ב"ה
This work is
dedicated with love and reverence to my teachers of Hebrew: to all of the
Jewish Souls who devoted, devote and will devote their lives to the study of
the Holy tongue לשם שמים; to
my grandfather, Max Goldman, of blessed memory, who patiently and amusedly
suffered my clambering into his lap interrupting his reading his Yiddish
newspaper with my demands to be taught to read; to my מורה לאה from nursery school who, seeing that I stood entranced as the
letters danced on the giant poster above my head and listened enrapt to the
stories from תורה that she retold, encouraged me to continue to
learn תורה; to Rina Gertel, my first ulpan teacher,
who would not be daunted in the least from her task to teach me vocabulary and
grammar at a time in my life when I could not muster the self-discipline to
learn; and, most of all, to my mentor of twenty-one years as well as
translator, editor and husband of twenty years, the saintly and brilliant
Daniel Dotan, who unstintingly puts his encyclopedic
knowledge of the Hebrew language at my disposal.
בע"ה we will demonstrate beyond a shadow of a doubt that the names of
all of the נקֻדות and other indications of
pronunciation of the Text are to be found in פרשת מקץ. As we shall see, not
only are the names of all of the נקֻדות and
other indications of pronunciation with which we are familiar to be found in פרשת
מקץ, likewise the instructions as to how to use the
vowels and where to place them are to be found in פרשת מקץ as well. We will see that while the system of vocalization we
know as המסורה הטברינית is present in the Text, it
will be demonstrated that other systems of vocalization are supported by the
Text as well. We will see the אסמכתאות of
the laws of דִּקְדּוּק in פרשת מקץ. We will prove that בעלי
המסורה did not "invent" the system of דקדוק that we use today. Rather, they were able to read המסורה out of the Text. Theirs was a labor of love that extended over
many generations. They learned much, but
their work is not done. There is yet
more about דקדוק and the composition of text
to be learned from תורה that
we have not discovered. We will see that the study of the גימטריא of the names of the נקֻדות and other indications of pronunciation is the substrate of the
natural sciences, including mathematics and astronomy. Most importantly, it
will be shown that the laws of דקדוק are
themselves the very laws of justice upon which all worlds are founded and
according to which all worlds are conducted.
This work is
not a recant of the body of laws of Hebrew grammar and indications of reading התורה that constitute המסורה הטברינית, as epitomized by the work of אהרן בן משה
בן-אשר. Scholars of the work of בן-אשר see development and
progression in his work. Although the רמב"ם declared the vocalization of
the Text of בן-אשר to be definitive, it is not
necessarily true that בן-אשר
himself would have agreed that he had come to a terminus in his studies. We shall see that תורה beckons us to continue the discovery of the laws of grammar.
The study of Hebrew grammar in its relation to פרשנות did not end in the Middle Ages. We
have nowhere near reached the סוף-פסוק in
learning how the Hebrew language is structured. The quest of נביאי
אמת וצדק והשופטים, of blessed memory, goes on
still, now, in our days, and on into the future.
Hebrew is
alphanumerical. In addition to the fact
that all of the letters of the אל"ף-בי"ת have values, the Hebrew letters, vowels and cantillation
marks all have names. Therefore, they
too have values. We normally do not consider that a wonder, but we hope to
demonstrate that it is not only a wonder, but also a Divine and most precious
gift from ה יתברך. The fact that the Hebrew
letters have names, which in the vast majority of cases are also radicals, and
thus serve as the bases of verbs, nouns, adjectives and adverbs appears to us a
given. We are not awed overmuch by it, nor even overly concerned with it – at
least not until we delve into the depths of the Hebrew language. If we are not
religious we suffice with the explanations of the names of the letters of the
Hebrew language that we learned when we were children, or whenever we learned
the Hebrew language, to wit: the name of the letter אל"ף comes from the time of the beginning of animal husbandry; the
name of the letter בי"ת
comes from the time of the fixing of the archetype house in our once nomadic
collective consciousness; גמ"ל is
the name of an animal once critical to our survival when we were desert
dwellers; and so on. If we are more religious we go beyond that level of
understanding the names of the Hebrew letters and consider the spiritual/moral
lessons inherent in the names of the letters as they are explained in Talmud Bavli, Tractate Shabbat 104a; in which case we have been
inculcated with the morally/spiritually stultifying teaching that the children
in the time of the redacting of the Talmud were aware of secrets of תורה not known to those who lived in the days of יהושֻע
בן-נון. If we believe that then we certainly do not
scour the תנ"ך for secrets of the Hebrew
letters deeper and greater than those that appear in Shabbat 104a. If we accept
that which is written about the Hebrew letters in Shabbat 104a there is
absolutely no reason to bother to notice, for instance, that the word שיר, as in שיר השירים, is
an anagram of the name of the letter רי"ש. We remain perfectly
complacent, if a bit bitter and greatly spiritually/morally dissatisfied,
thinking that the letter רי"ש is
the source of evil in the world, as taught in the Rabbinic “Kabbalistic”
tradition.
The
omnipresence of the names of the letters in תורה, the very fact that ה ישתבח שמו is so near and revealed, is precisely what causes most of us to
overlook the wonders entirely. This
being the case, most readers of Hebrew will not notice the fact that the
compound word אל-יוסף contains the radical and
name of the letter אל"ף in
it. Neither will the fact that the radical
ב-י-ת, which is also the name of
the letter בי"ת, arouse our attention as a
matter of course when we encounter it in תורה, or in any text written in Hebrew, even though we were taught
that there is some significance to the names of the letters when we first
learned to read Hebrew. We normally do
not notice that a word like ברית
contains the name of the letter בי"ת
within it. If we do not so much as notice the presence of the name of the
letter בי"ת in a word that quite
obviously contains it, like ברית, we
most certainly cannot ask ourselves what the significance of that presence is,
or what role the name of the letter plays in the word. We are so blasé
about the wonders of the Hebrew language that few notice that a word as
important as בראשית contains within it the names
of the letters בי"ת and רי"ש, which share a common letter י. If we do not notice the details of the Writ and do not
consider them wonderful, how can we come to ask: "Why?"
Similarly,
though we were taught that the letters of the Hebrew language all have values
in the early stages of our learning to read, we do not normally take those
values into consideration when we read a text written in Hebrew, or even when
we read תורה. Quite the contrary, we ignore the values of the
Hebrew letters so that we may skim over the surface of the text quickly. We
even do this when learning תנ"ך.
This we consider to be reading with facility. How can we ask: “Of what
significance is this?” if we do not so much as notice the gifts, precious
beyond measure, that ה ישתבח שמו
hands directly to each and every student of תורה in abundance for the taking?
קל וחומר, most readers of Hebrew do
not search out the presence of the names of נקֻדות in words and in פסוקים. Does it ever even occur to us to search out
the names of the טעמים? Do
we even wonder whether the names of the נקֻדות and the טעמים are
to be found in תורה?
And so,
because we refuse to see that which is so very apparent, תורה (note the presence of the letter ת"ו in תורה)
makes these matters very, very evident in many פסוקים (note the presence of the name of the letter קוף, written with a regular פ, in the words פסוק and פסוקים). Two of the פסוקים intended to flag our attention are the following:
אם-עלה קרבנו מן-הבקר זכר תמים יקריבנו אל-פתח אהל מועד יקריב אתו לרצנו
לפני ה. וסמך ידו על ראש העלה ונרצה לו לכפר עליו. (ויקרא א:ג-ד)
Look
carefully, please, at the two פסוקים
above. Without performing חלופי
סדר האותיות, how many names of letters
do you see within the separate words?
Now, go a step further and look at words that are in proximity to one
another. How many names of letters do
you see now? How many names of letters
contained in the names of other letters do you see? For instance, the name of
the letter פ"א is contained within the name of the letter
אל"פ, which we see in the expression אל-פתח.
Moreover, the name of the letter פ"א contains the letter א,
the name of which is אל"ף. Thus, the name of the letter אל"ף “contracts” into the letter א in the name of the letter פ"א, even as the name of the letter פ"א is contained within the name of the letter אל"ף. We see that the names of the letters אל"ף and פ"א are
mutually containing, and mutually generating.
After reading this work and reviewing it until the חלופים of the names of the נקֻדות are committed to memory, the reader is requested to return to
the פסוקים above. How many names of
letters and vowels do you see now? If one is aware of the גימטריאות of the names of the טעמים, the names of some of the טעמים will be seen to be present in the פסוקים above as well.
Lest the
reader think that the פסוקים
above were chosen because they are unique in that they contain an inordinate
number of the names of letters, names of
punctuation marks, and names of cantillation marks;
the author would encourage the reader to examine any and every passage in תנ"ך. You will see that every
פסוק in תנ"ך
contains the names of letters, the names of punctuation marks and the names of טעמים interplaying one with the other in ways that cannot possibly
be coincidental or incidental.
The names of
the טעמים are also all to be found in תורה woven in among the letters, the names of the letters, the
vowels, the names of the vowels and the טעמים themselves. A most magnificent example of this is the first
word of פרשת ואתחנן, which begins with verse
דברים ג:כג. We can see an
anagram/perfect permutation of the name of the טעם called אתנח
within the word ואתחנן
without the need for performing any חלופי-הגימטריאות. (By perfect permutation the author intends the cases in which after a change of order of letters is
performed the letters retain the same forms and values they had in the original
order. Obviously, permutations that are not perfect only apply to letters that
have final forms. For example, the anagram מקץ = קמץ is a perfect permutation, while the anagram מקץ = מצק is not a perfect permutation. The latter is an
example of what I term an imperfect permutation.)
Going deeper
into the Text, we discover yet more treasures. In verse דברים ג:כו we find the expression אל-תוסף, which, in addition to containing the names of the letters אל"ף and ת"ו,
also contains the letter ס. If we add the גימטריא of the letter ף that
appears in the compound expression אל-תוסף to the גימטריא of
the letter ס in the compound expression we arrive at ס"ף, which is 860, the value of
the name of the alternative name of the טעם called אתנח,
i.e., אתנחתא. We see, then, that more
than one level of discovery may be necessary in order to reveal names of
letters, names of vowels and names of cantillation marks. In this particular case, we were able to
discover a letter, the names of two letters and also the name of a טעם within an expression.
There is yet more to be discovered in the compound word אל-תוסף but we will suffice with what has been mentioned, as it is not
our immediate purpose to delve deeply into discovery and discussion of the
names of the טעמים.
Sometimes, if
we are familiar with the גימטריאות, we
need not uncover the layers step after step. For instance, if we have committed
the fact that the גימטריא of אתנחתא is 860 to memory, we need not notice the presence of the name
of the letter אל"ף, and only thereafter notice
the fact that there is a ף in
the name of the letter אל"ף in
order to add that ף to
the ס and see the גימטריא of the hidden אתנחתא. We
will simply see the presence of the ס and the ף as a
חלוף for אתנחתא as a matter of course.
If we have committed the fact that the word נתתי is also equal to 860 to memory, we will see the word נתתי as a חלוף for
the name of the טעם
called אתנחתא whenever we encounter it
just as we would see this whenever we encounter the letters ס and ף in
proximity to one another. If we are less adept at performing the חלופים we may have to first notice the presence of certain letters
before we can proceed to the more complex חלופים. No matter how adept we
become, the גימטריאות always present a challenge
to us and we must always exert ourselves to see deeper and still deeper levels
of Hebrew text. The foregoing statement is especially true when we learn תורה, be in תורה שבכתב or תושב"ע.
The
punctuation marks and cantillation marks themselves
are superimposed on the interplay of the letters, the names of the letters, the
names of the vowels and the names of the cantillation
marks that comprise the unpunctuated Text that contains no indications for cantillation. As we will see, בע"ה, the Text itself provides instruction as
to how to superimpose the vowels and cantillation
marks on it. The גימטריאות of
the names of the vowels and the names of the cantillation
marks can, and should, be taken into account when computing the total גימטריא of the letters, words, sentences, etc., that they punctuate and
indicate how to cantillate. Learning תורה taking all of these חלופים into account is, however, an advanced level of learning.
The subject
of this paper is the presence of the names of the נקֻדות in פרשת מקץ. The author will leave it to the reader to
search for the interplay of the letters and the names of the letters in תנ"ך. If one is able to discover the names of vowels in תורה, one can most certainly discover the names of the letters.
Not only are
the interwoven letters, names of the letters, punctuation marks, names of the
punctuation marks, טעמים and
names of the טעמים to be found in חֻמש, examination will reveal that all of נ"ך is based on this interplay as well. The Texts of the Books of נ"ך are all lattices of the interplay of the letters, the names of
the letters, the punctuation marks, the names of the punctuation marks, the טעמים and the names of the טעמים woven together by Masters to reveal deep truths in חֻמש. In actuality, there are no real חִדושים יש מאין in תלמוד תורה. All חִדושים are the result of either consciously or preconsciously
seeing חלופים of that which is written in חֻמש. The Prophets and the Judges,
may their merit protect us, were Masters of reading the חלופים and understanding the halakhic/moral/spiritual
messages that were read out of חֻמש as a
result of reading such. For instance, in ספר ישעיהו מ:א we read נחמו נחמו. The גימטריא of the name of the letter צד"י is 104, or ק"ד, that of the
word נחמו. 104 is the גמטריא of the unpunctuated Tetragrammaton taken 4 times
(26 x 4 =
104). A חלוף for the name of the letter צד"י is the expression
ברא עולם צדק, which equals 1103, or 104
according to the laws of גימטריא. Indeed, this is what we aim to do when
performing the חלופים. The expression נחמו נחמו is then צד"י
צד"י or דקדק. The value ק"ד is
also equal to the word סולח.
Still another חלוף for the value 104 is סגולה. We now see the real
meaning of סגולה, its connection with the
concept of נחמה and its equation with the word סולח. We will later discuss the vowel סגול. We learn from the word סגולה that the value ק"ד is
equal to סגול + ה. ישעיהו הנביא, of blessed memory, was able to make the connection between נחמה and the very laws of Hebrew grammar (The word נחמו can be read אנחמה,
meaning I will comfort her. We hear ה speaking in the first person, as it were, here. עם
ישראל is often referred to in the feminine when
speaking of our collective relationship to ה יתברך). ישעיהו הנביא, of
blessed memory, saw that all of the Laws of תורה and all of the laws of Hebrew grammar are the Laws that bring נחמה to those who suffer as a result of having perverted justice and
thus created worlds ruled by unbearable laws of justice. The connection between
the letter צ, the name of the letter צד"י, whose גימטריא is ק"ד and grammar is to be found in its clearest and most exalted
form in verse דברים טז:כ in
the expression צדק צדק תרדף.
There we see the doubling of the letters ד and ק to
become the radical דקדק and
two צד"ין in
the form of letters. If we add צ + צ we arrive at the value 180, which is the value of the radical פ-ע-ל. (There will be very little discussion of rules of accentuation
in this work. Suffice it to say that the indication of accentuation on the
penultimate syllable, called מלעיל, is
equal to 180, the value of the root פ-ע-ל as well.) The laws of דקדוק and the universal laws of צדק, upon which all possible worlds are based and according to
which they are conducted, are one and the same body of laws. We will see the
significance of the radical דקדק, as
it pertains to פרשת מקץ, presently, בע"ה. The words צד"י, נחמו, and
דק all of which equal ק"ד are חלופים for
the word בארץ, which equals 1103, and thus 104 as well. We will
find the word בארץ in our פרשה. By bearing these חלופים in mind we will understand the story that we will read quite
differently than do those who read פרשת מקץ without employing the חלופים. Though we are not principally concerned with discussion of the
names of the cantillation marks in this work, it
bears mentioning that the גימטריא of
the radical דקדק, which is 208, is equal to the name of the טעם that is called דרגא. The
value of the radical דקדק,
208, is equal to the גימטריא of
the unpunctuated Tetragrammaton multiplied by 8 (26 x
8 = 208). If we were to write these calculations out in Hebrew we would see
that the words that make up the calculations themselves contain depths of
meaning. We will not demonstrate this in
depth here. For the time being it is
enough to notice that the value of the words עשרים ושש is 1786, or 787 in גימטריא, which equals the word ממקראות. The name of the letter שמונה is an anagram/perfect permutation of the word ונשמה and it is equal to the word את. The word פי is
equal to the letter צ,
which is equal to the words:
צ = 90 = יודע = ידוע = נולד = לבבנו = כליל
etc.
A proper
opening of the matter at hand must be the question: “What do the חלופים reveal about the two most central figures in the beginning of פרשת
מקץ, namely פרעה and יוסף?”
פרעה = 355 = העפר = ספירה = יספרה = הספיר = הוא שב אלי = אלי שדי = אלי בקרבי =
המסדר כל המספרים = השכל = שנה = מחשבה =
המשבח = משבחה = בשמחה = שמח ועלץ = ושמחת למלך
חקרי הלב* = חקרי לשון* = חדוש לשון*
From the חלופים for the name פרעה we
can see that the concepts of change (the radical ש-נ-ה); time (the word שנה is
of course a recurring period of time); thought (the word מחשבה); praise (as seen in the words המשבח and משבחה) and
recounting (as demonstrated by the word יספרה) are all aspects of one and the same mega-concept, which is the
value 355. We also see the word הספיר
among the חלופים for the name פרעה. Within the context of
the other חלופים for the name פרעה it should become clear that the word הספיר, which we encounter in verse שמות כ"ד:י is not a physical object at all and most certainly should not
understood to be, or translated as, "sapphire". Gazing at הספיר is consciousness gazing into itself. The word כסא that appears twice in ספר יחזקאל, in verses א:כ"ו and י:א, in
which the word ספיר is also to be found, is equal to the word אנכי. (The word אבן that
appears in the verse א:כ"ו of ספר יחזקאל should be remembered to be equal to the word גן, which also cannot be understood literally to mean a physical
garden. The word כאבן
appears in verse י:א of
ספר יחזקאל strengthening the position
that הנביא likened what he experienced
to something physical only for the purpose of relaying the experience to his
readers, not because the experience itself was of something physical.) The
significance of this חלוף will
become clear presently, בע"ה,
when we examine the חלופים for
the name יוסף. Looking at the words משבחה ומחשבה המשבח, we
can see that the name משה is
contained within the name פרעה. In fact, the name פרעה is equal to exactly ten more than the גימטריא of the name משה.
Who, or what, then, is פרעה? פרעה is the mind. פרעה is
consciousness. The encounters that פרעה will have with העברים will
be the breaking out of the vessels of restricted consciousness into
God-consciousness. ופרעה
משה and ופרעה יוסף
should not be understood as two separate people, the one standing
vis-à-vis the other. פרעה is consciousness restricted but being urged by ה ישתבח
שמו to grow. משה
ויוסף are that which פרעה (consciousness) will discover within itself when it truly
desires to experience ה ישתבח שמו.
פרעה, יוסף ומשה are one and the same,
existing the one within the other, sometimes co-existing harmoniously with one
another, sometimes struggling with one another; but always the one within the
other. When פרעה wishes to expand its awareness and is able to
cooperate in its journey to God-consciousness it can be guided by gentle יוסף. When פרעה
wishes to expand, but cannot and imagines that it wills not to, it will require
a heavier hand, משה, to
force it into a state of greater awareness and freedom. In attaining greater
awareness and freedom פרעה
becomes capable of conferring greater awareness and freedom on that which it is
able to perceive (i.e., create and rule over). At the opening of פרשת
מקץ consciousness, an already magnanimous ruler, is approaching the level of becoming worthy of
knowing Itself and this for the benefit of those it rules.
We see that
the root ש-מ-ח plays a prominent role in
the חלופים of the name פרעה. Truly, there is no
expansion of consciousness without happiness.
*How is all of the above
accomplished? By way of examining the
language, which is one and the same as examining the heart.
יוסף = 876
= עוף = שלומך = שמו לך = שמך לו = שמך א-לה* =
כנסת המקרא
= יוצר מלך = יוצר לי לך = צפון** = דברי פי מלך = דברי פי לי לך = י + ו + אתנחתא
= לסדר את האותיות מחדש*** =
1875 = 876 = מכל שפות = תפלתי
בכל עת ובכל שעה =
התגלותו הקדושים
*The
singly most important חלוף for
the name יוסף is שמך א-לה.
שמך א-לה is the message that the name
יוסף is that פרעה must become consciously aware of. שמך א-לה is the message of God-consciousness. The arousal from the dream
state of not knowing Who one is to the state of being awake and aware, of
knowing ones Self as א-לה, the
knowing ones own Name, is the process of awakening that פרעה, consciousness, is experiencing at the beginning of פרשת
מקץ.
**Another particularly
important חלוף for the name יוסף to bear in mind is the word צפון. From this חלוף we see that the hidden, the stored up, is the very essence of יוסף. יוסף is the faculty that allows us to understand that which is צָפוּן in תורה. From this חלוף we learn that having a conscience ((מצפון is also the very nature of יוסף. Indeed, the theme of
conscience is central to the story of יוסף and his brothers in the פשט of פרשת מקץ.
Finally this חלוף comes from the same שֹרֶש as the name given to יוסף by פרעה in
this פרשה, namely צפנת פענח, the name צפנת
coming from the same radical as the word צפון, i.e., צ-פ-נ (see
ספר בראשית מא:מה).
***This חלוף gives also provides profound insight into the essence of the
name יוסף. It will
serve as the basis of this work, and all in-depth תלמוד תורה. Truly there is no
genuine תלמוד תורה without
לסדר את האותיות מחדש. Indeed, the expression לסדר
מחדש alone is equal to 646, the גמטריא of the Name א-להים, the word מדברת, the
expression צדיק נולד מחדש, the word לדורות and the expression ונגלית ירושלם among many others. בע"ה, we will elucidate more concepts of אלקות that are poorly misunderstood in our refutation of Xianity.
We have
mentioned above that the root דקדק is
equal in value to the expression נחמו נחמו. We will find that
radical early on in פרשת מקץ as
well. The lettersד and ק appear in the word ודקות that appears in verse בראשית
מא:ג and in the variant of the same word ודקֹת that appears in verse מא:ד. The root דקדק is
equal to 208, which is also the value of the name פענח. By inference we can see
that the value 238 will equal the infinitive form of the verbs לדקדק and לפענח. This same value, 238, is that of the name רחל, who is, of course, the mother of יוסף. Just this amount of information alone
should be proof positive that the study of the חלופים is essential to understanding how תורה is structured, knowing how to plumb its depths, as well as
determining הלכה. This discussion should remind us of פִּטּוּם
קְטֹרֶת, which is an integral portion of תפלת
שחרית according to all Orthodox
Jewish groups, as well as a portion of תפלת מנחה according to many:
תנו רבנן פטום הקטֹרת כיצד:…ושוחקן יפה יפה כדי שתהא דקה מן הדקה.
תניא רבי נתן אומר: כשהוא שוחק אומר: הדק היטב, היטב הדק, מפני שהקול יפה
לבשמים.
When we
discuss the name of the vowel צרי we
will see that it is the name of one of the spices of פִטום הקטֹרת.
The חלופים offered “just” for the name יוסף would suffice to demonstrate that there are too many interconnected
names, concepts and חלופים to
be coincidental or incidental. Yet there
is more, much more, that פרשת מקץ
reveals. With the help of ה יתברך we
will see some of those hidden wonders in this work.
By
demonstrating that one of the חלופים for
the name יוסף isשמו לך , it becomes apparent that
the name יוסף contains the word המקרא within in because the word המקרא is a חלוף for
the word שמו. Now, לך, equaling 530, is a חלוף for the word כנסת. Thus, in addition to the חלופים for the name יוסף
above, we may add the following to the list:
יוסף = 876
= כנסת המקרא
It bears repeating that the most important חלוף for the name יוסף to
bear in mind always is שמך א-לה. As we said above, the encounter of
consciousness (פרעה) with יוסף when
consciousness is receptive to expansion results in restricted consciousness
becoming God-consciousness, which is Self-consciousness. The message that יוסף brings to consciousness, our consciousness, is שמך
א-לה.
We will
discuss the names of other prominent figures in this פרשה as
the opportunity and need arise, ב"ה.
Let us now
turn our energies toward finding the jewels that are hidden in פרשת
מקץ, a veritable mother lode of נקֻדות חן.
Our פרשה, which begins with ספר בראשית מא:א, is yclept מקץ as this is the first word of the פרשה. The names of the פרשות are generally the first word of the פרשה. The few exceptions to
this rule are those פרשות that
begin with a word commonly found in תורה. In those cases the name
of the פרשה will be that of the first word that is not common
in תורה that is found in the first פסוק of the פרשה. We
can easily see that the word מקץ is
an anagram/perfect permutation of the name of the נקֻדה called קמץ. It will be instructive to examine the גימטריא of the נקֻדות and
list a few חלופים for each, the better to
recognize them in the many forms in which they appear. Perforce, we must
suffice with a very partial list of חלופים, as there are infinite substitution values for every value, as
is known.
Every attempt
has been made to group like חלופים and
those חלופים that progress naturally one
from the other together in the lists. Likewise, those חלופים that the author thinks most important that the readers be aware
of, and memorize, have been grouped together in order to facilitate learning
the חלופים and memorizing them. For instance, if a חלוף for the name of a נקֻדה contains the name דוד, the author will place חלופים for the name דוד,
equaling 14, such as יד and תגים (1013 = 14) and הגו in
close proximity to the חלוף
containing the name דוד (see
The DEAD SEA SCROLLS CONCORDANCE, Volume One, The Non-Biblical Texts from
Qumran, Part One, by Martin G. Abegg, Jr. with James E. Bowley
& Edward M. Cook & in Consultation with Emanuel Tov, Brill Academic
Publishers, Leiden/Boston 2003 for a complete list of cites wherein inflections
of the word הגו are found in the Dead Sea Scroll fragments). Those חלופים that are of central importance because they are not only
particles of the language that may be used to construct text, but also reveal
the essence of תורה, and thus need be memorized, have been placed
together in the lists of חלופי שמות הנקֻדות
below. An example is חלופים
containing the letter ץ,
equaling 900, which is a חלוף for
the word שם as well as the important-to-remember phrases עולם
צדק, יוצרת צדק, כל כ"ב האותיות, כל כ"ז אותיות and, of course, an infinity more that our
limitations do not allow us to demonstrate and learn. While every and all
of the חלופים are very important, and we
should most certainly attempt to memorize as many as we can, the mind simply
cannot retain every חלוף we learn.
Another example is the letter ל,
which equals 30. The letter ל is
equal in גימטריא to the expression התורה
הזאת, which equals 1029. As a result of these
groupings, there may be some lacunae in the lists, i.e., some of the lines may
not be filled to the end of the left margin.
The reader is
urged to pay strict attention to the progressions of the חלופים. A large number of חלופים will be learned from the progressions. The author has
endeavored to choose חלופים that
not only reveal levels of holiness of the names of the punctuation marks, but
which are also important חלופים to
learn and commit to memory in general.
קמץ = מקץ = 1040 = 41 = מ"א = שמן = שמרך = ספרן =
ספר מלכים = עם ספר התורה הזאת = 2039 = 41 =
שי"ן + ל = לעם שלי = כפר לעמם = א-לי = לוה* = בטל = טבל = לבדה = לב
אח = את אחיכם = מרכא כפולה + חלם = את כתר חוה = גובל = גבול = גו + לב = ואתגלם
= ואת החיים = אותם כתבים =
בכתובים = שלום על כל בית ישראל = שיר כנסת =
לדון בעזרתכם = אתם קבוץ שאר בשר הויה = 3038 = 41 =
לקבץ אותם = לקבץ תרגום** הלשונות = וכל תרגומים של הפשט =
כל תרגומים של הנשמה = מסתמך = נפש האדם = כניסתך = לחבא = מפרש את התגים =
גניזת מלך = להתיעץ עם בית ישראל =
תכתוב את ספור החיים שלך = שלום ישראל על כל גרי הצדק
*We see that one of the חלופים for קמץ is לוה. From this information
we can infer that the name of one of the sons of לאה, whose name is לוי,
which can be written לוה + ה, is
necessarily equal to קמץ + ה or הָ.
**The authors understanding
of the radical תרגם is very specific. I do not intend the mere
“translation” of Hebrew into the secular languages. We opened this work by saying that Hebrew is
alphanumerical. Please note that it was not written that Hebrew is an
alphanumerical language, but rather that Hebrew is alphanumerical. Hebrew is
not a language properly. Hebrew is the substrate of all language and all human
consciousness. Hebrew is a meditation on שמות הקדוש ברוך
הוא. We are, in fact, doing that meditation in
studying the חלופים that are to be found in this
work. There are higher levels of meditating on Holy Names that are beyond the
purview of this work and will not be discussed here. Hebrew is completely
untranslatable; therefore, into any other language and any attempt to render
that which is written in תורה into
any other language will only produce a confounding of the mind, and worse, a
vexation of the Spirit. By תרגם the author intends the discovery of the arithmetical functions
that were performed on the גימטריא of
Hebrew that produced the spoken languages.
Having
learned that the name of the vowel קמץ equals מ"א, do
you now see discrete words and contiguous words in בראשית מא:ב within which the letters מ and א,
that when taken together equal the value of קמץ, are found? Having now seen that חלוף, we should commit it to memory and be on the lookout for it
whenever we learn תורה.
1040 in גימטריא is equal to 41, as is known and accepted according to age-old
Tradition. The value 41 in Hebrew is מ"א. We now see that
wherever we encounter the letters מ and א in a
given word, in compound words, in contiguous words and in words in close
proximity in a given passage, we are looking at a חלוף of the name of the punctuation mark קמץ. It is therefore
necessarily true that the word מקרא can
be read as ק + ר + קמץ or ש + קמץ in all cases. We can read the word מקרא as קָר or רָק or שָ. The word המקרא, which we have said is equal to the word שמו when we discussed חלופים for the name יוסף, can
be seen to be equal to:
ה + ק + ר + קמץ - or - ה + ש + קמץ
Therefore, we can read the word שמו,
which equals המקרא, as שָה or הָש, among other חלופים (see
discussion of the word מקרא). We
are beginning to see how the Text of תורה can be deconstructed and reconstructed such that infinite
worlds open up, this while not diverging from the פשט, because all we are doing is finding substitution values for
that which is written in the פשט.
According to the laws of גימטריא
all
equivalencies for any value are various aspect of the self-same mega-concept,
which is the value itself. Thus, all חלופים for any value are always operative and are, in fact, the פשט.
We will
consider the גימטריאות of the unpunctuated names of
the נקֻדות in this work. However, the reader should be made aware that
the גימטריאות of the punctuated names of
the vowels can, and should, be taken into consideration as one advances in the analysis of גימטריאות. One example of this will now be proffered to demonstrate that
considering the full, punctuated names of the vowels reveals depths beyond
those revealed by the analysis of the names of the vowels alone. Let us examine
the punctuated name of the vowel קָמַץ. The
גימטריא of the name of the vowel קמץ is 1040, which is identical to 41 according to the laws of גימטריא as we have demonstrated above.
In all cases the vowel itself punctuates the first letter of its
name. The first letter of the name of
the vowel קמץ, that being ק, must be punctuated with a קמץ. The second syllable of the name of the vowel קמץ is punctuated with a פתח. Therefore, the full גימטריא of קָמַץ is:
קָמַץ = קמץ + קמץ + פתח = 1040 + 1040 + 488 = 2568 = 570 =
מלך = לי לך = עשר = שער = לשמר
We see that
the full, punctuated name of the vowel קָמַץ is equal to the number עשר. Another חלוף for קָמַץ is
the word מלך. One of the classes of טעמים is called מלכים.
We mentioned
the fact that the names of the letters, vowels and cantillation
marks are found throughout תנ"ך, not
only in חֻמש. The Prophets and the Judges, ,זכותם תגן
עלינוwere all
Masters of the חלופים and read the תורה in a state of רוח הקֹדש. Not
only is it true that their works are masterpieces of weaving the letters, names
of letters, vowels, names of vowels, טעמים and names of the טעמים
flawlessly into magnificent Text, it can be seen above that the unpunctuated
name of the punctuation mark קמץ is
equal to
ספר מלכים (please bear in mind that a
class of טעמים is called מלכים).
The next name
of a punctuation mark that appears in פרשת מקץ is חלם. The
name of the vowel חלם
appears in the selfsame פסוק as
does the word מקץ, which we have demonstrated is the vowel קמץ. This is informative because, as we know, the pronunciation of
the letter קמץ is not unlike that of the letter חלם. The word חלם in בראשית
מא:א is
followed by the letter ו, the
first letter in the word והנה. Thus, the name of the vowel חולם appears in this verse as well. We are being taught that the
pronunciation of קמץ and חלם and חולם is a
progression, that they are all progressive allophones of one and the same
sound. We know that חולם is a חלם with
the addition of the letterו from our מסורת. We now see the אסמכתא for
the מסורת. From the very outset, this פרשה offers us the names of three נקֻדות that are traditionally pronounced similarly. How can we ignore this? How can we not see that it is of great
significance? How can we not be overcome
with the desire to understand what the significance is? Does the beauty that is
the structure of תורה not
enrapture us anew each time upon encountering it? Having learned Shabbat 104a
we think we are greater than those who learned תורה from יהושע בן-נון. Why
should we exert ourselves to search and to plumb? Why should we even bother to
notice that the name יהושע בן-נון
contains the names of the letters נו"ן,
עי"ן
ו-שי"ן,ו"ו or ask why that is? We have, dear reader, been led astray. We have been taught not to learn that which
we must know in order to learn תורה
correctly, ר"ל.
Let us look
at some חלופים for the names of the vowels:
חלם, חלמ, חולם וחולמ.
חלם = 638 =
לאהבם = חלקך = ברכותי = הכאבים = זכאים =
הגלם = אגד בחיים
= באה בחיים = הקרן אשר בך חיים = 2636 =
638 = החיים
בבשרך = הברכות בבשרך = כל ימי חייך = קשר לבו = בת זוג יחבר = אהבה ידועה לך = קח
לך = צוחקת בלב = דם בלב = לב האם = לב רות = לב + שורק = לוּב = בוּל = רחל הנשמה
=
לפענח כל ספרי =
תפענח התורה הזאת = 1637 = 638 =
תורה קרן הויה =
כתר חי = כתר הגי = כתר האהבה = יחודים =
יחוד האדם = כח
האדם = כח עמך = הזוכרת = ואמצאך =
מלכותם ישראל =
מלכותם המצות = לשוש ב... = לשון אם =
אוהבות זאת את
זאת = הם קרן לראשך = וקבצתי יהודה =
טהרה אבותי =
טהרה רחמנות אהבה צדק ואשר = כל אפשרותם
חלמ = 78 = מחל =
מלח = מלבו = גלה לבבו = גלמה = החכמה = חכמי = וחסד = חסדו = בת העם = 1077 = 78
= מכתיר הבת =
מכתיר אתו = עם
אתו = וגם זאת הכלה = גיל לה = וגם זאת הלכה = אנו הזוג = אנו א-היה = אנו ההיא = בני
היא = בני זוג = הבנה היא = הבנויה = נביאי את בני ישראל =
צרור כל הנביאים
החוזרים דעת ישראל =
3075 = 78 = צרור
כל הנביאים החוזרים עדת ישראל =
צרור כל הנביאים
החוזרים דעת האותיות יוצרות = 4074 = 78 =
צרור כל הנביאים
החוזרים דעת המצות = כפור כהן לוי =
הוה יש מאין = בני
זוג = שרשרת בני ישראל חכמה = יבינו =
נביאת ישראל חכמה
= משמעות דבריה = בוחר המשמעות = 2076 = 78 = כל כח = כל יחוד = דני ההלכות והמצות
=
סוד ההלכות המצות
= עדת בני ישראל = גם דעת = דעת בני ישראל =
דעת ישראל בכל אם
ובת = הבנה דעת המצות =
בכל אם ובת דעת
המצות = לקרא שמות = יבוס = שישי אתנו =
כל אות כתר = כל
אות תחביר = חברתי כל אות =
כל אות חבר קדוש
= הויה x 3 = 26 x
3 = כפור על כל הדורות
Please note: The reader is advised to examine the חלופים for חלמ
carefully. The words: כתר,
חכמה, בינה ודעת in various forms will all be
found within the חלופים for
the vowel חלמ. Those חלופים will provide a very profound, and much more immediate,
understanding of what those concepts, popularly called "ספירות",
are.
Of course, the vowels חולם and חולמ are
the חלופים we have seen above with the
addition of the letter ו and
all of its חלופים. We will consider some חלופים for חולם and חולמ as the addition of the value 6 to the חלופים demonstrated above, and some as discrete גימטריאות for חולם and חולמ in and of themselves.
חולם = 644 = חלום
= דמם = גיל אם = לבו קשור = קח ולך =
אגוד בחיים = זוג
חיים = זוג ברכות = קשר זוג יחדו = יחוד התורה = ביד חכם = ידיכם = כתרי דוד =
כתרי תגים = 1643 = 644 =
הגוי תחביר = לשוש
בו = התורה יש ואין = שבחו התורה אשתי = תשלום דגש = גם + קמץ = גָם =
תכתוב את האות ב* =
תכתבו את האות ב*
= כתבת את האות ח* = מדות צדק = לחרות
*We see from the חלופים for חלום
above that the names of the נקֻדות are
also instructions as to what to write when reconstructing text from תורה that has been deconstructed by employing the חלופים. תורה
instructs us how to replicate it such that what we write is exactly equivalent
numerically to what is written in the Text we know, yet it is an individual
work, never before written. This is the case with all of the Books we call נ"ך that were written under the influence of רוח הקֹדש. הנביאים, זכותם תגן עלינו were
able to deconstruct תורה and
read it as instructions as to what to write.
Their books are the products of that ability.
חולמ = 84 = מוחל
= לחמו = למדי = ילמד = ידע = מל הגו =
סוד דוד = סוד
התגים = געיא* = קמץ גדול** = 1083 = 84
* געיא is
the name of a טעם. We now
discover that the גימטריא of
the name of a vowel can be equal in value to the name of a טעם. **If this were not
remarkable enough, the value of חולמ is
also equal in גימטריא to the value of another
vowel, קמץ גדול.
We shall see in the course of this essay, בע"ה, that a number of letters, vowels and טעמים share the same גימטריא.
We see the
word ובריאת in בראשית מא:ב. The word ובריאת contains the word אות within it, which we can determine by employing a simple חלוף
סדר האותיות. Although we will not
elaborate upon finding the names of the טעמים in this paper, a few demonstrations of how to do so will be
shown to the reader in order to prove the point that the names of the טעמים are found in תנ"ךjust as the names of the letters and the names of
the vowels are. We can clearly see the
name of the טעם called תביר within the word ובריאת by performing a simple חלוף סדר האותיות. By employing the גימטריאות, we can go deeper and discover that within the word ובריאת the names of the טעמים
called מרכא כפולה = 402 = ת"ב = בת and שופר
מהפך = 1211 = 212 = רבי can be found in the word ובריאת that appears in verse מא:ב as well. We see, then, that
the גימטריאות of both מרכא
כפולה, which is ת"ב, and that of שופר מהפך,
which is רי"ב, are contained within the
name of the cantillation mark תביר, which is an anagram for the word ברית. The גימטריאות of מרכא כפולה, שופר מהפך ותביר are all contained in the word תחביר (syntax). תחביר is an anagram for חברתי, which can, of course be punctuated חִבַּרְתִּי, meaning I composed. The גימטריא of תחביר and חברתי is 620, which is the גימטריא of the word כתר. 620
is also the גימטריא of the suffix כם. We
have seen the word כתר
within the word מכתיר in
the list of חלופים for חלמ. The deep analysis of the גימטריאות of the נקֻודות
sheds an entirely new light on the understanding of what the word “"ספירה
(Please recall: ספירה = (יספרה = הספיר = מחשבה = משבחה = פרעה means and what the "ספירות" (Please note: ספירות = מחשבות = משבחות) are. בעזרת ה we shall treat the subject of the presence of the names of the טעמים in תורה at
length in a separate work. Let us return to our present subject, i.e., the
presence of the names of the vowels in פרשת מקץ.
The word ותרעינה in verse מא:ב contains the word תנועה within it. These two
words, ובריאת and ותרעינה, come before the word ודקות in verse מא:ג and the word ודקֹת that
appears in verse מא:ד that
contain the letters ד and ק, which, when taken together, comprise the basis of the doubled
radical דקדק that we have demonstrated above. What is דקדוק if not the relationship of the אותיות and the תנועות? Lest we not be absolutely sure that we are
being taught דקדוק in these פסוקים, Torah repeats to us that we are.
We see the
word ותעמדנה, which also contains the
word תנועה, in בראשית מא:ג. The גימטריא of the name of the letter למ"ד, which is 74, i.e., ע"ד is to be found in the word ותעמדנה. The letter נ in
the word ותעמדנה can be rewritten as כ + ל, or the word כל. The
letter ה in the word ותעמדנה when added to the word כל becomes הכל. We see that the wordותעמדנה tells us that in analyzing פרשת
מקץ in light of the גימטריאות and חלופים we
are learning all of the laws of the punctuated letters, התנועות. ותעמדנה is
the second of three words in פרשת מקץ that
contain the word תנועה. We might ask why this פרשה provides us with three words that contain the word תנועה. One would certainly be
sufficient to prove that the term תנועה is of Biblical provenance and central to the study of דקדוק. According to המסורה,
there is a rare indication of pronunciation called a העמדה. When it is used, it
indicates that a letter at the end of a word that might be swallowed should be
pronounced. The indication is called העמדה because it asks us to halt and stand in place in our reading
for an instant and pronounce the word carefully. The word ותעמדנה, the root of which ostensibly means the opposite of the root of
תנועה, yet contains the word תנועה, and is reminiscent of the indication of pronunciation called העמדה.
The first
word in verse בראשית מא:ד is ותאכלנה, which contains not only the word אות within it, but also the expression כל אות. The word תנועה,
contained in the word ותעמדנה, and
the expression כל אות contained in the word ותאכלנה, are both quite obvious in the words within which they appear.
They are sandwiched between the two words in which the letters ד and ק
appear, also most obviously, requiring no חלופים whatsoever to be seen. We know, of course, that the letters ד and ק
together become the base of the doubled radical דקדק. We have learned from our מסורת that the relationships among the letters, the vowels and the טעמים determine and are determined by the laws of syntax and grammar.
We are now seeing the אסמכתאות for
those teachings.
How can it be
that we do not see such wonders when reading תורה? Why is there a need for
someone to write a work such as this and demonstrate the presence of these
grammatical truths in תורה one
by one? Why is it that seeing these revelations of ה ישתבח שמו
(התגלות = 844 = חלוף) is not part and parcel of learning תורה for every בר-אוריין? We
do not normally see ה ישתבח שמו in
the Text
(שמו = 346 = המקרא) because we were not taught by our teachers how to do so when we
were taught to read עברית. We were not inculcated with the absolute
necessity of reading the Holy Language this way. We read only the “story” and
thus the deeper truths are lost to our conscious awareness entirely. In order
to be able to see the depths of תורה we
have to train our minds not to become entertained and riveted by the stories.
In an ordinary state of consciousness, untrained by years of discipline
learning the חלופים until they become automatic
and a natural part of our cognitive process, we are enthralled by the
procession of images and sensations that our minds conjure up. We are not even
aware that it is we who are creating those images. We imagine ourselves to be in a reactive,
rather than a proactive, state in relation to that which we perceive. In order to extricate us from this thrall, תורה too presents itself to us in the form of a procession of images
and stories. The difference between learning תורה and being enthralled by our own minds is that תורה teaches us how to find our way out of the mazes of
phantasmagoria we create even as we read the Text. Our minds untrained cannot
free themselves from the thrall. The continuous practice of performing חלופים while learning תורה
results in the ability to find ה ישתבח שמו in
the images and situations of our everyday lives, even as we do in תורה. The training of the mind to perform חלופים as a matter of course is the relationship between פרעה =
מחשבה andשמך א-לה = יוסף = צפון. Our consciousness
eventually becomes infused with the Truth of תורה and our own Being. We become able to
deconstruct and reconstruct the world as it appears to our senses just as we do
the Text of תורה. When we
reach that level of consciousness we become masters of our minds. We think in a state of God-consciousness,
that is, we experience everything, including ourselves, as ה. We have seen that the name פרעה is equal to מחשבה and
the name יוסף is equal to the word צפון. פרשת מקץ are the lessons of how thought becomes aware of that which is
hidden in תורה and within itself.
How do we
know from פרשת מקץ that we not only can, but
that we must apply החלופים to
learning תורה in order to arouse ourselves from our sleeping
and dreaming state to wakefulness? We learn this right from the very beginning
of the פרשה. The word מקץ, the חלוף for קמץ, contains the letters ק and ץ. The word before מקץ is ויהי,
containing two יו"דין. Thus the words ויהי מקץ contain the words יקיץ and יקיצה
within the expression ויהי מקץ (the
word יקיצה is an imperfect permutation,
as the letter צ is in its regular form). פרעה, i.e., consciousness, is being
aroused, waking up. We can discern the root י-ש-נ in the word שנתים that
comes immediately after the word מקץ. Thought
is waking from its deep sleep/dream state (חלום = חולם).
We see the
noun חלום and the name of the punctuation mark and verb in
the masculine singular present חולם in
the word חלופים. This should in no wise be construed to mean
that it is the חלופים that bring about the dream
state, but rather in doing the חלופים we
become aware of the fact that we were in a dream state and come to arouse
ourselves out of it. When we subtract the name of the punctuation mark חולם from the word חלופים we
are left with the letters פ and י, which equal the value 90, or the letter צ, when added together. A חלוף for the value 90 is the word יודע. We can read the word חלופים as יודע חולם or יודע
חלום. It is
precisely because יוסף is a
יודע חלום, or a Master of חלופים that פרעה, or מחשבה, turns to him to help him understand what the inner meanings of
the symbolism of the images that the mind conjures up when it is in a dream
state are. We might take the opportunity to mention that the word חלופים can be read as צוֹ,
inter alia, because when we subtract the name of the
punctuation mark חולם from
the word חלופים we are left with the value צ. Therefore, the word חלופים equals צ + חולם. We
shall discuss the "contraction" of words that contain the names of
vowels into the vowels themselves and the letters that remain after the name of
the vowel is subtracted from the word a number of times in the space of this
work. It is important that the reader become familiar with this type of חלוף and come to recognize, as well as perform, it with facility.
While we will
not be discussing the interplay of the names of letters and the names of
punctuation marks at length in this work, the subject will be touched upon, אי"ה, and brought to the attention of the reader when a particularly
beautiful interplay appears in פרשת מקץ. Such a case is to be found at the very
beginning of verse מא:ה. We see the name of the
letter שי"ן very clearly in the word ויישן and of course the vowels חלם and חולם in
the word ויחלם. The name of the letter ו"ו is also present in the words ויישן ויחלם. The name of the letter ו"ו, signifies connection, as is known. The role in Hebrew grammar
of the letter ו when it functions as an אות שִמוש with which we are most
familiar is the copulative conjunction. The word וו means hook. Once again we are seeing the relationship between
the dream state (חולם,
חלום) and the sleeping state ישן = שי"ן, this time more obviously than the first time we saw it in פרשת
מקץ. The name of the letter שי"נ, spelled with a regular נ, also occurs in this פסוק within the word שנית that
comes after the word ויחלם in בראשית מא:ה. In addition to teaching
us about the sleep/dream state of consciousness, verse מא:ה also teaches us that we may
substitute the regular value for the value of the final form for those letters
that have a final form and other lessons of שִנּוּיִים that we will need to know in order to become fully awake and
aware. (A most excellent exposition of the שנויים is to be found in a book entitled דרכי שינויים by שמואל וואלדבערג, who was אב"ד בעיר יארסלב , Lemberg 1870, Druck des A. J. Menkes,
Verlag des Verfaserss.)
Verse מא:ז opens with the word ותבלענה, the third word that contains the word תנועה in it in פרשת מקץ. Some letters are apt to be swallowed by
virtue of their pronunciation. The word ותבלענה, whose root is ב-ל-ע
meaning to swallow bespeaks this phenomenon, particularly as the word ותבלענה succeeds the word אחריהן, which is wholly comprised of letters that might be swallowed
or poorly pronounced. When we discussed
the word ותעמדנה that also contains the word תנועה, we mentioned that there is an indication of pronunciation
called העמדה that serves to aid
pronunciation of letters at the end of words that might be swallowed. We have
found the proof in תורה for
what we have been taught by המסורה
concerning התנועות, to wit: the study of the תנועות is concerned with the utmost importance of pronouncing each
letter of המקרא correctly and clearly and
contains within it the teachings of the correct pronunciation of the letters. It
cannot be incidental or coincidental that two of the three words that contain
the word תנועה in them in פרשת
מקץ also contain within them information about
letters that might be swallowed in the course of fluent speech if we do not
take special care to pronounce the words properly. In fact, the first word in
which the word תנועה appears in פרשת
מקץ, which is ותרעינה, contains the word תרועה within it
(a blast, as of a rams horn).
All of the words that contain the word תנועה within them are concerned with us hearing the words of תורה loud and clear.
Verse מא:ז also contains the word הדקות. The doubling of the
letters ד and ק yields the doubled radical דקדק as we have seen. This root is of tremendous importance in the
correct reading of תורה. The
noun דקדוק is equal to 214. The following words are also equal to 214:
דקדוק = 214 = ירד = טהר = רוח = דבר אותם = ראה אותם =
1213 = 214
We see that דקדוק is equal to רוח. The word רוח should bring the expression רוח הקֹדש immediately to mind. We see that both the letters ד and ק
appear in the radical ק-ד-ש just
as they do in the radical דקדק. דקדוק is also equal to the root and the word טהר and to the root and the word ירד. Learning תורה in
light of the חלופים is actually הקדוש
ברוך הוא descending in order to purify our consciousness,
as all of the חלופים for the value 214 above
teach us.
In addition
to the word ותבלענה, containing the word תנועה, that opens בראשית מא:ז and
the word הדקות that we have just discussed,
we also find the word הבריאות,
which contains the words אות and האות, the טעם
called תביר, as well as the gematriot
of the טעמים called מרכא כפולה and שופר מהפך. The
word חלום, which is a perfect permutation of the name of
the punctuation mark חולם,
also appears as the last word of the פסוק. Thus, verse מא:ז mentions three of the elements needed for the correct reading
of תורה: the letters; the vowels that determine the
pronunciation of the letters, as well as describe the syllables and the
indications of cantillation. This verse also contains
the expression וייקץ פרעה. Verse מא:ז is yet another rich and
beautiful example of instruction in the relationship between the knowledge of
the secrets of the Hebrew language and consciousness.
The necessity
of the use of the values of the letters and doing the חלופים is taught to us in verse מא:ח. In this verse we will find the word ויספר, containing the radical ס-פ-ר, which is the root of the word מספר, which can be punctuated מִסְפָּר. The word ויספר is
preceded by the word חכמיה,
which contains the letter מ,
thus we find the word מספר in
this verse. It should be mentioned that the גימטריא of the word מספר is
380. 380 is the
גימטריא of the roots מ-מ-ש and ל-ש-נ and י-ש-ע. בע"ה, a separate work will be devoted to the correct understanding
of a number of terms in תורה that
were wrenched from their ground and then cruelly twisted and distorted by the
Christians. Among those terms is the
radical י-ש-ע which we shall, בע"ה, see in a clear light, returned to its true meaning, connected
to the radical ל-ש-נ. The expression ויספר
פרעה teaches us that in order to plumb the depths of
thought and become a Master of consciousness, that is, one whose thoughts have
become unified with the Divine Thought of the Holy One and who can actualize
those thoughts at will, one has to become an adept at doing חלופים of the values of the words that are making up ones thoughts and
perceptions.
The compound
word את-חלמו in בראשית מא:ח, which can be rewritten as אות +
חלמ, now shows us the interplay between a letter and
the punctuation mark חלם
(written here as חלמ). We
have actually seen this relationship before in this verse, but because it
appeared as a חלוף we may not have recognized it, and thus not
understood the significance. Please
notice, then, that the expression ואת חכמי, which is contained in the compound word ואת-כל-חכמיה, is equal to
אות + חלמ as well. Once again we see
that חלם and חולם are the punctuation marks associated with wisdom. We have seen in its חלופים that חלמ is
associated with understanding (בינה) and knowledge (דעת) as well (the reader is
encouraged to review the חלופים for חלמ above). בע"ה we
will demonstrate the presence of the name of the letter זי"נ, written with a regular נ, in פרשת מקץ a
bit further on in this work. זי"נ is a חלוף for בינה. We have revealed the
presence of the word כתר
(supernal Wisdom, from which all knowledge flows) in the חלופים for חלמ as
well. We can now understand that one of the instructions inherent in the
compound word ואת-כל-חכמיה is that every letter taken
together with the punctuation חלם or חולם confers wisdom; even as קמץ is the punctuation mark that is associated with awakening, as
we have said. We might add that the גימטריא of the word חכמה is
73, which is the גימטריא of
the radical and name of the letter גמ"ל. חלם is
equal to 78. Therefore, החכמה must
be a חלוף for the name of the vowel חלמ.
Within the
words חלמו ואין-פותר in verse מא:ח we find all of the letters
of the name of the punctuation mark called מלאפום except the ם. If we add the letters ת + ר together in order to arrive at the sum of 600, we will discover
that the letter ם is
present in the expression above as well, in the form of the letters ת +ר. There is a difference of opinion as to whether מלאפום is another
name for the חולם or another name for the punctuation mark called שורק. We will now learn that
both opinions are correct. Without
performing any manipulations of גימטריאות we
see the name חולמ by performing a simple חלוף of the word חלמו.
Having added the letters ת + ר and
having arrived at the value 600, or the letter ם, we can see that the name חולם, written with a ם,
appears in the expression presently under consideration as well as the name of
the punctuation mark called מלאפום. By
adding the letters ת and ר we have completed the names of both מלאפום and חולם,
both of which needed only that one selfsame addition of letters in order to
have their names revealed. We have now established the connection between מלאפום and חולם.
Their full names are both revealed by the very same procedure and their names
overlap in the expression חלמו ואין-פותר. How
shall we know that מלאפום is
also a name for שורק? The value of the punctuation mark שורק is 606, or
ו + ם. Those letters are to be
found both in the name of חולם and מלאפום. Once again, in the גימטריא of שורק, we
see the ם that is the total of the letters ת and ר that
we added in order to complete the names מלאפום and חולם. The גימטריא of שורק,
606 or ם"ו is found within חולם and within the name of the vowel מלאפום. Of course, both the vowels חולם and שורק
themselves are written with the letter ו. The only graphic
difference between them is the placement of the diacritical dot. בע"ה, we will see that among the many lessons we learn from the
study of the גימטריאות of the names of the vowels
is the instruction as to where to place diacritical dots, punctuation marks and
טעמים in relation to the letters.
Let us
examine some חלופים for the vowel שורק, after which we will examine חלופים for the name מלאפום, בע"ה:
שורק = 606 = רות = תור = דברת = סומך = קשור = שוש =
המצות + ההלכה = ישראל ההלכה = האותיות יוצרות ההלכה =
1605 = 606 = הלל ישראל = כמה ישראל = פסק הלכה פוסק הלכה = ההלכה שיא הוד*
והדר = הוד והדר איש ההלכה =
ההלכה שוה הוד והדר = הם מכריעים הלכה = גם את אם =
את אם בני ישראל = שיצרו = אש + צירה = לצפות = מנחם אותך = על הראש = הויה
מתפלל = הויה פרש = כפרוש =
כל בית ישראל יחד פרש = וישראל לקבץ את הגוים = 2604 = 606 = ישראל מכפר על
הגוים = ישראל מכפר על חוה אדם =
ישראל ספר על חוה אדם
*We
have seen the words כתר, חכמה, בינה ודעת in
various forms in the חלופים of
the names of the vowels thus far. Now we
encounter the name of yet another "ספירה", that is, הוד.
From the חלופים for the vowel שורק
above we see that the matters of מצות and הלכה are central to the very essence of what the vowel שורק is. We have seen that
two חלופים for שורק are רות and תור. If we add the letter ה to שורק,
then, we will arrive at the word תורה. Therefore, we can “contract” the word תורה to הוּ.
Alternatively, הוּ can be “expanded” to the word תורה. From this revelation we learn that so long as we do not know
how to deconstruct and reconstruct the Text we do not fully understand how to
interpret המצות (which equals the name ישראל) and הלכה
properly. Thus, we are not fully aware of, nor in
control of, our own being as ישראל.
Neither are we fully able to find the אסמכתאות for ההלכות.
Please bear
in mind now that all of the חלופים that
we have seen for שורק are
contained in the חלופים for מלאפום that we will see immediately, as well as in the name of the
vowel חולם:
מלאפום = 757 = זמין = יזמן = מן טוב = כל זן = אונן =
קנא + שורק = מקוה + שורק = שורק + קמץ + קי = 1756 = 757 =
שורק + קמץ + נהנה = הבית שלי = מגן דוד = תגים מגן = עִמָּךְ =
ע + חירק + מ + דגש חזק + קמץ + ך + שוא נח = 2755 = 757
The
expression ונחלמה חלום that begins בראשית
מא:יא
together with the expression חלמו חלמנו that
ends the פסוק show us the name of the punctuation marks whose
root is ח-ל-מ in all of its forms. We see:
חלם, חלמ, חולם, חולמ. The word חלמנו can be read as כל חולמ
because כ + ל = נ.
The word כפתרון that appears in verse מא:יא is also noteworthy. It contains three of the six letters ב ג
"ד כ פ "ת that are generally punctuated with a דגש קל under certain grammatical conditions. We will find the
remaining three of the six letters of ב ג "ד כ פ"ת later on in פרשת
מקץ within the word בגדול in verse מד:יב.
Much ado has been made about the seven letters ב ג "ד כ פ ר "ת in the Pharisaic/Rabbinic “mystical
tradition”. For examples, see ספר יצירה, which insists that there are seven, and not six, אותיות
כפולות and the famous work entitled גנת
אגוז by Yosef Gikatilia, which elaborates on that which is written in ספר יצירה about the letters ב ג "ד כ פ ר "ת. There are very serious
problems with the contentions of ספר יצירה and גנת אגוז. In
the case of the hapax legomenon in ספר
שמואל א, in verse א:ו, in which the letter ר is punctuated with a דגש, it would appear that this is neither a דגש קל nor a דגש חזק,
according to the laws of Hebrew grammar that are known to us, but rather what
the רד"ק
(Rabbi David Kimchi, of blessed memory) called a דגש
לתפארת הקריאה in his monumental book of
grammar מכלול, i.e., a דגש written for the specific purpose of accentuating the
pronunciation of the letter in which it appears. The pronunciations the letters ב ג
"ד כ פ "ת are changed, not merely accentuated, when
they are punctuated with a דגש קל.
Moreover, ספר יצירה and גנת אגוז claim that there are seven אותיות כפולות that correspond to the seven heavenly bodies in our solar
system. The commentary on ספר יצירה and the book גנת אגוז
exclude
earth from the list, while including our sun and the earths
moon. (The word "כוכב" is used generically in those books to refer to all heavenly
bodies. Thus, neither ספר יצירה nor גנת
אגוז distinguish among a star, a planet and the earths moon. All are called "כוכבים". The
planet Mercury is likewise named "כוכב"). תורה does not say that there are seven heavenly bodies in our solar
system. To date, nine planets and the numerous attendant moons of those planets
that have moons are known to us (some are of the opinion that the moon of
Pluto, Charon, is actually one of a double planet
because it is more than half the size of Pluto.
If that is true we now know of ten planets in our solar system.) Certainly the author of ספר
יצירה and Rabbi Yosef Gikatilia were totally unaware of the nature of the
heavenly bodies in our solar system, the existence of Neptune, Uranus and Pluto
and the fact that there are other planets in our solar system that have
moons. In an attempt to establish more
points of correspondence between the letters
ב ג "ד כ פ ר "ת and the heavenly bodies,
HaRav Gikatilia goes on to
list astronomical “data” that can, according to that which is known to us
today, be termed “quaint”. True תורה
knowledge is never refuted by empirical evidence.
To make
matters worse, HaRav Gikatilia
claims that the letters
ב ג "ד כ פ ר" ת are the only letters
that sometimes appear doubled and sometimes appear singly in the same שרש. This is clearly not
true. We find the same “swallowing” of a
doubled letter among, for example, the letters ה, נ, ע, צ, ק, ש.
Having
written the above, let it be said that it is the opinion of this author that
the seven letters ב ג "ד כ פ ר "ת do indeed constitute a distinct group of
letters, but not for the reasons proffered by the Pharisaic/Rabbinic tradition,
which all too often floundered in its attempt to replace עבודת הכהנים with pseudo-Kabbalah. I believe that the seven lettersב ג
"ד כ פ ר
"ת is a distinct group of letters for two reasons.
Firstly, due to the fact that the dreams of פרעה involve
שבע פרות each. In the first dream פרעה sees שבע פרות יפות מראה ובריאת בשר. פרעה then dreams of שבע פרות אחרות...רעות מראה ודקות. When the letters ב ג "ד כ פ "ת are not punctuated with
a דגש קל they are called אותיות
רפות. There is
a sign in המסורה that looks like an elongated, upside-down
"u" which is placed over the letters
ב ג "ד כ פ "ת to indicate that the
letter is indeed an אות רפה when
there might be a doubt as to whether it is punctuated with a דגש קל or not. Please note that the word רפה is to be found within the name פרעה and the word רפות is
an anagram/perfect permutation of the word פרות. However, ב ג
"ד כ פ
"ת is a group of only six letters. The dreams speak of שבע פרות
or שבע
רפות. Secondly,
The letter ר appears in the word כפתרון in verse מא:יא, which also contains the letters כ פ "ת. פרשת מקץ does
seem to speak of seven, and not six letters that can be רפות and one of those letters appears to be ר. Thirdly, ב ג "ד כ פ ר "ת is an anagram/perfect permutation of the
expression בגד פרכת and is thus related, in ways
we no longer remember, to עבודת הקֹדש במקדש.
Lastly, the letters
ב + ג + ד + כ + פ + ר + ת
equal 709, which is the גימטריא of
the word קטרת, while the word שוא, equaling 307, is equal to the word שורף, equaling 1306, according to the laws of גימטריא. While the author remains unsatisfied by the
"mystical" Pharisaic/Rabbinic explanations as to which of the seven
letters ב ג
"ד כ פ ר "ת are the כפולות and why; I am of the opinion that they do
constitute a special group of letters, that they are related to the vowel שוא and the true אסמכתא and
explanation of this matter is to be found in פרשת מקץ.
The ever-
changing appearance of the astronomical phenomena that we perceive subjectively
when we gaze into "space", the laws that seem to us to govern and
describe those phenomena and our ability to articulate those "laws"
are all functions of humanitys collective knowledge
of, and willingness to live in accordance with, the laws of צדק at any given stage in our collective moral/spiritual
development. As we have said, the laws of דקדוק are identical with the laws of צדק upon which all actual and potential worlds are based and
according to which all worlds, actual and potential, are conducted. The
astronomical phenomena themselves are pictorial representations, mirrors
actually, of our degree of living in accordance with the laws of דקדוק, i.e., the laws of צדק. How we define and articulate the "laws" that appear
to us to govern those phenomena is a function of our ability to understand the
correlation between the laws of דקדוק and
our own consciousness at any given stage of our evolution. The Prophets of ישראל are called נביאי אמת וצדק. In direct proportion to our observance of the
laws of צדק is our ability to describe physical phenomena in
truth, or, more correctly, to use our consciousness to create real phenomena.
The word כוכב is equal to 48 in גימטריא, which is מ"ח,
that is, the word מֹח. The letters ח and a regular מ also
make up the word חמ (hot
spelled with a regular מ).
The letters מ and ח are both found in the radical ח-ל-מ, which is the base of the vowels חולם, חולמ, חלם,
חלמ. The
letters ח and מ are also both found in the radical ח-כ-מ, which is the base of the word חכמה. The value 48 is also equal to the wordהגדול and
הגיל. We see that the sun is very large, we feel that
it is very hot, our instruments would determine that it spins, as do the other
suns and the planets, as if dancing for joy (the lettersח and מ are present in the radical ש-מ-ח. The infinitive לשמח contains all of the letters of the radical ח-ל-מ. The חלוף for כוכב we
have mentioned, הגיל,
also means happiness.). The stars other
than the sun appear as points to us, as do the vowels. We have established that there are
connections among our consciousness, the vowels and the astronomical phenomena.
As our consciousness grows, so our perception of what is occurring in “space”
becomes deeper, wider, more vast, more detailed. When
we look “out” into “space” we are actually looking within, at a physical,
symbolic representation of our own mental processes, insofar as we are able to
understand them. Therefore, it is futile to try to attempt to establish a
static, true-for-all-circumstances, one-to-one correspondence among
astronomical phenomena and either Hebrew grammar and/or our own awareness, for
all are in a continuous state of evolution, revelation, revolution, revision
and expansion.
Twice I was
taught that:
ויעש א-להים את-שני המאֹרֹת הגדֹלים את-המאור הגדֹל לממשלת היום ואת-המאור
הקטן לממשלת הלילה ואת הכוכבים (בראשית א:ט"ז)
is instruction in דקדוק,
instruction as to how to punctuate sentences using הנקדות הגדולות and הנקדות הקטנות.
Notice how many times the vowels חולם and חלם appear in the פסוק
above.
The word כפתרון is interesting for yet another reason. The value of the word is 1406,
or 407 in גימטריא, the value of the word אות.
The
expression ושם אתנו that begins בראשית
מא:יב can
be rearranged to read ושם אות נ and ושם כל
אות if we notice that the letter נ is equal to כ + ל. We
see the word עברי in this verse. This should remind us of the name
of the language we are discussing, i.e., עברית. Please note the following חלוף:
עברית = 682 = סוד ברית = מעשה מרכבה = חסד עליך = עמך חסד =
האדם חסד = כל עם ישראל קדשיו
We should be
on the lookout for multiples of the values of the names of the נקֻדות. By now the equation of מ"א and קמץ
comes automatically to us. If we know
that קמץ is equal to 1040, which is 41, then we know that קמץ +
קמץ is equal to 2080, which is 82 or פ"ב. A חלוף
for קמץ + קמץ and פ"ב is ע + ב
+ י. We find the letters
ע + ב + י in the words עברי and עברית. We therefore know that the word עברי is ר + קמץ + קמץ. The word עברית, then, would be ר + ת + קמץ + קמץ or ם + קמץ + קמץ. Many words are punctuated with two קמצין. If we try to think of a word that is punctuated with two קמצין and ends in ם, the
name אָדָם springs most immediately to
mind. If עברית is ר + ת + קמץ +
קמץ, then the name אָדָם is
עברית + א + ד or העברית. We have seen above that
עברית is equal to מעשה
מרכבה.
Therefore:
אָדָם = 605 + 2080 = 2685 = 687 = העברית = סוד הברית =
ברית מלה = סוד בריאת כל בית ישראל = 1686 = 687 =
מעשה המרכבה* = עליך החסד = עמך החסד = האדם החסד =
עז עמך = עז עליך = האדם עז
*This חלוף is not only correct according to the rules of גימטריא, it is substantiated by that which is written further on in פרשת
מקץ in verse מא:מג in which the word במרכבת appears. The fact that
the concept מרכבה is related to the חלופים and the גימטריאות of
the letters is shown by the fact that the word במרכבת comes after the word אתו, a חלוף for
the word אות, which we have said is also a חלוף for the word כפתרון, and
which we will now mention is a חלוף for
the expression יודעים עלום. The very first word in this verse is וירכב, the value of which is 238; so we may add the word וירכב to our list of words that are חלופים for the infinitives לדקדק and לפענח and
the name of the mother of יוסף,
which is, of course, רחל.
Returning to
verse מא:יב we
see the word ונספר. The letter נ in ונספר is,
as we have said, equal to כ + ל,
thus the word ונספר can be rewritten as: וכל ספר or כל ספרו or כל ספור orאספרה כל or, as we might expect an author of one of the
Dead Sea Scrolls to write it in some instances, כול ספר.
Returning to
our discussion of the נקֻדות as
they appear in order in פרשת מקץ we
find the word ויריצהו in verse מא:יד. The name of the נקֻדה that is sometimes spelled צרי, and sometimes spelled צירה, can clearly be seen in both of these forms within the word ויריצהו. When we look at the name of the נקֻדה in the form צירה we
can see that it is an anagram/perfect permutation of the word ירצה; thus it should be understood to be that which is desirable to ה יתברך. The נקֻדה is
also to be associated with creation; we see the root י-צ-ר is an anagram/perfect permutation of the form of the name צרי. Additionally, צֳרִי,
also written צְרִי (balsam), is one of the
components in the קְטֹרֶת, as
we know. We learn from the name of the נקֻדה that is called צרי and צירה that it is the desire of ה יתברך that we learn to use the faculty of consciousness to create
that which will be in accordance with the Will of ה ישתבח שמו. The deliberate חלופים of
impure perceptions (creations) to pure perceptions (creations) is a sacrifice
that we make to ה. We sacrifice our restricted consciousness,
and our attachment to it, to ה יתברך.
This is one of the essential components of the קטרת.
Let us look,
then, at some חלופים for both forms of the name
of the vowel, צרי and צירה, beginning with the חלופים of the former which are, of course, contained in the latter.
צרי = 300 = ש = יצר = כפר = פריי = טעם של פרי = 1299 = 300 =
פרי בטן אברהם שרה יצחק רבקה יעקוב לאה ורחל = 3297 = 300 =
בחצר = בצבור = קר = רק = מסר = ערל = הערכה = ערכי = כעיר =
עיר אחוה = בעבור אחוה = אגד חסד אחוה וצדק =
אחוה לאה ורחל = חסד ראשון אחוה = אהב חסד אחוה וצדק =
אחוה הצדקה הגנוזה = כחסד יצחק = גיל ברנה =
גיל אברהם יצחק יעקב ואליהו = פחד יצחק = יצחק תפארתי =
לבני יצחק = יצחק הוא הגניזה = יצחק הגניזה בי = חק צאצאי =
חקי יעקב = כלאה ורחל = בני רחל = הויה צדיק הכל באהבה =
גנוז לצדיק = סוד הויה צדיק = סוד הויה צחוק = ינוחו חברי =
לכל חברי = יולד מעצמי = הנני פה גנוז בלב = רפא גוי = רפא בטוב = ברא עוד
טוב = בורא טוב עד = הרוצה צדק בעולם הזה עד =
הרוצה צדק בעולם הזה בני הוא = איש צדק בעולם זה עד =
האשה צדק בעולם זה עד = נברא עולם חדש יחדו =
עולם צדק גמור עולם צדק גמור = עולם צדק גמור לעמי =
חבר לבבנו = חבר תגמולים = מ + חירק + ש + ם = מִשָם = 2298 = 300 = משיח
שָם = ידע חבור = בעזרתכם = עטרת כתר =
ידעה גוף ונשמה = ארע בתוכם = אחדות חבר עם =
אחדות עם עצמי = חוה עם אדם = אליהו מפענח = הבנה אל"ף ת"ו =
אל"ף בי"ת כלו = יודע תרגום = תרגום מתרגמות = מכל תרגום =
צדוקי נולד = דור נולד = מכל דור = חבר מכל = אריגת המלים = נטעת עצים =
קבוץ כל בית ישראל באחרית הימים = פסק הלכה = שמחתי ישראל = האותיות יוצרות שמחתי
= ישראל בונן =
חנן ישראל = קבץ ארצו = ברכי כל חי = הבנת כל הלשונות =
א + סגול + ר + סגול + ץ = אֶרֶץ = שמחתי ישראל =
אשרי שמחתי יחגגו = א + חטף פתח + ח + חירק + י + נ + שורק = אֲחִינוּ = הפך
דין = פרש הדין = כל התגים כתרים =
כל התגים כתר האדם = ריח ניחוח = משיח x
12 = 4296 = 300 =
צבר אותם
The
alternative, and generally preferred, form of the name of the vowel sometimes
called צרי, that is צירה, is, as is apparent, equal to the value of all of the חלופים above, with the addition of the value 5, or the letter ה. The subject of this paper is the presence of the names of the
vowels that are present in פרשת מקץ and not the גימטריאות of the letters. It is not the intention of the author to
overwhelm the reader with long lists of חלופים for the values of the letters.
In the very particular case of the name of the vowel צירה, which is equal to the values of two letters, ש + ה, we will offer examples of חלופים of both of those letters in order to reveal the depths of the
name of the vowel צירה and
to demonstrate that the values of letters, names of letters, names of vowels
and names of טעמים are not discrete, and are
often חלופים one for the other.
In addition
to all of the חלופים that we have seen for the
letter ש above (and the endless others), the חלופים to be presented below, בע"ה, for the letter ה (and
the endless others) are included in the name of the vowel צירה as well:
ה = 5 = גב = בבא = בבשרך = 1004 = 5 = קדשם = דשן = דתם = רקדן = רדף = לכל
עמי בקרבך = הגניזה בקרבך עמי = גנזתי בלבך = הנני פה בקרבך = אנחנו פה בקרבך =
צדקו בקרבך =
ינוחו עמי בקרבך = הנשמה צוחקת = לטובת העם שלי ישראל =
2003
= 5 = לטובת העם שלי בכל הלב בכל הנשמה =
יצירת עולם צדק גמור לעמי ישראל יציאת מצרים = 4001 = 5 = נביאת ישראל = את
בני ישראל = גם את = והבנת המצות =
בראת את = תברא את = בן בקר = יצר דרך = ממשלת צדק =
אליהו את ישראל = האשר במלכות = רצון בו =
אשר באשר = כל ישראל לומד את ההלכות מפי רחל אמנו =
בעלת אמונה פשוטה = אמונה פשוטה בך = שבת חק צדק =
את כל ישראל הוא = את כל ישראל בי = את כל המצות בי =
תשבץ את = ג + דגש קל + פתח + ן + ע + צירה = גַּן עֵ =
שמתי את שמי בך = יודע התגלות כל הקדשים
As we have
just seen, the letter ה is
distinguished by an unusual number of חלופים in which ה יתברך
speaks in the first person directly to us. Discovering these חלופים in the Text is the most profound direct experience of ה ישתבח
שמו that one can have. We hear ה expressings Its Will and blessings
directly to us. There is also a level upon which one can read not only the
blessings and intentions of ה ישתבח שמו for
all of creation, for all of humanity, for כלל ישראל, but for each of us as individuals in תורה. There exists a level of
reading המקרא upon which תורה can be seen to be written personally and directly to each one
of us as individuals. We can reach that
level of learning תורה by
become adept at performing the חלופים. When we do reach that level of reading and
see what ה יתברך intends for us we realize
that intention is integral to all of creation. Our heart melts into ה, the Divine Will becomes ours and we dissolve into eternity. It
is the desire of the author that the readers will find that level. That is the authors
purpose in writing this work. יהיה רצון אמן אמן.
Having seen a
number of חלופים for the two constituent
letters of the גימטריא of the name of the vowel צירה, i.e., ש + ה, let
us demonstrate just a very few חלופים for
the name of the vowel צירה,
taken as the sum of the חלופים of
the letters ש + ה and as a discrete whole equaling 305 :
צירה = 305 = יצרה = יצהר = צהרי = כפרה = מסרה = דשא =
מלכה הרה = קדשתך = 1304 = 305 = ידע החבור פדה חברו =
הבנת כל הלשונות* = אשרו הישועות* = אשרו כל זמן* =
אשרו כל מקראות* = קרא דבר כל מקראות = קרא ראה כל מקראות = קרא ראה כל זמן
= קרא ראה להבין כל = קרא להבין כל דבר
*We see from the above חלופים for צירה that
the גימטריא of the word הישועות, which is 797, is equal to that of the word הלשונות, the expression כל
מקראות, כל זמן and להבין
כל. These חלופים for the name of the vowel צירה show the true meanings of the word הישועות and we can see that the interpretation of the Christians as to
what the name ישועה means is wholly mistaken,
first and foremost in their disavowal of the absolute perfection of תורת
משה. We see that there is no ישועה other than תלמוד תורה – the understanding of the depths of תורה and knowing the תרגום of תורה (in the meaning of תרגום already explained above) into כל לשונות האדם. We have already
demonstrated that אָדָם is העברית. ישועה is the knowledge that עברית is the substrate of all consciousness and all morality and
knowing the תרגום of עברית into all of the human languages and how to translate all of the
human languages back into their holy Hebrew origin. The word ישועה, which equals 391, is equal to the word לשונה and הממוש and המקרא
לב אחד. We have seen the connection between the
expression רוח הקֹדש and דקדוק. Now we see the connection among the concepts of לשון and מקרא and הבנה and ישועה. ישועה and רוח הקֹדש are
two central Jewish concepts arrogated and then distorted out of all recognition
by Christianity. בע"ה the
author will devote a separate work to the demonstration of the truth of the
concepts arrogated by Christianity and setting the wrongs aright.
One might be
inclined to ask if the נקֻדה
called צירה can also be associated with the word צרה. The answer is: It
depends upon the will (רצון) of the person creating. צירה most certainly can be associated with the phenomenon צרה, but not necessarily. צירה can be associated with the positive meaning of ויריצהו, or with צרה, as
you will.
We have been
using the word חִלּוּף in a very matter of fact way
in this work. We are using it as an accepted term for changing the order of the
letters and/or the substituting of the values of letters with other letters
that equal them. Do we have justification
from תורה to use this term?
The answer is affirmative. We find the justification in verse מא:יד. Here we find the word ויחלף, whose meaning and relationship to our subject requires no
manipulation whatsoever to be revealed. However, the word ויחלף can
be rearranged. The word ויחלף is
an anagram/perfect permutation of the word חילוף in כתיב מלא and
also of the word יחלוף.
Immediately after the word ויחלף is
the word שמלתיו. We can, of course, exchange
the letterשׂ with the diacritical dot on
the left, for the letter שׁ with
the diacritical dot on the right. For instance, היחד, the
שמות ה ישתבח שמו.
The word
after שמלתיו is ויבא. The גימטריא of ויבא is
19. This is the גימטריא of the name חוה, the
word גוי and, most importantly for the sake of the present
discussion, the word הוגה. It
is also the גימטריא of the expression עולם
חדש, which equals 1018, or 19. These are relatively
simple and straightforward חלופים. תורה provides them in this verse so that it cannot be said that they
were “forced” out of the Text using heroic and complicated feats of שִׁנויים. The results become
eminently and undeniably apparent after elementary חלופים are performed. These elementary חלופים are not only for the purpose of demonstration that the חלופים are "valid" methods of פרשנות. They also serve as
lessons in the rudiments of how to perform the חלופים.
Immediately
after the word ויבא is the compound word אל-פרעה, which begins with the name of the letter אל"פ, the first letter of the אל"ף-בי"ת written with a regular פ. This comes to tell us that the חלופים are of primary and fundamental importance to the correct
reading of עברית, starting with the letter אל"פ. Clearly, verse מא:יד not only contains the command ויחלף, but also instruction in how to perform the חלופים so that we may fulfill the mitzvah: והגית בו יומם
ולילה. Indeed verse מא:יד teaches us that תלמוד
תורה is חלופי-שמות קֹדש.
Whereas we
saw the name of the letter אל"פ
within the expression
אל-פרעה in verse מא:יד, now , in verse מא:טו, we
will see the name of the letter written אל"ף, with a ף,
within the compound word אל-יוסף.
Once again we find various forms of the names of the four נקֻדות whose root is ח-ל-מ in this
verse. The author now feels confident in
the readers ability to notice the presence of חלם and חולם in
their various forms without being prompted. Ending our discussion of these נקֻדות for the time being, let us notice that the last word of this verse
is חלמתי. The word חלמתי is comprised of the נקֻדה in the form חלמ the
letters ת + י, which, when taken together
equal 410. The word קדוש, and
its anagrams קודש and קדשו and וקדש are
substitutions for the value 410.
(Although the form קֹדֶשׁ is
the accepted form of the word, we find the word קדש written קודש in
the
ת and י juxtaposed we should bear this חלוף in mind.
Within the
words חלמתי ופתר אין not only do we see the names
of the vowels חלמ and חולמ quite plainly by performing a simply חלוף סדר אותיות, we will also find the names of the vowels חלם,
חולם and מלאפום if we add the letters ת + ר in order to arrive at the letter ם.
The word אתו, a חלוף for
the word אות appears in verse מא:טו. Immediately after the word אתו is the word ואני,
which equals the name of the letter זי"נ written with a regular נ. We have mentioned that the word בינה is a חלוף for זי"נ. The letter י in
the word ואני can be divided into two ה"אין. If we do so we see that
the word ואני can be written והנאה. Thus, the word והנאה is
also a חלוף for the name of the letter זי"נ written with a regular נ and the word בינה that
featured so prominently in the חלופים for חלמ. Immediately after the word ואני is the word שמעתי,
which equals 820, the גימטריא of
the name of the letter כ"ף. We
have just demonstrated above that ת + י is
equal to קדוש, קודש ו-קדשו. Therefore, the word שמעתי, which is equal to the גימטריא 820, is also equal to the phrases שמע קדשו or שמע קדוש. We
know חלופים for the value 410.
Therefore, שמעתי has to be a doubling of
those חלופים of ת + י, for
example: קדוש קדוש. We
have learned that the name of the letter כ"ף is equal to קדוש קדוש. Verse מא:טז opens with the word ויען, which contains the name of the letter עי"ן. The word ויען is equal to
786. We have seen this גימטריא before. 786 is the גימטריא of the word שמלתיו,
which appears in verse מא:יד, which we discussed above. We have now learned that the word שמלתיו is also the word עיון. As
we recall, the word ויחלף
comes directly before the word שמלתיו in
verse מא:יד. We
now see that the expression ויחלף שמלתיו
would necessarily be עיון חילוף. As
we demonstrated, not only are we allowed to employ the
חלופים in learning תורה, we must learn them assiduously and apply them. In the same verse
in which the word ויען
appears, i.e., מא:טז, we
also find the name of the letter עי"ן
spelled with a regular נ
within the word יענה. We
have now encountered all of the names of the letters that contain the letters י and נ in
them, i.e., שי"ן, עי"ן, זי"ן in פרשת
מקץ.
The
hyphenated, compound word את-שלום can
be reread as אות שלם. Indeed, to the best of our knowledge חלופים are performed on positive integers. Even though the גימטריא of the terms and/or the factors of a letter, word, etc., are
considered, we only do so when the terms and/or factors are natural numbers.
Rabbi Avraham Abulafia, of
blessed memory, writes in part two of his book ספר החשק:
"...ואין
לנו אות מורה על חצאים..."
From the
context, we understand clearly that the word חצאים in the quote above means fractions. However,
as we shall see, בע"ה, when we discuss the vowel פתח, matters are not as simple as we may think and it is likely
that we have lost a good deal of the tradition of חלופי-הגימטריאות.
In verse מא:כ we find the word ותאכלנה. We can see the words כל אות very clearly within the word ותאכלנה. Look now, if you will,
at the very last word of בראשית ג:יא and the very first letter of בראשית ג:יב. In light of the חלופים you
will begin to understand the story
(ספור = שמו = המקרא) of גן עדן very
differently than those who read it without considering the חלופים.
By adding the
letters ר + ם in the word החרטמים, which we find in verse מא:כד we shall arrive at the sum
of 800, or the letter ף. We can now see that the word חטף is contained within the word החרטמים. There are, of course,
three punctuation marks that have a shortened form or, more correctly, are a
lengthened form of a שוא נע
under certain grammatical conditions. These are
חטף קמץ, חטף פתח וחטף סגול.
A very few חלופים for the word חטף
taken alone will be demonstrated, בע"ה:
We will not
examine חלופים for the values of חטף
קמץ, חטף פתח וחטף סגול taken as discrete values in
and of themselves in this paper. Let it suffice to add the following חלופים for the word חטף to
the names of those vowels, which we will, בע"ה, demonstrate חלופים for.
חטף = 817 = י"ז פעמים = הזה לרעך = טוב לרעך = יצרך טוב =
טוב לכל עמים = ח + קבוץ + ף = 1816 = חֻף = שרש זהה =
בשר גוף שרה = בשר גוף הלכה למעשה = אור האדם = אורים =
חג ציון = יעלץ ציון = תתרחב ציון
We see the
letters מ and ט within the word החרטמים from
which we derived the word חטף. In addition to the שוא נח and שוא נע, the
existence of which as two distinct grammatical entities is universally accepted
by grammarians, some say that there is also a שוא called a שוא מרחף. The
word מרחף is equal to 1048, or 49 in גימטריא. The letters מ + ט equal 49, of course. We
see, then, that the word מרחף is
to be found independently in the selfsame word in which we discovered the word חטף. We have found a justification for those who posit that the שוא
מרחף is a separate and discrete grammatical entity.
The fact that both the words חטף and מרחף are discovered within the very same word suggests that they are
connected in a way we have forgotten or, less likely, not yet discovered.
The word שוא, per se, equaling 307, is equal to the word דגש. When we discuss the דגשין we shall consider this גימטריא, בע"ה.
We shall
consider the גימטריא of the word מרחף alone, and then together with the word
שוא.
מרחף = 1048 = מ + קובץ = מֻ
= 49 = גלוי = לגוי = לחוה =
התורה הזאת חוה = הוגה את התורה הזאת
שוא מרחף = 1355 = 356 = שנו* = אשנה* = שנאה = שכלו =
כל אשה = משוי = יוצר כל = כל דברי פי = אותיות סמוכות =
הנקרא = נ + א + צירה = נֵא = שוא + קמץ + ח = ְ +
ָ + ח =
גלוי עליצותן = נ + חטף פתח = נֲ = י + קמץ + צירה = יָ ֵ =
ספריו = ספורי = ויספר = ועפר = פרעה קץ = הספר בשובן =
משה בשובן = קמץ + קבוץ + חטף פתח = 3353 = 356 = ָ + ֻ + ֲ =
מ"ב + קבוץ + צירה = מֻ
+ בֵ = מֵ +
בֻ = חג א-ל שד-י =
שם א-ל שד-י עלי = יעלץ א-ל שד-י
* The letter ו, which equals six, is equal to the letters א + ה. When the letter ו functions as suffix in בנין פָּעַל and בנין פִּעֵל in
the radicals that are connoted גזרת ל"ה, i.e., those radicals which end with the letter ה (Some are of the opinion that the גזרה is called ל"י due
to the presence of the letter י in
some inflections.) the letter ו
signifies the third person plural in the past tense and the plural command
form. The first person
singular in the future of גזרה ל"ה is
conjugated by using the letter א as a prefix and the
letter ה as a suffix. Since
א + ה = ו we see that the גימטריא of the third person plural in the past tense, the plural
command form and the first person singular in the future tense is identical for
all גזרה ל"ה verbs in בנין פָּעַל and
בנין פִּעֵל.
The word גדול can be found in verse מא:כט. When צירה and חירק are
written with the letter י
coming after them they are called צירה גדול and חירק גדול
respectively.
Once again we
will not consider the expressions צירה גדול and חירק גדול as
discrete values. For
the time being, let it suffice to remember that a particularly important חלוף for the word גדול, whose גימטריא is 43, is גיל.
The words רעב
אחריהן ונשכח are to be found in verse מא:ל. Within these three words we can find the
names of both the שוא נח and
the שוא נע. There are those who are of
the opinion that the spelling of the punctuation mark is שבא. The letter ב that
is present in the word רעב
allows for the latter opinion.
Let us look
at some חלופים of the names of the vowels שוא נח and שוא נע. At
the outset, please notice that the גימטריא of the word נע,
which equals 120, is equal to the words: עמי, מועד, עמוד,
עומד and עמו כל בית
ישראל. The value 120 is also the גמטריא of the expressions בני נח and בימי נח.
Another important חלוף for
the value 120 is טהור כל השפות בנו. At
this juncture is should be mentioned again and committed to memory that the גימטריא of שוא and דגש are one and the same.
They both equal 307.
שוא נע = 427 = את הויה = אות כ = כאות = נדע
ישועות ונחמות* = 1426 = 427 = אור עמי גנוז בלב = קרא דוד מלך ישראל =
קרא קָמַץ** דוד ישראל = 3424 = 427 = המלכה
אם העמים =
מסר לנו ספר מלכים = תגידי = זבחתי = זבח
קדוש
*We can see both the words נע and נח in
the expression נדע ישועות ונחמות. The letters ש and ו from
the word שוא are present as is. We can simply subtract the value of 1 from
any letter to arrive at the letter א needed to complete the name of the vowel שוא. While it is not surprising that we find the name of the
punctuation mark שוא נח
within that of שוא נע, all we need do to derive
the former from the latter is to subtract the value of the letter ח from that of the value of the letter ע, thus revealing that שוא נע is equal to שוא נח + ס"ב; it
is quite remarkable to discover that שוא נע is mutually contained in
שוא נח. The unique properties of
Hebrew moral mathematical linguistics/moral linguistic mathematics makes such
revelations possible. We could never
derive these results by employing any other school of linguistics and/or
mathematics. Neither is there any other school of morality or ethics that
allows for proofs of their positions.
**See the
discussion of the גימטריא of the punctuated name of the vowel קָמַץ above.
שוא נח = 365 = נשיה = שניה = השני = בני ישועות ונחמות* =
1364 = 365 = הבנה ישועות ונחמות = ס + צירה = סֵ = לזרע נח =
לעזר נח = נח תלדות ההלכות = נח + רבקה = עליצותן לב הויה =
תלדו בנות ההלכות = שגב הלכה = כל אות ם + דגש
*Once
again we see a חלוף on the theme of ישועות ונחמות, a phrase that contains both שוא נע and שוא נח
within it. The letter א required to complete the word שוא can be subtracted from any of the remaining letters. We have
discovered the essence of what שוא נע and שוא נח is – ישועות ונחמות. The word ישועות, we
have seen, is equal to 792, the same גימטריא as that of the word לשונות. The word מֻנָּח is
to be found within the word נחמות. In addition to the modern use of the word מנח in the sense of term, מנח is the name of a טעם,
also called שופר ישר. The גימטריא of the טעם
called מנח is equal to that of yet another טעם, that is טפחא. We
are beginning to appreciate the connection between, and indeed the identity of,
ישועות ונחמות and language.
Within the
contiguous words רעב אחריהן we
see the radical א-ר-ע. The expression קו ונקֻדהis equal to 271, the גימטריא of the radical א-ר-ע and
that of the infinitive לאמר.
From this we learn that nothing can occur or be said without the vowels, which
enliven the letters. The expression שתי נקֻדות is equal to 1270, or 271 in גימטריא, once again, the גימטריא of
the radical א-ר-ע and the infinitive לאמר. We have revealed the
identity of the two expressionsקו ונקֻדה and שתי נקדות.
All of the
vowels as represented in המסורה הטברינית are
made up of points and/or lines. The line is comprised of points, and the word נקדות contains within it the word קו. We see, then, that the
very word נקדות tells us that the point is
the grapheme of the line and a number of points describe a line. A חלוף for the word קו is העדה
יחד. Yet another חלוף for the word קו is לכפר על
העם, which equals 1105, or 106 according to the laws
of גימטריא. The expression
למזג את הגוים is a חלוף that reveals a great deal about what the essence of the value
of the word קו is. A חלוף for the word נקוד,
which equals 160, is כל בית ישראל כל העדה יחד,
which equals 1159. The word נקוד is
also equal to the word ונסלחו.
Therefore, the radical נ-ק-ד is
equal to the word נסלחו. What is the point of עבודת הכהנים if not propitiation of the sins of ישראל and the גוים? The
expression
התורה נפתחה is equal to the value of the
word נקוד as well. In the Tiberian
system of vocalization the vowel צירה is
graphically represented by two discrete points (שתי
נקודות) written on a horizontal plane. The קמץ and the קמץ קטן are
graphically represented by a short line segment and a point that is placed in
the center of the line segment directly underneath it (קו ונקדה). We have discovered some identity of the קמץ and the צירה,
although we do not know how to read the entire lesson out of the Text.
Verse מא:לה opens with the word ויקבצו in which we see the name of the punctuation mark קבוצ, written with a regular צ. We will find the name of the vowel written with a ץ presently. Before going on to a discussion of קבוץ, a few חלופים for קבוצ will be demonstrated:
קבוצ = 198 = קבצו = צחק* = תתארחו נא אצלי = 1197 = 198 =
אשתו נולדת = ואשת יפת = צאצאי שם חם ויפת = 2196 = 198 = צאצאיו = ומלאכתן
= לצבוע = ולבצע = סודו לעבדיו = סגול סגול
*We see
that a חלוף for קבוצ is צחק. Clearly, then, י + קבוצ, or יקבצו, is
equal to the name יצחק as
well as to the name הגר.
This is the value 208, that of the doubled radical דקדק.
ס-ג-ל is a radical in the Hebrew
language that has a number of meanings, most of which are associated with that
which is exalted, with the exceptional. סגול, a punctuation mark, is also a טעם (cantillation mark) and it is the
last color on the visible spectrum. סגול is the color associated with royalty. The term סגלגל was coined to refer to ellipses and was applied to the paths of
the heavenly bodies, which appear elliptical to our consciousness. We do not
find the word סגול written in an apparent manner in פרשת
מקץ. When we discussed the name of the vowel מלאפום we saw that in order to complete the name of the vowel at the
cites in which it is found we had to add the letters ת + ר in order to arrive at the value of the last letter of the name
of the vowel מלאפום – the ם. We will similarly have to add two letters to arrive at the
full name of the vowel סגול. We
can reveal the name סגול by
adding the letters ה + א in
the word הכסא, which we find in verse מא:מ directly before the word אגדל, in order to arrive at the value 6, or the letter ו. We can now see quite
clearly that within the words הכסא אגדל the
name of the נקֻדה and טעם called סגול is
to be found.
Let us
examine some חלופים for a word that, based on
the fact that it has so many meanings, can be assumed to be of primacy in תורה, that is, סגול.
Please study these חלופים most
assiduously:
סגול = 99* = הצד = צדה = מנדה = נדמה = אסלח** = סלחתם** = אסבול*** = וסבלתם***
= 1098 = 99 = מתנחם = נחמתם =
לב ללשון = לשון הבנה = לשון בני = ואל בני = אל בניו =
לבו משכן = ישכן לב א-לה = ישכן לב לאה = ישכון לב התורה הזאת = 2097 = 99 =
נשכן יחדו = צ + קבוץ = צֻ = פי ט (x
9) =
פי קבוץ (x 1008) = קבוץ עם אבותי =
טעם אבותי = אנכי חי =
אנכי בהוה = גופי = נמוג = יגיעו = צבאו = בהר אפרים =
משבח ומברך = בורא הצדקים ועד = הדר הצדקים ועד =
בורא עוד גוף = נח + קמץ = נָח = לאהב את בני ישראל בלי די = לאהב את בני
ישראל דוד לבי = בריתות דוד כל עדת ישראל =
דוד הוגה כל דעת ישראל = כל עדת ישראל הוגה תגים =
הוגה כל אותיות היוצרות דעת תגים = 3096 = 99 =
הוגה תגים דעת כל האותיות יוצרות =
הוגה תגים דעת כל ישראל = חסד באהבה הוא = חסד י-ה הוא =
חסד י-ה בי = כתבים x
3 = גל x 3 = בעולם העשיה = בעולם השפה =
בעלום השפה = וכפר נא הויה עליהם = בגדי כהנה
* Please note that the גימטריא of the name of the punctuation mark סגול is 99, that is, the number 9 + (10 X 9). The method of
analyzing the גימטריאות considering what is called
the גימטריאות קטנות, that is, the values of the
letters from one to nine only is a classical form of analysis of the Text. When
employing this system we do not consider tens and hundreds at all. Like the
system of גימטריא we have been working with, גימטריא
קטנה is founded on age-old tradition. There are many words, two-letter bases of
roots and roots in Hebrew that are comprised of letters that share the same גימטריא
קטנה. We will
only discuss a few here that are related to the subject we are treating. We see
that the גימטריא of the name of the vowel סגול is a letter, צ,
which equals 90, plus its גימטריא קטנה, the
letter ט, which is 9. From the חלופים demonstrated above for סגול it is apparent that the punctuation mark קבוץ, equaling 1008 is the equivalent of the letter ט, equaling 9, in גימטריא. We
learn from the גימטריא of the name of the vowel סגול that the letter ט,
should be considered as both the גימטריא קטנה of צ and the as the equivalent in גימטריא of the punctuation mark קבוץ, which equals 1008, or 9. The systems of גימטריא are in effect concomitantly.
The גימטריא of the name of the letter אל"פ is קי"א. The letters
ק, י, ו-א, equaling 100, 10 and 1
respectively, are all equal to 1 in the system of analysis called גימטריא
קטנה. (The value קי"א is equal to the radical ק-ו-ה and the word הקו,
which is to be found within the expression קו ונקדה. If we subtract this גימטריא from the expression
קו ונקדה we will see that the
expression קו ונקדה can be read as נקוד
אל"פ.)
The גימטריא of the letter שי"ן is י"א. By simple deduction from
the discussion of the גימטריא of
the name of the letter אל"פ in
the preceding paragraph, we know that the גימטריא of the name of the letter שי"ן, which is י"א, is
made up of two letters that share the common גימטריא קטנה of 1 as well.
Please note
that סגול is not the only vowel whose גימטריא is comprised of two letters that share the same גימטריא
קטנה. The גימטריא of שורק,
which we will discuss presently, אי"ה, is ם"ו, equaling 600 and 6 respectively, or 6 + (100 X 6). Please bear
this in mind when considering the following discussion of the name of the vowel
שורק.
We sometimes
find commonly used expressions in less familiar forms in which the alternate
form is written with a letter that shares the same גימטריא קטנה as the more common form. An example of this is the question מן הוא in verse שמות טז:טו. The גימטריא קטנה of
the letter נ, which equals 50, is 5, or the letter ה.
The Hebrew
interrogative למה is laman in Amharic. We
see, then, that words with identical meanings, differing only in the letters
that share a common גימטריא קטנה, can
appear in different Semitic languages as well.
**See the discussion of the
letter א, which equals ת + ם, under the חלופים for קבוץ that follows shortly.
***After considering the fact
that א equals ת + ם and how this impacts on Hebrew grammar, consider the fact that
the consideration is modified when the letter ו in a word is present at the beginning of the word functioning
as a ו מהפכת, thus changing the tense
from future to past or past to future. By placing the letter ו in various positions in a word we can change the meaning of the
inflection in a number of ways while the גימטריא of the word remains constant.
In verse מא:מב we find the compound word בגדי-שש, within which the name of the diacritical point דגש appears quite plainly, merely by performing a simple חלוף
סדר האותיות. It should be pointed out
that the letters ש + ש are
equal to 600, or ם. The Hebrew word שש means six in the feminine form, but its גימטריא is equal to six hundred. The letter ו is equal to six, or שש, whose value we have just said is 600 or ם. We have established that there is a connection between the
letters ו and ם. The letters ו + ם together are the גימטריא of the punctuation mark שורק, equaling 606, which we can see is a composite of the letter ו, which equals 6, and the word שש, because ש + ר +
ש = שש. Six hundred in Hebrew is שש מאות. We can rearrange שש מאות to read: אות מ"ם. The
letter ו is also equal to ששה, six in the masculine form, whose value is 605, or that of the
name אדם unpunctuated. בגדי שש can be read as בגדים.
Since ב + ג + ד + י is equal to 19, or גוי, the words בגדי שש is
also גוים.
We have
repeated that the גימטריא for
the word שוא equals that of the word דגש. We will now demonstrate
a good number of חלופים for דגש and שוא:
דגש = שוא = 307 = רבקה = הבקר = בקרה = קורא = אור המלכה = אור על = אור
גנוז בלב = מאור הלכה = זרק = כרופא = הויה רפא =
רפא כל בית ישראל יחד = 1306 = 307 = כ + פזר = כממזר =
ממזר חוגג = חוגג באחרית הימים = אחוה באחרית הימים = לזרע = לעזר = כבר פה
= כבר ידעתם = בכפרה = להסביר = אוצרי =
ב + צירה = בֵ = ז + צרי = זֵ = חק הצדק = א + חטף פתח = אֲ = שורק + ן = וּן = את השם = את עולם הצדק = ואנחל אותן בארץ = 2305 = 307
= כל הארץ עולם צדק גמור = הארץ לכל עמי =
לכל עמי הארץ = ארץ אברהם יצחק ויעקוב = ארץ הר =
שבתך בארץ = שב עולם צדק בארץ = שב עולם צדק ברא עולם צדק = ברא בארץ = שבה
= השב = באר קוראות אותיות ונקדות =
תלדות ההלכות = פוסקת הלכות הצדק = פסקי את הלכות צדק =
פסקה את הלכות הצדק = לומדים התורה = הכהנים התורה =
קשרת חסד וצדק ויש ואין = עליצותן = בנחמת ציון =
הרוצה חפץ בי = דבר מסתתר = ראה מסתתר = ששון = שושן =
אמנו הרה = בקדשתך = וערלתם קשר עולם
= לדבר אל לבבו =
שם חם ויפת אברהם יצחק ויעקב נולדו = 3304 = 307 = לשון רע* = ליצר עולם רע
= רע דוד בן ישי = לב רחל* דוד בן ישי =
לב רחל יחידה = לשון לב רחל = ליצר עולם לב רחל =
התורה הזאת כל עולם כל עת = כל בית ישראל ישועות ונחמות = גנזתי לך ישועות
ונחמות בעלץ = גנזתי לך ישועות ונחמות בעלץ =
בנחמת ציון = כי לא עשו = פותחות את ה… = פותחת אות ה =
פותחת בית
*The
author has placed an asterisk next to the word רע in the חלופים for דגש above as well as one of the חלופים for the word רע,
namely לב רחל. Whether one sees רַע and רָע or רֵעַ and לב רחל
depends entirely upon the moral/spiritual level one is on. The Text supports all of these חלופים cum interpretations and an infinite number more.
Verse מא:מג opens with the expression וירכב
אתו במרכבה. Again we
see the word אתו in the form אתו. We find the radical ר-כ-ב, which is an anagram of the radical ב-ר-כ, in two words. ר-כ-ב is
the root of both the words וירכב and במרכבת that we find in this verse. We also find the word אברך, the root of which is ב-ר-כ, in this verse, lending support to the teaching that imperfect
permutations are correct חלופים. The
word וירכב is equal to 238, the גימטריא of the name רחל, the
mother of יוסף, and thus equal to the words:
לדקדק, לפענח, ליצחק, להגר, לבראה
all of which also equal 238.
Now the word במרכבת is במרכבה in
the grammatical form that is called סמיכות. We have demonstrated that:
עברית = 682 = מעשה מרכבה
and that:
אָדָם = 605 + 2080 = 2685 = 687 = העברית = ברית מלה =
ברית להולד = סוד הברית = סוד בריאת כל בית ישראל = 1686 =
687 = זרע קדוש = נזכרתי = כתר בינה = בינה תחביר =
רפואת = מעשה המרכבה
In verse מא:מז we find the word לקמצים, which contains the name קמץ written with a regular צ.
Only a few חלופים for the name of the vowel קמצ, written with a regular letter צ, will be presented here:
קמצ = 230 = צמק = מפיק* = כדור* = אהיה הצחוק =
אהיה הצדיק = צחוק הויה = הויה צדיק = קבוצ + ל"ב =
לֻב = בֻל
*We see
that the name of the vowel קמצ,
written with a regular צ, is
equal to the diacritical dot called מפיק and to the word כדור. The
מפיק indicates the aspiration of the final ה in which it is to be found. That is, the presence of a מפיק in the final letter ה of a word instructs us to pronounce the final ה ha and not ah. A dot, being the physical representation of a
point, must be a very small ball-shaped figure.
We cannot draw a dimensionless point. The נקדות that we draw are actually very small ball-shaped figures.
Immediately
after the word לקמצים we see that the first word
of verse מא:מח is ויקבץ, within which we discern the name of the punctuation mark קבוץ without any effort at all. The גימטריא of קבוץ is
1008, or 9. Therefore, the letter ט, and any letters that add up to ט, are חלופים for
the vowel קבוץ in any and all circumstances.
The word ויקבץ, equaling as it does 1018 or 19, is also a חלוף for the name חוה, and
the words גוי and הוגה. We have already seen that these are all חלופים for the word ויבא. If
we contract the name of the vowel קבוץ to the vowel itself the word ויקבץ becomes יֻ, or
any of its חלופים.
We have
discussed the fact that there are vowels that have a form called חטף and we have shown some examples of חלופים for the word חטף. The letter ט in the word חטף is a
חלוף for קבוץ. Likewise, we have seen
the presence of the שוא מרחף in פרשת
מקץ. We have demonstrated that the גימטריא of the word מרחף is מ"ט. Thus, a חלוף for the word מרחף is מ +
קבוץ or מֻ.
A number of חלופים for the name of the vowel קבוץ will, בע"ה, be
offered here:
קבוץ = 1008 = 9 = ט = גו = בוא* = בתום* = בא הקץ = אח* = חתם* = רחף** = אאהב*
= אהבתם* = חששת*** = אאגד =
הד = אגדתם* = סלחתיך = בגד = חשן = זב =
הנשמה משעשעת את הויה = 2007 = 9 = וצֵרוּף**** = שבעולם =
יוצר בעצמך = פענח נעלמים = ברא הנעלמים = בראה נעלמים =
אשר ואשר = ואשר ימלא את ידה = האשר בך = אשר תהלה והנאה = האשר רפואת גוף =
הנשמה זמנה צורת גוף = דרש דרש =
ש + חלם + ע = שֹע = קרבן שם חם ויפת = 3006 = 9
= אם הבת =
בת האם = את בהם = בת רות = בת + שורק = ת + שורק + ב =
תוּב = בוּת = בתורת = תרבות = ויצב שם = שובן = אש בהן = הרצון בה = מלכותי בך = סוד קדשו הויה בך =
יבשר מלכות =
סוד קדשו הויה בשר = צדק חק עולם = נחמי עולם צדק =
יודעים חקר = הנשמה אוהבת צדק = בננו עולם צדק = כחפץ =
חפץ אחוה = חוגג חפץ = נכתיר אותם כלאה וכרחל =
את שאר בשר בני ישראל = בשר העם שלך = אשתף העם שלך =
שאר פרי בטן שרה = אשר פרי אשתי שרה
= צאן אשתי שרה =
הבנתי המצות = הרוצה בן = בן רצוי = בן אשה = אשה הארצות = אשה שבת = הרוצה
שבת = יוצר צורות = יוצר שבת = קראה שבת =
את שבת קדשך = פוסק הלכה שבת = פוסקים בעולם צדק גמור =
אתם פוסקים עולם צדק גמור = בעבודת ידיך = הרצון עבודת ידיך = שבוצים = תשבץ
את האות ב = אהרן יצב
*All of the words that are indicated with a single
asterisk contain either the letter א, usually functioning as the prefix signifying first person
singular future of a verb in the examples above, or the letters ת and ם,
which taken together thus: תם
usually function as the suffix that signifies the second person plural in the
past tense. We learn two very important lessons from this. First, the letter א, equaling one, is equal to ת + ם, which added together equal one thousand. Second, and very
importantly, we see that the גימטריאות
reveal that, for all intents and purposes, the first person singular in the
future tense and the second person plural in the past tense are two aspects of
one and the same mega-concept.
**Another
important חלוף for א that should be committed
to memory is ר + ף.
***Yet another important חלוף for the letter א is ששת as in the expression ששת ימים. We should accustom ourselves to searching for as many terms as
necessary the sum of which is the חלוף we are searching for or need to learn.
**** The חלוף for קבוץ above וצֵרוּף is
not fully punctuated. The first ו in the word is not punctuated.
This is not an error and in no wise bespeaks any sort of imperfection in
the חלוף. More often than not the חלופים do not yield fully punctuated words, but rather particles, that
may be used to build text. Sometimes a חלוף gives us a phoneme alone. For instance,
the word יודעת, whose value is equal to 490, and which is equal to the word נולדת, is equal to ב + פתח or בַ. Sometimes a חלוף does
not even give us a phoneme proper, but is very important nonetheless. For instance the word מת, equaling 440 is equal to
ג + דגש קל. Being aware of this חלוף is very important. It
not only emancipates us from the one meaning (and any concomitant trepidation)
usually associated with the word מת, it
also gives us insight into many words that contain the letters מ and ת -
the word המצות, which equals the name ישראל springs immediately to mind.
Very importantly too, בנין התפעל in
which the letters מת play
so prominent a role in the present tense, is understood more deeply, and
alternatively, as well. The more חלופים we learn the less absolute and tyrannical the world appears to
our consciousness. We are freed from much fear, limitation and helplessness as
we purposefully and deliberately train our minds to employ the חלופים to experience that which we perceive alternatively at will. Our understanding of what
the פשט of תורה is
becomes ever more profound as our moral/spiritual level rises
continuously. As we see more and still
more of the infinite beauty of every letter, the name of every letter, every
vowel, the name of every vowel, every cantillation
mark and the name of every cantillation mark in תורה we cannot but grow and evolve morally/spiritually because, as
we have said, the laws of דקדוק and
the laws of צדק, upon which all of creation is based, are one and
the same holy body of Laws (חקים
קדושים). The
process of spiritual/moral growth is far faster, more profound and impacts more
on our memory and character when we consider the חלופים when we learn תורה than
does attempting to learn תורה
without employing the חלופים.
In verse מא:מט we find the contiguous words
חדל לספר. Within those two words we see the word חסר, in the correct order, among the other letters. The word מלא can be found within the last two words of verse מא:מט and the first word of verse מא:נ, i.e., כי-אין מספר וליוסף.
Alternatively, we can add the letters כ and י that
make up the word כי in
order to arrive at 30, the value of the letter ל. If we do this, we see
that the word מלא is to be found in the two last words of verse מא:מט, i.e., within the words כי-אין
מספר. As we know, צירה, חירק,
וחולם have both חסר and מלא
forms according to all opinions.
According to some opinions the סגול also has aחסר and a מלא form, i.e., when it is followed by the letter י, even though סגול is a
תנועה קטנה.
The name of the punctuation mark פתח is to be found within the word ויפתח in verse מא:נו. We have seen that the word ויקבץ becomes יֻ , or any of its חלופים, if we contract the name of the vowel קבוץ to the vowel itself in the word ויקבץ. Similarly, the word ויפתח becomes יַו or any of its חלופים if we contract the name of the vowel פתח to the vowel itself in the word ויפתח. We will, בע"ה, discuss a number of points related to this verse. Before going on to do so, let us examine some חלופים for the name of the נקֻדה called פתח:
פתח = 488 = חלמתי* = מחלתי = מחילת = הנשמה החמלה = החמלה פשוטה = וכונות = לבנות = נחלת = תנחל = לנתח =
נחת ל... = לנו בת = נתגלה =
תגלנה = תגלה כל = שריר עצם גיד = 1487 = 488 = התורה הזאת נחת = הגעתי = כל נפש
באה =
הנה כותב =
מכתב הויה = הנה בת הויה =
נתבטא כל בית
ישראל יחד = דיני צדק ודקדוק = למד צדק ודקדוק = משמעויות אחרות = תהיה נביאה =
אשר תפרשו = גנזתי האהבה = אנכי אתו = אות פ"א = אות ומלה = פרש אות ך** =
שומרת המצות =
שומרת ישראל = שמת גן בלבי =
מדברת כל השפות
= אלהים כל השפות = דעת דוד = דעת הגו =
דעת תגים = אוהב דעת = קרן
הבונות = ע + חירק + ק = עִק = בסכות = בנות יהודה =
מקדש שבעלום לה = מקדש שבעולם לה = וקדשתי את עצמי להויה
*In verse מא:טו of פרשת מקץ we
found the expression חלום חלמתי.
Now, having noted that the word חלמתי is a
חלוף for the name of the vowel פתח, we know that the expression חלום חלמתי is actually חולם פתח, the
גימטריא of which is 1132. We know that 1132 in גימטריא equals 133. Of course,
2131 in גימטריא is also equal to 133. If one adds up the Tetragrammaton
and the names of the punctuation marks that the Name of four letters is
punctuated with thus:
י + שוא נע + ה + חלם + ו + קמץ + ה
the result is 2131. We know from
Tradition that all of תורה is שמות
השם. We are discovering how to reveal שמות
הקדוש ברוך הוא, including the Names as they
are punctuated, that are hidden within the names of the vowels. We have already said that there is no sharp
distinction among letters, names of letters, vowels, names of vowels, and the
names of הטעמים. See the indication ** below.
**The letter ך is equal to a name of a טעם, that is, סגולתא,
which is an alternative name of the טעם that is also called סגול. We see, then, that a letter, the name of a vowel and the name
of a טעם are one and the same. The word פרש, for instance, can be read as פ"ך and
פ + סגולתא.
We have
mentioned the fact that the letters ב ג "ד כ פ
"ת are generally punctuated with a דגש קל under specific grammatical conditions. The letters ב ג
"ד כ פ "ת are always punctuated with a
דגש קל after a
שוא נח. The expressions כל אותם and its anagram/perfect permutation כל אות ם are equal to 1057, or 58, and thus to the word נח. Therefore שוא נח can be rewritten דגש אות ם. This חלוף suggests that there might be a דגש that comes in place of the letter ם or is otherwise related to the letter ם. In addition to the hapax legomenon לםרבה in verse ישעיהו ט:ו, we find the letter ם at the beginning and in the middle of words in a number of
cites in the
דגש קל, or an aspect of what the דגש קל is that we have forgotten during our extended גלות. The expression דגש אות ם is a
חלוף of שוא נח, and
since we know that the one hard and fast rule about the letters ב ג "ד כ פ "ת is
that they are always punctuated with a דגש קל after a שוא נח, it
is very likely that we are looking at a grammatical law and/or instruction that
we do not remember how to read out of the Text. The matter is made all the more
interesting in light of the fact that a חלוף for the words אות ם,
which equals 1007, is the letter ח,
which equals 8. The letter ח is
present in the word נח. The letter ח, being a guttural letter, is also one of the letters that is
never punctuated with any דגש at
all.
We will now
turn our attention to the חלופים of
the name of the punctuation mark called the דגש חזק. We find the word ויחזק in verse מא:נו.
We find the
word חזק once again in verse מא:נז, this time as part of the
compound word כי-חזק, which can be read לחזק and
אנחנו התורה הזאת (Note that the word זאת can be read אות א. By inference, then, the word הזאת can be read האות א or אות ו as well as ביאת and בטא את.). Here are some חלופים for
the diacritical point called דגש חזק:
דגש חזק = 422 = כתב = כבת = יתיב = ביתי = האות י = שכב על = ההדגשה על =
זוגות = כ + מרכא כפולה = נשבע = חקק וחקק = דקדק ודקדק = המכריעים את ההלכה =
1421 =422 = למראה עיניו = וכפר עליו = יתבטא = שני בני = הבנה המחשבה = את עמיתך
=
תרגם בריאה = מתרגם את החקים המשפטים והמצות לנפש = 4418 = 422 = כל בני
ישראל וכל בנות ישראל פסקו את ההלכה = 2420 =
422 = משבח כנסת ישראל = ספרי המצות לך = נחדש הלכה =
נָבִיא = עולמותיך = הנני רבקה = אנחנו רבקה = אנחנו ששון =
אנחנו* שוא = אנחנו* דגש = הנני* שוא = הנני* דגש
*It
bears repeating that two important חלופים for the word חזק,
which equals 115, are the words אנחנו and הנני. Other important חלופים for
the value 115 are עליה and עמה.
The attentive
reader may have noticed that the name of the vowel פתח is an anagram/perfect permutation of the word פחת. The word ויפתח in verse מא:נו can be read as יפחתו as
well as פחות י. Additionally, the word חזק should bring arithmetical associations to mind. The Hebrew word meaning exponent is חזקה. We see the word חזקה in
verses מא:נו and מא:נז. In both of those instances the letter ה that begins the word הרעב comes directly after the word חזק, thus we have the word חזקה written quite plainly twice, requiring no חלוף to be discovered. It should be noted that the גימטריא of the word חזקה is
120. The גימטריא of the word נע, as
in שוא נע, is also 120. So too the גימטריא of the word כמֹני is
120. The letters that comprise the contiguous words ויחזק הרעב can be rearranged to read רבועי חזקה. It should be noticed that the terms קו and קב can
be found within the words ויחזק הרעב as
well (credit is given in gratitude to my husband Daniel for pointing this out
to me). It is interesting that a חלוף for
the word חזק is וחציו,
while חזקה means exponent. Therefore, the word חזקה would have to be equal to the word וחציו. We see, then, that the study of the גמטריאות of the names of the vowels reveals mathematical terminology,
including dimensionality and volume.
According to
what we presently know about the rules of Hebrew grammar, there are two principal
cases in which a letter is punctuated with a דגש חזק. In the first case, a letter is said to be punctuated with a דגש חזק when the selfsame letter is doubled, but only one of the
doubled letter appears written, while the second is present in the form of a דגש חזק in the one letter that appears. In the second case, a letter
that precedes another letter has been "dropped" and
"assumed" into the letter after it.
The letter that has been "dropped" and "assumed"
appears in the letter that succeeds it in the form of a דגש חזק. In general, all of the letters, except ה, א, ח, ר, ע may
be punctuated with a דגש חזק
under specific grammatical conditions. This author is of the opinion that the דגש חזק is not geminative, as commonly
accepted. It is far more reasonable to posit that the geminative
דגש is the דגש קל. In the opinion of this
author the דגש חזק, as its name suggests,
functions to multiply the value of the letter it is present in exponentially,
not merely to double it, as does the דגש קל, except, of course, in the particular case of the letter ב where 2 x 2 and 22 is one and the same value, that
is, 4. The letter ג, for
instance, when punctuated with a דגש קל in a
word will equal 3 x 2 or 6. The letter ג punctuated with a דגש חזק will equal 3 x 3, or 32, thus equaling 9. Ignoring
the value of the other punctuation marks that constitute the תבנית of בנין פִּעֵל for
the time being, if we were to compute the value of the radical כּפּר, the כ of
which is punctuated with a דגש קל and פ of which is punctuated with a דגש חזק, the entire value of the three letters is:
כּפּר = 20 X 2 + 80 X 80 + 200 =
40 + 802 + 200 =
40 + 6400 + 200 = 6640 = 646 = א-להים = א-לה האדם
The author is
convinced that there are instructions in תורה for computing logarithms other than two, but we have lost the
tradition as to how to read those instructions out of תורה. We should bear in mind that the fact that the Hebrew letters
have more than one value is in force when we perform any and all
computations. The letter ב, for instance is 2, 1001 and 2000 concomitantly when it
functions as any term, factor, exponent, etc., just is it does when it plays
the role of a letter.
We discussed
the fact that we are in possession of a tradition of
חלופי-הגימטריאות based on whole numbers. We quoted a passage written by Rabbi Avraham Abulafia, perhaps the
greatest of the Pharisaic/Rabbinic מקובלים, in which he writes that he is not aware of a tradition that
employs "חצאים" (fractions). We will see
that
פרשת מקץ does indeed instruct us in
the use of numbers that are not whole and positive. Unfortunately, the details of how to employ
these functions in doing the גימטריאות have
been lost to us. We will prove here only
that the knowledge exists, בע"ה, and
pray that we will be found worthy to be instructed in the knowledge of how to
employ them again.
Returning to
verse מא:נו we
see the compound word כל-פני. We
find two terms of multiplication within the compound word כל-פני. We find the word פי, which is equal to the word הפה and to the letter צ and we find the word כפל. If we add the letters ה and א that
appear in the word הארץ
together we will arrive at the value of the letter ו. This ו can be added to the radical כ-פ-ל and the word becomes כפול, meaning multiplied by; double; twofold; dual. The radical כ-פ-ל should remind us of our discussion of the letters ב ג
"ד כ פ "ת, which are generally
punctuated with a דגש קל
under given grammatical conditions. ב ג "ד כ פ
"ת are the
letters that are called "הכפולות". At this juncture it is fitting to point out that the radical כ-פ-ל is equal to 130, or קל, the name of the דגש with
which the letters ב ג "ד כ פ "ת are
generally punctuated under specific grammatical conditions as well as the name
of the "lightest" of the בנינים. The reader is referred to texts of Hebrew grammar for details
as to how בנין קל is structured in and of
itself and vis-à-vis the other בנינים.
Here are a
few basic חלופים for the name of the
diacritical point that called דגש קל:
דגש קל = 437 = אות ל = לאות = כאות י = י + שוא נע =
ואת התורה הזאת = 1436 = 437 = ש+ קמץ + נ + קמץ + ה =
שָנָה = 2435 = 437 = לרבקה המלכה = א + סגול + ל + צירה + ב =
אֶ +לֵ + ב* =
ג + צירה + ל + סגול = גֵ + לֶ*
*Once again the results of
performing חלופים yield what can be understood
to be particles of words, or phonemes, that can be used to construct text. Of course, the order of the letters and the
order of the punctuation marks that punctuate the letters can be rearranged and
equivalent values for the letters and names of the punctuation marks may be substituted
in all cases.
Within the
words פני הארץ that appear in verse מא:נו we see the word אפס if we add the letters נ + י to arrive at the value ס. Although we will not be discussing פרשת ויגש, the next פרשה in ספר בראשית, in
the space of this paper; it behooves us to mention that we encounter the word אפס twice in פרשת ויגש, in verses מז:טו and מז:טז. Actually, we encounter the word אפס many, many times in פרשת מקץ. First, let us notice
some of the cases in which we find the anagram/imperfect permutation of the
word אפס, that being אףס. There is certainly no
difficulty finding instances in which the name יוסף is preceded or succeeded by a word that contains the letter א in פרשת מקץ,
thus we would find the word אףס in all of those instances, including in the verse presently
being discussed, within the contiguous words יוסף את. While the presence of a
ף, and not a regular פ, in the word אפס may
not seem convincing or intellectually satisfying at first sight, it is, in
fact, very important to notice. The
letter ף is, of course, equal to 800. One חלוף for the value 800 is the word שרש, which is at once a biological, linguistic as well as a
mathematical term, being the analog of the English terms root and radical. The
word פעמים and the expressions כל פעם and נ פעם are
also equal to 800. In addition to the
word שרש, the letter ף should be understood to be the three arithmetical terms פַעֲמַיִם and/or פְעָמִים
and/or נ פעמים concomitantly. Therefore the
name of the letter אל"ף can
be read ל"א פעמים (i.e. 31 x 2 and/or taken 31 times), while the word אףס can be read ס"א
פעמים (i.e., 61 x 2 and/or taken 61 times). The letter ף is also equal to the expression כל פעם, as we have indicated.
The letter therefore should indicate constancy in the mind of the reader.
We can also
find many cites in פרשת מקץ in
which the word אפס appears to us as we are accustomed to seeing it,
written with a regular פ,
within discrete words or within contiguous words. A verse within which the word
אפס appears written with a regular פ within two contiguous words is מא:מט. Herein we find the words אין
מספר within which the word אפס is easily discerned. The presence of the word אפס in the phrase אין מספר is
significant. On the one hand the word אפס can be taken literally to mean no number, no quantity of or
zero. On the other hand, we see from the context in which the phrase appears
that the expression אין מספר,
within which the word אפס
appears, is a number so great that it is incalculable. The contention that the
Hebrew word אפס also means the innumerable, as well none at all,
is substantiated by verse בראשית טו:ה, in which the words אם-תוכל לספר appear. We find the word אפס within the words אם-תוכל לספר as
well as in the expression אין מספר that
we find in verse בראשית מא:מט. Thus the meanings
innumerable as well as nothing are the purely numerical Hebrew conceptions of
what אפס is – nothing at all and/or a number so vast that
it is not within human capability to grasp the sum, if indeed there be a sum at
all. The fact that the expression אין-סוף contains the word אףס, while in the inflections אין-סופי and אין-סופית we
see the word אפס written with a regular פ, lends further support to the understanding that the word אפס is both zero and number without end for us. If we transliterate
the English word infinite into Hebrew letters, thus: אין-פינית we see the word of negation אין at once. The letters
remaining after we subtract the word אין from the transliterated word אין-פינית are פינית, the
transliteration of the word finite, quite obviously. We can add one of the יוד"ין to the letter נ in order to arrive at the value of the letter ס. After doing so, switch the order of the letters ס and פ such
that the ס comes first. We now see that the word infinite
after being transliterated into Hebrew letters and having a very simple גימטריא and חלוף
performed on it becomes אין ספית. Does the reader wonder where the “missing” ו is that is needed to complete the expression אין-סופית? We have learned about
the expanding and contracting of letters. Any letter יו"ד or ת"ו contains a ו
. (This is obviously true of the names
of the other letters that contain the letter ו as well. The examples of
the letters יו"ד and ת"ו are being mentioned here specifically because the
transliterated English word infinite contains both when transliterated into
Hebrew letters). The letter ו
contained in the names of other letters can be expanded into its name,
producing another ו. (In
fact, the expansion of the letter ו can go on indefinitely because the name of the letter ו"ו is perfectly symmetrical.
Each ו expands into two ו"וין when expanded into its name ad infinitum.) Therefore, there is
no problem whatsoever writing אין-ספית, the
original result we obtained from performing a transliteration, addition of letters
and changing of the order of two letters on the English word infinite, as אין-סופית, the correctly spelled Hebrew compound word that means
infinite. One of the cites in which the word אפס appears within one word is another verse that opens with the
word ויפתח, namely מב:כז.
Within verse מב:כז we see the word מספוא and
the compound word את-כספו,
both of which clearly contain the word אפס written with a regular פ. With these examples, the author is confident in the readers ability to find many more examples of where the word
אפס appears within פרשת מקץ and elsewhere in תנ"ך.
Yet, for all
of the considerations of the meaning of the word אפס above, there is one simple fact that we have overlooked. The consonants of the word אפס equal to 141. Since this פרשה is
פרשת מקץ and we have seen again and
again that the גימטריא of the name of the vowel קמץ plays a most prominent role in this פרשה, any word that contains the value 41 should be considered
carefully as the גימטריא of
the name of the vowel קמץ and
whatever the remainder may be. The word אפס is equal to קָ. The word עָל is equal to the consonants of the word אפס as well. A word such as מִקְרָא contains the word אפס within it too. If we
consider the two סגולין that punctuate the word אֶפֶס we see that taken
together their value is
99 x 2 = 198, or קבוצ. Therefore the word אֶפֶס, en toto, equals
ק + ָ + ֻ. Do you see how we are
treating אפס as a mathematical concept, but yet very, very
differently than does classical mathematics?
We have
discussed the name of the vowel פתח. In addition to the
חטף פתח, which comes in lieu of a שוא, there is another פתח called a פתח גנובה. When the פתח גנובה punctuates the letters ה, ח וע at the end of a word they
are pronounced as though the letter א preceded them. For instance: רֵיחַ instead of רֵיאַח. The גימטריא of
the word גנובה is 66, or ס"ו in Hebrew. The word גנובה, then, is contained within the name of the vowel סגול as well as within the name יוסף. We can write the name of פתח גנובה as סַו or וַס. We find the name of the
punctuation mark פתח in
the word ויפתח and the גימטריא of the word גנובה in
the words מספוא and כספו in verse מב:כז.
פתח גנובה = 554 = דנך = הנה פתחו = הנה פותח = פתח גנוז =
כמו פתח = סופחת = פוסחת = תספחו = שמר דוד = רשמו אותם = 1153 = 554 = שומר
אותם = רשום אות מ = אל"פ + מתג
Returning to
verse מא:נו, we
see yet another arithmetical term, namely the word שבר (fraction), within the word וישבר. The word שבר is
to be found again in verse מא:נז in the infinitive verb לשבר. Please note that the
letters ש + ר are equal to 500, or the
letter ך and the טעם called סגולתא that
we mentioned above. The word לשבר can be reread as לבך. We learn from this חלוף that there is a connection between having a broken heart and
the existence of fractions (some of which are irrational and seemingly
infinite) in our world. All of פרשת מקץ is a
lesson in דקדוק. We have seen that דקדוק =214 = רוח. This פרשה teaches us, inter alia, about the
connection between the existence of fractions and a broken spirit (רוח נשברה). We
find the word שבר ostensibly used in the sense of פשר in ספר שופטים ז:טו. We will, בע"ה,
demonstrate that there is a connection between the use of the term שבר, in the meaning of a fraction, which we encounter in the
astronomical treatise of the mathematician, astronomer, philosopher and
translator אברהם בר-חיא הנשיא
(Barcelona, died circa 1136) entitled הָעִבּוּר and the ostensible meaning of the word שבר in the פסוק. The
verse ז:טו in ספר
שופטים says:
"ויהי
כשמע גדעון את-מספר החלום ואת-שברו וישתחו וישב אל-מחנה
ישראל..."
Please look
carefully at this verse and read the passage within which it is found in ספר
שופטים. The word מספר, and not the word ספור, is used in relation to the story that makes up the content of
the חלום, which appears to mean dream. In the above passage, as in פרשת
מקץ, the ostensible story line (i.e., what the פשט seems to say, without benefit of reading using חלופים) is a dream relating to food.
We have seen a number of times that חולם is a חלוף for חלום. In the passage above it is written explicitly that the dream
is about לחם שערים. Of course, לחם is a חלוף for חלם. The word שערים is a חלוף for
the word פשרם. The word שערים is an anagram/perfect permutation of the name of the number עשׂרים. In בראשית כו:יב we encounter the word שְׁעָרִים in the meaning of portion or value. We use the word חֹק in the sense of prescribed portion or prescribed due. The
expression לחם חֹק is familiar to all of us. We
find the expression לחם חֻקִי in ספר
משלי ל:ח. The
גימטריא of the word חק is 108. This is also the
גימטריא of the word חצי, which appears in ספר שמות כה:י in the meaning of half. The
word חקי would then equal 118 or חציי.
The letters ח and ק of
which the word חק is comprised, and which we have seen is equal in
value to the word חצי, are
present in both the words חלק and חזק.
The work of אברהם
בר-חיא הנשיא in
which we encounter the word שבר in
the meaning of fraction is yclept הָעִבּוּר, as we mentioned above.
Please note that the radical ע-ב-ר is the root of the word עברית and an anagram of the word רעב. The word והרעב, which can be read as הָרִבּוּעַ, that opens verse מא:נו in ספר בראשית, a
verse in פרשת מקץ containing so many
arithmetical terms and functions, can also be reread as העבור and והעבר as well as העובר for
that matter. Please note that the
letters ה, ר, ע, ב can be added to produce the
word זרע. The word והרעב, then, would become זורע or זרוע. The
connections among the words זורע and הָעִבּוּר as they express themselves
in the world of the living are apparent and accepted as the laws of life. We see that life itself is a physical
expression of the generations of the Holy Tongue. The
moral/linguistic/mathematical laws of Hebrew grammar are the substrate of
everything in creation, including all life.
The replication and generation of progeny that are of the same species
as their forebears, yet unique individuals in-and-of-themselves, which all life
is characterized by, is a physical manifestation of the Hebrew language. The
same is true of all of the laws of all possible systems of mathematics, all
extant and potential human languages and the physical laws according to which
the created worlds are conducted and by which they are ruled and described.
We have, בע"ה, demonstrated that the names of the נקֻדות also serve as arithmetical functions, although we have lost the
tradition of how to apply them. I have not found evidence of a tradition that
relates to negative numbers and negative fractions,
although it is reasonable to assume that it does exist. The presence of irrational numbers in תורה has been pointed out to me. Please take a look at ספר מלכים
ז:כג . You will
see that according to what is written there about the measurement of the
circumference of הים (the washing basin that was
used by (הכהנים, the value
of p must equal exactly 3.
The verse reads:
ויעש את הים מוצק עשר באמה משפתו
עד שפתו עגל סביב וחמש באמה קומתו
וקוה שלשים באמה יסב אתו סביב
The word וקוה is spelled with what is
ostensibly a superfluous ה. In the קרי the word וקוה is changed to וקו. This might
be understood to be a mere grammatical or spelling correction, were this not תורה.
The following was shown to me:
Consider the גימטריא of the כתיב, i.e., וקוה (drop the first ו as it
acting an אות שִמוש and is not
part of the actual word). We see that the remaining גימטריא is 111
(which is also the גימטריא of the name
of the letter אל"פ written
with a regular פ). Multiply 111 by 3. The result is: 3 x 111 = 333. Divide 333 by
the קרי, i.e., וקו (again drop
the first ו as it too is an אות שִמוש and not an
integral letter in the root word) leaving the remaining word קו with a
value of 106, thus: 333/106 = 3.1415. We arrive at an irrational number that is
identical with p to the first four digits after the decimal
point. From the fifth digit of the fraction
on the number we arrive at and the value of p diverge.
From all of the considerations
above we learn that the phenomenon of the ingestion and digestion of food (as
exemplified by לחם), i.e., the decomposition of its
molecules and the reconstitution of the atoms as the molecules that our own
living tissue is comprised of, is a physical expression of exactly what the
process of learning תורה
is. We learn the Text, deconstruct it
and reconstruct it in accordance with our individual moral/spiritual levels, which determines our ability to consciously
manipulate the חלופים. In so doing, we create
ourselves and the world we live in.
We find the
compound, hyphenated expression ואת-בנימין in
verse מב:ד.
Once again we see a חלוף for
the word אות. The name בנימין is noteworthy for two reasons. It contains the word ימין, meaning right side.
There are two forms of the letter ש. If there is a
diacritical dot (נקדה מבחינה) on
the right side of the letter it is pronounced like the English 'sh'. If there is a נקדה
מבחינה on the left side of the letter it is pronounced
like the English 's'.
The two
alternative spellings שמאל and שמאול, both of which occur in חֻמש, are to be found in the contiguous words שמלתיו ויבא that appear in verse מא:יד.
Consideration
of the name בנימין is also important to the
study of our subject because it contains the word בנין within it. בנינים, as
we know, are the grammatical structures for conjugating verbs in the Hebrew
language. It is the vowels and the אותיות שמוש with which we conjugate
verbs.
The
punctuation mark קמץ also
has a form called קמץ קטן. We
find the word הקטן in verse מב:יג. We
find the word הקטן once again in verse מב:כ. In verse מב:כ we also find the word אלי, whose גימטריא is
41, that of קמץ. We can reread the contiguous words
הקטן תביאו אלי as הקמץ קטן באות י, or קמץ קטן האות ו"ו. We
cannot determine identity of the קמץ קטן and
the letter ו or the name of the letter ו"ו from this last חלוף. It
may very well be that the חלוף is a
specific instruction to punctuate a given ו with a קמץ קטן in
order to effect a particular reconstruction of deconstructed Text. The גימטריא of the preceding three expressions is 1274,
or 275 in גימטריא. This is also the גימטריא of the word רעה or הרע. Once again, whether we
see evil and negativity or the wonders of תורה in that which is written depends entirely upon our own
spiritual/moral state and upon our willingness to see the beautiful. A few חלופים for the נקדה
called קמץ קטן will be demonstrated here, בע"ה:
קמץ קטן = 1849 = 850 = קבוץ תולדת*
= קמץ גוף =
קמץ + קבוץ + ף = ָֻף = 2848 = 850 = נפש גוף האדם =
נממש גוף האדם = נתת = כל שרש = כל
לרעך =
א + קבוץ + מ + ף = אֻמף = נ פעמים = 1049
פעמים =
הוא חכם וצדיק = רזי החיים = תורתי
החיים וצדק =
חשבון החיים וצדק = טוב החיים וצדק =
זה החיים והצדק =
הוא החיים והצדק = החיים והצדק בי =
בטא החיים והצדק =
החיים על ראשיהם = ע + עי"ן** =
לתרגם ולפרש =
אור ארץ ישראל = כתר + קמצ = כתר
הויה צדיק
*The word תולדות is spelled with a חולם and then a חלם in
the חלוף above, as it appears in בראשית ה:א. The author has chosen
to demonstrate this spelling so that it is very apparent that the word is
comprised of the names of two letters, to wit: ת"ו
דל"ת. A large number of words in the Hebrew language
are composites of the names of letters or letters and the names of
letters. The word תולדת is an example of the former. The word ברית is an example of the latter. One should take notice of such
words and ask oneself what those words would contract to if the names of the
letters were contracted to just the letters. For instance: look at the word תגמול, another example of a word that is comprised of the names of
two letters. You can see that it is
comprised of the letters ת"ו and גמ"ל. Contracted to just the letters ת and ג the
word תגמול can be seen to be גת or תג. The
word תולדת above is another good
example of how a word comprised of the names of letters can, when we contract
the names of the letters to the letters themselves, be seen to be a word we may
not ordinarily associate with it. תולדת contracts to the word דת. The word ברית, a composite of the letter ר and the name of the letter בי"ת, contracts to the words בר
and רב. The contracting of the names of
letters to the letters, and the expanding of the letters to their names,
reveals the identity of words that we may not ordinarily see. We come to see that the “contracted” and
“expanded” words are various aspects of one mega-concept. It should be noted
that the גימטריא for the word תולדת is 840. The גימטריא of the word שמך is
840 as well (see the discussion of שמך א-לה under the חלופים of
the name (יוסף. Since we now know that
the word תולדת is equal to the word שמך, we now know that the expression שמך א-לה, which equals the name יוסף, is also equal to the expression אלה תולדת and תולדת לאה and תולדת
א-לה. The
discovery of the fact that the name יוסף is equal to the expression תולדת לאה is the discovery of a profound level of נחמה in תורה that
we would not have been able to see had we not employed the גימטריאות.
Sometimes a
word can be contracted in more than one way because it is comprised of the
names of letters that overlap. One example of this is the word בראשית. We can contract either
the name of the letter בי"ת to
the letter ב or the name of the letter רי"ש to the letter ר. If we contract the name of the letter בי"ת to the letter ב the
word בראשית becomes בראש or באשר,
which is equal to the word גרש. גרש is the name of a טעם. The reader is also requested to reread verse
בראשית ג:כ"ד at this juncture. In light
of the חלופים for the name אדם that
we have seen, our present discussion of the word גרש and mentioning the fact that the word וישכן equals the word לשון,
whose גימטריא is 1036 and, therefore, the
word יחידה, whose גימטריא is 37, the author is hopeful that the reader will have a new
appreciation of what is truly written in the פשט of that often terribly misunderstood verse. If we contract the
name of the letter רי"ש to
the letter ר, the word בראשית becomes בראת or תברא. The words בראת and תברא are equal to the word גם, all three of which are equal to the expression בני
ישראל. Another good example of a word that can be
contracted in more than one way is מגדל, which can be contracted to the name גד, the word דג or
the word גל, depending upon whether we contract the name of
the letter גמ"ל or that of the name of the
letter למ"ד, both of which are contained
in the word מגדל and its anagram, גלמד. The word תלמוד and
its anagram מולדת are examples of words that
are comprised of the overlapping names of three letters: דל"ת,
למ"ד and ת"ו.
**The presence of both a
given letter and its name in a given חלוף is always of significance and should be noted. Some words in Hebrew are obviously comprised
of a letter and its name; the words אאלף and בבית are
perfect, and obvious, examples of this phenomenon. Other words that are also composed of a
letter and its name are less recognizable as such because the letter plus the
name of the letter appear in the form of a חלוף of the גימטריא. We
may not notice that the word is a compound of a letter and its name unless we
are consciously on the lookout for it. The word מול is such an example. מול is comprised of ג + גמ"ל. The word לחת, written without any ו"וין as it appears in דברים ט:יא, is ד + דל"ת. The word לוחות, then, is
ד + דל"ת + ו"ו. A
word that may be difficult to discover as being a composite of a letter and its
name is קים, which is ר + רי"ש. The words איש and שיא, which are comprised of ש + שי"ן, is yet another example.
The גימטריא of the name of
the letter שי"ן, which is 1010, or 11, is ה + ה"א. The name of the letter שי"ן is a composite of
ר + ש + רי"ש.
We find the
word הצרה followed by the word הזאת in verse מב:כא. The word הצרה
alone can be read as צרי. If we add the letter ה from the word הזאת to הצרה we arrive at the alternative name of the vowel צירה as well. See discussion of the vowel צירה as it appears in verse מא:יד above.
Once again we
find the name of the punctuation mark פתח in the word ויפתח that
opens verse מב:כז.
In verse מב:לד we see the word אלי immediately following the word הקטן. Thus, this verse
contains the name of the vowel קמץ קטן most
evidently.
One of the
lessons that פרשת מקץ is uniquely constructed to
teach us is how to do the חלופים such
that we arrive at a letter and a punctuation mark or letters and a punctuation
mark. As we have seen in the חלופים for
the names of the vowels, it is also possible to arrive at letters and
punctuation marks, punctuation marks alone and a letter and punctuation marks,
all of which function as particles with which we can build text. An example of this is the word אחיכם, which appears in verse מב:לד. The word אחיכם can be seen to be א + חלם if we add the letters י + כ. Thus the word אחיכם can be “contracted” to readאׁ. By the very same token,
the word אחיכם can be understood to be an
“expansion” ofאׁ . The author realizes that
this way of reading the Hebrew language may be very new to the reader and so
more examples of this technique of “contraction” and “expansion” will be
demonstrated, בע"ה.
The very last
word in verse מב:לח is שאולה. By performing a very
simple חלוף we see שוא within the word שאולה.
After “subtracting” the name of the punctuation mark שוא from the word שאולה we
are left with the letters ל and ה. Therefore, the word שאולה can be read as a letter ל and a letter ה and
a שוא. The infinitive forms of three בנינים (see discussion of the name בנימין above) begin with a ל שואית, more correctly a ל punctuated with a שוא נע, and the letter ה. Those בנינים are: הפעיל, נפעל והתפעל. The
reader is referred to a basic לוח הפעלים for
a detailed discussion of how infinitives of verbs are punctuated.
The
expression ויאמר ישראל, which opens verse מג:ו, contains the alternative
spellings שׂמאל and שׂמאול within it. We have mentioned the fact that the placing
of the diacritical dot either to the left, or to the right, of the letter ש determines its pronunciation. We see the גימטריא of קמץ
within the word שׂמאל. Thus the word שׂמאל can be read שָׂל and לָשׂand חלופים thereof.
Let us look
at the name ישראל. The גימטריא of ישראל
is 541, or אמך. We see the גימטריא of קמץ once again. Therefore
the name ישראל can be contracted to ךָ (there is a ָ after the letter ך, but the font may not show it clearly). Alternatively, the name ישראל can be understood as an “expansion” of ךָ(similarly there is a ָ after the letter ך that may not be evident). Therefore, whenever we see a word end with ךָ, as
so many words do, that ending should be seen as a חלוף for the name ישראל. For instance, the word שֶׁלְּךָ is a חלוף for
שֶׁל + דגש חזק + שוא נח + ישראל. We
have seen that the טעם
called סגולתא is a חלוף for the letter ך. Therefore, סגולתא + קמץ is another חלוף for the name ישראל.
We find the
name of the vowel צרי in
verse מג:יא
apparently meaning of balsam (see discussion of צרי under discussion of verse מא:יד). In this verse the word צרי appears between a repetition of the word מעט that directly precedes it and succeeds it. In the second
instance the word appears as ומעט. The
word מעט is an anagram/imperfect permutation of the word טעם. We have demonstrated that the גימטריא of קבוץ is
1008, or 9. The vowel קבוץ, then, is a חלוף for
the letter ט. We may, therefore, read every word that contains
the letter ט or the terms that add up to ט, i.e., the values: 9, 1008, 2007, 3006, 4005, 5004, 6003, 7002
and 8001 as containing a קבוץ. The word מעט can be read as מֻע or עֻמ. The word טעם can
be read as ע + ם + קבוץ or קבוץ עם or עֻם.
When
discussing the גימטריא of חולמ above we mentioned that a number of
letters, vowels and טעמים
share the same גימטריא. It is most interesting that the name of the vowel
צרי, whose גימטריא is equal to the letter ש is preceded and succeeded by the word מעט, which we have said is an imperfect permutation of the word טעם, which both precedes and succeeds it in this פסוק. צרי, the
גימטריא of which is the name of a
vowel and a letter is called a טעם in תורה. We are learning that there are no sharp delineations among
letters, vowels, cantillations and their names. דקדוקי
הטעמים written by
אהרן בן משה בן-אשר, of blessed memory, (which
the רד"ק of
blessed memory refers to as מחברת בן-אשר), is
a compendium of grammatical rules, inter alia. We may
infer from this that the term טעם was
not originally applied strictly to the indications of cantillation,
but also to the vowels.
A less
well-known name for the שוא
called שוא מרחף is שוא מְעַט. We find the words דבש נכאת directly after the word ומעט. Together with the word מעט, the word שוא can
also be seen to be contained in the three contiguous words ומעט
דבש נכאת. We have
found the far less commonly known synonym for the punctuation mark שוא
מרחף, called שוא מעט.
The word אוּלַי appears in verse מג:יב. We normally think of
the word אוּלַי as a noncommittal word, even
superfluous to the true intention of a statement. In תורה the word אוּלַי
comes to teach us a very powerful lesson of חלופים. Note that the letters א + ל +
י appear in the word. This we know is the גמטריא of the name of the
punctuation mark קמץ. When we subtract the letters א + ל + י,
that is the name of the punctuation mark קמץ, from the word אוּלַי we
are left with the punctuation marks וּ and ַ. Therefore, the word אוּלַי can be understood to be three punctuation marks: קמץ,
שורק ופתח all of which can be utilized to compose text.
In verse מג:יד we see the punctuation mark שוא once again, this time within the expression וא-ל שד-י. It should be noted that the
גימטריא of the Name א-ל
שד-י, which is 345, is the גימטריא of the name משה,
which equals the word הספר. The
name משה is spelled מושה at least as many times as it is spelled משה in the extant fragments of the
In verse מג:טו we find the expression ויקחו האנשים,
within which is the full name of the punctuation mark שוא נח. At this juncture we will mention that in addition to the fact
that the value of the name of the punctuation mark שוא equals that of the name of the punctuation mark דגש; likewise the דגש has
three forms, as does the שוא. The
three forms of the שוא are
the שוא נע, שוא נח ושוא מרחף as
we have mentioned. The three forms of the דגש are the:
1) דגש קל
2) דגש חזק
3) דגש לתפארת הקריאה
Verse מג:יט
contains the expression פתח הבית. By “contracting” both the
name of the punctuation mark פתח to the נקֻדה itself and the name of the letter בי"ת to the letter itself, we can see the
“expanded” expression פתה
הבית become הַב or בַה. We can also write בַה or הַב as זַ, and of course any of the terms that add up to 7, 1006, 2005,
3004, 4003, 5002 and 6001 and a פתח in
any order.
The word במשקלו is to be found in verse מג:כא. We have already seen that the word חזק, whose גימטריא is
115, is equal to the word אנחנו. The
word אנחנו itself can be found in verse
מג:ח as
part of the compound word גם-אנחנו. We now see that the word קל can be found within the word במשקלו. We have now found the word קל, the third of the three types of דגשים. קל,
parenthetically, is also the name of the "lightest" of the בנינים. The word קול is
clearly present in the word במשקלו. קול is a simple חלוף of
the last three letters of the word במשקלו. In addition to being a measure of weight, in Hebrew grammar
the word משקל, which we find in the word במשקלו, is a consistent grammatical structure that groups of words,
being said to be of the same משקל,
belong to. For instance, the words: כָחֹל, צָהֹב, שָׁחֹר all
belong to the same משקל, the
word לָבָן is a representative of a different
משקל. The names of the measurements קו and קב that
we have mentioned, which are contained in the alternate names of the vowel קבוצ and קבוץ, are
to be found in the word במשקלו. קב is a measurement of volume.
We can see the radical ק-ב-ל and
the word קבול in the word במשקלו. We might consider the radical ק-ב-ל as the amount
ל קב.
We have
mentioned that the Hebrew word חזקה
means exponent. The number that is
raised to a given power in computing an exponent is called the base. The word for base in Hebrew is בסיס. It is commonly assumed that the word בסיס is a Hebrew loan word from the Greek word βάσις. It is the opinion of the
author that Isaac Mozeson, founder of the linguistic
school he has entitled Edenics, has argued
quite convincingly that the etymon of the English word base, and the Greek word
βάσις alike, is Hebrew. The
reader is referred to the following URL for more information about the school
of linguistics yclept Edenics, which,
to the mind of this author, amounts to a fundamental revision, and greater
perfection, of the study of linguistics. A list of books, CDs and cassettes by
Isaac Mozeson is to be found on the site. See: http://www.homestead.com/edenics/index.html.
Please see
the root ב-ס-ה, a root closely related to ב-ו-ס and ב-ס-ס, as it is used in זכריה י:ה. While the author would not
refrain from using the גימטריא of
the transliteration of a foreign word into Hebrew letters in order to study a
matter in תורה (in fact such a demonstration has been made when
discussing the word אפס
above), because Hebrew is the substrate of all languages, there is no need
whatsoever to do so in this case. The גימטריא of the very Hebrew word בסיס is 132, that is, the גימטריא of the radical ק-ב-ל,
which we have seen is present in the word במשקלו. We have discovered that the Hebrew word for base is to be
found in פרשת מקץ, a chapter in תורה dedicated to the study of הנקֻדות, even as the Hebrew word for exponent is to be found in פרשת
מקץ.
Another חלוף for the radical ק-ב-ל is
the expression קו קטן תחת אות, which equals 2130, which is 132 in גימטריא. The
vowel פתח, of course, is graphically represented as a small
line under the letter it punctuates according to המסורה הטבריינית. The word מקבל is
present in the word במשקלו
too. Of course, the consonants that
comprise the word מקבל can
be punctuated in more than one way. The punctuation of the word will determine
the inflection, as we know. Is it not awe-inspiring how very much we can learn
from one word in תורה if
we know how to read into the deep structure of Hebrew and are not riveted to
the emotion-arousing story line? Discovering the depths of תורה depends upon two abilities: the ability to detach ourselves
emotionally from that which is emotionally charged and arouses mental images,
be they pleasant or unpleasant, that overwhelm the mind and the ability to
think conjunctively, i.e., in terms of this and that, not disjunctively,
i.e., in terms of this or that. Certainly we must invest a great deal of
our time and sustained energy over a long period of time in order to learn the
depths of תורה. In the
final analysis, we will learn as much from תורה as we apply ourselves to learning and not more than we are able
to know without having been given more control over creation than we can cope
with morally, which is a curse, not a blessing.
The
expression וישא עיניו that opens verse מג:כט not
only contains the name of the punctuation mark שוא נע, it is also an excellent instruction in the
"expansion" and "contraction" of the names of letters and
the names of vowels. We see the names of the letters עי"נ and שי"נ in
the expression וישא עיניו, sharing the same regular נ. Whether we contract the name of the letter עי"נ to the letter ע or
the name of the letter שי"נ to
the letter ש, we will still be able to find the name of the
vowel שוא נע in the expression וישא
עיניו. If we contract the name of the vowel שוא נע that appears in the expression וישא עיניו to the punctuation mark itself we are left with the letters
י + י + י + ו, or the value 36, which is
the value of the Name א-לה and
the name לאה.
The wordאחיכם
appears again in verse מג:כט. We have seen that the word אחיכם can be contracted to חלם + א or אֹ. The
word הקטן succeeds
the word אחיכם directly. חלם חסר is not a תנועה קטנה. חלם חסר, like the חולם is a
תנועה גדולה. It behooves us to ask, then, "What does אחיכם
הקטן, which is equivalent to אֹ הקטן andקטן וֹ , mean?" We see
that there is an inordinate number of words that contain the letters מ and
א, or ל + י + א, the גימטריא of קמץ with which we are so familiar, in them in this פסוק. Evidently there is some
instruction concerning the relationship of the חולם, the חלם, the
קמץ and the קמץ קטן in this פסוק. To
our profound sadness, we do not know enough about how to use the חלופים in order to read those lessons out of the פשט of the פסוק.
We find both
the forms צרי and צירה within the word בצהרים in
verse מג:כה.
The word המצרים that appears in verse מג:לב is compounded of the name of
the letter מ"ם and the name of the
punctuation mark צירה. The name of the letter מ"ם is indeed spelled with a מ צרויה, thus: מֵ"ם. Therefore, the noun המצרים is an expanded form of the name of the letter מֵ"ם and the name of the letter מֵ"ם is a contracted form of the noun המצרים. The same may be said of the word מצרים, if we consider the name of the vowel as being spelled צרי, as it is according to some opinions.
The verse מד:ב contains a beautiful play of
letters, vowels and instructions as to where to place the vowels. The verse contains a number of the names of טעמים as well. A small sampling shall be demonstrated, בע"ה, in order to give the reader a taste of the beauty of how all
of the elements of the Hebrew language interact.
Let us begin
with the word ואת. By now we
automatically see the word ואת as a
חלוף for the word אות. We shall now mention
that the word ואת contains the name of the letter ת"ו, the גימטריא of
which is 406. There is a טעם
called תרי-קדמין. If we take the total גימטריא of תרי-קדמין, including the גימטריא of
the word מקף, because the name of the טעם is spelled with a מקף, thus:
תרי-קדמין = 610 + 940 + 854 = 2404 = 406
we see that the גימטריא of תרי-קדמין is 2404, or 406. Thus תרי-קדמין is a חלוף for the name of the letter ת"ו, as well as the word אתה that can be variously punctuated and את ה..., and is present in the word ואת and its חלוף, the
word אות. Thus, the
words ואת and אות can both be read as א + תרי-קדמין. We see that the גימטריא of מקף is
940. This is also the גימטריא of the word מצרים,
which we have already demonstrated is מ"ם + צרי. The word המצרים, as we have seen, is מ"ם + צירה or simply מֵ"ם. Therefore, the word המצרים and the name of
the letter מֵ"ם is equal to either מקף or המקף depending upon the spelling of the vowel
as צרי or צירה.
We are learning a very high level of יציאת מצרים. We are leaving the confines of מצרים by simply deconstructing the entire concept of מצרים as we thought of it into letters and vowels that will be
dispersed when they are used to form reconstructed text.
If we
consider the compound word ואת-גביעי we
will find the name of a diacritical sign. The name of the diacritical sign געיא is to be found in the compound word ואת-גביעי. געיא is
the Aramaic spelling of the sign. The Hebrew spelling of this indication, which
is also called מתג and sometimes מאריך, is געיה. The גימטריא of געיה is 88, thus it is contained within the name of the vowel פתח and in the word פחת.
Like סגול and שורק the name געיה is comprised of two letters that share the same גימטריא
קטנה.
Within the
word כסף the name of yet another טעם is to be found. The גימטריא of the טעם
called אתנחתא is 860 or סף. The word כסף, then, can be rewritten as כ + אתנחתא or ס + כ"ף.
Like the word ברית, the word כסף is composed of a letter, ס, and the name of a letter, כ"ף. Like the גימטריא of the vowels סגול and שורק, the word כסף is
comprised of two letters that share a common גימטריא קטנה. The letters כ + ס
equal 80, the letter פ. The letter ף equals 800. The גימטריא קטנה of
both פ and ף is 8. We would do well to apply ourselves assiduously to the
learning of these חלופים
until we arrive at the point that we see them as a matter of course.
We have
discussed the value of the name of the letter כ"ף above. Now we will, בע"ה, shed yet more light on the name of this letter. We have spoken about exponents and shown that
the word חזקה is to be found in פרשת מקץ. We have also
demonstrated that the word קבל,
found within the word במשקלו, is
equal to the word בסיס, the
number which is raised to a given power when computing exponentiation. The supralineal index, called a power and also called a logarithm when we
are searching for a given power that will raise a given base to a given number,
is called מעריך in Hebrew. The value of the word מעריך is 820, that of the name of the letter כ"ף. We will only mention in passing, but the matter deserves
assiduous study, that it is commonly accepted that any number, except zero that
is raised to the power of zero is equal to one.
A definition of 00 remains elusive and the value is said to
be indeterminate/non-existent, or defined as 1 or 0, at the caprice of
mathematicians, as an expedient to aid them in eking their desired result from
their calculations. If we look at verses טו-יז in ספר בראשית, verses in פרשת ויגש, we find the expression אפס כסף twice. We have already
shown that the word מעריך
meaning the power of an exponent or logarithm is equal to כ"ף, which is found within the word כסף. We see the word אפס plainly. The word בסוסים in verse יז contains the word בסיס. If we subtract the word
בסיס from the word בסוסים we are left with the גימטריא of the name of the vowel שורק. The word בסוסים
succeeds the word לחם, a חלוף of חלם. It is eminently clear that the study of
exponents and logarithms is part and parcel of the study of the גימטריאות of the names of the נקדות. It would be reasonable to infer that text that is also tetration is to be found in תנ"ך as well. It is the contention of this author that all
mathematics as we know them would be revolutionized by an in-depth analysis of
this matter because we would be considering the matter in light of the laws of גמטריא, laws far more flexible,
elastic and conjunctive in their terminology than are the laws of mathematics
as bequeathed to us by the Egyptians and then the Greeks after them.
We see that
the word נח (as in שוא נח) is found within the name אתנחתא. אתנחתא is
also called אתנח. The word נח, which we have seen is equal to כל אות ם, is found in the shorter form of the name of the טעם as well and can thus be understood to be an integral part of
the name of the טעם.
Thus אתנח can be reread as את כל אות ם. We should also notice
that the letters א + ח in אתנח equal ט and קבוץ. Therefore, אתנח can be read as נֻת or תֻנ.
The word בפי should be noted for a couple of reasons. First, the word פי, indicating multiplication, appears within the word בפי. Second, we know that the גימטריא of קמץ is
1040, which is identical to 41. We
should be on the lookout for multiples of גימטריאות when we read a text in Hebrew.
We see that the word בפי
contains the letters ב and פ, which, taken together equal 41 x 2. Thus, the word בפי is to be understood to be the letter י, or any of the terms that equal the letter י and two קמצין. The
word בפי is a particle of any word that contains the
letter י, or terms that equal 10, and the equivalents of
10 according to the laws of גימטריא, and
two קמצין. The word הָאָדָם is a fine example. The letters ה + א + ד equal 10, or the letter י. The word הָאָדָם is punctuated with three קמצין, not two. Therefore,
after we subtract the word בפי from
הָאָדָם we are left with a remainder
of
קמץ + ם.
Let us look
now at the three contiguous words בפי אמתחת הקטן. We see the name of the letter בי"ת. We see the name of the
vowel פתח, the גימטריא of קמץ, the
word קטן and אתןח. We have seen that the word פי is present here. We have already demonstrated that by
performing a simple חלוף on
the word and name of the vowel פתח we
arrive at the arithmetical term פחת, an
anagram/perfect permutation of the word פתח. The word פחת is clearly present within the words בפי אמתחת. No manipulation of the letters needs to be performed to see
it. Neither do we have to perform any manipulations of the letters whatsoever
in order to see the name of the vowel פתח in the contiguous words בפי אמתחת. The order of the
letters of the word אמתחת
facilitates our being able to see the פתח-פחת anagram/perfect permutation.
Again we see
the word תחת indicating to us that פרשת מקץ not only contains the names of all of the vowels, but also the
correct instructions as to where to place the vowels in relation to the letters
they punctuate. The word אמתחת
alone can be reread as קמץ תחת. The letter ה in the word הקטן
follows the word תחת, so
we have the word תחתה,
which is placed between the גימטריא of קמץ and the word קטן. The
קמץ קטן, like the קמץ, is indeed placed below the letter it punctuates. But we have
also seen the גימטריא of the name of the vowel קמץ playing a role as words and parts of words in the form of
letters the sum of which is 41. The word
אמתחת, or קמץ תחת, as it can also be read, comes to teach a dual lesson: the קמץ is to be placed under the letter it punctuates and the גימטריא of the name of קמץ,
like all גימטריאות, can substitute, i.e., come
instead of (תחת), its equivalents in a word or words. It is noteworthy that the
word אַמְתַחַת is not punctuated with a קמץ, although the name of the vowel קמץ is contained within the consonants of the word and the word
instructs us in the correct placement of the קמץ and קמץ קטן. Coming as it does contiguous to the word בפי the word אמתחת,
taken together with the word בפי,
both contains the name of the vowel פתח and is punctuated itself with פתחין.
The name of the letter בי"ת is
equal to 412, or האות and אות ה or אותה. If we write מעל האות or מתחת האות or על יד
האות (the three traditional placements of the various
vowels according to המסורת הטברינית) we
are writing: מעל + בי"תand מתחת + בי"ת and
על יד בי"ת respectively. It should be mentioned at this juncture that the
expression על יד, which is equal to 114, or
the value of the radicals ד-י-ק and י-ק-ד, is a חלוף for
the name of a טעם, that being גרשים, whose name is equal to 1113 or 114. Therefore, the expression על יד
האות can be rewritten גרשים +
בי"ת. A shortened synonym for the expression על יד is ליד. The
גימטריא of the word ליד is 44. ליד is a
חלוף for:
ליד = 44 = לדוד = התורה הזאת תגים = 2042 = 44 =
הגו התורה הזאת = 1043 = 44 = יו"ד ה"א ו"ו ה"א
Thus the
expression ליד האות would be:
ליד האות = 456 = בית לדוד = הגו האות ל = הוגה דגש קל =
בית יו"ד ה"א ו"ו ה"א
Similarly, we
have seen above that the גימטריא of דגש קל is 437. One of the חלופים for דגש קל is לאות. Therefore if we write מעל
לאות or מתחת לאות we
are writing מעל + דגש קל and מתחת + דגש קל respectively. The latter expression can be written דגש קל
תחת מ or
מ תחת דגש קל.
We see that
the study of the גימטריא of
the letters, the names of the letters, the names of the vowels and names of the
cantillation marks reveals the lessons of where to
place the punctuation marks relative to the letters.
Let us look
at the word קטן. We can
read the letter ט as a
קבוץ, as we know.
If we add the ק and
the ן we arrive at a value of ף. Thus, the word קטן can be read as ֻף or טף or גוף or גורם or any terms that add up to 809.
We find the גימטריא of מרכא כפולה,
which we have demonstrated equals the word בת or ת"ב,
within the words בפי אמתחת as
well. It should be obvious, by deduction, that the name of the letter בי"ת is a חלוף for י +
מרכא כפולה.
Perforce, we
have touched only very lightly on the subject of the presence of the names of
the טעמים in תורה in this essay. בע"ה, a separate work will be devoted to that very important
subject. It is the intention of the author that the present exposition will
serve as the first part of a two-part book.
The second part of the book will be devoted primarily to the
demonstration of the presence of the names of the טעמים in תורה and
a discussion of the significance of those names in light of their גימטריאות.
In verse מד:ד we encounter the name of the
punctuation mark חירק
appearing quite plainly within the word הרחיקו. The גימטריא of
the punctuation mark חירק is
318.
חירק = 318 = קרובי = יקרבו = בקורי = ישוב = שובי = ישבו =
השיג = הגיש = גישה = חדוש = חדשו = וחדש = פריי חי =
בטא דבר המלכה = בטא דבר גנוז בלב = שבט גד = הויה צבר =
יצרה אהבה = יצרה אחד = צורה זהה = ג + צירה + י = גֵי
=
ז צרויה =הוא יוצר = והוא יצר = והוא כפר = והוא מסר =
מסר את התורה = 1317 = 318 = יוצרים את = יוצר את האדם = יוצרת את עצמי =
תורה יוצרת = מוסרת תורה = תורה מסורת =
הבית יוצרת צדק = שם הבית = שים אות = שים אתו =
קריאת שורק = אין + שורק = אשתי +
שורק = רות אשתי =
שבח את רות = שבח אותם = העולם האם = עולם תורה =
אמרה חסד = את הראשית = ישראל העם שילדה לי אשתי =
2316 = 318 = מעזרתם = יזרעאל = א-לי עזר = זרוע לה = עוזר לה = אור עולה = פלא רז = רפא הלב = רפא גוף זכר =
לרפואתם =
חקי צדקו = על יד צדיק = על ידי צדק = שבחם גרי צדק = להרגיע =
לכל עמי כל בני שם חם ויפת = 2316 = 318 = חי פסק הלכה =
נפסוק יחד = פסקנו יחד = נקדה נקדה = טועם הזבחים
=
ש + נקדה בצד ימין + צירה + ם + ה + קמץ + א + חולם + ת + ד = שֵׁם הָאוֹת ד
= 4314 = 318 = שם האות ה =
האות ה כל כ"ב האותיות = האות ה כל כ"ז אותיות =
תבנו את המקדש שבעלום = תבנו את המקדש שבעולם =
עולם צדק האות ה = שם אות י = אות י עולם צדק =
האות ה עלום צדק = אות י עלום צדק = ממירים אות י =
אות ה אשתי צדק = ממירים האות ה = בני אהרנ =
קבוץ כל בית ישראל חי באחרית הימים = 3315 =
318 = פרי בטן אברהם שרה יצחק רבקה יעקוב לאה ורחל חי =
הויה מקים המת מן העפר = ואשוה* = קרא חשבון =
קרא שבח עולם
The reader is
advised to read the חלופים for
the name of the vowel חירק
carefully. The progressions of the חלופים bound up in one another as they are make writing them out in
any order of progression difficult. The
author has endeavored to do so, however, as there are a number of words that
progress one from the other in each חלוף it was well nigh impossible to order the progressions according
to any given word. The entire list
should be studied as a whole and understood as one long progression.
*See ישעיהו מ: כה
In verse מד:ה we find the expression והוא
נחש. The word והוא is noteworthy in and of itself.
The גימטריא of the word והוא is 18. The word והוא should be seen as three ו"וין. The גימטריא of
the word חי is 18, as is commonly known. A חלוף for the value 18 less commonly known is את התורה, which is equal to 1017. Within the expression והוא
נחש we see the name of the punctuation mark שוא נח. A חלוף for the word נחש is משיח, yet another is ספר הגי (see
The DEAD SEA SCROLLS CONCORDANCE, Volume One, The Non-Biblical Texts from
Qumran, Part One, by Martin G. Abegg, Jr. with James E. Bowley
& Edward M. Cook & in Consultation with Emanuel Tov, Brill Academic
Publishers, Leiden/Boston 2003 for a complete list of cites wherein inflections
of the expression ספר הגי are
found in the Dead Sea Scroll fragments).
We have just seen above that the גימטריא of the punctuation mark חירק is 318. If we subtract
the value 318, that is שי"ח,
from the work משיח we see quite plainly that the word משיח “contracts” to מ + חירק, or מִ. Any time the phoneme מִ is encountered in Hebrew text it may be understood to be a
contraction of the word משיח and
one can read it that way in doing חלופים. Likewise the word משיח is always to be understood as an "expansion" of the
phoneme מִ. Once again we are being liberated from the מִצרים of thinking of a concept in a particular way by deconstructing
the word, and thus the concept, into a חלוף that can be used to reconstruct text alternatively. We also
learn that there is no sharp delineation in Hebrew between a word and a phoneme, the one can be converted into the other. The
expression והוא נחש that contains the name of
the vowel שוא נח can be read as:
את התורה X 2 + ספר = ספר א-לה =
משלו
We have seen
a number of words that contain the letters ש and מ. The
name משה that we have discussed also contains these
letters. The value 340 has appeared
within the חלופים for many of the names of the
vowels. The attentive reader has been able to deduce that the radical ס-פ-ר is a חלוף for ש"מ from those חלופים. Let
us now mention that the unpunctuated name of the indication of accentuation of
the last syllable of a word, called מִלְּרַע, is a חלוף for
the value 340 as well. The word מלרע
should be understood to be present in all cases in which any of the terms that
add up to ש"מ are present, according to
the identity principle, as the identity principle functions in the laws of גימטריא. Please note that the word מלרע, like the word מצרים,
contains the phoneme מִ, and
thus the word משיח. בע"ה, we are coming to understand the concept of משיח far differently than can those who learn תורה without employing the חלופים, and thus are enslaved to the phantasmagoria that their minds
conjure up when encountering words.
Yet again we
find the name of the punctuation mark פתח within the contiguous words בפי אמתחתינו in verse מד:ח and the גימטריא of the word גנובה,
which we have said is ס"ו,
within the contiguous words כסף או. We also find the word נגנב in that selfsame פסוק,
strengthening our position that verse מד:ח contains instruction
concerning the פתח גנובה. פרשת מקץ contains lessons concerning every vowel, including one that
might erroneously be thought of as contrived or of secondary importance. Since
we have found the name
פתח גנובה in more than one cite in פרשת
מקץ we may be very sure that it is of no small moment
in the correct vocalization of תורה.
Neither was it, nor was any other name of a vowel an invention of the
בעלי מסורה. It was their זכות to be able to read the names out of המקרא. They did not contrive
the names.
Verse מד:יא contains a veritable mother
lode of gems. First within the contiguous words איש את-אמתחתו we see the name of the punctuation mark שוא. We can also see that
the compound word את-אמתחתו can
be rearranged to read מתחת אות א. (In
this work we are concentrating on the presence of the names of the vowels in תורה. The presence of מקפים in compound words in the Text is being ignored when computing
the גימטריא of the words because the
names of the vowels do not contain מקפים. In the work devoted to the study of the טעמים, which will be undertaken shortly, בע"ה, the גימטריא of
the word מקף will be given considered in and of itself, as
well as being part of the compound names of those טעמים in which מקפים
appear. As the reader recalls, we took the value of the מקף into account when we considered the value of the name of the טעם called תרי-קדמין.
The letters א + מ in the word אמתחתו are
equal to 41 or 1040, the גימטריא of
the punctuation mark קמץ, as
we should know as a matter of course by now. Therefore, the expression את-אמתחתו can be read as קמץ תחת אות.
Like the קמץ קטן, the קמץ is placed below the letter it punctuates in the Tiberian system of punctuation. However, both the
Babylonian and Palestinian systems of punctuation placed the קמץ above the letter (see the table of comparitive
punctuation of text in HEBREW: THE ETERNAL LANGUAGE by William Chomsky,
The Jewish Publication Society of
כל כ"ז אותיות (there are 27 letters all
told in the אל"ף-בי"ת, including the five אותיות
סופית). Therefore,
קמץ can be read מעל כל כ"ב
האותיות or מעל כל כ"ז אותיות. While the word אמתחתו suggests that the vowel קמץ is placed underneath the letter it punctuates, the name of the
vowel קמץ itself tells us that it is to be placed above all
of the letters. The word אמתחתו, then, can also be read as מעל כל כ"ב
האותיות תחתו or מעל כל כ"ז
אותיות תחתו. The word תחתו can be understood to mean 'instead of it;,
in this instance, and not 'underneath it'. The word תחתו equals 814, or the letters חוף. The letter ל can be
found in the word כל in
the expressions above. Thus, we find the word חלוף in the expressions מעל כל כ"ב
האותיות תחתו and מעל כל כ"ז
אותיות תחתו, which lends support to
construing the word תחתו as
'instead of it' and not 'underneath it'.
It should be mentioned that the value 814 is also that of the word צדיקים.
If the value
of the word צדיקים is 814, then the value of
the word הצדיקים must be 819. The value 819
is the value of the names of a number of vowels thus:
קמץ + פתח + צירה + סגול + שוא + חולם + חירק + קבוץ + שורק
= 1040 + 488 + 305 + 99 + 307 + 644 + 318 + 1008 + 606 = 4815 = 819
The compound
word את-אמתחתו, which equals 1256 or 257,
that we have discussed above, in addition to being read קמץ תחת אות and
מתחת אות א, as
we have already demonstrated, can be read:
מעל אות ץ תחת and מעל כל כ"ב
האותיות אות תחת and
מעל כל כ"ז אותיות תחת. The latter three expressions equal 2255, or
257. They are admittedly ambiguous.
Perhaps it will clarify matters a bit to mention another very important חלוף for the letter ץ,
i.e., the word שם. Knowing
this we are able to rewrite the compound word את-אמתחתו thus: תחת שם מעל אתו or שם, מעל
אות, תחת. We see part
of an instruction that remains evasive because we do not remember how to do the
חלופים well enough to read the
entire instruction. We can bring this חלוף into an entirely different, but equivalent, focus by noticing
that the value of the word תחת is
808, the name אברהם and the word רחם. The word חלוף,
which we have seen is equal to the word התגלות, is also equal to אברהם + לאה and רחם לאה, or רחם אלה. The value 844, that of the word חלוף, is also equal to the expression אלה ברא אדם. The performing of the חלופים is the actual creation of אדם, or more correctly, אדם creating and recreating itself continuously. We can also
consider the word מעל in
another of its חלופים, the word הקהל is a fine example.
As in all
cases in תורה, we are not dealing with a cut and dried,
unequivocal matter. It should not be understood that any of the possibilities
discussed above is the correct, or most exalted, understanding of the
words אמתחתו and את-אמתחתו or is the definitive lesson that it comes to teach us. All of
the possibilities exist, and are correct. Each is correct concurrently. Though
they might appear to contradict one
another or to be unrelated, each of the revelations is true, each complements
and supplements the others, each allows for creation to occur this way and
that. It bears repeating that one of the most important abilities that we must
culture within ourselves when we learn תורה is how to think in conjunctions, not disjunctions, but this
within guidelines. The axiom of
alternative reading and understanding is a universal in תורה. This universal is not boundless, however, so long as our
righteousness and ability to cope with truth is not boundless. תורה is not a free for all.
There are laws that determine the degree of flexibility that we may
allow ourselves in interpreting תורה. Those laws appear to our consciousness in
accordance with our own level of moral/spiritual development.
Verse מד:יא seems to indicate that the
construing of the compound word את-אמתחתו as קמץ תחת
אות in the sense of the vowel being underneath the
letter it punctuates is the 'preferred' meaning. In the contiguous words ארצה
ויפתחו איש אמתחתו we can see the names, and
forms of the names, of the punctuation marks: צרי, צירה, פתח,
שוא וקמץ. The vowels צרי (או צירה),
פתח, שוא וקמץ are all among the
punctuation marks that are placed under the letter they vocalize in the Tiberian system of vocalization. The vowel סגול is also placed under the letters it punctuates (the cantillation mark סגול is placed over the letter that it indicates the intonation of,
however). We can find the גימטריא of the letter סגול,
which we have seen is צ"ט,
within the word נצטדק in
verse מד:טז.
Once again we see that סגול, the
name of the adjective, punctuation mark, cantillation
(טעם), and the last color on the visible spectrum, which is
considered the color of royalty, is not found written plainly in פרשת
מקץ. We have
to search for the גימטריא in
order to discover it.
In verse מד:יב we see the words בגדול...ובקטן...וימצא. Within those words we
find the name of the punctuation mark קבוצ, written with a regular צ. When we discussed the
word אפס we saw that
סגול + סגול is equal to the value 198, that of the name of the vowel קבוצ written with a regular צ and the radical צ-ח-ק.
With this we have completed the list of punctuation marks that are placed under
letters to punctuate them. The word וימצא contains
the letters מ and א, therefore it contains the name of the punctuation mark קמץ, which we should see without even having to search for it at
this point. We have mentioned that the קמץ has a form that is called קמץ קטן and touched on the name of that vowel. We will now mention that a קמץ generally punctuates an open syllable (הברה פתוחה) in which the קמץ is called for according to the laws of grammar. Note the interesting terminology: the word פתוחה can refer to an open syllable, or to a letter that is
punctuated with a פתח. A syllable may be
punctuated with a קמץ, or
other punctuation mark, but if it is open it is called פתוחה. The קמץ קטן
generally punctuates closed, unaccented syllables (הברות סגורות בלתי מֻטעמות) that the laws of grammar would demand be punctuated with a קמץ if the syllable were open.
Likewise, a קמץ קטן
often punctuates a letter in a derivation that is an inflection of a word that
is written with a חלם חסר in
its ordinary form. For instance: the
expression הָרֹן שֶׁלִּי will become רָנִי. The word רָנִי is punctuated with a קמץ קטן although the syllable is open, because the קמץ קטן comes in lieu of a חלם חסר. Although according to המסורה we do not call an ordinary קמץ a קמץ גדול, it is sometimes referred to as such. קמץ belongs to the group of vowels called תנועות גדולות and its pronunciation is longer than that of קמץ קטן. Some חלופים for
the name קמץ גדול are most interesting, and
will be demonstrated now, בע"ה:
קמץ גדול = 1083 = 84 = ידע = דעי = ילמד = למדי = סוד דוד =
סוד תגים = מתרגמת = געיא* = חולמ*
*Once
again we see the value of the name of a vowel equaling not only that of another
vowel, but a טעם as well.
Within the
contiguous words הלוא ידעתם כי-נחש
found in verse מד:טו we
find the names of both שוא נע and שוא נח.
We have seen
that the גימטריא of סגול, which is צ"ט, is found in the word נצטדק that is found in verse מד:טז. The word נצטדק is important to consider for yet another reason. We have used the term נקֻדה throughout this work without having justified the use of the
word נקֻדה. Indeed, the term has been bequeathed to us as
part and parcel of המסורה, yet
we might ask if there is justification for using this specific term in פרשת
מקץ, a chapter in תורה devoted to the study of הנקֻדות. What is the אסמכתא of calling a vowel נקֻדה? We have seen above that the גימטריא of the expression קו ונקדה, which equals 271, is to be found in פרשת מקץ. However, we have not yet proven that the word נקֻדה per se, or its גימטריא,
which is 159 or קנ"ט, is
to be found in the פרשה now
under consideration. Interestingly, we
find the גימטריא of the word נקדה only toward the end of פרשת מקץ within the word נצטדק.
After we subtract the גימטריא of
the word נקדה, which is קנ"ט, from the word נצטדק we
are left with the letters צ and ד. Indeed, there is a case
in which the נקֻדה is placed to the side of the
letter it punctuates, i.e., the שורק. The
word נקדה, equaling as it does 159, is equal to the following:
נקדה = 159 = סלחתי לכם = 1158 = 159 = בַּסְּפָר =
ב + דגש קל + פתח + ס + דגש חזק + שוא נע + פ +קמץ + ר =
3156 = 159 = להתיעץ עם כנסת ישראל = מכריעה את האות =
המיצר את האות = שמות
האות = מקום אות = צורת האות נ' =
צורתה כל אות = ה' הידיעה + נ' = מלה בכל לב = מל בכל לשון
It should be
noted that the גימטריא of the word נקֻדה, קנ"ט, is
an anagram/imperfect permutation of the word קטן.
We began our
discovery of the names of the נקֻדות in פרשת
מקץ with a discussion of the גימטריא of the vowel קמץ,
which opens the פרשה and,
as we have seen, plays a most prominent role inפרשת מקץ , being repeated many
times. It seems fitting that we will
close this elucidation, for the time being, with a discussion of the vowel קמץ as well. In closing let us notice a word that can be
“contracted” to a letter and the vowel קמץ. That is, the word מצא, which we find in verse מד:טז. By now the reader is certainly able to see
the presence of the גימטריא of
the punctuation mark קמץ,
i.e., מ"א, immediately in any
word. It becomes clear, then, that the
letter צ in the word מצא remains after we subtract the גימטריא of קמץ from
it. Thus, מצא is an “expansion” of צָ. By
the very same token צָ is a
“contraction” of the word מצא. The one should always be understood as
another “phase” of the other, the two being the selfsame.
No summation,
certainly no closure, of this work can be offered to the reader. This work does not leave us with a feeling of
self-satisfaction or complacency. We do not experience the warm glow of a job
well done, or even a job done well enough.
We do not experience the glory of having accomplished a difficult
assigned task. This work poses a vast number of questions, and as we learn more
the vastness of the possible discoveries, understandings and levels of פרשנות that we are allowed to appreciate increases in direct
proportion to our achievement. Our reward for having learned much is being
given some infinitesimal notion of how much more there is yet to be learned. It
is the nature of the work that any one person who undertakes it can demonstrate
only an infinitesimal number of discoveries in relation to the number that ה יתברך revealed and continues to reveal, even as we attempt to relay a
bit of that which we have learned to others. We feel that we have been allowed
access into a vast mine of precious jewels.
We have been allowed to glean as many treasures as we could dig out of
the Ground of תורה and carry away, but our strength is so very
limited and our tools so very primitive. Each jewel shines brightly,
fascinating us with its scintillation.
Each jewel seems to be cut and designed to be inlaid into a magnificent
mosaic, but we do not have enough jewels in hand to know how to begin to place
them. We cannot even begin to conjecture
what we will see if and when the shapes and colors have been arranged. The work tantalizes and compels us to
continue. We somehow know that we dare not abandon our labors of love and must
undertake them for everything we are worth.
The work
presented here is a national project of the Jewish People. The work has been
ongoing in every generation and will go on in every generation. None of us, as individuals, can complete the
work, but none of us is free to desist from taking up the task and laboring in
it. As has been written in מסכת
אבות:
רבי טרפון אומר: היום קצר, והמלאכה מְרֻבָּה,
והפועלים עצלים, והשכר הרבה, ובעל הבית דוחק. הוא היה אומר: לא עליך המלאכה לגמור,
ולא אתה בן חורין להבטל ממנה, אם למדת תורה הרבה, נותנין לך שכר הרבה, ונאמן הוא בעל מלאכתך שישלם לך שכר פעֻלתך, ודע שמתן שכרן של צדיקים לעתיד לבוא. (פרק שני,
טו-טז)
This is תלמוד
תורה לשמה. We have
been promised that we will all see משיח one day. In the space of this paper the author has endeavored
to deepen the understanding of what that means and to show the teaching in a
light it is not ordinarily seen in, while not revealing too much, so that each
reader may come to the understanding himself or herself.
It is only in
the doing of this work that we come to understand What
it is and what is effected by the doing.
We come to understand What תורה is and What we are in relation to ה in ways we did not experience before. We connect with all those
Souls who labored, labor and will labor in תלמוד תורה לשמה and we are tied up as one of
צרור החיים. We cross the threshold into
eternity and we know what it means to live forever, to learn תורה forever, and we are made to know that we have been granted that
blessing. We come to know that
דברי ה אמת and ה צדיק and we come to know that all of the Prophets of ישראל are נביאי אמת וצדק. We come to know all this and more. The teaching is no longer a matter of faith, it is a matter of knowledge, of our very Being. All
this has been promised to כנסת ישראל. We have only to accept the offer.
The last word
has not been said about the laws of Hebrew grammar. It is the considered opinion of the author
that there are yet more names of punctuation marks and טעמים and laws as to where to place them and how in text that have
been lost in the mists of time. The author is quite sure that the laws of
grammar as developed by המסורה הטברינית are
only partial, as there are entirely too many exceptions to the rules to allay
ones doubts about their ultimate correctness. I think that אהרן בן
משה בן-אשר, of blessed memory, would be the first one to
agree with me on this. Is the name יחזקאל, which can be rewritten as קמץ חזק, the name of a punctuation mark with which we are no longer
familiar? Or, is it an instruction that relates both to the קמץ and the דגש חזק? Or is it both?
We do not
know everything there is to know about mathematics. We know very little about
mathematical linguistics, less about linguistic mathematics and very few
undertake the study of ethical/moral mathematical linguistics/ linguistic
mathematics, i.e, גימטריא. This work should also be accepted as a clarion call for the
rethinking of mathematics as we have accepted them until now. The name יחזקאל, which we have seen also equals קמץ חזק would then also equal
גבול + חזק. The appellation יחזקאל הנביא would then be
חזקה + גבול + נביא. We now see two mathematical
terms: חזקה (exponent) and גבול (limit) within the appellation יחזקאל הנביא. Is
ספר יחזקאל,
concerned as it is with the exact measurements of the Temple that remain
inscrutable to this day a treatise on limits, inter alia?
It should be mentioned here that the radical ס-פ-ר which,
when punctuated סֵפֶר
means book, and is also the base for the word מִסְפָּר, can also be punctuated סְפָר. The latter term is a synonym for גבול. Is the work that is called ספר יחזקאל, in addition to being a moral/spiritual work of the highest
order also a mathematical treatise that anticipated the work of
Doreen Ellen
Bell-Dotan, Tzfat
E-Mail: [email protected] -or- [email protected]