advice though Eternal is not something that once was, but something that is applicable for all generations. The Torah’s advise stands to inspire us to become better people.

תורה (611)= (26)   יהו”ה + (496) מלכות + (89) גוף

Torah= Body of kingship of God

We live in a physical world so in order for us to relate to God who is non Physical he gave us many commandments involving things in this physical world. These give us a point of connection. The physical action of a mitzvah (commandment) is a mechanism through which to create a meaningful, eternal relationship with God. What lies within a mitzvah successfully unites the realms of physical and spiritual. The Sanctity of the commandments Connects Worlds.

 Man is a paradox a synthesis of two parts. He has a physical body, within which is  a Heavenly soul. How can these opposite forces unite? The physical and spiritual connect in the performance of a mitzvah. A mitzvah can be described as the action and force that expresses the spiritual world and will of “spiritual” God in the physical world of man. How the force of a mitzvah transforms the physical into the metaphysical reflects the fascinating relationship between two very different worlds. Everything physical is a reflection and corresponds to a spiritual reality which is its source. Continually being emanated and brought into existence from the Torah which is the “DNA of the universe”. Physical creations are a projection of their originating spiritual forces. The commandments relate to these “spiritual forces”. They are conduits that connect of Heaven and earth, influencing providence. The commandments are the point of transcendence where man meaningfully connects with his Creator.

בטוח (25) +  מאלך מלכות(587) = 612= תורה + 1 (word)

Angel of Kingship you can trust= Torah

  Through the performance of  a Mitvah (commandment), a angel’s body is created, and through the enthusiasm and “cavanah” (intention) with which it is done its soul is created. (Likewise, there are also two aspects of repentance that of regret, and confession. Through regret, the former sinner removes the soul of the accusing angel, and through the movement of his lips reciting confession, he exterminates and erases the body of evil.) An angel is a spiritual entity. They include a number of  creatures subordinate to God that appear throughout the  Bible; the Malach (messenger/angel) is one variety. Others include Irinim (Watchers/High Angels), Cherubim (Mighty Ones), Sarim (Princes), Seraphim (Fiery Ones), Chayyot (Holy Creatures), and Ofanim (Wheels) and B’nei Elohim just to name a few.

  Angels  come in a wondrous variety of forms, although the Bible at times does not give any description at all. They appear as men in most Biblical accounts (Numbers 22) often indistinguishable from human beings (Gen. 18; 32:10-13; Joshua 5:13-15; Judges 13:1-5) but they also may manifest themselves as pillars of fire and cloud, or as a fire within a bush (Ex. 3). The Psalms characterize natural phenomenon, like lightning, as God’s melachim (Ps. 104:4). Other divine creatures appear to be winged parts of God’s throne (Is. 6) or of the divine chariot (Ezek. 1). The appearance of cherubim is well known enough to be artistically rendered on the Ark of the Covenant (Ex. 25). It is explained in Merkavah mysticism that angels fulfill a variety of functions, including conveying information to mortals, shielding, rescuing, and caring for Israelites, and smiting Israel’s enemies. Angels have names and there are guardian angels. All the nations of the world have their own angelic prince. Angels are arranged in a hierarchy. Angels have delimited spheres of authority. Any adept wishing to ascend the palaces of the heavens and achieve a vision of the Divine Glory needs to know how to get past the angelic guardians by knowing and invoking their names at each level. Angels can be summoned and brought down to earth to help a human perform a miracle. These teachings have been preserved in the Hechalot writings. Rabbi Eliezer ben Jacob teaches that by each act performed there is created either an advocate or an accuser.

Every act here below takes on a life of its own. It creates an angel who is an advocate or a prosecutor. We are followed around by a crowd of advocates, or a crowd of accusers or both ! The older we get, the larger the crowd of accusers and advocates becomes. This is a very powerful image.

 שלום(376) + לדבר (236) = 612= תורה + 1 (word)

To speak peace = Torah

שלום(376) + הפנימים (235) = 611= תורה

The internal peace = torah

שלום(376) + מלך עולם (236) = 612= תורה + 1 (word)

King of world peace = Torah

Peace is the harmonizing factor in the diversity of creation. Peace, is to be understood on two levels – the individual and the universal. On the individual level, peace means that all of our character traits and physical/emotional drives are in sync with one another. To know when to show anger, to know when to show compassion.Know, most of the trouble we have with being at peace with others comes from our not really being at peace with ourselves. If we were emotionally balanced and our character traits were in sync, we would be able to handle difficult relationship situations much better. The problem is knowing when is the right time to employ the different aspects of our personalities? Well, that’s where the Torah helps. The Torah teaches when it’s important to get angry, when to act humbly, and when to stand up for our rights with great pride, etc. Ehen we follow the Torah’s instruction we greatly reduce the stress in our lives and achieve true, inner peace – peace with God and peace with our fellow men.

The second level of peace – the “universal peace” will only be in the Messianic Era. It will not be merely a time of peaceful coexistence for all of humanity. At that time mankind will understand everything that has transpired since the beginning of time. It is explained that all will come to realize and know the truth of God and His Torah, and will learn its beautiful lessons and integrate them into their lives. By this all will attain perfect harmony and balance. After God will revealed Himself and His Divine plan for humanity there will there be true peace. Let’s hope we all live to see it!

 The Torah’s ways are peace. Rabbi Elazar said in the name of Rabbi Haninah: Torah scholars increase peace in the world. Some people mistakenly believe that peace in the world means that everyone will share the same viewpoints and think the same way. So when they see scholars disagreeing about an issue, this appears to be the exact opposite of peace. True peace, however, comes precisely through the proliferation of divergent views. When all of the various angles and sides of an issue are exposed, and we are able to clarify how each one has its place — that is true peace. The Hebrew word shalom means both ‘peace’ and ‘completeness.’ We will only attain complete knowledge when we are able to accommodate all views — even those that appear contradictory. Like an interlocking puzzle, together they present a complete picture. Nevertheless, there are times when we are forced to resort to battle, when we must vanquish those who seek to harm us. Thus Moshe, the gentle shepherd of Israel, and Aharon, the ultimate man of peace, find themselves in the role of “judge and chastiser of Pharaoh,” crushing the might of Egypt and obliterating its icons and myths.

PINCHAS,is THE PEACEFUL ZEALOT. God gives Pinchas a brit shalom, a “covenant of peace”, for him and his descendants for all time. In the Bible Pichas killed Zimri and Cosbi when they were making love. What are the implications of how we understand violence, peace, and God’s will for humanity? “Torah scholars must advance peace in the world.”. We see with Pinchas the way to peace may need to be through violence. Pinchas became Elijah the Prophet, who achieved immortality, and who will ultimately be the one to proclaim the arrival of the Messiah and to usher in a new era of peace on earth.

. “Its paths are paths of pleasantness and all of its roads lead to peace.” The Torah is the expression and will of the Divine Presence, who is a “God of unconditional and freely-given love, of compassion, long-suffering patience, truth and cleansing purity.” “The name of God is ‘Peace'” (Chapter ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom. The Torah constitutes one long name of God. So our equations teach :

 שלום(376) + לדבר (236) = 612= תורה + 1 (word)

To speak peace = Torah

And

שלום(376) + הפנימים (235) = 611= תורה

The internal peace = torah

ימלך   (100) +  (50)מי  + מידות  (460)+ 1 (phrase)=611= תורה

    Measurement of Who rules = Torah

       (151) הסוף +  מידות (460) =  611=תורה

Measurement of the End = Torah     

 (151)  קומה   +  מידות (460) = 611=תורה

    Measurement of height =Torah

As the sages say the Torah is the “Blue print of creation”. So we shouldn’t be surprised to find the “measurement of the end” and “Measurement of height” in the Gematria of Torah. But in truth as its written in Safer Yetzera from our father Abraham “There are Ten Intangible Sefirothwhose measure is ten without end ”. The “end” we are speaking of here is that which involves limits that are imposed by the vessels for the light of the sefirot. The sefirot are emanations of infinite Divine energy. These limits are called “Depths” as it is also written in Safer Yetzera :

Depth of First and Depth of Last

Depth of Good and Depth of Evil

Depth of Above and Depth of Below

Depth of East and Depth of West

Depth of North and Depth of South.

There are Ten Intangible Sefiroth whose end is fixed in their beginning (and beginning fixed in their end), as the flame is bound to the coal. For the Yhvh (God) is the Only One, and He has no second, and before One how can you count?

These five sets of opposites can be divided into three groupings: beginning-end, good-evil, and the six directions of up-down, east-west, and north-south. Consider this a division between temporal, moral and special dimensions. The Ari, as the Zohar, explains  the depths according to the 10 Sefirot as follows:

Good – Keter
Evil – Malkhut
Up – Netzach
Down – Hod
East – Tiferet
West – Yesod
North – Gevurah
South – Chesed

Within the “space” of the six depths the spiritual elements are created: spirit, breath from spirit, water from breath and fire from water. These elements are “spiritual” in nature rather than physical, but they correspond to their physical counterparts. The depths are six depths and their spiritual contents are then sealed with the 6 permutations of the letters  (yh”v)

All is in and from the Torah, through God’s names and our actions, interacting with Divine providence.  The underlying  theme of the Sefer Yetzira is the idea that “from my flesh I see God” (Job 19:26): namely, the structure and functioning of the human form gives us insight into God’s relationship with creation as a whole. For man is “made in the image of God”, and therefore features of our very bodily make-up — such as the bipolarity of right and left, the design and arrangement of the brain, heart, lungs, stomach, liver, kidneys and other organs, etc. — reflect in microcosm key aspects of the macrocosmic universe. This form is the basis for revelation of 32 unique revelations of Divine energy by which all exists. This is called the 32 paths.

Man is distinguished from all other creatures by the complexity and subtlety of his ability to speak. Man’s ability to build a limited number of basic sounds into innumerable different meaningful words and thought-structures has enabled him to develop the most amazing array of linguistic spiritual powers. This is unknown to most men. This is the basis for our ability to communicate with God.

Abraham’s insight was that speech is actually the foundation of the entire creation. In the words of the Psalms: “By the word of Yhv”h  the heavens were made and through the air (wind, spirit) of His mouth all their hosts…” (Psalms 33:6). The fundamental building blocks of the creation are the twenty-two letters of the Hebrew alphabet. Again these were the vessels of the forces by which God created and continues to create every thing.

Refer to Sefer Yetsera and learn the depth of these matters. Abraham of the Bible devoted his life to seeking out and revealing the unified Power that underlies the manifest plurality and unity of all creation. Abraham’s search for God is expressed not only in the biblical narrative but also in Sefer Yetzirah, the “Book of Formation”, foundational text of the Kabbalah, which he wrote. In it he presents the twenty-two letters of the Aleph Beit as the fundamental coordinates and elements of creation, showing how to combine and manipulate these Letters of Creation in order to channel beneficial influences through meditation and prayer. God made His Covenant with Abraham and commanded him to cut the sign of the Covenant into his very flesh by removing the foreskin. (Genesis 17, 1-27). Circumcision is a sign of our willingness to control our innate materialism and selfishness in order to elevate ourselves so as to become co-creators with God. On the physical level this includes curbing the sexual urge and elevating it in order to bring pure, holy children into the world so as to bring humanity to its destiny.

But Abraham grasped that God’s Covenant applies not only to man’s sexual creativity but even more to his mental and spiritual creativity through the organ that distinguishes him from all other creatures: his mouth. When man is willing to train and discipline his mouth and dedicate it to the work of holy speech, prayer and devotion, He becomes God’s partner in creation as a whole. So now go and do what needs to be done.

אורות  =  613=  בתורה

Lights=in Torah

תורה (611)= (404)  קדש + (207) אור 

Torah=Holy Light

תורה (611)= (404)  דת + (207) אור 

Torah = light of knowledge

Light of shiny sparks=611=Torah

ניצוצין +  צח (98 ) (306) + (207) אור =611=תורה 

ברא (203)  + (410 )קודש =613 = בתורה

In Torah=613=create Holiness

Light is a primary manifestation of Divine energy, Light is an often-used term as a metaphor for various manifestations and emanations of God

Looking for a transcendent word in our vocabulary from our physical world, we seize upon “light.” Light is our metaphor for the incorporeal, the spiritual, the Divine. We speak of an era of “enlightenment” dispelling dark ages of ignorance, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light is at the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having all most none  of matter’s properties, light is the most ethereal of physical “things.” Perceptibly real, yet free of the qualities we ascribe to the objects of our perceptible universe, light serves as a bridge of allegory for a mind grounded in a material environment and the metaphysical spiritual abstractions it contemplates.

If the eye were allowed to see the life and spiritual energy flowing from the utterance of God’s mouth into every creation, we would not see the materiality, grossness, and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force…
To understand this clearly God has given us in his Bible the metaphor of light. By this we shall understand the relativity of a thing’s very existence or nonexistence, Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its light expression. An observer on earth, for example, perceives both the sun and the light that extends from it. But what would be the perspective of an observer within the sun? Would he, too, perceive “sunlight” as an existence distinct from the sun? Obviously not. Light, by definition, has a source and a area it illuminates. light is information, energy . Light, exists only in relation to that which is outside of its source, but not in relation to the source itself. If sunlight is defined as “the sun’s luminescent expression,” then it cannot be said to “exist” within the sun, where the very notion of “expression” is superfluous and meaningless.

Does this mean light “begins” outside of the sun? Obviously Not. The sun itself is not dark; the luminescence that extends from it certainly pervades it. It is just that the concept of “light” has validity and meaning only to an observer outside of the light’s source. Lacking substance of its own, light exists only insofar as it serves its function: to carry information and effect from its emitter to that which lies outside its emitter. Where it has no function (i.e. within its emitter), it does not exist — not because it is any less “there,” but because it lacks the context that defines its existence.
The Bible twice reiterates the exclusivity of God’s existence, twice in the same chapter proclaiming that “there is none else” other than He. For there are two paths by which man may come to appreciate the nature of his relationship with the Divine: from the top down, and from the bottom up.

The revelation at Sinai was a brief “foretaste” of a future world — a world in which all masks and superimposed “perceptions” will fall away. A world in which “your master shall no longer shroud Himself; your eyes shall behold your Master”; a world in which “the world shall be filled with the knowledge of God as the waters cover the sea” (Isaiah 30:20 and 11:9). In the world of the Messiah, “God will take the sun out of its sheath” and obliterate the concealment that effects the perception of a reality outside of His.

Here again we are working this light metaphor

Our equations speak of a light of Holiness and light of knowledge being Torah. Upon our intellect  rests our soul level which in the Bible is called “Nashama”. To it are the Holy powers of creativity, reasoning-understanding and the Power called knowledge. Knowledge is the power which binds the intellect to one’s emotions. This results in action. Our equation is talking about “light of Holy knowledge” which is Torah.

As there is of course knowledge which is not good. There is the “Tree of knowledge of good and evil”. It is the Good knowledge that we want, that which is Holy. This is Torah as our equation says :

תורה (611)= (404)  דת + (207) אור 

Torah = light of knowledge

Now our other equation

Light of shiny sparks=611=Torah

ניצוצין +  צח (98 ) (306) + (207) אור =611=תורה 

Is referring to as Rabbi Schneur Zalman teaches us in the Tanya. Concern­ing purification, that the celestial beings are not able to disencumber and elevate sparks of Divine light that fall into the klippah nogah, “the hide of the snake,” by the sin of eating from the tree of knowledge of good and evil and subsequent sins. But we, by crushing passions, suppressing the sitra achra (the other side), cause the klippot (evil forces) to be dispersed. This is why celestial beings come to terrestrial beings to hear words of Torah, when they reveal secrets of wisdom that until then were in bondage and exile, and why everyone in Yisrael is able to reveal secrets of wisdom, to discover new insights each according to the level of the soul’s root. Indeed, one is obligated to do so in order to perfect his soul by elevating the sparks that fell to his lot. Rabbi Nachman teaches that the time a person spends working is a battle against the forces of the other side. The goal is to sift out the sparks of holiness and elevate them. Sifting out the sparks is the main purpose of all business and commerce. One has to be literally perfectly honest. Every word he speaks should be true, but he must also keep his mind bound to Torah. Only one’s exterior thought should be involved in the work itself; one’s inner thought should always be bound to Torah. The Shechinah (Divine Presence) is to be found in all places. and it may be revealed in all things with the elevation and removal of the husks, revealing the sparks of light that have fallen, as spoken of in Kabbalah, this being the purpose of the creation. So go out find and reveal

Light of shiny sparks=611=Torah

(410) צדקה +קודש  (199) + (2 for 2 words) =611= תורה

Holy Charity =611=Torah

 (415) קדושה +(194) צדק + (2 for 2 words) =611= תורה

righteousness Holiness=Torah

  The root of the word “sadakah” (charity) is “sedek” (righteousness).  Acts of “sedek” (righteousness) include being kind, not stealing, charity and laws not to murder these are close to human understanding. The “Mitzvot” (commandments) like Tefillin and Shobot which are Holiness itself are supernal things beyond the realm of human understanding. Together they are Torah. First one must be righteousness, then they can be Holy. Charity given to the needy, from a feeling of both compassion and righteousness is in Hebrew called “Sadakah” (Charity). The Biblical concept of charity is the spirit of uprightness or justice. “That one’s wealth is a loan from God” from which he is meant to share with those who are less fortunate. “Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deut. xv. 11).

 It is meritorious practice which like sacrifice, has the power of atoning for man’s sins, and redeeming him from calamity and death.

  Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”.  R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father  in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ?  In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before  its  time.  Charity ”Sadakah” in Hebrew ”the holy tongue” comes from  the root ”sedek” (righteousness). The Zohar  teaches  that  in Aramaic, language of the Talmud, Charity is ”zchuta” which is the same word for ”merit”. Its degree of merit is according to the needs of the recipients of the charity.

קדשך (424) +  מקום(186)+ 1(phrase) = 611= תורה

Place of Your Holiness = Torah

It is written that study of the Torah that brings about the ingathering of the exiles.  As there is the physical exile there is also those estranged in a deep spiritual exile. These are intricately related as we said “Man’s physical place is intertwined with his spiritual existence.” The words of Isaiah confirm this:

“The work of YHVH  they do not regard, the deeds of his hands they have not seen, because of lack of knowledge they shall go into exile,  ” (5:11), yet also the place of their exile contributes to their lack of knowledge by its “nature”.

Man’s physical place is intertwined with his spiritual existence. The Maharal expressed this idea by pointing out that the word makom  (place) is related linguistically to mekayem (something that sustains and provides existence). This relates to the idea of “exile”. Most refuse to leave  the land of exile, which is the very nature of  Galut  (exile) . This is as Rabbi Moshe Chayim Lazatto explains in his book ” Adir Bimarom ” That the lands outside of Israel exert their influence on the Jewish people that live there, this is the nature of exile. At the time of Ezra and Nachemyah as well, most of the  Jews stayed  in Babylon. According to the Talmud if they all had returned  to the Holy land, the final redemption would have arrived during the second Temple period.

 God exists within the physical world, yet no place can confine God. On the one hand, the physical world cannot contain God, and is not itself god, but the physical world is imbued with holiness that emanates from God. Although God is not limited to space, there are certain spaces mankind can be more attuned to Godliness. This is the nature of the holiness of the Place where  Jacob had the dream showing him the Ladder to Heaven. It being the same place where God told King Solomon to build the Holy Temple.

It is at the same time also true that God surrounds Creation. Yet God is also within this world because this world is within God. You are in God and God is within you. Wherever you are, you are within God.  The essence of your soul is a actual part of God. Everything occurs within Him. You are in the middle of God. God is called the Makom, the “Place of the World,” because everything is within Him. You are in the Makom. You are in the Place of God.

Wherever you are, God is with you, (in some way)

Expressing this another way Rava said all Ezekiel saw, Isaiah saw. What does Ezekiel  resemble? A villager who saw the king. And what does Isaiah resemble? A city dweller who saw the king.

Isaiah describes God’s holiness which fills the world:

In the year of King Uzziah’s death I saw God sitting upon a throne, high and lifted up, and his train filled the Sanctuary. Above it stood the Seraphim; each one had six wings; with two they covered their faces, and with two they covered their feet, and with two they did fly. And one cried to another, and said, ‘Holy, holy, holy, is the Lord of Hosts; the whole earth is full of His Glory.’ (Isaiah 6, 1-3)

Ezekiel ‘s vision seems quite different:

And he said to me, ‘Son of man, all my words that I shall speak to you receive in your heart, and hear with your ears. And go, get you to the exile, to your people, and speak to them, and tell them, “Thus said the Almighty God”; whether they will hear, or whether they will refuse to hear. 12. Then the spirit took me up, and I heard behind me a voice of a great sound, saying, ‘Blessed be the Glory of God from His place. (Ezekiel 3:10-12)

Isaiah perceives holiness emanating from God and filling all of Creation, Ezekiel perceives holiness coming from a specific point, “the place”, the makom. Isaiah prophesized in Jerusalem, while the Holy Temple yet stood, he had a very clear vision of how the Glory of God fills all of Creation. Ezekiel prophesized from the exile, after the Temple’s destruction, he sensed  the source of blessing, the point from which God’s Glory emanates, is that specific place, the makom (Place of the Temple). The vision from exile, seen by a exiled Jew who has been disconnected from his Makom (place), will differ from a vision seen in the Holy land.

The words we use to comfort mourners reminds us that God is the place of the world :

“May the “The Place” (HaMakom) comfort you along with all those who mourn for Zion and Jerusalem”

Here, God Himself is the Makom. From this we see that when we feel sad and disconnected from our life-source, in need of comfort, it is specifically the aspect of God as related to Makom that comforts us. We are consoled by connecting our own personal loss to the comfort that comes from Jerusalem, from that very specific Makom that is the source of all Holiness. Our souls are bound up with the Altar in Jerusalem, with the dust of the earth of the Temple Mount. When we feel distant, when we feel distant and alienated by the exile. When death strikes and we feel alone, God, The Place, the Makom andthe Mekayam – (the source and sustainer of all existence), lifts us up by revealing to us that unique bridge which spans the void and acts as a conduit between our physical and spiritual selves. Like Isaiah, Ezekiel, and Jacob before them, He allows us to see that truly His Glory fills all existence.

(541) המצות+סוד (70) = 611=   תורה

  “ Secret of the commandments (mitzvot)” =   Torah

  Its not enough just to do the commandments as the secrets of the “mitzvoth”, this is Torah ! It is one’s intention when doing the commandments which arouses the love in our hearts that makes the mitzvot rise above. Everyone needs to come to their observance of  Mitzvot with conscious intention, an expression of our love of God. In our mitzvoth we express how we envision our relationship with God who we know as our parent., our master, our portion, our destiny, our shepherd., our creator, our lover and our best friend. Our heart needs to be focused on and directed toward heaven in great love when doing the Mitzvot. Toward this we must direct all our consciousness and awareness. Mitzvot must never become routine and begin to lose meaning.

 The usual understanding of “intention of the heart”  requires one when doing a Mitzvah, to think about the meaning of the mitzvah they do it.  The mitvah needs  “Motivation” which requires association of the action with their spiritual goal, In order to fulfill a Mitzvah properly, not only must you do what is required of the mitzvah by its physical requirements and form, you must also do it with the intention of fulfilling the Mitzvah. Know, you create  a transcendent connection with God when you do a  mitvah, this needs to be part of your intent. This is part of the secret of mitvot. A mitzvah is not just a good deed. A mitzvah to the soul is like what  food is to the body.

  (537) אצלות  +  (74) למד = 611 = תורה (Torah)

Learn  Atzilut = Torah

Atzilut is the highest of the 4 worlds. It is the world of Divine emanation. From which the “sefirot” that create all spiritual and physical reality are emanated. It is from the Torah which is called the “blue print” of creation that the world was created. God is the creation’s designer.

  There are those who are mistaken and think ‘Judaism’ is all about religion, about law and that spirituality , that Kabballah is not essential. Our equation clearly shows that Kabbalah is Torah. Kabballah  is called the Torah of the world of Atzilut,

This Torah is of the mind of God, One in the same.  Kabbalah is the Inner Wisdom and the Inner Soul of the Torah. In the study of Kabbalah one will find their inner being advancing in spiritually growth toward the Wisdom of the Torah and toward God.

The Torah essencially is Kabballah as our equation teaches :

Learn  Atzilut = Torah

These are the 4 most important spiritual worlds :

The Worlds  emerge out of God’s infinite light and culminate in our finite physical universe.

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

Atzlut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people  who  have   refined themselves to a very high level. The Level of soul  called “Chyah” resides here.  The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth  to redeem the fallen sparks of Divinity in them and thereby bring them to a full state of rectification 

Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness.  The world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angels that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that  exclaim to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”

Yetzira, or formation is the world of spiritual entities,  angels. Here resides the level of soul called “Ruach”. The  angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw  in  his vision of the Divine chariot. These angels are in a continuous state of “running and returning,” they are in continuous movement.

Asiyah is the physical world. This is the world “where the action is” – where correction and rectification takes place. The creatures of the  world of Asiyah are divided into the mineral, vegetable, animal and human categories. This the world of the animal soul called Nefesh. The world of  is referred to in Kabbalah as “the world of spheres” [galgalim].The class of angles whose abode is in the world of  Asiyah  are the ofanim (“the wheels of the chariot”).Both the ofanim and the chayot hakodesh  desire to rise upward, toward the level of the serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”

 (160)עמן  +(401)  את + 50 (gates of understanding) = 611 = תורה

Specifically the designer 50  (gates of understanding)   = Torah

God is the designer with His 50 gates of understanding which are in the Torah. God Himself, in his essence of course is beyond all description. We only know him in his creation by Torah.

In Midrash Rabba Genesis it is written R. Oshaya began his treaching saying “Then I was by Him, as a nursling (amon); and I was daily all His delight” (Proverbs 8:30). ’Amon’ means tutor; ’amon’ means covered; ’amon’ means hidden; and some say, ’amon’ means great. : ’amon’ is a designer (uman). The Torah declares: ‘I was the designer of the Holy One, blessed be He.’ In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but uses plans and diagrams to know how to arrange the rooms and the doors. Thus God consulted the Torah and created the world, while the Torah declares, IN THE BEGINNING GOD CREATED (1:1), BEGINNING referring to the Torah, as in the verse, “The Lord made me as the beginning of His way” (Prov. 8:22). 

  The Torah is as the blueprint of the world. Anything that is in the world serves a purpose somewhere somehow in the Torah (written or oral). Two thousand years the Torah preceded creation of the world.

 Every act that the Holy One, blessed be He, did to  create  the world was done with and  according to  the Torah. This is the meaning of: ”then I was by him, as a nursling: and I was daily his delight” (Proverbs 8:30). Do not pronounce it as ”a nursling,” (Heb. amon) but rather ’a Artist’ (Heb. oman), BECAUSE IT WAS A tool of HIS Art.

Torah is more than a book

בעשיה(387) + רוחי (224) = 611= תורה

My Spirit in Asiyah (physical world) = Torah

God is not physical, as a matter of fact God Himself we can not  comprehend at all.

As there is no common point of reference to anything in this world. All our spiritual perception is only concerning that which is emanated by God which are reflected in His actions and what we call sefirot and Attributes. So in order to interact with the Divine God Made laws for us involving physical things such as concerning money, commerce , dwelling in a Succah (booth of festival of Tabernacles) laws concerning all aspects of life in this physical world called “Asiyah” . It is in these issues that we have a point of connection. The commandments are where faithfulness to God and His Torah translate into action! Every sphere of human activity falls under the Torah’s authority. From rising in the morning to retiring at night, from birth until death, the commandments encompass every area of life. That way God is with you in a “revealed way” all ways. These laws are the God-given blueprint for living. Torah laws are the absolute and immutable way for one to always commune with their Creator who is Eternal. The mitzvot reflect the infinite and eternal nature of their Author.

Man is the paradoxical joining of two parts. He has a physical body, within which dwells for most in hiddeness a Heavenly soul. How can these opposite forces unite? The physical and spiritual connect in the performance of a mitzvah. A mitzvah can be described as the action and force that expresses the spiritual world of God in the physical world of man. How the force of a mitzvah transforms the physical into the metaphysical reflects the fascinating relationship between two very different worlds.

Torah was given in order to enable man below to build God a dwelling place, as embodied in the physical tabernacle in the Desert in the generation of Moses. But this time the Tabernacle is metaphorically built by the Mitzvot, the commandments that we fulfill, and this is not a metaphor. In whatever spiritual state one may find themselves, their task is to build a dwelling a place where the Divine Presence may rest in this physical world of Asiyah through God’s commandments..

Asiyah means the “world of making.” The terrestrial world of matter. It is a world of change and corruption and region of evil spirits. Asiyah has six dimensions which limit and define it. These are: above and below, right (south) and left (north), in front (east) and behind (west). Each of the directions derives from spiritual qualities of worlds above.

סיני (129) +  כונתו(482) = 611= תורה

His Intention of Sinai= Torah

תורה = 611= את ההר

specifically the mountain = Torah

 Specifically the mountain alludes to Torah. Torah itself is like a mountain being hard to climb but from its highest levels one can see as no other. Concerning this Rabbi Tarfon said: The day is short, the task is great, the laborers are lazy, the wage is abundant and the master is urgent. He used to say: It is not incumbent upon you to finish the task. Yet, you are not free to desist from it. If you have studied much in the Torah much reward will be given you, for faithful is your employer who shall pay you the reward of your labor. And know that the reward for the righteous shall be in the time to come. So get to the work, start climbing the mountain while you still have time. There are so many aspects of Torah to learn. These include the five books of Moses, prophets and writings. The commentaries and Midrashim which give a deeper explanation, Gemore and Mishna and the Shulchan orach (codified law) and other legal writings. One needs to also learn the Torah’s Mystical writings such as the Chasidic writings and the Zohar. All these should be learned at 4 levels.

When a person studies Torah in this world, and the Torah speaks of physical objects and people, this is only how Torah descended and is interpreted in the world of Asiyah. As we go into the higher worlds, Torah may be comprehended on a higher level. In fact, the Kabbalists state that Torah has four levels on which it can be understood, corresponding to the four worlds:

1. Pshat—The Simple understanding corresponds to the world of Asiyah.

2. Remez—Things alluded to correspond to the world of Yetzirah.

3. Drush– Homiletically explained corresponds to the world of Beriah.

4. Sod—Secret/Mystical explanation corresponds to the world of Atzilut.

611  תורה (Torah) =  בירושלים(598) + אהבה (13)

love in Jerusalem=Torah

The Jews’ love of Jerusalem as their permanent capital stems from the Torah itself. The Holy City is referenced hundreds of times throughout the Bible The Talmud elaborates in great depth our bond with that city.

 Concerning our fixation on Israel in general and Jerusalem specifically,  Many ask, “Why do we focus so much attention on one place? Is not God’s Presence found everywhere?” True, God’s Presence can be experienced everywhere at any time. God is unlimited He created both time and space. The Torah itself which supersedes time and space decrees that there are special times and special places. It is God’s will that the holiness of Jerusalem is forever. It has always been and always will be the holiest place in the world. The Temple Mount and Jerusalem are the soul of the Jewish people and the soul of the Jewish land. Jerusalem is considered as the heart of the Jewish people. The Jews’ love of Jerusalem is from the Torah itself. The Holy City is referred to as “the place the Lord will choose to establish His name therein”. King David, great prophet purchased the land for the Holy Temple from the local inhabitants, knowing full well the holiness of the site. It was on that site that Abraham offered Isaac as a sacrifice. It was on that same site that Jacob had his prophetic dream of angels on the ladder. The Temple mount is a gate to Heaven here on Earth. The Jewish heart stirs upon approach to the last remnant of the Holy Temple that we have. The Western Wall was built as a retaining wall during Herod’s renovations of the Temple Mount above it. The Holy Temple, and for that matter, all of Jerusalem, is endowed with a unique holiness. While the holiness of most places emerges from human energy, the holiness of Jerusalem comes from God himself. Maimonides tells us just as God is above any boundary of time, so too the holiness that emerges from God is equally eternal. Therefore Jerusalem’s holiness is endless and infinite. It is a holiness that lasts forever. (Rambam, Laws of the Temple 6:16)

                 מה התורה (661) =  בפרי עץ הדר  (661)

       (What is the Torah?) = (in “fruit of a beautiful tree” Leviticus 23:40)

 This mathematical expression alludes to the fact that the Torah is from the Tree of life.

From this verse “And you shall take on the first day the fruit of a beautiful tree, branches of palm trees, and the branches of myrtle trees, and willows of the brook; and you shall rejoice before Yhv”h Elohecha seven days.” (Leviticus 23:40) we know to perform the mitzvah of the “Etrog” on Succot.

מלך משיח  בן דוד הוא(526) + אהבה  (13) + חסד(72) = 611 = תורה

Kindness love this is Messiah son of David = Torah

The Torah teaches, “Love your neighbor as yourself, I am the Lord.” (Lev 19) By including the phrase “I am the Lord”, the Torah teaches us that God demands us to love our neighbor. Rabbi Akiba concluded in the Talmud, “Love your neighbor as yourself, this is the major principle of the Torah.” The Prophet Micah says, “He has told you, O Man, what is good and what the Lord requires of you: only to do justice and to love mercy, and to walk humbly with your God” (Micah 6) We know that the essence of the whole Torah is love of one’s fellow. Only with this as a prerequisite can one come to love God and His way. love of one’s fellow is the key to establishing a relationship with God and the secrets of His Torah. This means unconditional, causeless love,  love not just for those nearest and dearest, that is easy, but even for those who you don’t know. Because God wants us to love each other, as we are all created in God’s image.

This kind of love never stops, never gives up, no matter how unworthy we may be. If we want God’s mercy, we have to treat each other mercifully. God knows exactly who we are and what we are capable of. Rabbi Yochanan ben Zakkai said ” Now that the Temple is destroyed. We must now gain atonement through deeds of loving kindness”. The Holy One is loving, you too must be loving. Rashi said, “Because of loving kindness the world is reborn.”

It will be in the merit of the Torah of loving kindness that the messiah shall appear and we shall be redeemed as it is written :

“Incline your ear, and come to me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure loving promises of David.” (Isaiah 55:3).

Reach out altruistically, with love and generosity to all. The Talmud says it was baseless hatred which brought about the destruction of the Temple in Jerusalem. Thus it is only through unconditional love that we will welcome the Messiah.. For in the words of King David “The world is built on kindness.” (Psalms 89:3)  Our equation teaches us :

Kindness love this is Messiah son of David = Torah

מלך משיח בן דויד (524) +  כסאו(87) = 611= תורה

The throne of the King Messiah son of David=Torah

King David, the father of the Royal house of Isreal, was immersed in the study of Torah. By this His throne is established. King David was known for his desire to study Torah, even waking up late at night so he could study the holy words of Torah. In Psalms, King David wrote  “One thing I asked of God, that I shall seek – that I dwell in the house of God all the days of my life. . . .” (26:4).The Yalkut Shimoni explains from this that King David was asking for royalty. King David was not asking for the royalty that comes through being a monarch of a country. He was asking God for the royalty that results through one becoming the emissary of God, which comes through immersion in Torah study. King David greatly wanted the royalty that would afford him the opportunity to sit in the house of God all the days of his life. It is this royalty that is King David’s request in the Psalm. Concerning this it says in the Talmud (Gittin 62a). Who are the true kings? The Talmud says, those who study Torah, are called kings. Why? Because through the study of Torah, they merit the crown of Torah.

We learn from the Oar haChyim that the final redemption will  occur in  the merit of Moshe. The redemption has been so long delayed because  Moshe  refuses  to invoke his merit, his merit being the merit of Torah study that  is so lacking  in these later generations. So may it be that in the Merit of Torah learning may we soon see the Throne of the Kingship of David established again with our righteous Messiah quickly in our days.

משיח בן דוד(424) +  מקום(186)+ 1 (phrase) = 611= תורה

Place of  Messiah son of David = 611 = Torah

From what we learned above we can see that the manifestation of the revelation of the messiah comes from the loving kindness of the merit of Torah. The place of the messiah as our present equation says is Torah.

מלך המשיח  בן דוד  (519) + בגוף (91) + 1 (phrase) = 611 = תורה

In body king Messiah son of David = Torah

Concerning the Messiah as he is now in the upper worlds we read in a Prophetic Midrash:

In the second palace in the Garden of Eden  reside all those who await eagerly for the Messiah. All of them, from that palace, behold the Messiah once each day. Each Friday, from the time to cease the weekday labors, all the palaces of the Garden of Eden quake. Now the inner palace, where the Messiah resides, is called ‘The Bird’s Nest’. The Messiah emerges from that palace, with all the Righteous accompanying him. He dresses himself in garments of vengeance, which are prepared  for him, for the salvation of Israel. All of them enter together with him. He together with the Patriarchs emerges from there. He stands at the half-way point at the location of the pillar, which stands in the middle. He takes hold of the four corners of the Garden. He utters a loud shout, at which the sky above the Garden trembles. Seven angels stand by him, ready, and say to him: Chosen One of God, be silent, for the time has arrived when the wicked regime is about to be uprooted from its place. Then there is heard from the Synagogues and the Study-Halls, the sound of Jews reciting fervently ‘Amen, May His Great Name Be Blessed, from Ever and Ever, and to All Eternity! ‘Then the Holy-One Blessed Be He shakes up all the skies, and sheds two tears into the Great Ocean. The righteous enter; then the Messiah enters that palace referred to as ‘The Bird’s Nest’. In the Garden of Eden, on the eastern side, there is a secret, concealed palace. This palace is known as The Palace of “Noga”  (Brightness): it is constructed like the essence of the heaven  transparent pure and clear. All its walls all around are made of letters which stand out and sparkle – some with an upward motion, some with a downward motion. The letters on one side fly off, and then settle on another side, while those on the latter side fly off and settle on the former side. They are in a continuous process of interchange, there is never any lacking whatsoever. There is no one who can comprehend them, because they do not stop moving even for one moment! Engraved patterns of flowers of the four different shades of brightness shine out into the palace.

On the Sabbath, the Messiah goes into that palace, with the Patriarchs. The

Letters settle. They pronounce the letters, and experience a great joy; but

No one understands the nature of this Joy. Now, in the inner part of that palace, stands a door leading further inside there. Beyond that partition, on the inner side, appear the images of the martyrs of Lod, and of the ten Sages martyred killed by the Roman government. The Messiah arises and makes his way inside there. When he beholds those images, he lets out a loud cry, and roars like a lion. All the Garden, with all the Righteous ones, quakes violently. The pillar located in the center of the Garden vibrates violently, and moves upwards and downwards. Four “ofanim” (Wheel Angels) are all set ready, and they grasp the four sides. The sky rotates; the loud cry is heard in the celestial realms. And the Holy One Blessed be He sheds two tears, downwards, on that assembly. Then the “ofanim” enter the area of Messiah, where the Patriarchs all enter, by the Eastern Gate entrance of that palace. There they see all the excellence of the Righteous Ones of Lod, and of the ten martyrs killed by the Roman government. All of them stand silently, together with Messiah; those “ofanim” are all raised up lofty; they ascend to the Supreme King of Kings, the Holy-One Blessed be He. He swears to them that He will don garments of vengeance and claim their vengeance from the nations, as stated: ‘He will render judgment upon the nations, and they will be filled with corpses; He will crush heads over a vast area’ (Ps. 110:6).

Then, they finally return to be close by the Messiah.

Then we will see as out equation states :

In body king Messiah son of David = Torah

(267) ליריאיו+(26) יהו”ה+ (70) סוד + 248 =611= תורה

The secret of God is with those who fear him+248=Torah

   248 is the number of positive affirmative commands in the Torah, by their fulfillment and awareness of the fear, the Awe of God one comes to know the “secret of God”. So our equation says :

The secret of God is with those who fear him+248=Torah

The 248 positive commandments are actions that build and further man’s bond to his Creator. The 365 negative commandments are those forbidden activities that threaten to break down this relationship. The  248 positive commandments require actions indicating love of God, not violating 365 negative commandments reflects man’s fear of God and desire not to ruin their relationship. Together through these 613 commandments we forge our ideal relationship with God. Interestingly, the numerical value of the phrase קשר אחד ( one bond) is 613 — the total number of Torah commandments.

  The Hebrew word yirah means both “to fear” and “to see.” The essential choice of life is to open our eyes to spirituality, and to fear the consequences of transgression against God’s will. “To see or not to see, this is the question”. Fear is exhilarating. The adrenaline runs in your veins. It gives you power to accomplish anything. Fear can motivate you to greatness. “Fear of God” has several levels, the lowest being fear of Divine punishment. This level is only a first step towards awe of the Divine and to conduct one’s life according to this awareness. Fear of God and Torah wisdom are connected. Its written “The fear of the Lord is the beginning of wisdom” (Psalm:111). “Fear of God” gives wisdom-inspiration which ultimately prevents us from turning away from Torah and impels us to fulfill commandments. Maintaining one’s fear of God has to do with remembering His greatness, at all costs. Our sages tell us that when a person leaves this world, God asks him :

                             “were you God-fearing?”

עדן(124) + גן(53) + סוד (70) + 365=612= תורה +1 (collel)

Secret of Garden of Eden+365= The Torah

This world is like a lobby before the world to come. Prepare yourself in the lobby so that you may enter the inner chamber. Death is not the end of human existence. The Torah speaks of several noteworthy people being “gathered to their people” at the time of their death. The Garden of Eden is the abode of souls after death. The righteous dwell in the Garden of Eden as souls without bodies. The place of spiritual reward for the righteous is the Garden of Eden. There not all are equal. A particularly righteous person will have a greater life in the upper world. Your place in the the Garden of Eden is determined by merit based on your actions. Only the very righteous go directly to the Garden of Eden. The average person descends to a place of purification referred to as Gehinnom  in Hebrew or Hell. The period of time in Gehinnom does not exceed 12 months, and then the soul ascends to take their place with the souls of the righteous in the Garden of Eden. Many times souls of the wicked are tormented by demons of their own creation from their evil works, by this there is possible refinement for them. This occurs before they can descend to the place of purification referred to as Gehinnom.  Certain sins are punished by the sinner being “cut off from his people.”

As said above 365 is the number of prohibitions in the Torah, guard them and don’t become “cut off”.

.

 ליריאיו (271)+ יהו”ה(26)+ רחם(248) + סוד(70)+1(phrase)=616= התורה

The secret of the Mercy of God is with those who fear him= the Torah

God does not expect us to be perfect, we need to do our best and be in awe of God. Our equations shows us :

The secret of the Mercy of God is with those who fear him= the Torah

Only God is Perfect, we are only expected to do our best to do what God asks of us. We are anything but perfect. if someone commits a sin, a forbidden act, he can be forgiven for that sin if he performs teshuva in English it is sometimes translated as repentance, but this is really not accurate. Teshuva literally means to return., Teshuva involves regretting of the sin, not repeating the sin, acting in a way that is the opposite to that of the sin, confessing the sin before God, praying for atonement, correcting the sin however possible (for example, returning a stolen object), remember the sin for the rest of your life, refraining from committing the same sin if the opportunity presents itself again, teaching others not to do it. These are some of the Basics of teshuva. Teshuva is a very personal thing, each person having their own correction to make. This repentance from sin as our equation shows us will bring to us Mercy.

Know,  most people misunderstand the concept of sin. It refers to a mistake made, again no one is perfect. There is no one who always hits the mark. This may be because of irresponsible or destructive behavior, or just a lack of focus. You just need to pick your self up and get  back on target! Return to your place with God where you should be. This is teshuva. The God of Justice is a God of Mercy and in His kindness He has given man the means to control his own destiny, to become a partner  in the ongoing creation of the world. Three keys have been given that unlock the gates of mercy:  Teshuva (Repentance), Prayer and Charity can avert a severe decree.

בתורה=613

In Torah=613 all the commandments that are in the Torah

613 is one of the most famous Torah numbers, it is the number of all the commandments of the Torah. They include  248 positive commands and 365 negative ones. The positive mitzvot coorespond to the number of bones of the body; the negative mitzvot correspond to the number of days in the solar year and 365 components of the vascular system (veins and arteries). The numerical value of the word Torah is 611. Add to this the two commandments which all of Israel heard from God Himself at Mt. Sinai and you have a total of 613. In actuality the Torah contains thousands of rules and the 613 commandments are only the major categories which contain all the other Divine rulings.  

משה ריבנו= 613= בתורה

Moses our teacher=in Torah

(160) כסף + (441) אמת+(12) זה  = בתורה (613) 

  In Torah = This is the truth of money

The Torah encompasses not only religious laws but also a vast number of what we call civil laws, including detailed regulations of commerce and of the judicial system. Our laws are based on the eternal principles of fairness and morality which God demands of us. The Talmud discusses what types of questions people are asked by God after their deaths. When they go up to heaven, God asks a variety of questions. The very first question that we are held accountable for after our deaths is “did you conduct your business affairs with honesty and with integrity ?”. The #1 question is were we ethical in the conduct of our business. Torah business law is the area where the ethereal transcendent teachings of holiness and spirituality confront the often dirty business of making money and being engaged in the rat race that often comprises the marketplace. It is precisely here you must be Holy. For this reason a major portion of the laws of the Torah deal with laws of commerce.

ומישראל (587) + יהו”ה  (26) = 613

Yhv”h (GOD) and from Israel=613

  Again this is the number of all the commandments in the Torah

The marriage contract between God and the Jewish people is the Torah. GOD gave us the Torah as an act of love. The Torah is the essence of our relationship with God. The relationship is defined and bound with it. The Torah makes it possible for us to fulfill GOD’S will. Fulfilling GOD’s will is the most important thing we can do. For the Torah says, “You must choose to love YHV”H your God, to obey Him, and to attach yourself to Him. For this is your life and your survival…” (Deuteronomy 30:20). The Torah itself is called Sefer HaBrit or the Book of the Covenant. The Ten Commandments are referred to as the “Two tablets of the covenant .” A covenant in simpler terms means a contract. The covenant is a two-way agreement between God and Israel. God tells us that if we follow the Torah we will be blessed; if we don’t, we will be cursed; if we didn’t, we can repent and be forgiven. This is the deal God made with each one of our souls and as a nation when we accepted the Torah at mount Sinai. The Torah is a contract, is clear from the words of the Torah itself. “God said to Moses, write down what I am telling you because what I am telling you constitutes a covenant ” (Exodus 34:27).

Before concluding this book I need to tell you as the sages say, as was revealed to Moses at Sinai. New laws or things that contradict the Torah are never learned out by Gematria (numerology). Gematria is a compete system only by seeing its whole picture can the truth be ascertained for sure. There are those who have tried to mislead others with English numerology so I will bring forth a few facts here to set the record straight :

 a Christmas=111= The evil day

I a easter=78= evil day

SANTA CLAUS = 111

god incarnate = 111 = OTHER GODS= I graven image=111

The way of lies=148 =THE TRINITY = 148 = MESSIAH JESUS= THE KING JESUS= blemish offering =idol worship

Christianity=155=religion of lies

in the wicked way=160= devils religion- I jesus christ=160= a new testament= a devil’s lies book

jesus Christ=151=evil devil demon

a belief in jesus=138= empty beliefs

Jesus=74=Lucifer=coveted=I covet=shame man=cross=harlot

Christian church=111= empty prayer= false gods faith

Pope=312=devil

Church=61=I a demon=I devil

Jesus=74=of a devil

A.D. false god=74=Jesus

For those who may be disturbed by these numbers, I am only the messenger.

Moses=71=Talmud

This is all beyond chance probability, none of this is coincidence.

Moses Maimonides (Rambam) teaches that one day when a king will arises from the House of David, who is learned in the Torah and observes all the mitzvot in the same way that his ancestor David did, just as they are commanded in the Torah (Written and Oral), and who inspires all Yisrael to follow the Torah and takes steps to prevent violations of it, and who wages Adonai‘s Wars – this will be a strong indication that he is the King-Messiah; and if he succeeds in all of this and also rebuilds the Temple on its ancient site and gathers in all the scattered ones of Yisrael, then we will know that he really is the King-Messiah. This one will bring harmony to the World and cause all to serve Adonai together, as it is written: “…for then I shall turn all the nations back to speaking the ‘pure language’ [i.e. Hebrew], so that they will all proclaim Adonai‘s Fame and serve Him with a single purpose” (Zephania 3:9).

  But if he does not succeed in accomplishing all these things, or if he is killed, then for sure he is not the one promised by the Torah. . As for Jesus, who claimed to be the King-Messiah and was sentenced to death by the Sanhedrin and executed. Could there be any greater deception than christianity? All the Prophets predicted that the King-Messiah would redeem and rehabilitate Yisrael, will gather together again the scattered ones and strengthen their observance of the mitzvot (commandments)- but that one brought about only the slaughter of Yisrael by the sword and the dispersal and persecution of the remnant, tried to alter the Torah.

A human being is not able to comprehend the Creator of the World’s intentions, for our ways are not like His ways and our thoughts are not like His thoughts (compare Isaiah 55:8). In the event, though, all the words of Jesus and of that Yishma’elite who arose after him [Muhammad] have only served to prepare the way for the arrival of the King-Messiah, leading the whole World to serve Adonai together, as it is written: “…for then I shall turn all the nations back to speaking the ‘pure language’ [i.e. Hebrew], so that they will all proclaim Adonai‘s Fame and serve Him with a single purpose” (Zephania 3:9).

Unlike what is taught by Christians and Moslems :

It was revealed to Moses at Mount Sinai that Judaism is not the only true way to God. It is not for every person. The God has revealed different ways to other people. You can have “your own path”

Gentiles are not responsible to observe the commandments of the Sinai covenant, as are the Jews.

Universal commandments were given by God to all mankind through Adam and Noah, and are included within the Bible. These universal commandments and the details of their observance all comes from the Torah Revealed at Sinai. These universal commandments are known as the “the seven laws of Noah”.

These 7 laws include :

1.Do not worship Idols

2.Do not use the Name of God in Vain

3.Do not kill

4.Do not act in a sexually immoral manner

5.Do not steal

6.Do not eat the limb of a living animal-no animal cruelty

7.Establish courts of Justice

יהו”ה אדנ”י (91)+  (611) תורה = 702 =   שבת 

Torah of YHV”H ADN”Y (Lord God) = Shabot

and

אהי”ה(21) + בתורה (613) + חיים (68) = 702 =  שבת    

Life in Torah that will be = Shabot

The laws of the Sabbath, like the laws of the whole Torah itself concern every aspect of our lives. The Shabot (Sabbath) for man is a expression of his cosmic, absolute spiritual dimension. The faith that he is more than a creature of this material world. The faith of his affinity to the Eternal. Those who observe the Shabot move out of secular into holy time. In the modern secular world, “time is money”. Shabot teaches us how to make time holy. While others build palaces of bricks in space, Jews build Holy palaces in time, by sanctifying holy moments such as Shabot. Shabot permits us, invites us, to separate ourselves from the ephemeral physical world (at least somewhat) one day each week so that we can taste eternity. Shabotis a taste of theworld to come. The world to comeis called theWorld that will be all Shabot.