This week's parashah has a number of remarkable patterns. Since the 10 commandments are about to be given, we'll see an inordinate number of 5s, pairs of 5s and 5 opposite 5s in the linguistic structure of the text. However, there are some very bright reflections of the 7s and pairs of 7s as well. The Signature of the Architect is mathematically hidden in these patterns, and in several other forms that will be examined in proper context. As you read this post, keep in mind that the measure of the cubic form of the luchot (6 x 6 x 6) is given to us in handbreadths, and that each "hand" in the "cube" is measured by the 5 elements of the hand (5 x 5 x 5). The outer edges of the cubic matrix (lines of division between the elements) are 7 x 7 x 7, and so this is where we'll start.
The Parashah is named after Yitro,
Moshe’s father-in-law. Yitro had 7 names. The names are
listed below along with the reason for each name:
1) Yether (יֶתֶר)
– for he caused a Parashah to be added in the Torah.
2) Yitro (יִתְרוֹ) – for he furthered himself by doing extra good
deeds.
3) Hobab (חוֹבָב)
– for he was beloved by God.
4) Re’uel (רְעוּאֵל)
– for he was like a friend to God.
5) Heber (חֶבֶר)
– for he acted like an associate of God.
6) Putiel (פּוּטִיאֵל) – for he departed from idolatry.
7) Kaynee (קֵינִי) – for he was zealous for Heaven and he acquired
Torah.
Yitro’s first name was Re’uel (רְעוּאֵל). We first encounter him in Shemoth (2:18) where Moshe meets him, then ends
up marrying one of his daughters (Tzipporah). Yitro had 7 daughters, and like his 7
names, the numbers hint to the fact that he would convert to Judaism, with its calendar related halachah requirements (measured in cycles of 7).
Why would Moshe, the future leader of the Israelites, go to a priest of Midian to find his soul mate? To answer the question, we need to understand who Yitro was. Then we can understand why Moshe would go to him. Yitro was the oldest son of Chanoch, who was the 3rd son of Midian, who was the 6th son of the Patriarch Avraham (by Keturah). By marrying Tzipporah, he married the great, great granddaughter of Avraham! Marrying into this family was considered desirable. Elazar the son of Aaron and nephew of Moshe took a wife from the daughters of Putiel (6:25). However Putiel was also one of Yitro’s names; and so he too married into the family.
Re’uel (רְעוּאֵל) is a contraction of 2 words: רְעוּ, meaning “friend,” and אֵל, meaning “God.” Re’u (רְעוּ) was actually Yitro’s (רְעוּאֵל) great, great, great, great, great grandfather. Re’u (רְעוּ) also means “leader,” and Re’u was one of the 10 post-flood kings (see Lekh Lekha on the Sapphire Magen David blog). Yitro was 8 generations from רְעוּ, and so he transcended (the number 8 represents transcending from a lower dimension to a higher dimension where time is measured in cycles of 7) a concept that is confirmed by the additional letters added to the name, where the letters are those in God’s Name (רְעוּאֵל). Yitro “found” God (learned the truth) after carefully examining each system of belief currently practiced throughout the world. He then became a convert to Judaism. Yitro was the 10th generation from Ever, who was the great grandson of Shem, who was in turn the son of Noah (again see the post on Lekh Lekha at the Sapphire Magen David blog for an explanation of these 10 generations and how they connect to God's Name).
Why would Moshe, the future leader of the Israelites, go to a priest of Midian to find his soul mate? To answer the question, we need to understand who Yitro was. Then we can understand why Moshe would go to him. Yitro was the oldest son of Chanoch, who was the 3rd son of Midian, who was the 6th son of the Patriarch Avraham (by Keturah). By marrying Tzipporah, he married the great, great granddaughter of Avraham! Marrying into this family was considered desirable. Elazar the son of Aaron and nephew of Moshe took a wife from the daughters of Putiel (6:25). However Putiel was also one of Yitro’s names; and so he too married into the family.
Re’uel (רְעוּאֵל) is a contraction of 2 words: רְעוּ, meaning “friend,” and אֵל, meaning “God.” Re’u (רְעוּ) was actually Yitro’s (רְעוּאֵל) great, great, great, great, great grandfather. Re’u (רְעוּ) also means “leader,” and Re’u was one of the 10 post-flood kings (see Lekh Lekha on the Sapphire Magen David blog). Yitro was 8 generations from רְעוּ, and so he transcended (the number 8 represents transcending from a lower dimension to a higher dimension where time is measured in cycles of 7) a concept that is confirmed by the additional letters added to the name, where the letters are those in God’s Name (רְעוּאֵל). Yitro “found” God (learned the truth) after carefully examining each system of belief currently practiced throughout the world. He then became a convert to Judaism. Yitro was the 10th generation from Ever, who was the great grandson of Shem, who was in turn the son of Noah (again see the post on Lekh Lekha at the Sapphire Magen David blog for an explanation of these 10 generations and how they connect to God's Name).
Originally, Yitro was called
Yether (יֶתֶר) but when he began performing good deeds, an extra letter was added to his Name (יִתְרוֹ). Notice the letter added was a vav (ו), which
is gematria 6, the number that corresponds to each measure of the luchot (6 x 6 x 6). The luchot contained all of Torah, and
Yitro now came to convert and keep Torah. We see the same "gift" (an additional letter for doing mitzvoth) in the letters of Avraham and
Sarah, who each received a Heh (ה) and Yehoshua who received the yud (י). Others lost a letter, like Ephron (Genesis 23:16) and Yehonadav (STBP). In each case where a letter is added or lost, it is one of the letters of the Tetragrammaton (see such posts as Chai Sarah on the Sapphire Magen David blog for instances where the letters of the Tetragrammaton are missing from the text and hide the Signature of the Architect).
Yitro (יִתְרוֹ) is gematria 616, or 216 + 400. Yitro
got this name at the end of the Exile, which (counted from the birth of Yitzchak
son of Avraham) was 400 years later (Yitro was Avraham’s great grandson). At the end of 400 years, God (216)
revealed Himself at Sinai. The number 400 is the
gematria of Tav (see the Essential Construct Every Second Counts on the Sapphire Magen David for more on its significance). The letter can represent both Tichyeh (you will live) or Tamut (you will die). When Yitro converted to Judaism, God attached His Name (216)
to the 400 and it became Tichyeh. This is seen in another of Yitro’s names, Hobab (חוֹבָב)
which is gematria 18, the same gematria of life
(חַי).
Another of Yitro’s names was Heber (חֶבֶר) which is gematria 210, like the 210 years that
the Israelites were in Egypt, and so now, after 210 years, "Heber" had his name changed to
Yitro. The leading integers of 210
are 21, like the gematria of Ekeyeh, which is the Name
that took the Israelites out of Egypt (see the post on Shemoth). The factor of 10 relates to the commandments that Israel would receive and which Yitro would
accept.
In 18:21, Yitro gives Moshe his famous plan for jurisprudence. A person would have 5 channels (5 chances) to resolve a legal issue. It would first be addressed by a leader of 10, then by a leader of 50, then by a leader of
100, then by a leader of 1,000, and finally, if none of these resolved the issue, he could present his case to Moshe himself. The actual number of
“leaders” was:
1) Moshe
2) 600 leaders of thousands
3) 6,000 leaders of hundreds
4) 12,000 leaders of
fifties
5) 60,000 leaders of tens
Notice the numbers in the amount of leaders per group. There
are 3 sixes, hinting
to 6 x 6 x 6 = 216, the
dimensions of the luchot and the number of letters in God’s Explicit Name. The other number (12) alludes to those to whom jurisdiction applied (the 12 tribes). See the post on BeHa’alothekha on
the Sapphire Magen David blog for a more thorough explanation of this pattern of numbers involving 6, and their progression (x 10, x 100, x 1000, etc.).
In addition to the above, notice that, of the 5 types of leaders, there is 1 who is decidedly different; i.e. Moshe. He was unlike any before him. No one attained his level. This is like the 5 internal constructs in the combined cubic form of the luchot, where 1 construct (the tetrahedron) is different from the others (it is its own polar opposite).
In addition to the above, notice that, of the 5 types of leaders, there is 1 who is decidedly different; i.e. Moshe. He was unlike any before him. No one attained his level. This is like the 5 internal constructs in the combined cubic form of the luchot, where 1 construct (the tetrahedron) is different from the others (it is its own polar opposite).
Where did Yitro acquire this idea for a system of jurisprudence? Perhaps, in part, it came from the districts of his homeland. The country of Midian had 5 cities; founded by the 5 sons of Midian (see Genesis 25:4 for their names). One of each of their sons was a king (killed by Pinchas; see the post on Mattoth on the Sapphire Magen David blog). For example, Rekem was one of the kings of Midian, and he was also Yitro’s younger brother. It may have been that the judicial system in Midian was also divided into 5 tiers of judges. A person could go to each of the 5 cities to search for a resolution to his case. Either way, there must have been 1 final stop (like the Supreme Court) where a person could go to seek justice. If so, then there would again be 1 that was different from the rest, in the group of 5, just like 1 construct was different than the others in the 5 internal constructs of the combined cubic form of the luchot.
The luchot had
inscribed on them the 10 commandments (20:2-14). They were 5
opposite 5, and parallel the 10 blessings that Yitzchak gave Yaacov (see the post
on Toldot on the Sapphire Magen David
blog for an in-depth study on this). Again, the 5
opposite 5 correspond to the 5 internal constructs of the cube and their polar opposites. The first 5
commandments on the first tablet are the laws pertaining to man’s relationship
with God. The 5th commandment however, “Honor your father and mother” shows the significance that God attaches to the honor of one’s parents. When people honor their parents,
God regards it as if they honor Him. This commandment is slightly different in that it involves interaction with others besides God (along with ones interaction with God). The next 5 commandments on
the second tablet contain laws regarding the relationships among people. Here again, the 5th commandment is also different than the rest. The other 4 all can be said to apply to man against his fellow, but the commandment of, “Don’t covet…” applies
not only to humans, but also to a neighbor's house,
property, or anything else that belongs to him. This commandment once again
applies to additional things, and doesn’t have the same 1 to 1 relationship that the
previous 4 had, or the first 4 on the first tablet. So both tablets, of the 5 opposite 5, have 1 pair that is different from the others, just like the 5 internal constructs and their polar opposites.
These same characteristics are also seen in what is known as the
Zugot, or “Pairs.” Moshe brought the Torah down from Sinai and gave it over to
Yehoshua, who gave it over to the Elders, who gave it over to the Judges, who
gave it over to the Prophets, who gave it over to the Men of the Great Assembly (the last prophets were part of this Great Assembly). It was 1,000 years after Moshe brought down the
luchot, that prophecy ended. Shimon HaTzadik was the last of the Men of the
Great Assembly and he had a student named Antigonos, the man from Socho. Among his
students, were those who started the first schisms in the tradition, but he also
had 2 students who started the 5 Zugot, or Pairs. These were each 2
people, the Nasi (Prince) and the Av
Beit Din (Supreme Justice). These were the men who passed down the
tradition and a vital link in the chain. The men (in pairs) reflect many of the characteristics corresponding to the luchot. The complete connection is
to lengthy to relate in this post, but we will point out a few similarities to demonstrate the assertion. The 5 Pairs
(Zugot) are listed below in the order that they are given (e.g. Mishnah Hagigah 2:2):
1) Yose ben Yoezer 2) Yose ben Yochanan
3) Yehoshua ben Perachya 4) Nitai the
Arbelite
5) Yehudah ben Tabai 6) Shimon ben Shatach
7) Shemayah 8) Avtalyon
9) Hillel 10) Shammai
The 5 Pairs (the total being 10 like the commandments) are decidedly 5 opposite 5. Each had a specific counterpart who held
their position at the same time. The first of every set was the Nasi (Prince) shown to the left. They were the leader
of the people. The second of every set (the ones on the right) were the Av Beit
Din (Supreme Justice). However, as in the case of the luchot, 1 pair is different from the others. Actually, Shimon ben Shatach was the Nasi (Prince) and Yehudah ben Tabai was the Av Beit Din (Supreme Justice). For some inexplicable reason, one set is reversed. The reason is that our reality is shaped by the mathematic constructs that define the physical structure of the blueprint. Since there are 5 internal constructs in the
combined cubic form of the luchot, and 1 construct is different (the tetrahedron) the events that follow throughout history, reflect these same characteristics.
Another instance where we see this, is that, until the advent of “the Pairs,” there was no argument in halachah. When the Pairs started, the 2 Yoses argued only about 1 law. This disagreement continued throughout the tenure of the Pairs, during which time each disagreed with his counterpart regarding this same 1 law. However in this case, Hillel and Shammai were also different. Besides having the same disagreement as to the 1 law, they also argued about 2 more things. So again, 1 pair is different than the others. The same pattern repeats itself because it is a function of the cosmic blueprint. The closer to the source (the Jewish people and the luchot) the brighter the reflection.
Another instance where we see this, is that, until the advent of “the Pairs,” there was no argument in halachah. When the Pairs started, the 2 Yoses argued only about 1 law. This disagreement continued throughout the tenure of the Pairs, during which time each disagreed with his counterpart regarding this same 1 law. However in this case, Hillel and Shammai were also different. Besides having the same disagreement as to the 1 law, they also argued about 2 more things. So again, 1 pair is different than the others. The same pattern repeats itself because it is a function of the cosmic blueprint. The closer to the source (the Jewish people and the luchot) the brighter the reflection.
In 19:20, it says, “God descended upon Mt. Sinai”.
The word “descended” (וַיֵּרֶד) is gematria 220. Here again the leading integers (2 and 2) not only characterize what was give upon His descent, but they allude to the 22 letters (building blocks of the universe) that
flow from the cosmic blueprint (luchot). The factor of 10 alludes to the commandments that were a function, not only of the physical attributes of the luchot, but also commandments which were inscribed upon them. This is, by the way, one of the 10 times that God “descends” to Earth, mentioned in the Torah.
The 10 commandments are
given in this week’s parashah. That is why we see so many of these particular mathematic and geometric reflections in the linguistic structure of the text.
We’ll now turn our attention to pairs, the ultimate reflection, not only of the luchot, but of the universe in male-female form. There are many 2s in this
week’s parashah and all correspond to the male-female nature of the 2
luchot (the two things being related but yet opposites at the same time, like two opposing halves). We’ll explain why this is more than coincidental at the end of the list.
In 18:12, Yitro offered 2 types of sacrifices, “a burnt-offering and feast-offerings.”
In 18:16, Moshe explains to Yitro that, “I make known the decrees of God and His teachings.” This is 2, like the 2 luchot.
In 18:18, Yitro tells Moshe, “you as well as this people” will surely become worn out; 2 categories like the 2 luchot.
In 19:5, God says, “if you hearken well to Me and observe My covenant,” again 2 categories like the 2 luchot.
In 19:6, God continues and says, “You shall be to Me a kingdom of ministers and a holy nation.” Once again 2 categories like the 2 luchot.
In 19:10, God tells Moshe to, “sanctify [the people] today and tomorrow,” or for 2 days. God also tells Moshe to do 2 things: “sanctify [the people] … and they shall wash their clothing.”
In 19:12, God instructs against 2 things, “Beware of ascending the mountain or touching its edge.” If someone does touch the mountain, there are 2 outcomes (19:13) “for he shall surely be stoned or thrown down;” and this all applied to 2: “whether animal or person.”
In 19:14, Moshe did the 2 things he was instructed, “He sanctified the people and they washed their clothing.”
In 19:21-22, God instructs Moshe to warn 2 types of people, “Descend, warn the people, … even the Priests.”
In 19:23, Moshe tells God that the people cannot ascend Mount Sinai, for God instructed them in 2 ways saying, “Bound the mountain and sanctify it.”
In 20:5, the Israelites are commanded not to do 2 things for false gods, “You shall not prostrate yourself to them nor worship them.”
In 20:6, God says that He shows kindness to 2 types, “those who love Me and observe My commandments.”
In 20:11, it says that God did 2 things to the Sabbath, “Therefore, God blessed the Sabbath day and sanctified it.”
In 20:12, God commands: “Honor your father and mother,” 2 polar opposites, just like the 2 luchot that brought the male/female reality into the universe.
Finally, in 20:22-23, 2 specific commandments are given regarding the Altar, “do not build [the stones] hewn” and “You shall not ascend My Altar on steps.”
Why were all these commands advanced in pairs? In order to give “life” (gematria 18) to the people. Were these commands ignored, the resulting effect upon society would be detrimental. It was not about salvation of the soul (as thought to be the case among the nations) but rather the health and well being of the public in a practical sense. In other words, aside from the halachic imperative, the result had a practical consequence. How do we know these pairs of 2s are not a coincidence?
In 18:12, Yitro offered 2 types of sacrifices, “a burnt-offering and feast-offerings.”
In 18:16, Moshe explains to Yitro that, “I make known the decrees of God and His teachings.” This is 2, like the 2 luchot.
In 18:18, Yitro tells Moshe, “you as well as this people” will surely become worn out; 2 categories like the 2 luchot.
In 19:5, God says, “if you hearken well to Me and observe My covenant,” again 2 categories like the 2 luchot.
In 19:6, God continues and says, “You shall be to Me a kingdom of ministers and a holy nation.” Once again 2 categories like the 2 luchot.
In 19:10, God tells Moshe to, “sanctify [the people] today and tomorrow,” or for 2 days. God also tells Moshe to do 2 things: “sanctify [the people] … and they shall wash their clothing.”
In 19:12, God instructs against 2 things, “Beware of ascending the mountain or touching its edge.” If someone does touch the mountain, there are 2 outcomes (19:13) “for he shall surely be stoned or thrown down;” and this all applied to 2: “whether animal or person.”
In 19:14, Moshe did the 2 things he was instructed, “He sanctified the people and they washed their clothing.”
In 19:21-22, God instructs Moshe to warn 2 types of people, “Descend, warn the people, … even the Priests.”
In 19:23, Moshe tells God that the people cannot ascend Mount Sinai, for God instructed them in 2 ways saying, “Bound the mountain and sanctify it.”
In 20:5, the Israelites are commanded not to do 2 things for false gods, “You shall not prostrate yourself to them nor worship them.”
In 20:6, God says that He shows kindness to 2 types, “those who love Me and observe My commandments.”
In 20:11, it says that God did 2 things to the Sabbath, “Therefore, God blessed the Sabbath day and sanctified it.”
In 20:12, God commands: “Honor your father and mother,” 2 polar opposites, just like the 2 luchot that brought the male/female reality into the universe.
Finally, in 20:22-23, 2 specific commandments are given regarding the Altar, “do not build [the stones] hewn” and “You shall not ascend My Altar on steps.”
Why were all these commands advanced in pairs? In order to give “life” (gematria 18) to the people. Were these commands ignored, the resulting effect upon society would be detrimental. It was not about salvation of the soul (as thought to be the case among the nations) but rather the health and well being of the public in a practical sense. In other words, aside from the halachic imperative, the result had a practical consequence. How do we know these pairs of 2s are not a coincidence?
If you count the number of pairs, you’ll find there are 18 like the gematria of “life” (חַי). Life (to live in happiness and prosperity) is only possible through observance of halacha from the 2 luchot; otherwise chaos reigns. Its provisions are the cause and measure of life. (Indeed life itself (18) is only possible through the outflow of the cosmic blueprint (2 luchot).) This is hidden in the 18
x 2 or 36 (a 6th of 216) where 6 is of course the measure of any two dimensions in the 2 luchot: 6 (x 6 x 6). In a moment we’ll show how the 2s hide the Signature of the Architect in a different way.
The 2 luchot were of course brought down twice, and so we really have 2 sets of 2
luchot (4). There are many 4s throughout this week’s parashah, and they too correspond to the Name, specifically as a function of the 4 letter abbreviated forms of the Explicit Names.
In 18:20, Yitro instructs Moshe in 4
things: “You shall caution them regarding the decrees
and the teachings, and make known to them the path in which they should go and the deeds that they should do.” Note the sentence structure! The subject matter is presented in the form of 2 and 2, like the 2 sets of 2 luchot. Coincidence? Not if the pattern repeats itself as above!
In 18:21, Yitro tells Moshe to seek out 4 types of people: 1) men of accomplishment; 2) God-fearing people; 3) men of truth; and 4) people who despise money. These men in turn, will fill 4 leadership positions: “leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.” Here the 4 are distinctly opposite 4, like the 4 letters of the Tetragrammaton, opposite the 4 in the Havaya of Adnoot (in 18:25, Moshe chooses men of accomplishment and appoints them in the 4 leadership positions).
In 19:16, what was happening to Mount Sinai is described in 4 ways, “there was sounds and lightening and a heavy cloud on the mountain, and the sound of the shofar was very powerful.”
In 19:24, God tells Moshe, “Then you shall ascend, and Aaron with you, but the Priests and the people” they can’t. This is again 2 and 2, like both sets of luchot, and also like the 2 luchot that survived intact, and the 2 that didn’t.
In 20:13 it says, “You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness against your fellow.” These 4 commandments are grouped together in the same verse.
In 20:15, the nation saw 4 things: “the sounds, the flames, the sound of the shofar, and the smoking mountain.”
Then in 20:21, there are 4 things that are permitted as offerings on the Altar, “your burnt-offerings and your peace-offerings, your flock and your herd.”
There are a total of nine 4s in this week’s parashah. The product is 9 x 4 or again 36. Sound familiar? Its the same reflection we just saw above (again a 6th of 216). The significance of this will be explained in a moment.
In 18:21, Yitro tells Moshe to seek out 4 types of people: 1) men of accomplishment; 2) God-fearing people; 3) men of truth; and 4) people who despise money. These men in turn, will fill 4 leadership positions: “leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.” Here the 4 are distinctly opposite 4, like the 4 letters of the Tetragrammaton, opposite the 4 in the Havaya of Adnoot (in 18:25, Moshe chooses men of accomplishment and appoints them in the 4 leadership positions).
In 19:16, what was happening to Mount Sinai is described in 4 ways, “there was sounds and lightening and a heavy cloud on the mountain, and the sound of the shofar was very powerful.”
In 19:24, God tells Moshe, “Then you shall ascend, and Aaron with you, but the Priests and the people” they can’t. This is again 2 and 2, like both sets of luchot, and also like the 2 luchot that survived intact, and the 2 that didn’t.
In 20:13 it says, “You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness against your fellow.” These 4 commandments are grouped together in the same verse.
In 20:15, the nation saw 4 things: “the sounds, the flames, the sound of the shofar, and the smoking mountain.”
Then in 20:21, there are 4 things that are permitted as offerings on the Altar, “your burnt-offerings and your peace-offerings, your flock and your herd.”
There are a total of nine 4s in this week’s parashah. The product is 9 x 4 or again 36. Sound familiar? Its the same reflection we just saw above (again a 6th of 216). The significance of this will be explained in a moment.
All of this relates mathematically and geometrically to the two tetrahedrons that merge to form the reflection of the royal seal with the Signature of the Architect. In fractal geometry, these characteristics are found in what is called the Sierpinski Gasket, where these patterns appear in the second iteration (second dimension) and where the 6 x 6 are the product of the first two dimensions of the luchot; seen in the
graphic in the post on VaEra, where there
are 9 (black) triangles, that are 3 within 3 within 3. By default, they create 4
(white) triangles in the blank spaces between the other 9. We saw this “mathematic phenomena” in the post on Bo, (just keep in mind the the “phenomena” is a reflection of the cosmic blueprint) where the 4 letters of the Tetragrammaton had a direct relationship to the 3 within 3 within 3 (9) (see there for the connection to the 4th iteration).
The patterns of the number 9 that we find in the linguistic structure of the Torah, have a direct connection to the 9 triplets of the Name written on 8 lines (see below) and are seen
as 3 within 3
within 3 (see the post on Bo) like the second iteration of the
Sierpinski Gasket (mentioned above and shown in the graphic of the post on VaEra).
It is because of this connection to the Name that we find specific mentions of 3s in this week’s parashah. All reflect the triad nature of God’s Explicit Name as it pertains to the mathematic patterns of 9s and 8s.
In 18:8, Moshe told Yitro 3 things, 1) everything that God did to Egypt; 2) all the travail that had befallen them on the way; and 3) that God had rescued them.
In 19:1, in the 3rd month from the Exodus, the Israelites arrived at the Wilderness of Sinai.
In 19:11, it says, “Let them be prepared on the 3rd day” for “on the 3rd day, God shall descend … on Mount Sinai.”
In 19:13, whoever touches the Mountain, “won’t live” (לֹא יִחְיֶה). The word “live” (יִחְיֶה) is gematria 33.
In 19:15, Moshe told the people, “Be prepared after a 3-day period”. In 19:16, “on the third day,” there was much tumult on the mountain.
In 20:15, the Israelite response to what was going on on the mountain was 3 things: 1) the people saw; and 2) trembled; and 3) stood from afar.
How many times is 3 mentioned? It’s mentioned 9 times. Surprised? Were this a coincidence it would not follow the pattern established by the letters of God’s Explicit Name. Once again, the events are merely a reflection of the specifications within the blue print, which are in turn a reflection of the letters in the Name. Each is redacted from its source above. Contemplate this. Then contemplate it some more.
It is because of this connection to the Name that we find specific mentions of 3s in this week’s parashah. All reflect the triad nature of God’s Explicit Name as it pertains to the mathematic patterns of 9s and 8s.
In 18:8, Moshe told Yitro 3 things, 1) everything that God did to Egypt; 2) all the travail that had befallen them on the way; and 3) that God had rescued them.
In 19:1, in the 3rd month from the Exodus, the Israelites arrived at the Wilderness of Sinai.
In 19:11, it says, “Let them be prepared on the 3rd day” for “on the 3rd day, God shall descend … on Mount Sinai.”
In 19:13, whoever touches the Mountain, “won’t live” (לֹא יִחְיֶה). The word “live” (יִחְיֶה) is gematria 33.
In 19:15, Moshe told the people, “Be prepared after a 3-day period”. In 19:16, “on the third day,” there was much tumult on the mountain.
In 20:15, the Israelite response to what was going on on the mountain was 3 things: 1) the people saw; and 2) trembled; and 3) stood from afar.
How many times is 3 mentioned? It’s mentioned 9 times. Surprised? Were this a coincidence it would not follow the pattern established by the letters of God’s Explicit Name. Once again, the events are merely a reflection of the specifications within the blue print, which are in turn a reflection of the letters in the Name. Each is redacted from its source above. Contemplate this. Then contemplate it some more.
There are specifically 9 mentions
of 3, that correspond to the 9 triplets of the Name (written on 8 lines). Where are the 8s? If the Signature of the Architect is really hidden beneath the linguistic structure of the text, we should expect to find the remaining "dimension" within the narrative, and yes, we’ll see the 8s in a moment. In the meantime, remember that there are 9 triangular corners on the 8
faces of a star tetrahedron (see such posts as VeEra,
Bo, and BeShalach) where each face consists of 3 within 3
within 3. Above we saw 18 twos, or 36, and we also saw 9 fours, also 36. Together they reflect the Triad Havayah of 72. How?
The dimensions of the luchot, when side by side, can be expressed as 3 x 12 (6 and 6) x 6. The 72 elements are the 6 x 6 (36) of one tablet, plus the 6 x 6 (36) of the other tablet, or in total (36 + 36 = ) 72. We see this in the 18 twos (36) and the 9 fours (36) that are like the 2 luchot side-by-side. The 3s above, reflect the third-dimension of the luchot, which has a depth of 3 cubic handbreadths. A complete reflection of the Triad Havayah of 72 is thus embedded beneath the surface of the text, and the Signature of the Architect is once again hidden from the casual observer.
The dimensions of the luchot, when side by side, can be expressed as 3 x 12 (6 and 6) x 6. The 72 elements are the 6 x 6 (36) of one tablet, plus the 6 x 6 (36) of the other tablet, or in total (36 + 36 = ) 72. We see this in the 18 twos (36) and the 9 fours (36) that are like the 2 luchot side-by-side. The 3s above, reflect the third-dimension of the luchot, which has a depth of 3 cubic handbreadths. A complete reflection of the Triad Havayah of 72 is thus embedded beneath the surface of the text, and the Signature of the Architect is once again hidden from the casual observer.
One of the internal constructs within the combined cubic
form of the luchot is the tetrahedron. Together with its polar opposite it casts a shadow that is commonly
known as the magen david. We see this shadow in Parashah Yitro as well.
In 18:12, Aaron and all the Elders of Israel came to eat bread with Yitro. This ratio (2 to 1) is a simple two-dimensional face in tetrahedral geometry (see posts like Bo and VeEra, for an explanation of how the points of a triangle are 1 half of the magen david). Simple numbers like this could easily be a coincidence. However, we find its polar opposite in 20:20, where God commands: “Do not make [images of what is] with Me;” and “gods of silver and gods of gold you shall not make for yourselves.” This ratio (1 + 2) is the polar opposite of its predecessor where the sentence structure reverses the order. The geometric reflection in the points of "the triangle" thus oppose one another as well. The marriage of the two not only creates a two-dimensional magen david, but the geometry reflects the marriage between the letters of the two primary abbreviations.
In 18:12, Aaron and all the Elders of Israel came to eat bread with Yitro. This ratio (2 to 1) is a simple two-dimensional face in tetrahedral geometry (see posts like Bo and VeEra, for an explanation of how the points of a triangle are 1 half of the magen david). Simple numbers like this could easily be a coincidence. However, we find its polar opposite in 20:20, where God commands: “Do not make [images of what is] with Me;” and “gods of silver and gods of gold you shall not make for yourselves.” This ratio (1 + 2) is the polar opposite of its predecessor where the sentence structure reverses the order. The geometric reflection in the points of "the triangle" thus oppose one another as well. The marriage of the two not only creates a two-dimensional magen david, but the geometry reflects the marriage between the letters of the two primary abbreviations.
The three-dimensional mathematic aspects of the star tetrahedron are also seen in this week’s parashah. In 18:5, Yitro comes with Moshe’s 2 sons and wife. The ratio of 1 to 3, is like the ratio between the dimensions of a tetrahedron, where 1 point is "above" the other 3. Coincidence? Normally yes! But what if the "polar opposite" is found in the sentence structure of the succeeding verse?
In 18:6, Yitro tells Moshe, ‘I have come to you with your wife and 2 sons.’ The ratio is the same but the wife and 2 sons are reversed. So again, we have 1 + 3, but the "points" are swapped, like those of the opposing tetrahedron, and so we have its polar opposite. When the 2 are married together, the resulting geometry reflects the characteristics of a star tetrahedron, with its 216 elements corresponding to the letters of God’s Explicit Name.
This same geometry is seen again in the sentence structure of 20:4, where we see the commandments, “You shall not make yourself a carved image nor any likeness of that which is in the heavens, or on the earth below, or in the water beneath the earth.” The ratio is again 1 to 3, like the points of a tetrahedron: 1 point is "above" the other 3. Coincidence? Not if its polar opposite is found in 20:11, where it says, “God made the heavens and the earth, the sea and all that is in them.” Here the ratio is 3 to 1, the polar opposite of the above tetrahedron. The sentence structure provides us with a very bright reflection of God's Explicit Name, and again we see the Signature of the Architect, hidden beneath the surface of the narrative, completely invisible to the casual observer who is unaware of the 216 letters or their connection to the royal seal.
In 18:6, Yitro tells Moshe, ‘I have come to you with your wife and 2 sons.’ The ratio is the same but the wife and 2 sons are reversed. So again, we have 1 + 3, but the "points" are swapped, like those of the opposing tetrahedron, and so we have its polar opposite. When the 2 are married together, the resulting geometry reflects the characteristics of a star tetrahedron, with its 216 elements corresponding to the letters of God’s Explicit Name.
This same geometry is seen again in the sentence structure of 20:4, where we see the commandments, “You shall not make yourself a carved image nor any likeness of that which is in the heavens, or on the earth below, or in the water beneath the earth.” The ratio is again 1 to 3, like the points of a tetrahedron: 1 point is "above" the other 3. Coincidence? Not if its polar opposite is found in 20:11, where it says, “God made the heavens and the earth, the sea and all that is in them.” Here the ratio is 3 to 1, the polar opposite of the above tetrahedron. The sentence structure provides us with a very bright reflection of God's Explicit Name, and again we see the Signature of the Architect, hidden beneath the surface of the narrative, completely invisible to the casual observer who is unaware of the 216 letters or their connection to the royal seal.
In 20:11, it says, “Therefore God blessed the Sabbath day
and sanctified it.” The word, “blessed” (בֵּרַךְ)
is gematria 702,
the same gematria as “Sabbath” (see post on BeShalach) where the combination (702 and 702) in the same "breath" reflects the nature of two tetrahedrons with their 72 triangular corners. However, shouldn't we find a 3rd 72? We will in a moment. In the meantime, consider that the numbers also characterize the cycles of 7
in the calendar related halachic requirements of the 2 luchot, and that the primary elements of calendar
related halachah involve the 7th day of the week (Sabbath). The halachah on Shabbat is performed by resting, and “resting” (שָׁבַת) has the same letters as Sabbath (שַׁבָּת), and so the gematria is again 702. This gives us a 3rd 72 and 3 x 72 = 216. The 0s are used in the halachah on the 7th day (Sabbath): 0 work is permitted. This is actually one of the commandments on the 2 luchot. So by resting (702) on the Sabbath (702) which is blessed (702), the Signature of the Architect, 3 x 72 = 216, is realized, by performing 0 work.
The 7 and the 2, have additional implications. In 2 x 7 or 14, we see the number of elements in the two-dimensional shadow of the star tetrahedron. This reflection also appears in 20:9, where it says, “Six days shall you work,” and in 20:10 where it says, “but the seventh day is Sabbath to God.” This is the actual halachah (of the calendar). See the post on BeShalach for additional references. Since this also corresponds to the 7 elements of a triangle, we should expect to find its marriage partner in subsequent text. Indeed we do. In 20:11, it says, “for in 6 days God made the heavens and the earth … and He rested on the seventh day.” Seems redundant! However, that's because the nature of the text is connected to the nature of the blueprint. That being the case, the 7 elements in each half (gematria of 108) combined to create the 2D shadow of a star tetrahedron (216). The interconnectedness of the mathematic structure in the luchot, the events below, and the letters of God's Name, is rather remarkable. Does it end there? Of course not!
The 7 and the 2, have additional implications. In 2 x 7 or 14, we see the number of elements in the two-dimensional shadow of the star tetrahedron. This reflection also appears in 20:9, where it says, “Six days shall you work,” and in 20:10 where it says, “but the seventh day is Sabbath to God.” This is the actual halachah (of the calendar). See the post on BeShalach for additional references. Since this also corresponds to the 7 elements of a triangle, we should expect to find its marriage partner in subsequent text. Indeed we do. In 20:11, it says, “for in 6 days God made the heavens and the earth … and He rested on the seventh day.” Seems redundant! However, that's because the nature of the text is connected to the nature of the blueprint. That being the case, the 7 elements in each half (gematria of 108) combined to create the 2D shadow of a star tetrahedron (216). The interconnectedness of the mathematic structure in the luchot, the events below, and the letters of God's Name, is rather remarkable. Does it end there? Of course not!
This reflection is seen again in 20:10 regarding the Sabbath where it says, “You shall not
do any work:
1) you,
2) your son,
3) your daughter,
4) your slave,
5) your maidservant,
6) your animal, and
7) your convert within your
gates.”
This 7, is again a reflection of the 7 elements in half (108) of a magen david. Where is its other half (108)? Its polar opposite is found in
20:14, where it says, “You shall not covet
1) your fellow’s house,
2) your fellow’s wife,
3) his slave,
4) his maidservant,
5) his ox,
6) his donkey,
7) nor anything that
belongs to your fellow.”
The combination results in another pair of 7s and we have another reflection of each half of a magen david.
However, when we mate this pair of 7s with the previous pair of 7s above, we have a pair of 7s opposite another pair of 7s or 14 opposite 14, which is the number of elements in the two opposing tetrahedrons of a star tetrahedron, that have 216 elements corresponding to the 216 letters of God’s Explicit Name.
However, when we mate this pair of 7s with the previous pair of 7s above, we have a pair of 7s opposite another pair of 7s or 14 opposite 14, which is the number of elements in the two opposing tetrahedrons of a star tetrahedron, that have 216 elements corresponding to the 216 letters of God’s Explicit Name.
7 opposite 7
(click to enlarge)
14 opposite 14
(click to enlarge)
14 opposite 14
In 20:20, God commands the Israelites not to make for themselves, “gods of silver and gods of gold”. The word “silver” (כֶּסֶף) is gematria 880, and corresponds to the transcendent level of consciousness that the Israelites could retain if they would not worship false gods. If they would keep the 10 commandments, they could remain on this transcendent level (8) and a very high one at that (10 x 8 = 80 + 10 x 10 x 8 = 880). This level corresponds to the 8 lines (dimensions) on which the 9 triplets of the Name are written, and the 8 large faces of a star tetrahedron (see above). The number 8 is also the number of quadrants, not only of euclidean space, but the 8 quadrants of the luchot when divided in "half" along all 3 dimensions (see such posts as VaYechi, VaEra, and Bo). Notice the two 8s are like the 2 luchot (each with 8 quadrants). See below for similar 8s (see also the post on Chai Sarah on the Sapphire Magen David blog for an alternate meaning to the gematria of silver). The word “gold” (זָהָב) is gematria 14, like the 7 opposite 7 elements in a magen david. It has a "measure" of hardness of 216, derived from its physical characteristics. The 14 is of course once again the number of elements in a tetrahedron and this leads us from a reflection of two dimensions, to one of three dimensions.
The total number of elements in the two tetrahedrons (of a star) is 28 (14
opposite 14). This is seen in this week’s parashah as well. In 18:10 Yitro blesses God, “Who has rescued the people
from under the hand of Egypt.” The word “hand”
(יַד) does not have any prefixes or suffixes as it does elsewhere in
this context (you will see in a moment why it is written this way in this part of the text). The word יַד is gematria 14,
like the 14 elements in a tetrahedron. The physiology of man, is a reflection of the blueprint. The 2 hands, 14 opposite 14 are a physical manifestation of the letters of the Name, found in the two tetrahedrons that are 14 opposite 14. If this really is a reflection of the geometry of the Name, then we should expect to see its polar opposite. In 19:13, where the Israelites are commanded, “A hand shall not touch [the mountain]” we see "the other" “hand” (יַד). When combined with the 14 above, the reflection is complete, and we have the 14 opposite 14
elements of a star tetrahedron. The reflection is that of 2 separate tetrahedrons
(each with 14 elements) but once the tetrahedrons merge, they
create a star tetrahedron which contains 216
(the 72 triangular corners) corresponding to the 216 letters of God’s Explicit
Name. The 2 merged tetrahedrons then, can be expressed as 28 elements (14 + 14) and that is why we continue to see this reflection throughout the parashah.
In 18:9, it says, “Yitro rejoiced over all the good that
God had done for Israel.” The word “rejoiced” (וַיִּחַדְּ) is gematria 28 (again the number
of elements in two tetrahedrons). This same reflection is seen in 19:8, where
“the entire people responded together.” The word, “together” (יַחְדָּו) as in marrying together two tetrahedrons (which are a reflection of the marriage of the letters in the two opposing halves of the Name) is also gematria 28, again the
number of elements in a star tetrahedron. The 2
times that the 28 elements
are seen is like the 2 luchot, where a star tetrahedron
is one of the internal constructs. Two cubes, equates to 2 stars.
A similar reflection is seen in 19:16 where, “the entire people that was in the camp shuddered.” The word “shuddered” (וַיֶּחֱרַד) is gematria 228, where the one-dimensional string of integers reflects the two-dimensional properties of two 28s. These numbers also correspond to the combination of the 2 luchot twice, each with two tetrahedrons (28) as an internal construct within (the star tetrahedron).
This reflection is again repeated in 19:18 where, “the entire mountain shuddered exceedingly.” Again the word “shuddered” (וַיֶּחֱרַד) has a gematria 228 like the 2 tetrahedrons (14 opposite 14) that are 28.
A similar reflection is seen in 19:16 where, “the entire people that was in the camp shuddered.” The word “shuddered” (וַיֶּחֱרַד) is gematria 228, where the one-dimensional string of integers reflects the two-dimensional properties of two 28s. These numbers also correspond to the combination of the 2 luchot twice, each with two tetrahedrons (28) as an internal construct within (the star tetrahedron).
This reflection is again repeated in 19:18 where, “the entire mountain shuddered exceedingly.” Again the word “shuddered” (וַיֶּחֱרַד) has a gematria 228 like the 2 tetrahedrons (14 opposite 14) that are 28.
There are
a total of 8 reflections of a star tetrahedron, that cast 5 shadows in this week’s Parashah. The breakdown is as
follows:
Three-Dimensional Magen Davids (Star
Tetrahedrons)
1)
the 1 + 3 opposite 1 + 3 points of 2 opposing tetrahedrons
2)
the other 1 + 3 opposite 3 + 1 points of 2 more opposing
tetrahedrons
3)
the pairs of 7s opposite pairs of 7s
4)
the 14 opposite
14 of יַד
5)
the 28 of “rejoiced”
6) the 28 of “together”
7) the 28 from 2 of “shuddered”
8) the 28 from 2 of the second “shuddered”
Two-Dimensional Magen Davids
1) the 7 names of Yitro opposite
his 7
daughters
2) the 2 + 1 opposite 1 + 2 of the points of opposing
triangles
3) the 2 times “seventh” is
mentioned
4) the 7 who can’t work on the
Sabbath opposite the 7 that you can’t covet
5) the 14 of gold
The 8 star tetrahedrons each correlate with the 216 elements which correspond to the 216 letters of God’s Explicit Name. The 8 times they are seen corresponds to the transcendent level, which, in its most simplistic numerical form, is represented by the number 8. Even the transcendent level of halachah (8) came from the luchot, and one of the internal constructs of the luchot is the star tetrahedron. The 5 shadows of the star tetrahedron are like the 5 internal constructs themselves; their polar opposites; and also the 5 opposite 5 commandments on the luchot. The 8 star tetrahedrons and the 5 shadows is 8 x 5 = 40, the number of years the Israelites would have to wait until they could properly observe the commandments in the Land. There are also 40 triangles in the third iteration of the Sierpinski gasket (see the graphic in the post on VaEra). See the post on Shemoth for more meaning of 40, which is in groups of 3. When 2 tetrahedrons merge (each with 4 points and 4 faces, (the first iteration of the Sierpinski Gasket has 4 triangles; see graphic on VaEra) they create a star tetrahedron with 9 triangular corners on 8 large faces. See above for the connection of the 8s, 5s, 4s, and 3s to the Signature of the Architect.
The 8 star tetrahedrons each correlate with the 216 elements which correspond to the 216 letters of God’s Explicit Name. The 8 times they are seen corresponds to the transcendent level, which, in its most simplistic numerical form, is represented by the number 8. Even the transcendent level of halachah (8) came from the luchot, and one of the internal constructs of the luchot is the star tetrahedron. The 5 shadows of the star tetrahedron are like the 5 internal constructs themselves; their polar opposites; and also the 5 opposite 5 commandments on the luchot. The 8 star tetrahedrons and the 5 shadows is 8 x 5 = 40, the number of years the Israelites would have to wait until they could properly observe the commandments in the Land. There are also 40 triangles in the third iteration of the Sierpinski gasket (see the graphic in the post on VaEra). See the post on Shemoth for more meaning of 40, which is in groups of 3. When 2 tetrahedrons merge (each with 4 points and 4 faces, (the first iteration of the Sierpinski Gasket has 4 triangles; see graphic on VaEra) they create a star tetrahedron with 9 triangular corners on 8 large faces. See above for the connection of the 8s, 5s, 4s, and 3s to the Signature of the Architect.
God’s Explicit Name has 216
letters, and as seen throughout this blog, is the Signature of the Architect. A bright reflection of this
Signature is seen in 19:19, where it says, “Moshe would speak and God would respond”.
The word, “would speak” (יְדַבֵּר) is gematria 216, as Moshe did not say anything of his own; he only
spoke the words of God. This reflection is repeated in 20:16, where the
Israelites tell Moshe, “let God not speak to us lest we die.” Here again
the word, “speak” (יְדַבֵּר) is gematria 216,
and the people were afraid of the raw power of God. See the Essential Construct
A Word of Caution on the Sapphire
Magen David blog for when it is inappropriate to use the knowledge of God’s
Name (216). God’s Explicit Name with 216 letters is mirrored in the luchot with 216 cubic handbreadths. When the luchot are depicted
side by side and in 2D, the resulting dimensions are the Triad Havayah of 72 (seen above). 3 x 72 = 216, and this particular reflection is also seen in this
week’s Parashah. In 19:9, God says to Moshe, “I come to you in the thickness
of the cloud,”. The word, “thickness” (עַב)
is gematria 72, or a third
of 216. In 20:10, it says that you should not do
any work on the Sabbath and enumerates a list of who shouldn’t. The second on
that list is “your son” (בִּנְךָ) which is gematria
72. And finally, there are 72 verses in this week’s Parashah. Thus with the three 72s above, the Triad Havayah of 72 is
revealed (3 x 72
= 216).
The luchot’s dimensions contained 216
cubic handbreadths. But they also were of course divided into 2 tablets. Each tablet had 108
cubic handbreadths (108 is also the gematria of
the word “half”). Half
of 108, is 54
and this is seen in this week’s Parashah. In 18:9-10, the word, “from the
hand” (מִיַּד) is found 4
times. מִיַּד is gematria 54,
and the 4 times it is mentioned is 54 x 4 = 216. (See the posts on Shemoth, VaEra, and BeShalach for similar reflections of 54.) The way the word מִיַּד
is written, also contains allusions to the Name. For starters, in 2 instances the word does not have any prefixes or
suffixes. This separates the words into 2 and 2, like the luchot, and its dimensions of 54 + 54 = 108 and 54 + 54 = 108. Another
thing of note, is that the last מִיַּד is quite different.
There is the word “under” (תַּחַת) inserted in
between the Mem (מִ) of מִיַּד (which means “from”), and the Yud and Daled
(יַד), which means “hand”. Thus it is
written like so: מִתַּחַת יַד.
This all calls to mind the “marriage” of the Names, where there are 3 Names (like the 3
letters of מִיַּד) with 4
letters (like the 4 times it is mentioned),
that when 2 combine, one letter is different from the other 3 (like the last
mention of the word מִיַּד). (See the post on Ki Thetze on the Sapphire Magen David blog for
an explanation of the marriage of the Names.) The word תַּחַת
that was inserted into the last מִיַּד, is gematria 808. Egypt was
known to be a “locked country”; no people could ever escape. As seen in Yitro’s
blessing of God here, God took the Israelites out “from
under the hand
of Egypt.” They transcended and moved to a
level above and beyond, hinted to here in the word, “under” (תַּחַת), which is gematria 808, or 8 (transcendent level)
x 10 (commandments, which they would receive as
a result) + 8 (the level they would attain at
the giving of the Torah 50 days after they
left Egypt). See the post on BeHar & BeChukothai on the Sapphire Magen David blog for the explanation of
the transcendent level.
The halves of the 2 luchot are seen again in 19:24, where God tells
Moshe, “Go, descend.” (לֶךְ-רֵד),
which is gematria 254,
or 2 x 54 = 108, the number of cubic handbreadths in half of the luchot. The other half of the luchot are seen in 19:17, where “Moshe brought the
people forth from the camp toward God,”. The word, “the camp”
(הַמַּחֲנֶה) is gematria 108,
and as Moshe was bringing the people toward God, it was like he was bringing
the half toward its counterpart. Together, they
combine to form 108 + 108
= 216, the number of cubic handbreadths in the
luchot and the number of letters in God’s Explicit Name.
In 19:6, God instructs Moshe to tell the Israelites that, “You
shall be to Me a kingdom of ministers and a holy nation.” The words, “kingdom
of ministers and a holy nation” (מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ) is gematria 1090, or 216 x 5 = 1080 + 10 = 1090. This hints to the luchot with 216 cubic handbreadths, that contain within it 5 internal constructs, and have inscribed on them 10 commandments. God was telling the Israelites, ‘If
you keep the 10 commandments, then you will be
a “kingdom of ministers and a holy nation” (1090, or 10 + 216 x 5)’. A similar reflection is seen in 20:10, where even
the, “convert within you gates” is not allowed to work on the
Sabbath. The word “your gates” (שְׁעָרֶיךָ) is gematria 1080, or exactly 5
x 216, the 5
internal constructs within the combined cubic form of the luchot which had 216 cubic handbreadths, as a result of its dimensions
of 6 x 6 x 6. The one-dimensional reference to this is in the
alternate gematria of the word “your gates” (שְׁעָרֶיךָ), which is 600, or 6 (x 6 x 6) of the luchot that had 10 commandments (x 10).
In 19:2 the Israelites, “encamped in the Wilderness; …
opposite the mountain.” The word, “in the Wilderness” (בַּמִּדְבָּר) is gematria 248. They were about
to get the 248 positive commandments (see the posts on VaYechi, VaEra, and Bo, and BeShalach
for additional meanings). The word “tomorrow” (מָחָר),
which also is gematria 248 (like the 248 limbs), also appears in this week’s
Parashah (19:10), and again you can see the posts above for the meaning.
There are many missing letters in this week’s Parashah. As seen
in such posts as VaEra, Bo, and BeShalach, the missing letters hide the
Signature of the Architect from the casual observer.
In this week’s Parashah, there are missing yuds. In 19:4,
the word, “and brought” is missing a yud. In 19:11, the word, “the
third” is missing a yud. And in 20:15, the word, “the flames” is
also missing a yud. There are 3 yuds missing in
this week’s Parashah, and since yud is gematria 10,
3 x 10 (yud) = 30. This is like the 30 lines of the Song
at the Sea (see the post on BeShalach
for the explanation). This is also like the 3 upper sefirot, or 3 Explicit Name abbreviations times the 10 commandments/corrected 10 generations (see the post on Lekh Lekha on the Sapphire Magen David blog), etc.
There are many missing vavs in this week’s Parashah. In
18:8, the word, “sake” is missing a vav. In 18:12, the word, “burnt-offering”
is missing vav. And in 18:20, the word, “the teachings” is also missing
a vav. As seen in the posts on VaEra, Bo, and BeShalach, as vav is gematria 6, the above three missing vavs correspond to 6 x 6 x 6 = 216, the
dimensions of the luchot and the number of letters in God’s Explicit Name. In
18:22, the word, “the major” is missing a vav. And in 19:13, the words,
“upon an extended” and “blast of the trumpet” are both missing
vavs, and together they again correspond to 6 x
6 x 6 = 216. In 19:16, the word, “when it was” is
missing a vav. In 20:5, the word, “fathers” is missing a vav. And in
20:15, the word, “the sounds” is also missing a vav, and they again
correspond to 6 x 6
x 6 = 216. In
19:16, the word, “sounds” is missing 2 vavs, and the word, “and the
sound” is also missing a vav. Together they again correspond to 6 x 6 x 6 = 216. The word, “shofar”
or “the shofar” is missing a vav in 3 instances in this week’s Parashah:
in 19:16, 19, & 20:15. The 3 missing vavs of course correspond to 6 x 6 x 6 = 216. In 20:15, the
word, “and they trembled” is missing a vav. In 20:21, the word, “your
burnt-offerings” is missing a vav. And in 20:23, the word, “on steps”
is also missing a vav, and they again correspond to 6
x 6 x 6 = 216.
Thus there are a total of 18
missing vavs, or 6 times the reflection of the
dimensions of the luchot (6 x 6 x 6) and the
subsequent correspondence to the number of letters in God’s Explicit Name (216). Notice that there are 6
groups of missing vavs (6), or 6 x 6 = 36, or the dimensions of the luchot in 2D (see the
posts on Bo and BeShalach for the meaning of 36). The 18 (life, see above) times vav (6) is missing, is also (18
x 6 = ) 108, or
half of the luchot. This hints to the fact that
first set of luchot would be broken, and the whole (108
+ 108 = 216)
would be shattered.
In summery, the Signature of the Architect is hidden from the casual observer throughout the Parashah amongst such things as the luchot; the commandments on the luchot; the internal constructs; the 3D star tetrahedron and its 2D shadow; and many point to the cosmic blueprint (luchot) that give life and sustain the universe. A person can choose to recognize the Signature throughout the Divine Torah given at Sinai, or do what the Israelites did (seen above), where they shied away from God’s verbalization of the commandments. To the readers of this blog, the Signature of the Architect should be seen quite brightly throughout the text of Torah, but the obstinate can still choose to ignore it. It is up to you to decide.
In summery, the Signature of the Architect is hidden from the casual observer throughout the Parashah amongst such things as the luchot; the commandments on the luchot; the internal constructs; the 3D star tetrahedron and its 2D shadow; and many point to the cosmic blueprint (luchot) that give life and sustain the universe. A person can choose to recognize the Signature throughout the Divine Torah given at Sinai, or do what the Israelites did (seen above), where they shied away from God’s verbalization of the commandments. To the readers of this blog, the Signature of the Architect should be seen quite brightly throughout the text of Torah, but the obstinate can still choose to ignore it. It is up to you to decide.
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