## The Essence of the Letter Yud; the Power of 10.

All light emanates from the letter Yud(Y).The first line of the Ana B’koach (42-Letter Name) has the numerical value 506, and since the 42-Letter Name of G-d is divided into 14 triplets and there are 506 occurrences of these triplets in the Torah (see The Genesis Prayer), it would appear this is no coincidence.

We’ve mentioned repeatedly that we know from the sages that 506 is the numerical value of “Ahavat Chinam,” unconditional love. And as Zion just pointed on in his comment on our last article that 22 x 23 = 506. What he left unsaid, but is well aware, is that 22 represents the 22 letters (energy bundles) of the alef-bet and 23 is the numerical value of ray (TzYV) or radiation, as in the light of the Shechina. Thus 506 is also the radiation of the 22 letters or energy building blocks that Abraham Avinu tells us in his Sefer Yetzira that the universe is constructed with.

Moreover, the complete numerical value, including the kolel, for radiation of the Shechina (TzYV H’ShCYNH)is 424, the same as that of Mashiach Ben David (the Messiah). Keep in mind that the tzaddikim have told us that it is the understanding of the Ana B’koach (42-Letter Name) that will help bring about the Geula (final redemption) and the Moshiach.

What does this have to do with the letter Yud(Y) and the essence of 10?

Let’s follow the trail of light. According to the Zohar, Peace (Shalom) is the vessel for everything. So far so good; on a simple level, without peace in a marriage or a nation, there is no vessel for holding wealth, health, happiness, fulfillment, in a word, light.

Now let’s take it a step further. The complete numerical value (standard plus ordinal) of Shalom (ShLVM) is 376 + 52 – 4 (kolel for the 4 letters) = 424, the numerical value of Mashiach Ben David (the Messiah) again. So far so good again; the completion of the vessel of Peace leads to the Mashiach (Messiah).

So what does the Moshiach lead to?

So now, let’s take the complete numerical value of Mashiach Ben David (MShYCh Bn DVD) and see that it is 424 + 82 = 506. Thus the presence of the Moshiach leads to unconditional love and the full emanation of the radiation of the Shechina through the 22 letters of the Alef-Bet, in other words, the revelation of the Tree-of-Life reality that is defined by the 10 sefirot (dimensions) and the 22 paths that connect them. The difference between that reality and ours is that we operate in the lowest level of that existence and perceive everything as finite and limited, while in the time of the Moshiach, our perception will open to comprehend the infinite, and we’ll realize there are no limitations, physical or spiritual.

By the way Shalom and Mashiach have the same ordinal value, 52, tying them both spiritually to the emanation of manifestation, known as Ban(52), or Malchut. Meaning that to achieve that ultimate Tree-of-life reality, the vessel for Peace and the establishment of the Moshiach will have to start with our work on the physical plane.

But what of the letter Yud(Y)?

The letter Yud(Y) of numerical value 10 is the first letter of the Tetragrammaton, the ineffable Name of G-d (YHVH) and is always associated with the sefira of Wisdom, Chochma. We’ve previously discussed its associations with the 10 Commandments (Utterances), 10 Plagues, the 10 generations of Adam, the 10 Songs, which are all just manifestations of the 10 sefirot (dimensions) of the Tree-of-Life.  Indeed, all our mathematics is based on the base-10 decimal system, an those 10 dimensions that the Ancient Kabbalists wrote about are the same 10 dimensions that modern physicists swear comprise the greater structure of the universe.

Nevertheless, the letter Yud (Y) is spelled YVD, of numerical value 20 and when we spell out those letters yet again, forming the 3rd iteration of the letter Yud, they add up to (10+20+476) = 506.

# Y

YVD

YVD VYV DLT

OK, we know from the tzaddikim and the Zohar and from the modern mathematicians and physicists that the 10 sefirot (dimensions) expand by the power of 10: 10-100-1000… So considering what we’ve just learned, as the light(energy) of the letter (Y) expands exponentially from 1 to 1000 (Keter) it equates to 506, which is equivalent to the full emanation of all 22 letters and to the emanation of unconditional love and to the manifestation of Mashiach Ben David.

There are 13 letters in this 3-part expansion and 13 is the numerical value of Ahava (love) and Echad (one), as in “G-d is One.” It is not a coincidence that the letter Yud (Y) is the first letter of G-d’s name (YHVH), as the entire name emanates from the letter Yud(Y), and note that this full emanation totals 42 letters in its 3 iterations, forming the Upper 42-Letter Name of G-d.

But back to the simpler expansion of the letter Yud (Y), which totaled 506 numerically. The ordinal value of the 13 letters in the 3 iterations of the letter Yud(Y) is 110, as in the numerical value of Nes (NS, meaning miracles), and as in 10 for each 11 sefirot in the complete Tree-of-life (including Da’at), which incidentally is spelled out in 42 letters. Thus the complete value of the 3 iterations of the letter Yud(Y), is 616, the exact numerical value of H’TVRH, “The Torah,” and also 616 is the number of times the exact name Moses (MShH) is written in the Torah.

So what’s in a letter?

From now on every time you see the letter Yud(Y), especially in the Torah and especially in the Name of G-d (YHVH) you should see the full manifestation of its energy, its radiation, until it encapsulates you and the world and brings about the Moshiach, Unconditional Love, and the Tree-of-Life reality, B”H soon. The message here is that that energy (cosmic imprint) is ever present and only needs to be manifest. We can tap into it at any time.

## Reveal the Concealed; The Megillah Ester

Have an amazing Purim everyone! And let us all connect to H’Mashiach and Hashem through the concealed. It is up to us the reveal them in our lives and world, the world of Malchut. This is what the Megillah Ester and the so-called traditions (actually the technology)of Purim allows us to do. There was a wonderful extended comment at the DailyZohar.com by Chaim that I would like to shared with everyone.

One of the many things Chaim shows us is how all the sefirot (dimensions) are included in the text of the Book of Ester except the sefira of Netzach and he deftly explains why. The only thing I would add to Chaim’s article is that the word Netzach, representing the 4th sefira, that of victory associated with Moshe Rabbeinu, is found once in the amazingly encoded Book of Ester. At Ester 6:4 it is found backwards and combined every other letter with the Name of G-d (YHVH):  HChYZVNH.  This, like all the technology built into the Megillah Ester, is no coincidence and strengthens Chaim’s learned hypothesis as G-d chose to conceal himself within Netzach. There are numerous other times throughout the reading that the names of G-d are similarly encoded within words or phrases, and it is through their ultimate revelation that the Light shines into our lives.

Chag Sameach,

Purim Sameach,

Ezra

Chaim says:

February 26, 2010 at 5:01 am

The Megilah and Kabbalistic Terminology

It is not surprising that hidden within the text of the book of Esther, one may find numerous allusions to concepts and terms which in subsequent generations were to become mainstays of Kabbalistic discourse. Aside from the importance accorded the Hebrew root of the word Kabbalah (k-b-l) itself (Esther 4:4: “And [Esther] sent garments with which to clothe Mordechai…but he did not accept (kibel) [them]“; Esther 9:23: “And the Jews accepted (kiblu) that which they had begun to do…”; Esther 9:27: “The Jews established and accepted upon themselves, and upon their seed”), we find many other significant word-roots appearing there as well.

Of the eleven names for the sefirot–the basic Divine forces of Creation–all but one explicitly appear in the book of Esther.

Keter appears in 1:11, 2:17, and 6:1;

Chochmah in 1:13 and 6:13;

Binah in 3:8; da’at in 1:13;

Chesed in 2:17;

Gevurah in 10:2;

Tiferet in 1:4;

Hod in 2:5, 3:4, et al;

Yesod in 1:8,

And malchut in 1:7,11,19 et al.

The only sefirotic term missing in the book is netzach, as we will explain further on.

No other Biblical text exhibits such a density of Kabbalistic idiom. The fact that this abundance of mystical expression coexists alongside a total absence of reference to G-d Himself can perhaps be understood by way of analogy to a panorama of stars that only becomes visible when the radiance of the sun has receded from view.

The term sefirah itself, perhaps the most basic within the lexicon of Kabbalah, finds repeated expression in this book through the related term sefer , “book” (Esther 2:23, 6:1, 10:2, 9:25, 32, et al), constructed from the same Hebrew root, s-f-r.

This root bears three distinct connotations, all of which are reflected in the meaning of the word sefirah. As an “emanation” of Divine light, the term sefirah is derived from the Biblical sapir, “sapphire,” whose brilliant radiance is associated with the heavenly throne and footstool envisioned by the prophets.

The term sefirah also alludes to a specific attribute or trait by which G-d expresses Himself in the world. As such, it reflects an additional connotation of the root s-f-r, that of “articulation,” as in the words sippur (“story”) and sefer (“book”). Unlike the transcendent association with Divine light, this aspect of the root s-f-r implies a more immediate and relatable context through which to identify with G-d.

Finally, the term sefirah often alludes to the abstract mathematical structure of Creation–as evoked by the word mispar (“number”). In this sense, the concept of sefirah is only obliquely connected to Divinity–reflecting a dimension which, albeit exquisitely abstract, attaches to the created realm itself.

The association between the term sefirah and the word sefer, which as we just saw is based upon the idea of articulation or expressiveness, is underscored by the fact that the book of Esther itself is called a megilah (“scroll”), based upon the root gilah, “to reveal.”

The physical form of the scroll itself reinforces this sense of revelation by contributing to the reader’s experience of the text as a gradually unfolding message or insight. This effect is heightened even further by the use of the sippur (“narrative medium”) as the literary format for communicating the message of the scroll. In the sippur there is a constant tension deriving from the selective revelation of certain plot-elements and not others. The gradual clarification of all the hidden aspects within a story brings with it a cathartic resolution of that tension and a much deeper connection to the literary themes evoked in the process. No other account in all of Scripture takes such full advantage of the narrative medium as the story of Esther.

The Kabbalistic tradition also resorts to allegorical narrative when attempting to communicate its profound truths–as such form of exposition often proves more illuminating than abstract theosophical discourse. The story of Creation and of man’s first hours in Eden provides Kabbalah with a key narrative structure for presenting the cosmic background to man’s existence. Given the connection that we have seen between the book of Esther and Kabbalistic tradition, it should not surprise us, then, that the story of Esther is in fact interpreted in Kabbalah as symbolic of the initial drama that transpired in Eden at the dawn of Creation, when the first man and woman were tempted into eating from the Tree of Knowledge. The key figures in the book of Esther are seen as representing the regenerated souls (gilgulim) of the players in that great drama, come to rectify their prior “fall.” Esther, by vanquishing the serpent Haman, provides necessary restitution for the tragic flaw in Creation engendered by her primordial ancestor, Eve.

The most frequently mentioned sefirotic term in the book of Esther is malchut. No other Biblical text contains such a concentration of references to the term malchut. Out of a total of 167 verses in the book, there are over 240 appearances of the root melech. In one verse (Esther 4:11), the word hamelech actually appears five times. In another verse (Esther 5:1), the root melech appears in variant forms a full six times! This itself is a major indication of the Book of Esther’s strong Kabbalistic character, as malchut is the key to understanding the entire drama of Creation according to the Kabbalah.

The root melech appears most often in context of the word hamelech (“the king”), referring to the Persian King Achashverosh. It is commonly explained that the various references in the book of Esther to King Achashverosh can otherwise be interpreted as veiled allusions to the King of Kings, Master of the universe. The fact that he is always referred to as hamelech (the king) would seems to corroborate this tradition. The letter hei, serving as definite article in the word hamelech, is the letter associated in Kabbalah with the sefirah of malchut–corresponding to the final hei in G-d’s essential four-letter Name.

Another indication of the Kabbalistic spirit infusing the text is the fact that the word keter (alluding to the first Divine emanation) always appears in conjunction with the word malchut (alluding to the last). The expression keter malchut (“the royal crown”) hints at a basic Kabbalistic phenomenon, described by Sefer Yetzirah in the following language: “its end (the sefirah of malchut) is enwedged in its beginning (that of keter) as its beginning is enwedged in its end.” (The introduction of the Tikunei Zohar [s.v. Patach Eliahu] also states: “the supernal keter is the keter of malchut.”)

Interestingly enough, the second most frequently mentioned sefirah in the book of Esther is hod. The relationship between hod and malchut is a very significant one, insofar as we are told in Kabbalah that ihi b’hod–”she (the sefirah of malchut) is in hod.” In the very first verse of the book, we already find an allusion to the strong association between these two terms–as it states there hu Achashverosh hamolech mehodu v’ad kush. Elsewhere (in Daniel 11:21 and I Chronicles 29:25), the two terms combine into the idiom hod malchut (“the aura of majesty”), an expression used often in addressing royalty.

The only sefirotic term missing in the book is netzach, the seventh sefirah and one which has unique relevance to the holiday of Purim at which time the events of the book of Esther are commemorated. (The Arizal states that it is on Purim that the sefirah of netzach achieves its tikkun, i.e. rectified expression.) It would thus appear that the absence of the term netzach from the text, like the absence of G-d’s Name, actually points in a paradoxical way to the term’s pervasive, and thus unrecognizable, presence throughout the book as a whole. A further indication of there being an equivalence between the term netzach and G-d’s Name is the fact that of all the names identified with the sefirot, netzach is the only one which appears in Scripture (I Samuel 15:29) as poetically descriptive of G-d Himself: Netzach Yisrael (“the Eternity of Israel”).

The essential relevance of netzach to the book of Esther derives from its dual connotation of both “victory” and “eternity.” As “victory,” netzach represents the capacity to overcome adversity. As “eternity,” it implies the capacity to even overcome the adversity of death itself. The “eternity of Israel,” and of its struggle against the nation of Amalek (their Biblical arch-enemy, representing the forces of doubt and indifference, especially with regard to faith in Divine providence), are the central themes of the book of Esther and of the Purim holiday associated with it. Our sages teach us that in Messianic times all the holidays we presently observe will be annulled except for Purim–meaning that the intensity of Divine revelation at that time will virtually blind out the significance of the other holidays, but not that of Purim. The same is said with regard to the status of the book of Esther vis-a-vis the other books of the Prophets and Ketuvim. This is actually alluded to in the book of Esther itself (9:28): “And these days of Purim shall never pass from among the Jews nor shall their commemoration ever cease from among their seed.”

The Hebrew expression lo yasuf (“shall never cease”) in the above verse recalls the term ein sof (“endlessness,” or “the Infinite One”), the idiom in Kabbalah expressing G-d’s essential existence beyond time and space. (The initial letters of ein sof, the alef and samech,are also the first two letters in Esther’s name.) It is interesting to note that we find an idiomatic expression of eternity in each of the three places where the Bible explicitly recounts the campaign against Amalek: In the Pentateuch itself, where Moses and Joshua lead the battle, we are told of “G-d’s war against Amalek from generation to generation” (Exodus 17:16); in the Prophets, where Samuel contends with the Amalekite King, Agag, we encounter the Divine appelation referred to above–Netzach Yisrael, the Eternity of Israel; and in the Ketuvim, where Mordechai and Esther vanquish the Amalekite Haman, we have the expression just mentioned, lo yasuf.

Hence we see that the concept of netzach is implicit throughout the book of Esther. It can be said that it “surrounds” the book as well–for we find explicit reference to the term both before and after the book is formally read on the holiday of Purim. The prior reference appears in context of the haftarah (“appended Scriptural portion”) read on the Sabbath before the Purim holiday, in which the central verse (Samuel 15:29) reads: “Netzach Yisrael lo yeshaker”–”the Eternity of Israel does not prevaricate.” The subsequent reference appears in the short elegy, “Shoshanat Yaakov,” which is recited after the book of Esther has been read in public. The word netzach appears there twice, in the sentence that reads teshuatam hayita lanetzach (“you were their eternal salvation”) and in that which reads lo yekalmu lanetzach kol hachosim bach (“those who find refuge in You shall for all of eternity never be humiliated”).

Hence, in one form or another, all of the sefirot are hinted at in the Megillah, establishing a unique connection between this most esoteric of Scriptural texts and the Kabbalistic tradition as a whole.

## The Secret of Water: Water is life, Water is King, G-d is in the Water

It had rained for 2 days straight and with the flood water rising in my backyard, I was reading the Zohar on parsha Noach last night, and not surprisingly there are many insights there into the nature of water.

What is in the water we drink? How long can we go without a glass of water. When we fast on Yom Kippur and Tish B’av what are we depriving ourselves of, restricting from. Is it just from our physical desires?

Genesis (Bereshit) 7:4 “And it rained upon the earth for 40 days and 40 nights…”

From Exodus (Shemot) 24:18 ” And Moshe entered into the midst of the cloud…Moshe came to the cloud where Elohim was…Moshe was on the mountain for 40 days and 40 nights.”

What was so important about there being 40 days and 40 nights? If the Torah had told us only about 40 days or 40 nights we would have inferred the other without a second thought.

Why was there a front side 40 and a backside 40?

Both the rains the clouds are comprised wholly of water, the essence of life. Moreover, they are both water from above, from on high if you will.

Mayim, water is spelled MYM which each mem (M) having a value of 40, a front side 40 and a backside 40.

In between the two mems (MM) is the letter yud (Y), which mimics the actual physical construction of the water molecule, H2O, two hydrogen atoms and one Oxygen one in the center. If we assume a divine plan to life, then we can assume that the HOH is spiritually connected and represented by HVH, the Hebrew equivalent. And then if we add that to mayim, MYM, we get MEM (MM) and YHVH, the Tetragrammaton.

Now it just so happens the the letter Mem (MM) in gematria sofit (final letter) is 640 and YHVH is always 26, so (MM and YHVH) can very well equal 640 + 26 = 666. And thus 666 can be the symbol of life giving waters of Hashem (God).

Moreover, the spelled-out letter Mem (MM) has the ordinal value of 26, again that of the YHVH, the ineffable Name of G-d.

The actual molecular structure would be M(YHVH)M, and it would help explain why there is no physical life without water.

Why is the very first thing we learn after hearing that “G-d created Heaven and Earth” in Genesis 1:1 that in Genesis 1:2 “He hovered above the waters?” We can write endlessly as to what this means, but the 21st word in the Torah is “the waters, ” mentioned even before “the Light,” stressing its importance.

This would also explain the extraordinary similarities between water (MYM) and KIng (MLC), both of which have the numerical value of 90, and the ordinal value of 36, which together are each 90 + 36 =126, which is also 126 = 3 x 42, as in the 42-Letter Name of G-d (Shem Mem-bet). another secret of 126 is that it is also 100 + 26, or the value of keter, the highest spiritual level and 26, the YHVH.

Moreover, the gematria atbash (reverse alphabet cipher) of water, MYM is YMY, is of numerical value 60, while the gematria atbash of Melech, king (MLC) is (YCL) or 60 as well. And the small (gematria katan) value of each is also the same, 4+1+4 = 9 = 4+3+2. And similarly in E’bG’d gematria, where each letter is switched for the next highest ordinal value letter, the values of the two 3-letter words become 50+20+50 = 120 = 50+40+30.

And while there are other similarities we’ll just note that the gematria of both words is also 400+100+400 = 900 = 400 + 300 + 200, with 900 being the value of the final final letter in the Alef-bet (alphabet), Zaddi, who also has the value of 90, which as you recall was the original simple value of both water and king.

There are no other word pairs with such similar spiritual structures, and of course, Hashem is known as the King, the King of Kings. In kabbalistic spirituality, the more alike something is in form the shorter the distance between them and the stronger the ties/bonds between them. Between King and Water there’s very little distance, one hovering above the other.

But back to water itself, If we spell out the letters in mayim, we get MM, YVD, MM whose simple value is 80 + 20 + 80 = 180, which is 10 x 18, and 18 is the value of the the Hebrew word, chai, life, and thus symbolizes life throughout the 10 dimensions (serifot). Life from water! And it’s no coincidence that the square root of 18 is 4.242640, or Maschiah Ben David (424), YHVH (26) and 40.

And while the mem-yud spelled out has the value (100), that of Keter, the crown, the highest sefira/dimension, the final mem (MM) can be thought of as the 40 days and 40 nights.

So knowing that G-d (YHVH) is in the water and that water is connected to the highest spiritual level and purity, what do you think happens when we contaminate and pollute our water? What spiritual message do you think that is sending to the universe? Wouldn’t that be figuratively like throwing (G-d forbid, Has v’shalom) garbage at G-d. So what does that say about us and our readiness to receive the Mashiach, the Messiah.

When we restrict from drinking water in our fasts, we are reminding ourselves how important it is to have G-d, Hashem, in our lives, how our sustenance and survival is dependent upon it. But of course, we must understand why we are restricting before we can reap the benefits. There have been may scientific tests that show water is indeed sensitive at the structural level to different energy (vibes). So rather than restricting a couple days of years, let’s restrict the whole year from negativity, from polluting the waters of the earth physically and spiritually. Like attracts like; like below is above. Moses attracted the Clouds-of-glory. Noach’s generation attracted the devastating flood waters. The erev rav got 40 years in the desert for their lack of faith. And our generations? We invented acid rain. We need to do better.

The word “the heavens,” H’Shama’im, the 5th word in the Torah (Bible), contains the word water (mayim). Is that a coincidence too? Mayim (water) is repeated twice within the first 2 verses of the Torah, in the 5th (H’Shama’im) and in the 21st word, the waters H’mayim. Together, 5 + 21 = 26, the value of the YHVH. Together the numerical value of the full two words is equivalent to that of H’Shechinah and to “The KING, a complicated concept that in simple terms refers to the integration of the male and female aspects of G-d and the universe in harmony, the mutual giving and receiving in purity. Numerically, it’s 395 + 95 + 26 (kolel for the ordinal; word value) =516, the number of times Moses needed to pray in order to bring H’Mashiach, the Messiah.

Now here is another deep secret, a deep Bible code if you will. In known by chazal that the waters that split the Red Sea (See of Reeds) were programmed to do so since the dawn of creation. The first mention of water in the Torah is in the word H’Shama’im in the Torah’s 1st verse. The letters for water (MYM) are the 19th, 20, and 21st letters in the Torah, and the 3 verses of the splitting of the Red Sea, the 3 sequential verses of 72 letters from which the 72 Names of G-d are derived, are Exodus (Shemot) 14:19, 20, and 21.

As it was in the beginning, G-d hovers above the waters. The waters are a powerful direct connection we have to G-d; let’s use them in a positive way, in the pure way they were meant to be used. And let’s bring about the Moshiach in our generation.

The Torah  gives us a final clue to how we can help purify the waters again, physically and spiritually, and that is found int eh number of times the word water (mayim) is found in one form or another in the Torah.  It’s found 173 times and 173 is the small gematria value of the 42-Letter name of G-d, (the Shem Mem-Bet, also known as the Ana B’koach).