Ohr, 23, 22x23=506=אבגיתז

Our friend the ohr. First line of מב

מ ב letters of בראשית and a deeper look into 37

The first 42 letters of breishit have some rather deep implications as we will see over time ( זמנ (97



Input Text: בראשיתבראאלוהימאתהשמימואתהארצוהארץהיתהתהווב

Results:

STANDARD GEMATRIA: 3848
STANDARD GEMATRIA FACTORIZATION: 2x2x2x13x37
ORDINAL VALUE: 437
REDUCED VALUE: 149
INTEGRAL REDUCED: 5
LETTERS TO CYPHERS: 2213142211365141453414614512965129514545662
ALBAM METHOD: 2597
ATBASH METHOD: 4971
AVGAD METHOD: 2575
SHEMI METHOD: 7607

Cabalistic Associations:

NUMERIC ARCHETYPE: 5
ASSOCIATED LETTER: ה
ASSOCIATED SEPHIROTH: הרובג - (Geburah) -
ASSOCIATED PLANET: Mars
ASSOCIATED STAR: Acrux A
ZODIACAL ASSOCIATION: Leo
CHINA MOON MANSION: Gui
ARAB MOON MANSION: Al Sa'd al Ahbiyah (The Star of Hidden Things)

ohr...207,23,

While I was thinking about Ohr and its relevance and its deep unique value it has, I started to think about what light is made up of, in other words its factorials to see if I could get a deeper understanding of Ohr.. It's factors are 3x3x23.. that gave me the 9x23. I knew 23 was a prime number but I knew there had to be more.. and then I came across this piece from Rabbi Ginsberg- wow...

Kabbalah and String Theory (1995)

Ten Dimensions

According to string theory, all of reality exists in (exactly) ten dimensions. There are four revealed dimensions (the three dimensions of space together with the fourth dimension of time) and an additional six concealed (spatial) dimensions.

In Kabbalah we are taught that God emanated from His infinite light (through the process of tzimtzum--the "contraction" of infinity) ten Divine lights or powers (sefirot) through which He created the universe. Each of these ten powers can be understood to be a "dimension" of reality. This is the ultimate reason that the Torah chooses the "perfect" number system to be the decimal system (as is said in the Torah: "The tenth shall be holy for God").

All ten dimensions are seen to be contained within the "point-string" (in the idiom ofChassidut, "a formed point" [in contrast to "an unformed point"], whose form resembles a tiny "string") of the letter yud = 10. The letter yud is the first letter of God's essential Name Havayah (whose full value equals 26, the sole other possible number of dimensions of the universe according to string theory).

The full spelling of the letter yud is: yud (10), vav (6), dalet (4). The two additional letters, the vav (6) and the dalet (4) themselves equal the original yud (10). The full spelling of the yud is thus to be understood as an equation: 10 = 6 plus 4. The 10 dimensions of reality divide into two categories, one of 6 and the other of 4.

In Kabbalah, the vav (6) is considered the "male" element of reality whereas the dalet (4) is considered the "female" element. The "female" principle of reality is "revelation" whereas the "male" principle is concealed within the "female." So is the relation, according to string theory, of the 6 concealed dimensions of reality to the 4 revealed dimensions.

The 6 (which "precede" the four) are in fact: 1 plus 2 plus 3. And so, 10 = 1 plus 2 plus 3 plus 4. In the terminology of Kabbalah these four stages of the Divine "evolution" of reality are referred to as: "the simple song" (1); "the double song" (2); "the triple song" (3); "the quadruple song" (4).

In the soul of man (who is "a miniature universe"), the first three concealed stages (1 plus 2 plus 3 = 6) correspond to: the power of superconscious will (1, "the simple song"); the two intellectual powers of the mind (wisdom and understanding--2, "the double song"); the three emotive powers of the heart (love, fear and mercy--3, "the triple song"). These stages are "concealed," for they are as yet unexpressed to the "other."

The fourth stage is that of the 4 "revealed" powers of the soul, which express themselves in one?s actions (and words) or patterns of behavior (conviction, commitment, devotion, speech--4, "the quadruple song." The first three of these are dimensions of "space": up-down; right-left; front-back respectively. The last is the dimension of "time").

This model of 10 = the "triangle" of 4 (= 1 plus 2 plus 3 plus 4) is referred to as the "evolutionary" model of reality.

The evolutionary model of reality is subsequently transformed into the "psychic" model of 3 triplets (of "right," "left" and "middle") plus 1: 10 = 3 squared 2 plus 1 (= 1 squared). This model, in contrast to the previous model, is relatively "mature." Here, the superconscious will--the "1" of the evolutionary model--becomes revealed as conscious "knowledge"--the third, middle element of the first of the 3 triplets--thereby maturing the mental powers of the soul from 2 to 3. The three mental powers then connect to the three emotive powers, which in turn connect to the three "behavioral" ("spatial") powers to equal 3 squared. The fourth, revealed dimension of time thus becomes the unique consciousness of 1 = 1 squared.

The psychic model of reality is subsequently transformed into the "Divine" model of 10 = 2 times 5 (the two prime factors of 10) = (1 squared plus 2 squared) plus (1 squared plus 2 squared). This is the model of the Ten Commandments--five on each of the two tablets of the covenant. Similarly, with regard to the Divine image imprinted on the body of man, ten fingers (or "toes") of the two hands (or two feet), the thumb = 1 squared and the remaining four fingers = 2 squared.

This final model of 10 is considered the model of "Divine Inspiration," for here the four physical dimensions of space and time become "inspired" with consciousness of a "fifth" dimension above them and present within their midst. This is the dimension that corresponds to the third of the three emotive powers of the heart, the power of mercy (or empathy). The consciousness of Divine mercy permeating all of physical reality causes the dimensions of space and time to blend together as an awareness of freely "traveling" in time. In the soul, this reflects the consummate unity of "devotion" (drive) and expression.

Just as the five lower powers (dimensions) of the soul unite to become one, so do the five higher powers. The five lower powers, now the five revealed dimensions of reality, perfectly reflect the five higher, concealed powers. The five higher powers are only concealed in relation to "outer" reality. In relation to the "inner" reality of mind and heart, these as well (in addition to the five lower powers) become revealed.

The mental power of "knowledge" elevates to unite with the source of simple faith--the ultimate "head" of the superconscious, which now becomes revealed to the inner consciousness of the soul. This dimension corresponds to the "concealed" 1 squared. The four powers (dimensions) of wisdom (the "right" power of the mind), understanding (the "left" power of the mind), love (the "right" power of the heart), fear (the "left" power of the heart) corresponds to the "concealed" 2 squared.

The String

Kabbalah teaches that the ten dimensions of reality were initially created in potentiaby means of the "contraction" of God's infinite light, thereby resulting in the appearance of an "empty space" or "black hole" of "potential" being. Into this primordial "vacuum" enters a "ray" of Divine light, referred to as the "line" or "string." The primordial string "actualizes" the ten manifest dimensions of reality and continues to emanate within them the worlds of creation.

The initial revelation within the primordial vacuum is the revelation of light. In the words of the third verse of Genesis (the first explicit "saying" of creation): "And God said 'Let there be light,' and there was light." This primordial light refers to the Divine ray of light that permeates the vacuum, the Divine "string."

In Hebrew, the numerical value of the word for "string" (chut) is 23. 23 is the tenth prime number (beginning from 1). The value of "light" (or) is 207. 207 = 9 times 23. This indicates that every "photon" of the primordial light is in fact composed of a nine-fold string.

In Kabbalah we are taught that one of the primary functions of the primordial string is to "measure." Each "unit" of measure is in fact an individual string. From one initial string become emanated a multitude of strings which fill space. These strings "fold" in and out, "split" into two and our "reunited" into one. These stages most precisely reflect the imagery and terminology of modern string theory.

The "folding" process relates to the initial "world" which enclothes the ray of Divine light, known in Kabbalah as "Primordial Man." The "splitting" process relates to the subsequent "world of chaos," which split apart and broke. The "reuniting" process relates to the subsequent "world of rectification."

In the "world of rectification," the tiny "reunited" string segments give rise to full-fledged "particles" or "sparks." Each particle is in fact a "full" or "rectified" "stature," which is able to reflect the presence of its Creator.

The numerical value of the word for "particle" or "spark" (nitzotz) is 236. This is the number that our Sages (in the Midrash) identify as the "measure" of Divine "stature."

The consummate "union" of the two concepts of "string" and "particle" is represented in Kabbalah as the product of their two numerical values: 23 times 236 = 5428. The number 5428 is the sum of the five "whole number interactions" between the two numbers 6 and 4:

6 minus 4 = 2

6 plus 4 = 10

6 times 4 = 24

6 to the 4th = 1296

4 to the 6th = 4096

2 plus 10 plus 24 plus 1296 plus 4096 = 5428

(The fact that every pair of numbers gives rise to five "whole number interactions" reflects the "Divinely inspired" representation of the number 10. 10 = 2 times 5).

In the Torah, the mitzvah ("commandment," from the Hebrew root which means "to connect") which explicitly relates to "strings" is the mitzvah of tzitzit. The mitzvah oftzitzit requires that a four-cornered garment possess four strings bound to each of its corners. The four strings are folded over to produce the effect of eight strings hanging from each corner. These eight strings are bound together by 5 double knots: 2 times 5 = 10.

The purpose of the mitzvah of tzitzit, explicitly stated in the Torah, is to remind us of all the 613 mitzvot of the Torah. The mitzvah of tzitzit, is therefore considered to "weigh against" ("balance") all of the 613.

In "small number calculation" (reduction of each letter to equal 1-9), the word tzitzit(as written if the Torah) = 23 (the value of "string").

According to the Torah, there are two colors to the strings of the tzitzit, white and blue. In "small number calculation," the word for "white" (lavan) = 10. The word for "blue" (techailet) = 13. 10 plus 13 = 23 (the value of tzitzit and the value of "string"). As 23 is the tenth prime number (as mentioned above), this alludes to the fact (explained in Kabbalah and reflected in nature) that the "blue" of the tzitzit is rooted and contained within the "white."

The full value of "white" (lavan = 82) and "blue" (techailet = 850) is 932. This is the value of "the Tree of Knowledge of good and evil" (etz hada'at tov v'rah), as to be mentioned.

The two colors of the tzitzit represent the ability of the string to split into two and reunite as one. The word for "one" in Hebrew, echad, is composed of three letters whose numerical values are 1, 8, 4 (which together = 13). The "evolving" form of "one": (1) plus (1 plus 8) plus (1 plus 8 plus 4) = 23. This phenomenon indicates the power which inheres in the string (= 23) to unite reality.

Would we meditate deeper upon the multitude of laws and exact manner of binding the strings of the tzitzit, we would most certainly discover and clarify many of the deepest secrets of the universe.

Four Forces from One

The ratio 1:4 ("one to four" or "one becoming four") is one of the pillars of creation as revealed in the beginning of the Torah. We will here observe four phenomena from Genesis based upon the ratio 1:4.

The two letters alef (= 1) and dalet (= 4) form together the word for "vapor." In the beginning of creation, the "vapor" rose from the earth to moisten the earth for the sake of the creation of man.

One river flows from Eden to the garden, which thereafter, leaving the garden, divides into the four great rivers of the earth.

"The Tree of Life" (etz ha'chaim) = 233. "The Tree of Knowledge of good and evil" (etz hada'at tov v'rah) = 932. 932 = 4 times 233. Thus the ratio of the two trees is "one to four" (the "one" being the Tree of Life and the resulting "four" being the Tree of Knowledge of good and evil).

The word "good" (tov, the positive force of the Tree of Knowledge of good and evil) = 17. The word "life" (chaim, of the Tree of Life) = 68. 17:68 = 1:4. The word for "life" possesses four letters. The average value of each of its letters is "good." Thus we see that the fundamental force of "life" (of the Tree of Life) is in fact the positive force of "good" (inherent in the Tree of Knowledge of good and evil). The two trees thus create an infinite cycle of Divine energy.

To conclude, the most obvious phenomenon in the Torah related to the four forces of nature deriving from one, is that God's essential Name Havayah is composed of four letters. "God is One." In the future it will become revealed that "God is One and His Name is One." "His Name" refers to the four letters of Havayah. This is the ultimate revelation of the Divine "unified field theory."

the mystery (raz) of light..bahir

the idea of light always perplexed me and continues to this day. light effects all of our perception and is that which allows everything to be understood... the letters that create light.. the aleph the vav the rest... 207, 207 ... We have a beginning, we have chaos, and then we have light.. Ohr..

בראשית: א. ג.
ויאמר אלהים יהי אור ויהי אור

בראשית: א. ג.
ויאמר אלהים יהי אור ויהי אור

בראשית: ב. ח.
ויטע יהוה אלהים גן בעדן מקדם וישם שם את האדם אשר יצר

בראשית: ב. יז.
ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות

בראשית: ג. כב.
ויאמר יהוה אלהים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם

בראשית: ג. כד.
ויגרש את האדם וישכן מקדם לגן עדן את הכרבים ואת להט החרב המתהפכת לשמר את דרך עץ החיים

בראשית: ו. ה.
וירא יהוה כי רבה רעת האדם בארץ וכל יצר מחשבת לבו רק רע כל היום

בראשית: ז. יא.
בשנת שש מאות שנה לחיי נח בחדש השני בשבעה עשר יום לחדש ביום הזה נבקעו כל מעינת תהום רבה וארבת השמים נפתחו

בראשית: ט. כג.
ויקח שם ויפת את השמלה וישימו על שכם שניהם וילכו אחרנית ויכסו את ערות אביהם ופניהם אחרנית וערות אביהם לא ראו

בראשית: טז. יא.
ויאמר לה מלאך יהוה הנך הרה וילדת בן וקראת שמו ישמעאל כי שמעיהוה אל עניך

בראשית: יז. ו.
והפרתי אתך במאד מאד ונתתיך לגוים ומלכים ממך יצאו

בראשית: יח. יא.
ואברהם ושרה זקנים באים בימים חדל להיות לשרה ארח כנשים

בראשית: יח. כ.
ויאמר יהוה זעקת סדם ועמרה כי רבה וחטאתם כי כבדה מאד

בראשית: יט. ד.
טרם ישכבו ואנשי העיר אנשי סדם נסבו על הבית מנער ועד זקן כל העם מקצה

בראשית: יט. ל.
ויעל לוט מצוער וישב בהר ושתי בנתיו עמו כי ירא לשבת בצוער וישב במערה הוא ושתי בנתיו

בראשית: יט. לח.
והצעירה גם הוא ילדה בן ותקרא שמו בן עמי הוא אבי בני עמון עד היום

בראשית: כא. טז.
ותלך ותשב לה מנגד הרחק כמטחוי קשת כי אמרה אל אראה במות הילד ותשב מנגד ותשא את קלה ותבך

בראשית: כא. כ.
ויהי אלהים את הנער ויגדל וישב במדבר ויהי רבה קשת

בראשית: כב. יא.
ויקרא אליו מלאך יהוה מן השמים ויאמר אברהם אברהם ויאמר הנני

בראשית: כב. יד.

ויקרא אברהם שם המקום ההוא יהוה יראה אשר יאמר היום בהר יהוה יראה

it is all connected to the light, created and then hidden away for the righteous.. the Ohr ganuz, What was this light that was created.. What was before the light was created is the better question.. the "Chosek"? the darkness, tohu ubohu...

so i started thinking more and was thinking about the light and the darkness and I got to the work "Bahir" a famous cabalistic piece dated to the first century bahir- 207....

"And now they do not see light, it is brilliant (Bahir) in the skies...[round about God in terrible majesty]."
Another verse, however, (Psalm 18:12), states, "He made darkness His hiding place." It is also written (Psalm 97:2), "Cloud and gloom surround Him." This is an apparent contradiction.
A third verse comes and reconciles the two. It is written (Psalm 139:12), "Even darkness is not dark to You. Night shines like day -- light and darkness are the same."
2. Rabbi Berachiah said:
It is written (Genesis 1:2), "The earth was Chaos (Tohu) and Desolation (Bohu).
What is the meaning of the word "was" in this verse? This indicates that the Chaos existed previously [and already was].What is Chaos (Tohu)? Something that confounds (Taha) people.
What is Desolation (Bohu)? It is something that has substance. This is the reason that it is called Bohu, that is, Bo Hu -- "it is in it.
then we have RZ raw the secrets the mysteries all of if it in the light207...
to see roeh...sight enabled through Ohr that which creates all relationships, edaber...speech connects and is recognized through the light... the sin of man, man becoming light in gan eden (207) he will take with his hand ידו ולקח גם
207
we look at the hidden light 267
where is it?

בראשית: ג. כד.
ויגרש את האדם וישכן מקדם לגן עדן את הכרבים ואת להט החרב המתהפכת לשמר את דרך עץ החיים

to the east of the garden..

here is the link to the Bahir, from HaravAryeh Kaplan

http://www.markfoster.net/rn/texts/bahir.pdf

Ana becoach

http://kabbalahsecrets.com/?p=364

the writing on the wall..

Though the narrative and its details stand outside history, the setting of the feast at which the temple vessels from Jerusalem were desecrated has been remembered from actual Neo-Babylonian cult practice. In Babylon, the image of Marduk was served meals daily in a style befitting the divine king, including musical accompaniment and beautifully arranged desserts of fruits. After the god's meal, water in a basin was brought and offered to the idol to wash its fingers. According to several extant descriptions, the dishes of food that had been presented to the image were then sent to the king for his consumption. The food had been blessed by its proximity to the god, and the blessing was now transferable to the king. One exception is recorded, on a tablet from Uruk, which mentions that the crown prince— this was Belshazzar— enjoyed the royal privilege.

The ritual importance of the god's sacred leftovers is illustrated in an inscribed claim of Sargon II:

"the citizens of Babylon [and] Borsippa, the temple personnel, the scholars [and] the administrators of the country who [had] looked upon him (Merodach-baladan) as their master now brought the leftovers of Bel [and] Sarpanitu [of Babylon and] Nabu [and] Tasmetu [of Borsippa] to me at Dur-Ladinni and asked me to enter Babylon"

(Oppenheim, pp 188ff)

Idols of conquered cities were ordinarily brought to Babylon and set in positions of reverence to Marduk within his temple. The Israelites, having no idol ofYHWH, had been forced to give up the vessels of Solomon's Temple. These are used and defiled in the story by Belshazzar and his nobles.

Many scholars have used the Nabonidus Chronicle and Cylinder of Nabonidus to place the date of October 12, 539 BC on the events which transpired in the text.^[2][3] They have compared the dates with astrological predictions to identify the night or dawn at which a new moon would appear during the month of Tashritu, since it is believed that the feast was dedicated to the moon god, Sin.

The Greek historians Herodotus and Xenophon also record that there was a festival in the city of Babylon the same night it fell to the Persians.

metatron's cube.. fun

http://www.youtube.com/watch?v=ONZX9GeeygY&feature=related

A Z

the word AZ has same gematria 77 for its regular speling as well as its ATBASH, which is the system by which you interchange the first letter with of the aleph bet with the last, for example the aleph becomes the taph.. mysterious little goat.. Black band..

Azazel at the mayim

Note the black band around the head...

29 6 2

Hagar and Possible Allusions to the 10 Plagues

Hagar is sent away from Avraham and Sarah twice - once while pregant with Yishmael and once after he is born.  She is introduced, becomes pregant and is subsequently banished - all in Chapter 16 of Bereishis.  She is first introduced as a שִׁפְחָה מִצְרִית - an Egyptian maidservant.  After being introduced as an Egyptian, within the 16 pesukim in Chapter 16, the names of 3 of the plagues of Egypt are mentioned:

הַרְבָּה אַרְבֶּה אֶת-זַרְעֵךְ

וַתִּקְרָא שֵׁם-יְהוָה הַדֹּבֵר אֵלֶיהָ

הִנֵּה בֵין-קָדֵשׁ, וּבֵין בָּרֶד

1118 - Shema Yisroel, Mene Mene and Beyond

http://www.biblewheel.com/gr/gr_1118.asp

Figurates, Chasmal, anneinu, things start to get interesting..

http://www.inner.org/torah_and_science/mathematics/love_fear.php

http://homepage.virgin.net/vernon.jenkins/FiguratePrimer.htm

http://www.innerpedia.org/index.php?title=Chashmal_(pentagonal)_number

http://www.biblewheel.com/gr/GR_Unity.asp

Plagues striking Egyptian Deities..

Although Exodus doesn’t state it explicitly, anyone versed in Egyptology will tell you that each of the Ten Plagues was specifically aimed at the Egyptian religious system. To add icing to the cake, God saved the best plague for last: Egyptian priests taught that the Pharaoh was himself a god and that his firstborn son (the next Pharaoh) was a god as well. To show them who the real God was, He struck Pharaoh’s firstborn (and all Egypt’s firstborn) because they oppressed His firstborn (Exod 4:22). Here’s a brief list of the plagues and the Egyptian gods they were aimed at:

1. Nile turned to blood: Hapi, god of the Nile; Isis, goddess of the Nile; Khnum, guardian of the Nile
2. Frogs: Heqet, goddess of birth (usually depicted with the head of a frog)
3. Gnats: Set, the god of the desert
4. Flies: Re, the sun god, his symbol may have been the fly
5. Death of Livestock: Hathor, goddess with cow’s head; Apis, the bull god, also a fertility symbol
6. Boils: Sekhmet, had power over diseases; Sunu, god of pestilence; Isis, goddess of healing
7. Hail: Nut, goddess of the sky; Osiris, god of crops and fertility; Set, god of storms
8. Locusts: Nut, goddess of the sky; Osiris, god of crops and fertility
9. Darkness: Re, the sun god; Horus, the sun god; Nut, goddess of the sky; Hathor, sky goddess
10. Death of Firstborn: Min, god of reproduction; Hequet, goddess associated with childbirth; Isis, goddess protecting children; Egyptians believed that Pharaohs (and their first-born sons) were gods.

Biblical Imagery

Avivah Zornberg in The Particulars of Rapture points out that in Shemos 19:4 the text states "I bore you on the wings of eagles......"  Another instance of imagery appears st Har Sinai, where the pasuk says the mountain was smoking "like a furnace.'  Rashi questions, was it merely smoking like an ordinary furnace?  He answers that although the comparison is inadequate, "the simile is to convey to the ear what it is capable of hearing."

Zornberg goes on to state, "Imagery is avoided when the aim of the narrative is to convey transcendance, phenomena that baffle and rupture the human mind.  When, however, the aim is to have the reader search for a niche of experience to house the uncanny, an image will be used."

So imagery is used when the Torah wants to create a frame of reference for something, but when something is beyond imagination, it does not use imagery or comparison to human experience at all.

It would be interesting to identify and analyze other uses of biblical imagery......

Chochmah-mane-91

Kah (י-ה) is one of the Names of God.

The Name Kah is composed of the first two letters of the 4 letter Tetragrammaton, God's essential Name Havayah (yud, hei).

In Kabbalah, the Name Kah is generally associated with the sefirah of chochmah.

As the first two letters of Havayah, the yud corresponds in particular to chochmah while the hei corresponds in particular to binah, the "two companions that never part." These two letters are also referred to as the concealed dimension of Havayah (in relation to its last two letters, its revealed dimension), implying that the Divine providence which derives from the level of Kah is generally (or initially) unfathomable to the mind of man. Thus, suffering of all kinds, though ultimately for the good (and even now, essentially good, were we able to perceive it), is said to derive from Kah.

In apparent paradox, throughout the Psalms of David, the praise of Kah is repeatedly expressed (especially by the phrase hallelu-Kah). The entire book of Psalms concludes with the verse: "Every soul shall praise Kah , hallelu-Kah." Our sages interpret "every soul" as "every breath"--implying that each and every breath of life should be infused with a consciousness of praising Kah. In Kabbalah and Chassidut we are taught that through the sincere expression of praise, one "brings out" the praiseworthy attribute in the one praised. Thus by continually praising Kah, we merit to reveal and experience the infinite good and pleasure "hidden" in apparent suffering.

As representative of the inner spiritual state of chochmah, the consciousness (and praise) of Kah brings one to a true state of bitul, selflessness in the presence of God. This allows for infinite Divine light and pleasure to flow into one's consciousness and permeate one's entire being. This experience is referred to as that of "Eden" itself, above the "garden of Eden."

Kah = 15. The ratio of its two letters, 10 (yud): 5 (hei ), is that of a whole to its half. The Name Kah thus represents the general principle in Kabbalah of shalem v'chetzi ("whole and half"). (See Havayah, with relation to the identical phenomenon of "whole and half," the ratio of Havayah, 26, to echad,13).

The dimension of "whole" reflects the origin of pleasure in the superconscious. The dimension of "half" reflects the origin of will in the superconscious. Thus, the Name Kah reflects, from the perspective of chochmah (the beginning of consciousness), the two basic principles of the soul enrooted in keter, the superconscious.

Our sages teach us that the two letters of Kah appear in the two words for man (ish, whose middle letter is yud, the letter by which God created the world to come), and woman (ishah, whose final letter is hei, the letter by which God created this world). When the couple merits to reveal these two letters of the Name Kah, "the Divine Presence dwells amongst them" (if not, the remaining two letters of both ish and ishah spell esh, fire--"fire consumes them").

The Name Kah represents the secret of marital harmony, for in it lies the power to "sweeten" all apparent negativity, as experienced in oneself and in one's relationship to his companion. Through the power of Kah, the physical couple rises to the spiritual level of "two companions who never part."

In at-bash, the Name Kah transforms to mem, tzadik which equals 130 = 5 times 26 (the value of God's complete essential Name Havayah).

The Name Kah possesses three "full spellings" which equal 26, 30, and 35. 26 is the value of Havayah (this phenomenon is alluded to in the verse "for within Kah is Havayah, the rock of the universe" [Isaiah 26:4]; 30 plus 35 combine to equal 65, the value of Adnut. Together, 26 plus 65 = 91.

Tetra x 7!

מנאמנא

Results:

STANDARD GEMATRIA: 182
STANDARD GEMATRIA FACTORIZATION: 2x7x13
ORDINAL VALUE: 56
REDUCED VALUE: 20
INTEGRAL REDUCED: 2
LETTERS TO CYPHERS: 451451
ALBAM METHOD: 70
ATBASH METHOD: 838
AVGAD METHOD: 224
SHEMI METHOD: 594

Cabalistic Associations:

NUMERIC ARCHETYPE: 11
ASSOCIATED LETTER: כ
ASSOCIATED SEPHIROTH: המכח - (Chokmah) - Wisdom
ASSOCIATED TAROT: Justice
ASSOCIATED EGYPTIAN DEITY: Hapi
ASSOCIATED PLANET: Mercurius
ASSOCIATED STAR: Capella A
ZODIACAL ASSOCIATION: Aquarius
CHINA MOON MANSION: Tchin
ARAB MOON MANSION: Al Awwa (The

Chanoch is the naar, eliyahu the ben

Not even sure how to start this post but very brief we know that chanoch=metatron=shemesh=the naar(the young one). Eliyahu who along with several others that we have discussed were no longer, trans-substantiated, did not suffer the fate of death and rather were "aneinu," taken up. Further investigation led me to see that gematria eliyahu is 52, the nun and beth, the ben, the "son" what this means i dont know. In addition we see that the 52 is the double tetra

Book of Raziel

The Book of Raziel was a book containing all the secrets of the universe, from the beginning of time through the end of days.  It was delivered by the angel Raziel, the Angel of Secrets, to Adam.   Legend has it that the book was passed from Adam through the generations......to Enoch to Meshuselach to Noach (who concealed it in a golden box in the Ark)......all the way to King Solomon.  Information about this book:

http://www.umsl.edu/~schwartzh/samplemyths_5.htm

http://www.jewishencyclopedia.com/articles/12605-raziel

If i am not mistaken these were written on pillars of very hard substance theat would be able to withstand floods or fire. I also believe they were unearted when shlomo was digging the foundation for the beis hamikdash. I believe they have some correspondence with the pillars that were in the holy of holies as well..

Mene Mene and the Candelabra

We were troubled as to why the pasuk in Daniel 5:5 needed to tell us that the writing appeared on the wall "behind the candelabra".  The gematria of the aramaic word for "candelabra" used in 5:5 is 953.  This is the same gematria as "Hagar HaMitzris" - Hagar the Egyptian.  Very interesting in light of how all of the double leshonot with a gematria of 1118 came up in or around the story of Hagar.

According to midrash Hagar is the daughter of avimelech.. My father the king

Mysteries of "Mene Mene"

Mysterious words written written on the wall by the angel in Daniel 5:25 - "MENE MENE TEKEL UPHARSIN".  Based on Daniel's interpretation of the dream in Chapter 5, there's no apparent reason for the double loshon of MENE (Daniel only interprets the word once).  The gematria of the entire phrase is 1118.  A tanach search finds 3 phrases within one perek of each other in lech lecha with a gematria of 1118, each with double loshonot: "yada tada" (15:13), "harbeh arbeh" (16:10) and "be'er be'er" (16:14).  The "yada tada" has 2 separate sequential combinations of 1118 within the same pasuk. 

Also, the only other time in tanach the word "TEKEL" is used is within these perakim - Breishis 16:4. 

The gematria of MENE is 91 - same as A-d-o-n-a-i Yud-Hay-Vav-Hay.

All of these pesukim in Breishis are either in the story of the Bris Bein HaBesarim or the expulsion of Hagar.

a beginning...

Tradition says the beginnings are always the hardest. We also know the ends and the beginnings are bound within one another. Sof maaseh bemachshava techila.. With that in mind we pick a starting point that appears somewhat arbitrary as merely a point of entry. So we will join our adventure in the plains of Shinar at a banquet, the vessels are in use and a hand across from the menorah illuminates to those that can understand- hamaveen yaveen.. Count, count... yada tada- Our count yields 1118, and upon closer investigation we have 91,91,530,363...