The Bible and computer research - Jacob ben Luria

(Version 1.3)

A summary of some of the most important Torah explanations of the Torah scholarJacob ben Luria, supported by the results of JLA Thenach Search & Researchprogram of the Jitzak Luria Academy. Knowledge of computers is not essential tounderstand the content of this book.

(original title page)

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The Word ofGod

and computer research

A summary of biblical exegeses by

Jacob ben Luriasupported with computer search results

(original title: Das Wort G'ttes und Computerforschung)

A publication of the

Jitzak Luria Academie Foundation

See with * or without a computer how

perfect and multidimensional the word of God is designed

* The program used in this book is the

J.L.A. Thenach Search- and Research program 2.0

from the Jitzak Luria Academie foundation

(for Windows 95 /98/ 2000 / XP / Vista/8/10)

Version 4.5 can be downloaded at:

www.luriaacademie.eu

Copyright (©) Jitzak Luria Academie Foundation,Rotterdam 2007

This Scripture and the writings of Jacob ben Luria, of which this publication is a summary,were officially registered from 1988 to 2007. It is only allowed to quote from thisdocument when referring clearly to the source with the title: “The Word of God andComputer research”, with the spiritual father of its content: Jakob ben Luria and thepublisher of this document: The Jitzhak Luria Foundation Academie, Oosterhout. Allother rights reserved.

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TABLE OF CONTENTS

* Preface- Hebrew word pictures and values ...... 4- Life and achievement of Jacob ben Luria ...... 5

1. Two names of Goda. The name J'H'W'H . ..... 6b. The name Elohim ...... 6c. The hidden name of God ...... 7d. The full name of God ...... 10e. The name of God and numerical value ...... 12f. The name of God in the center of the Torah ...... 13

2. Tohu wah bohu ...... 16

3. Paradise ...... 20

4. The sending from Paradise ...... 26

5. Genealogy ...... 30

6. The Ark ...... 36

7. The patriarchs, Judah and Silo ...... 42

8. The Torah, Israel and the world ...... 50

9. The Ten Words ...... 53

10. The great festivals ...... 62

Appendix

1. Appendix ...... 682. Appendix ...... 693. Appendix ...... 694. Appendix ...... 705. Appendix ...... 716. Appendix ...... 747. Appendix ...... 758. Appendix ...... 77

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Preface - Hebrew word pictures and values

Hebrew letters have in addition to their importance as a letter also a numericalvalue, a name and a sign:

letter name, sign value letter name, sign value

ÄAlephhead

1 ãLamed

staff30

ÅBethhouse

2 å (ó)Memwater

40

ÇGimmelcamel

3 ç (ò)Nunfish

50

ÉDalethdoor

4 éSamegsnake

60

ÑHe

window5 è

Ajineye

70

ÖWawhinge

6 ê (ô)Pee

mouth80

ÜZajinsword

7 ë (ö)Tsadee

fish hook90

áChethhedge 8 í

Kofneedle ofthe eye

100

àTethwomb

9 ìReschskull

200

âJod

hand10 î

Schinteeth

300

ä (ñ)Kaf

moving hand20 ï

Tawsign

400

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Preface - Life and achievement of Jacob ben Luria

Jakob ben Luria was born on the 12th of November 1920 in Schoten, theNetherlands. His studies in Religion andPhysics were terminated due to the start ofWorld War Two in which he was detained at aNazi facility for human experiments. After thewar he held several high offices which wereterminated again and again due to his physicalcondition as a result of the War. After hissickbed from 1969-1972, he decided todedicate himself fully to the Word of God.

His knowledge and understanding of the Torahbecame well known. From 1972 up until 1983Jacob ben Luria was invited as a speaker allthroughout Europe for conferences andseminars. In 1983 he had to undergo seriousheart surgery.

After the surgery he was admitted in theJewish Sinai hospital in Amersfoort where hewas treated for KZ syndrome. His physic put a halt to his extensive travels and asa result started the Yitzak Luria Foundation where all his findings were put inwriting. His colleague since 1979, Abraham den Dunnen, started putting thewritings in book form and publishing the findings of Jacob ben Luria.

Because Jacob ben Luria up until the end amended,completed and corrected, thebooks are not finished. Work continues for their completion. This short andconspectus writing serves to engage the reader comprehensively into theremarkable insights of Jacob ben Luria.

Meanwhile other published books (German):

Thora und Wissenschaft (German)

Das große Palindrom (German)

- both books can be downloaded from the academy’s website.

Jacob Ben Luria12-11-1920 to 15-8-2005

The features on this computer program are based on thesearch methods of Jacob ben Luria and applied by other

Jewish Torah scholars.

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1. Two names of God

a. ÑÖÑâ - The name J'H'W'H

The importance of the name of God is best presumed from Deuteronomy 6:4(hear Israel…):

ÉáÄ ÑÖÑâ ÖçâÑãÄ ÑÖÑâ ãÄìîâ èåî [4]

Here the name of God is mentioned twice. The second time a conjunction of theverb to be with root ÑÖÑ can be interpreted (ÄÖÑâ the Ä and Ñ are often identical

in the Chaldean-Semitic languages.) The Hebrew imperfect can express the futureor a continuing event in present or past form.

he is, he was, he shall be...

- with which after the opening words of Deuteronomy 6:4 "Hear Israel" can alsobe read as;

(he) that is and was and shall be our God is and was and shall be one!

The Hebrew verb to be isvery much associated with

the Name of God ÑÖÑâthat even when we switchthe letters around only aconjunction of the verb tobe remains.

When searching this nameby selecting the function[Text] [+]"anagram" (aword with matching buttransposed letters) wefind 407 results. If onethen filters out withfunction (^U) identicalsearch results, only two anagrams of the God name will remain:

âÑâÖ - and (he/it) shall be (perf.3.p.m.sg.)

ÑâÖÑ - being, becoming (f.part.sg.)

- which are a masculine and a feminine conjunction of the verb to be. So the Godname covers the whole being (male and female).

b. óâÑãÄ - The name Elohiem

If searching for JHVH ÑÖÑâ and Elohim óâÑãÄ ([Text] - simple), it is striking thatJHVH first appearance is in the 2nd chapter of the bible where Elohim has alreadyoccurred 32 times in the 1st chapter.

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Because after this both names appear mainly crisscross in scripture one canexpect that this unequal start has a significant meaning:

Mutainthewo

seainfirsadj->rinchaof t

detected in the graphs.

The 1st chapter is a systematic analysis (recepy) of creation and the 2nd chapterreports of the "making of this earth and this heaven".

The 1st chapter is without time- the 7 days are a break down for man, who livesand thinks in time, of what necessarily by God, in his timelessness, excists alltogether in one time. All is therefore summarized in the 1st verse "THE heavensand THE earth", yes all is in the 1st word in the beginning and even contained inthe 1st letter B (ב) (see p.39). This timeless "in-one-time" is connected to el (God)him (being). One can also say: with God the eternal, the timeless, whom can notbe known by man:

- so the name elohim means (óâÑãÄ): God the eternal.

The 2nd chapter reports of the creation of a heaven and the earth. (without the ac-cusative indicator eth and the article He- Genesis 2:4 last two words) It reports onthe creation of this heaven and this earth and is therefore connected to time. Thename appears here with which god made himself known to man and also to Moses(Ex. 3rd ch.). To man who thinks in time, god makes himself known as “He who

c. The hidden name of God

ch of the Thenach text con-s hidden texts, formed byfirst letters of consecutive

rds for instance. When one

rches for the God name ÑÖÑâthis way ([Text] [+] -

t/last letters with theustment "from the beginning"ight), the first result is foundthe last two words of the 1st

pter and the first two wordshe 2nd chapter of the torah.

was and is and shall be” - j'h'w'h (Jaweh).

With the graph buton of[Text] [+]-function ( seeprior image) search resultfor a certain phrase can beshown graphically. -to theleft you see the search re-sult graphically for the na-me j’h’w’h. The cursor canbe moved and will showthe results below as youscroll through the Tenach,per chapter. Minimum andmaximum results are pre-cursors for significant re-sults and can be quickly

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âÑâÖ ÉÄå ÅÖà ÑçÑÖ Ñîè ìîÄ ãä ïÄ óâÑãÄ ÄìâÖ [31] :(Gen. 1:31-Gen. 2:1)

óÄÅë ãäÖ öìÄÑÖ óâåîÑ ÖãäâÖ [1] âîîÑ óÖâ ìíÅ âÑâÖ Åìè

Another passage is found in the book of Esther (5 vs 4):

âïâîè ìîÄ ÑïîåÑ ãÄ óÖâÑ òåÑÖ ñãåÑ ÄÖÅâ ÅÖà ñãåÑ ãè óÄ ìïéÄ ìåÄïÖ [4]Öã

When one searches for the God name in the last letters of words ([Text] [+]first/last letters + nd letter from the end) one finds i.a. the following passage(Est.7 vs 7):

ìïéÄå Öîêç ãè îíÅã Éåè òåÑÖ òïâÅÑ ïçÇ ãÄ òââÑ Ñïîåå ÖïåáÅ óí ñãåÑÖ [7]ñãåÑ ïÄå ÑèìÑ ÖâãÄ Ñïãä âä ÑÄì âä ÑäãåÑ

The name "Esther" (ìïéÄ) can be found with Cain in Genesis 4:14 with the

function[Text]:

Some theologians assume that the torah is a hodgepodge of stories fromdifferent times and underpin this opinion i.a. by declaring the torah "consists oftwo creation chapters" (Genesis ch. I and II). According to their opinion man wascreated twice.

We’ve already stated that the 1st chapter is a planned break down (recipe) of allcreation and the 2nd chapter reports on " the making of this earth and thisheaven" (see above). Both chapters belong together and to reaffirm this the Godname is used "like a staple" connecting the last 2 words of chapter 1 with thefirst 2 words of chapter 2.

The name "Esther" means: "I am hidden", "I hide myself". The people were inexile: God had hidden himself from them. That is why the name of God does notdirectly appear in the book of Esther.

Esther was an orphan (Est. 2:7) and was able to keep secret from what people shecame (Est. 2:10). Because the king did not know her identity, the plan of Haman toexterminate all the Jews did not bother him. Then Esther went to the king andmade her ancestry known. She prepared by herself - as the queen! - a meal (Est

5:4). While this was not done in a banquet with pig heads which was shown in a

refilming of this history, the meal was kosher (clean). The king realized now thathis own wife was Jewish, even before she made her oral appeal to him (Est.7 :3).

Even at the same time the invitation by Esther is made the God name appears.The words with the red letters above translate; "let the king and Haman come" (tothe banquet). At that moment, when she shows her connection to her God (thekosher banquet), God became visible. When one does not keep his principles fromothers and makes a difference between clean and unclean in the presence ofothers, Gods presence in life becomes noticeable.

The words with the red letters mean: (Haman saw) "that evil was determinedagainst him". When Esther made her identity known (see above) God turnedtowards her and turned from Haman, the letters of the God name are at the end ofthe words.

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öìÄÅ ÉçÖ èç âïââÑÖ ìïéÄ ñâçêåÖ ÑåÉÄÑ âçê ãèå óÖâÑ âïÄ ïîìÇ òÑ [14]âçÇìÑâ âÄëå ãä ÑâÑÖ

behold, thou hast driven me out this day from the face (panim) of theearth; and from thy face (panim) am I concealed/hidden; and I shall be awavering/restless and a fugitive on the earth (in the land); and it shallbe every one that findeth me shall slay me.

It can be seen that in translating to another language somethings areunrecognizable or completely eliminated. Whatis most often translated with "earth" is literally"the surface of the earth", "the face of theearth". The word panim (Pl) means the face,interior*, exterior, surface and front side. Cainnamely still talking to the Almighty knew thatthe interior and exterior of God (not spatiallyinterior and exterior of the material creation. Theexterior of God.

I'll be hidden from the face of the earth and fro

The J.L.A. Thenach program contains a linear literal translTestament"). This makes it easier to see what is writttranslations run along with the cursor. Since version 3.4 yrun parallel alongside the Thenach text (on the right side in

* Pani also means "person",“himself”, "personality”, hencein modern Hebrew "giving

"sense,"meaning".

interpreted) are parallel to thecreation reflects the interior and

m thy face;

ation of the whole Thenach (the "Olden and what could be meant. Theou can let the King James translation

the above image).

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Another window pops up, when the mouse cursor is resting on a <-> of the translation,a yellow window will appear with the complete content of the line.

d. The full name of God óâÑãÄ ÑÖÑâ

The name Yahweh and Elohim frequently occur in succession of each other (e.g.

Gen. 2:4):

óâÑãÄ ÑÖÑâ

Vertically the full name appears at matrix width 121.

[Text][+] standard search vertical using the standard Thenach version. (vertical text isfound a lot faster with the function [ELS-code] [+]).

- which means that the letters of this text occur in jumps of each 121 characters(120 skips) as can be seen in Judges 20:18-33.

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å É Å ã Ö É í ê ï Ñ ã Ä ì î â î â Ä Ö Ä à á âÉ Ö Ñ â Ñ Ö Ñ â ì å Ä â Ö ò å â ç Å â ç Å ó èì î â Å Ö ï â á î â Ö Ñ è Å Ç Ñ ò å ò å â ç ÅÄ î â Ö Å ì è Ñ É è Ñ Ö Ñ â â ç ê ã Ö ä Å â Öî â Ö â ç î Ñ ó Ö â Å Ñ è Å Ç Ñ ò å ó ï Ä ì íÖ ã è â Ö Å ì è Ñ É è Ä Ö Ñ Ñ ó Ö â Å Ö å Ö ëó è Ñ å á ã å ã ï Ä ë ã É Ö è ô é Ö Ä Ñ ì å Äè ê Å ó è ê ä Ñ è Å Ç Ñ ã Ä Ö ä ì è â Ö â î âå â ç Å â ç Å Ö ì å Ä â Ö ã Ä ì î â Å î â Ä óâ Ö è Å Ç Ñ ì è å å Ö å í å å á â Ç å ã Ä ì îÑ ó Ö â Å ò å â ç Å Å ã Ä ì î â â ç Å Ö ï â á

At matrix width 4461 this text can be found again.

Now this kind of biblical research only makes sense if it coheres with the all-embracing horizontal text (not only the vertical). According to us one should notcreate theories with only vertical results. The result shown here seems tounderline the general comprehensible truth. The horizontal text in Judges 20:18-33 contains an unresolved question: Man asked God, obeyed and failed. The tribeof Benjamin had committed a serious crime in Israel. They asked God which tribeshould go up against Benjamin first. God said, "Judah" but then Judah wasbeaten by Benjamin.

Asin

Irrespectively the validity of the search result truth is:

one should not first decide what to do and then ask God how!

In the name "Judah" the God name j'h'w'h is contained: "I praise j'h'w'h " (Gen

29:35). The vertical text j'h'w'h Elohiem begins with the first letter of "he said" י) ="he" -> here: God) of the horizontal text (and j’h’w’h spoke and said: "Juda"). TheAlmighty answered, I (j'h'w'h, contained in the name Judah) will go first.

They understood not the play of words which let them to believe to let Judah go upfirst. Their pursuit to punish wickedness was right, they missed however the insightof Moses to understand Gods judgements. The story ends with the comment that"every man did what was good in his eyes" (Jud. 21:25 ). As a result they finally beatBenjamin in the end, but not before paying a great price of heavy losses. There wasno cleansing, which is the intent of God, but new problems arrose (Jud. ch. 21). Justthis text section of their losses now is vertically crossed by the full name of: óâÑãÄÑÖÑâ

I (j'h'w'h) shall go up.

- the death penalty was only applicable in the "times of Moses" when God’s guidancewas complete, in times that all know God, when crime is not stimulated by upbring-ing and social accepted immorality (often many are to blame, as the morality of themurdered woman can also be questioned (Jud. 19:2) - "and his concubine played the

harlot against him"). That’s why Cain got another chance from God and at the time

lso more results of the complete God name vertically in only the Torah (forearching select the Torah standard version) seem to support trends to be found

the whole Thenach.

At matrix width 8700 starting with a God son Enoch (see 5th chptr.) whowalked with God (Gen. 5:19) and ends with the blessing of the God sons

of Moses conscious unremorseful wrongdoers were put to death.

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(the sons of Israel) by Jacob (Gen 49:14). It fits exactly in the book ofGenesis, no jump (of 8700 characters) can be made prior or after.

at matrix width 18707 the name starts with Adam passing the blame: "andhe spoke," (Gen 3:12) that "the woman whom Thou(God) gavest me, madehim eat" and ends with the M of Moses at the first offering of Aaron, thehigh priest (Lev. 9:5) as a sin offering for himself and for the people.

at matrix width 20041 the God name starts with the jod of Moriah, whereAbraham was to sacrifice his firstborn:

(Gen. 22:2 - "firstborn" ìäÅ = 200 + 20 + 2 = 222 – 4th ch.)

- and ends there, where the children of Israel are counted (Num. 1:26) withJudah, head of spiritual Israel (see 7th ch.): God increases, what man doesn’twithhold from him and makes it become a blessing

at matrix width 20950 it starts with the jod of "and saw" (Gen. 45 vs 27):

and when Jakob saw the wagons which Joseph had sent to carry him, the spiritof Jacob their father revived – now he knew his son was still alive!

- and ends in the middle of the end time feast (Num. 29:24). In the 8th

chapter can be read that the return of the supposed lost Joseph from theworld "Egypt" (see 8th ch.) has everything to do with this festival.

e. The God name and numerical values

The numerical value of the fullname of God is 112. The first wordin the Thenach with this value is([Values]):

óÉÄÑ ãè óâÑãÄ ÑÖÑâ ÖëâÖ [16]

wajetsaw - and commanded

- and proposed as

an order

- (Gen 2:16) after which word (red) the full name of God follows (underlined) plusthe word for "human" Adam (cursive). It is about the divine order to eat from allthe trees of Eden but not from the tree of knowledge in the middle of the garden.

To eat-or-not-eat from the trees in Eden is about the knowledge or "conscience"that is given to every person before his coming into this world, because thefleshly existence starts first with the "deep sleep", in which God splits humansinto man and woman (see 2nd chptr.). In the two lessons to eat from all the treesand not to eat from those in the middle (3rd chptr.), the 613 lessons of the Torahare summarized. These lessons correlate completely with the human body whomhas (according to Jewish tradition) 613 parts (365 organs and 248 bones). As canbe seen here is that the order of God - with the numerical value 112 (1 word) -is connected to the full divine name - with a numerical value of 112 (2nd + 3rdword) - and that this ordening completely fits (4th word) the man adam (5th

word), created in the image and likeness of God.

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Here only the Torah (the 5 books of Moses) are loaded; the highlighting starts withthe 1st verse (Gen 1:1) (outside the window). With the function [Sums][+]"selection" the sums in the dialog window "sums" change by highlightingdiffrent texts. Like this one can see where the 152.403th letter can be found. Fromversion 3.0 one can let the mouse cursor rest over the center letter and the popscreen will inform - letter 152403. The grammer refers to the complete word:

f. The name of God in the center of the Torah

The center of the Torahcan be found in Lev. 8:28.When one selects theTorah text in Thenachstandard version and startsthe function [Sums](basic), it can be seen(right) that the Torahconsists of 304,805 letters.The 152,403rd letter rightin the middle:

152402 + 1 + 152402 = 304805

- can be found with the function [Sums] [+]. During the marking of the Torahtext the sums of the selection change in the "Sums" dialog window. Whenspecifying 152403 behind "letters:" the cursor stands in the middle of the Torah:

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ááâç áâìã óÑ óâÄãå ÑãèÑ ãè ÑáÅÜåÑ ìàíâÖ óÑâêä ãèå óïÄ Ñîå áíâÖ [28]ÑÖÑâã ÄÖÑ ÑîÄ

The center is an Ä, the aleph (A), the One, the first letter of the Hebrew alphabet,

the signature of God:

from the one of God's being everything originates

The chapter deals with the inauguration of Aaron and his sons into thepriesthood. When Adam and Eve admitted their mistakes (textbox below), Godclothed them with thegarment kuttónet - aword that is also found inthe description of thepriestly garment. Beforethat God told man (Ad-am=human) that he "willreturn to the groundfrom which he was ta-ken". With which He said,not to be understoodfatalistically that the lifeof man from thebeginning is meaninglessuntil the end, but that hewill return to Him, fromwhich everything is tak-en. Because the groundadamah is the God exis-tence, the only sureground even of humanexistence. Thus He says thsubstance. Man returns eithonly as dust - because aparHim and can only return tolifeless matter. The lowestonly be the existence of God

The name Eve (ÑÖá) is a play on the word for "life"(Ñâá, ÑÖá) and also means to state, to confess and toproclaim chiva (ÑÖá). The word for "call" Äìí alsomeans "invite" the word for "name" óî also means"there," the word for "because" âä also means "sothat". The sentence: "and the man called his wife'sname Eve" (Gen 3:20) can also be read, as that Adamafter God spoke:

invites his wife there to confess so that she wouldbecome mother of all (spiritual) life

People who do not see their mistakes, don’t correctthemselves and the image and likeness of God doesnot develop in them. They are often compared in theThenach with cattle, because they do not use the giftsthat distinguish man from beast. Adam and Eve aretherefore described as the first people not in carnalsense, but in a spiritual sense, by divine standards:they understood Gods voice to every human adam and

at all, good and evil, shall return to the divineer as a living soul because one loves the divine, ort from God there is nothing. Everything comes out ofHim, either alive out of inner conviction or as (only)

layer of all the material, of the ground adamah, can:

complied accordingly (see also 4th ch.).

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ÑåÉÄ (adamah) - earth

åÉÄ (adam) - human

ÑåÉÄ (edmah) - I like, I resemble –humans do not resemble

(Diffraction 1. p. sg. ÑåÉ) arable earth, but theAlmighty.

The last words of Lev 8:28 now mean:

for a sweet savour. (an) offering he made by fire for/to j’h’w’h (Jahweh).

After Moses put several pieces into Aaron and his sons hands, "he took themagain from their hands" and burned them:

"it too/for j'h'w'h": ÑÖÑâã ÄÖÑ

- also the center of Torah is God, from which the aleph Ä is the first letter and theinitial of God: to (back) j'h'w'h". From him everything comes forth and everythingreturns. And if out of conviction man gives back, as here Aaron and his sons, heis one of the priests of God, clothed in the priestly clothe.

human åÉÄ (adam) "is taken

from the earth ÑåÉÄ "

When one searches for the word kotnot (ïçïä) - "clothe, priestly skirt

" with the function [Text][+], standard, "ignore vavs", you will findfirst the clothes God gave to Adam and Eve, then the shirt thatJacob got for his son Joseph and then the clothing that was made forthe high priest Aaron and his sons. In another way it does notappear in the Torah. The meaning "multi-colored dress" of Joseph

(as some translate), may hereby be clarified.

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2. Tohu wah bohu

The numerical value of nephesh - "soul" is 430. When one searches in the 1st

chapter of the Torah (go first to the Torah and load the first chapter) with thefunction [Value][+] then search for whole word/words with this value:

-one finds apart from the word nephesh itself:

âçê ãè ïêáìå óâÑãÄ áÖìÖ óÖÑï âçê ãè ñîáÖ ÖÑÅÖ ÖÑï - Gen 01:02 [1]ìÄÑ ïâá ïÄ óâÑãÄ îèâÖ [25] òä âÑâÖ Ñçâåã öìÄ ÖïâáÖ - Gen 01:24 [5]

ÖÑÅÖ ÖÑï - (tohu wabohu) formless and void

ÖïâáÖ - (wechajeto) and the living creatures of (the earth)(Coll. Sg. Stat. Constr. with paragog. Prolongation)

"And the living creatures of" (the earth) came forth on the 6th day of creation,that God created all animals and man and with these living creatures Ñâá all arebeing called living souls Ñâá îêç (Gen 1:24), because the fish and the birds of the5th day of creation have to do with the separation of the 2nd day between thewaters above and below, as the material light of the 4th day has to do with thespiritual light of the 1st day:

1st day <---> 4th day2nd day <---> 5th day3rd day <---> 6th day

- with this everything, that has a soul, starts in the formless and void tohu wa-bohu of the beginning. Although the soul is in the image and likeness of God,nevertheless man shall accept his development so that the being from birth canbecome.

Being in the image and likeness of God starts with this that, when God"inbreathes the soul" in man (Gen 2:7), he engraves his seal:

óââá ïåîç ÖâêÄÅ áêâÖ - and breathed into his nostrils the breath of life

- the red letters form the word: óïÖá (chotam) - which means "seal".

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.

The sparadthe likand lihis suGodsthe mlikene

Gen.untotimedescri

God cday, hGod’s(Gen 2

the lifwhich(1Gen

He cr

Everyphysicfemal

With the search function [Text] the word chotam is found 9 times. Two of theresults in Chronicles are personal names, so seven words chotam remainwith the meaning "seal":

the Thenach is the book with seven seals

It is given to man to understand this book, because it was formed under the

pirit of man was created on the 6th day; first he was clothed with flesh inise (see below). As long as he’s with God, he is completely in the image andeness of God. Ounce in the flesh a man will become likewise in the imagekeness of God, which is present from birth. It usually begins with taking onrroundings, like all man "Adam" Gen 5:1 states that they were created inimage and likeness, however the 4th verse of that same chapter tells us thatan Adam in the flesh had a son, who was after his (Adams) image andss.

4:1 states that Adam "knew" his wife. This happened after God "brought herman" (Gen. 2:22). Because the 7 days of creation have nothing to do with aperiod of a week (see above), the natural development, the becoming, isbed in the Torah, nowadays called "evolution".

reated the spirit of all men on the 6th day of creation (Gen 1:26). On the 7the clothed man with a light body, taken from the earth ÑåÉÄ, taken from theexistence (see above). Then he brought the "deep sleep" tardemah over man

:21). It is not written that man ever woke up from this sleep. Because this ise here in the flesh. In the spiritual everything can only exist as one, forreason the spiritual man of the 1st Torah chapter is both male and female

1 vs 27):

eated him male and female

thing in the material can only exist in duality (see above), which is whyally (in the "deep sleep") the spiritual man is separated into male and

e.

One can only "recognise" what one remembers. The word for "male" zacoralso means " to remember". The root word for "female" nekeva is nakav(Åíç), "pierce", "to be full of holes" and nekev "shallow point " (in skin) andhas the (not appearing in the Thenach) meaning "cavity ". The woman is thememory of the man of what he lacks in the material (spiritually he is maleand female). The male is the cavity in the woman, what she lacks (spirituallythey are male and female). First together they form again the heavenly man,which God divided in male and female.

When you select, in Gen 1:27, the words ÑÅíçÖ ìäÜ (zacor venekeva) -

"male and female" – and start the function [Sums], it will show that theyhave a numerical value of 390. If you search with function [Values] thenumerical value 390, your first result will be the word shamayim - (the)heavens. As stated male and female, in covenant with God, form ounce againthe heavenly completeness.

seal of God.

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The word tselah here means "side" and nowhere in Torah and Thenach "rib". Youcan compare it with the electric polarization of objects. Negative and positivecharges are separated sideways. Not the man Adam, but the human Adam (Adam= human) was separated in male and female - and God (Gen. 2 vs 21):

and closed up the place (with) flesh (instead of the side)

- He brought man in the flesh, which is equivalent to God "bringing the woman toman" (Gen 2:22). Recognition can only be based on prior recognition up until thelowest stage; thus Adams recognition of his wife (Gen 4:1) started at the loweststage of development. The "naming of all creatures" by the human Adam (Gen.

2:20) involves the development of all life, contained in man in the image andlikeness of God. Evolution is Godly wisdom and does not consist ofcoincidences, but is guided by the Hand of God. It is the "naming", which endswith the spiritual recognition, with the "finding help for him” (Gen 2:20) first in manin the image and likeness of God:

èãë (tselah ) - side, edge (in the Bible never "rib")

óãë (tselem) - likeness, reflection, (negative also: idol)

Withundebible

become.

When one searches with the function [Text] [+], anagram, anagrams of the

If one searches with the function [Values] [+],"word / words", for texts with anumerical value of 1000, the 1st search result (staying within the verse) is -(Gen 1 vs 27):

ÑÅíçÖ ìäÜ ÖïÄ ÄìÅ - He created them male and female 1000

- as stated before man of the 1st verse of the 1st Torah chapter is the unityman one (1000), whom is like the angels both male and female . For emphasiswe find for the second time (Gen1 vs 27):

ÄìÅ ÑÅíçÖ ìäÜ ÖïÄ - them male and female created He 1000

and created the human beings in his own image (,) in the image of beings hecreated them (,) male and female he created them

1000

ÄìÅ ÑÅíçÖ ìäÜ ÖïÄ ÄìÅ

1000

- at the same time from the start the intention is seen, to separate man intotwo completely identical matching halves, so that he will not be alone, but can

recognition the development begins. With love she begins, because withoutrstanding, without recognition, love is a hollow phrase. A core number in theis there for the number 13.

word for "help" ezer (ìÜè), one finds only the word for "seed" zera.

19

ÑÅÑÄ (ahava) - love 13

ÉáÄ (echad) - unity 13

ÑÖÑâ (j'h'w'h) - (the god name) 26 (13 + 13)

- (the name of God is connected with the value for unity and love withinJudaism). This is why Adam was "130 years" (Gen.5:3) when he begot the godson(Gen. 6:2) Seth. When Jacob saw the ladder on the earth with the top in theheavens:

with the term "heavens" the godly thinking is expressed, with the term "earth" the materialrealization of this thinking is displayed (see 3rd chptr.)

- (Gen. 28:12), he saw the teaching of God, the development from which God wantsman to accept it in order to understand and love Him. First on this ladder theangels, the god pleasing creatures, also have access to the heavens and are fullyknowledgeable in the earthly. By way of reason and knowledge they go up anddown (Gen 28 vs 12-13):

óãé (sulam) - ladder 130

- Jacob saw the Torah, which would be given to his descendants on Mount Sinai:

âçâé (Sinai) - the mountain of God Sinai 130

He saw Torah again when he went down to Egypt at the age of 130 (see 8th ch.):

ÑìÖï (Torah) - the teaching of God

ìÖï (tor) - series, sequence, chain with lined

elements (such as the DNA-string)

With the function from the taskbar Analysis | Words according to | number valuelists can be created with all the Bible words ordered in several ways according totheir value. We can see the following at value 26:

Number of diffrent words with the value 26: 39

- In the Thenach 39 (= 3 x 13) different words with the numerical value 26 (= 2 x13) occur.

Further down the list all 39 different words with the numerical value 26 are listed inalphabetical order or by Thenach order.

20

3. Paradise

óââáÑ öè - tree of life 233

èìÖ ÅÖà ïèÉÑ öè - tree of knowledge of good and bad 932

233: 932 = 1: 4

The ratio 1: 2: 4 ... can be found everywhere in Torah. So the numerical valuesof the names "Canaan" and "Egypt” stand in a ratio of 1:2 towards each other (see

6th ch.). When the Almighty put "a mist to water the outer and inner (see above) ofthe earth" (Gen 2:6), then this ratio is also present:

ÉÄ (ed) - Mist É = 4, Ä = 1

- after that “one river went out of Eden; and from thence it was parted, andbecame four heads” (Gen 2:10).

Als(1)eveha

When using the function Analysis | Anlyses according to values | Valuesequences ("find letters" - "only those making full words√") in the Torahportion other words with 1: 4 ratio of their letters examined, one finds:

óâ (jam) - Sea â = 10, ó = 40

- and óâå majim - "water(s)" is 40-10-40

(the "watering" with the mist ÉÄ)

ôä (kaf) - hand(palm), fist, claw ä = 20, ô = 80

- the grip of a hand consists of four fingers working against one thumb. Fins

and wings and claws of animals have the same archetype (Éâ - jod = hand =

10 (â) and 4 (É) - foundation: 1 and 4)

ìç (ner) - light, lamp, candle ç = 50, ì = 200

- the spiritual light was used on the first day of creation (1) and the material

o the last search result (ner) indicates that with the 1:4-ratio it’s about unitythe spiritual world in regard to the duality (4) of the material world, in whichrything has a left and right and the halves can repeatedly be split into new

lves (2, 4, 8, ...). The "watering" therefore means: to materialize.

All matter consisits of hydrogen - the hydrogen atom is the basis of allmatter. The number of protons determines the element. - water (H2O):

1 oxygen atom 8 Protonen2 : 8 = 1 : 4

2 hydrogen atom 2 x 1 Pr. = 2 Protonen

light was used on the fourth day of creation (4).

21

The "garden Eden òÉè" is the spiritual unity world (òÉÄ = Eden = basis,

foundation stone) - in him springs forth the one river that splits "from there"(òÉè= 124 => 1-2-4 - Gen 2:10) to realize the material world. The garden of Eden isanother presentation of the thoughts of God, in the 1st verse of the Thora called"heavens"; it is the indivisible uniform being. The watering is anotherpresentation of the materialization of God's thoughts, in the 1st verse of the Torahcalled "earth". She is the becoming of everything in duality (Gen. 1 vs 1):

in the beginning God created the heavens and the earth

- or, as stated in the previous chapter: all being must become matter.

The division in spirit and matter determines the structure of the whole creationhistory and likewise the 1st chapter of the Torah. Because as stated before the 6days of creation (of the actual creation) consists of 2 x 3 days. The first 3 daysare a subdivision of the "heavens" – the thoughts of God; the 4th till 6th day are asubdivision of the "earth" - of the material world. With that:

the 1st day has to do with the 4th day (spiritual light und material light)the 2nd day has to do with the 5th day (separation in the world above and below

spiritual, material)The 3rd day has to do with the 6th day (preparation of life spiritual, material)

The spiritual and the material world are parallels of each other, which is why the3 days of the "heavens" and that of the "earth" run completely parallel:

The function "Analysis | Text comparison | Reverse text parts" sums up all texts,that are reverse to eachother. With the following settings:

- the first search result is part of the 1st bible verse and appears in retrograde inGen 38:27

ïÄÖ óâå 1. Gen 01:01óâåÖÄï 1. Gen 38:27

(1. M 1 V. 1): öìÄÑ ïÄÖ óâåîÑ ïÄ óâÑãÄ ÄìÅ ïâîÄìÅ [1]

(1. M. 38 V. 27): ÑçàÅÅ óâåÖÄï ÑçÑÖ ÑïÉã ïèÅ âÑâÖ [27]

- the underlined portion represents:: the heavens and the earth. In betweenthem is a word in reverse: (óâåÖÄï) - "twins", as it occurs in Gen. 38:27.Heaven and earth are twins - fully parallel to eachother. About the "Twins" inGen. 38:27 there is more to read in the 7th chapter.

22

The Eden of God permeates the material world, which is "watered from it",realized and being formed. It’s present everywhere:

you only have to see the paradise around you

- the eyes, which were only opened by listening to the snake for the materialworld, will also open for the spiritual side of reality when man gives ear to Godsvoice.

As soon as the man enters into the deep sleep of this life (2nd ch.), the snakebegins to speak to him – the message of Eden starts off with this (Gen 3:1). Adamis still called "human", because his wife is only called "Eve" afterwards. Thus thehistory of man in paradise is what each person under goes at his coming intothis world.

In Gods paradise man has everything. Children are often still happy and thankfulfor live itself. They still operate in paradise, nevertheless an inner voice whispersyet from the beginning that being big and wise themselves makes happy only.Man shall be great by defying the order of the greater – the elders. Man shall"become like God" and eat of the tree of good and evil and know at that samemoment that it was wrong, because a conscience is given to everyone evenbefore birth (see. 1st ch. e). Man knows what is good and evil and hides himself fromthe elders.

The fruit trees of Eden have to do with the shapes of God:

The word ÑåÉìï (tardéma) - the "deep sleep", that God brought over the humanAdam (Gen 2:21) - has the numerical value 649. With the function "[Text] [+]same values":

- one will find all words with the same numerical value of the word entered in; inthis case the first word is:

ÑçáíêïÖ (wattipakachna) and were opened

- in Gen. 3:7, the chapter of man in paradise:

and opened were their eyes and they knew (recognised, experienced) thatthey (were) naked.

- The "deep sleep" is connected with the eyes of humans, whom only perceivethe material. What "sober reality" is for the unspiritual man is referred to by theTorah as the "deep sleep".

23

öè (ets) - tree

Åëè (atsav) - give shape, forming, give form

(otsev) - pain, suffering, torment (modern meaning:nerve - like a tree skeleton looks)

- they are the intellectual concepts of God's thoughts, the meaning, and theauthentic in material things:

óëè (étsem) - bone, the inner/actual, the essence of

the case.

- the ideas, in which direction God forms matter and the recognition of thesethrough the formed matter.

God wants therefore that man will eat from all the trees of those from aroundthe middle. He wants that man will go the whole way of life and so mature withHim, the author of all things, to be able to walk in Eden. The adversary does notwant man to take from the trees: "hath God said, not to eat of any tree /off alltrees of the garden..." (Gen 3:1). Versatile education leads to spiritual insight. Theadversary wants man to eat straight from the trees "in the middle".

The "tree in the middle" is located "in the middle of each separate tree". A knifecan serve to prepare food for others. It can however also be used for violence. Ineverything the tree of life and the tree of the knowledge of good and evil arepresent. So the "two trees in the middle" are contained in the middle of all theother trees.

The tree of life (233 = 1 x 233) stands in the center of the spiritual unity worldEden (1). The tree of the knowledge of good and evil (932 = 4 x 233) stands inthe center of the material world (4).

The number 12 stands for the "extremity of matter", because in the material allexists in three and four phases, which divide each other (3 x 4 = 12):

When one searches vertically in the Thora in the standardversion for “tree of life"

(åââáÑ ëè), one will find first (at matrixwidth 2439):

ç á ç Ä Ñ â Ñ ç Ö ó á ã Å Ö ç ï å Éó ë â ê Ä Ö Å í è â Å ó í ã á Ä Ñ ï (Jakob)

Å í è â ã Ö í á ë â ã ó Ñ ì Å Ä ã è (Abraham , Jitzak, Jakob)

ï Å ã Å Ö â ã Ä Ñ Ö Ñ â ñ Ä ã å Ä ì (j'h'w'h' - jaweh)

ì ë å Å ì î Ä â á Ä ã Ä Ñ Å Ö î Ä Ö (live, blooming)

î Ä ã Ö ã Ä ì î â â ç Å ã Ä ò ä Ñ î (Israel)

Ñ â ì á Ä ó â å â ï è Å î Ä ã å â Ö (the time of day)

Ö ã ä â Ä ã Ö Ñ å Ñ Å Å Ö ó É Ä Å á (see (Mz))

ç Ä ã Ö É ì Å Ñ ì â ï Ö Ñ ì î Ä ö è

(- with Jakob begins Israel). The word in the middle is from chaja - "live".

The 2nd result at Matrixwidth 6195 begins at Jakob, who wrestles with God(against darkness) (Jakob is called Israel afterwards which means Godwrestler)and ends there, where God turns to the oppressed "sons of Israel" by farao - "Ihave heard"

24

the 4th till 6th day of the visible creation = 3the 7th day (Sabbath day) also belongs to the visible world = 4

three dimensions (height, breadth, depth) = 3four directions (compass) per area = 4

- which is why the star of David has 12 triangles (6 outer- und 6 Inner surfaces -see 6th Chapter), the day 12 hours, in music there are 12 halftones and Israel counts12 tribes. The material side is fully represented by 12 parts.

The word for "love" ahava has the value 13 (see above). A thinking in pros andcons, as socialism is a calculative thinking in principle:

the doctrine namely to tread another as you yourself wish to be treated. Many however also callthis social, what is a loving attitude in reality. There is plenty of confusion on terminology, if notthe political movement per se is intended here.

- cannot reach love = 13, however good someone can support it ethically andmoralistically, because the highest of matter = 12. "The knowledge of good andevil" is the highest value that can be won from the material. Man in its basics,believing or not, wants to be good, profiling himself as spiritual, idealistic and hu-man, but without love man doesn’t exceed thinking in "good" and "evil". Muchethic is therefore just associating who and what is good and who and what is bad,it’s an extreme material measure, which should remain arbitrary and thus leadsto many disagreements. Many ideologies are based on culture- and inner heartstruggles:

because on the day of your eating from it (the tree of the knowledge of goodand evil) a death shall you die (= surely you shall die)

- When one takes from the Hebrew word for "truth" ameth - ïåÄ - the godly initial

Ä = a, the word meth - ïå - remains, which means "death" and "a dead person".

Thinking in "good and evil" is finding truth without love and thus not truth butdeath.

But from both trees shall man not take directly. He who only studies and neglectshis surroundings, plucks straight from the tree of knowledge. He wants to develophimself without going through creation and so fails love. But also when onesecludes himself to search for God is taking directly – now of the tree of Life. Hewants to acquire life without going the way of life and so fails love. The Almightyhas blocked off this road, by putting the adversary in front of that tree - hecannot pass without having a relationship with God and people.

True knowledge and true god knowledge are by living; God only gives them thateat of all the trees and partake in both trees "in the middle of all others"(see

above). Blessed, who walk the path of life without escaping what they encounteron it, getting married when love comes on their path, barring children when thesituation presents itself, having joy but also problems, not neglecting the sick andmiserable in there time of need:

blessed that commeth to the 1335 day (Dan. 12:12)

1335 Days (Dan 12:12)

1290Days (Dan 12:11)

____

45 numerical value of óÉÄ - adam, "man" is: 45

25

- blessed, are they who accept the full human experience. Not "saints" with stifffaces, but human in life’s freshness and fullness after the image and likeness ofGod:

0+1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 = 45

With the function [Text] [+], "123 => abc" (convert numbers in Hebrew text)when entering the number 45:

- Joshua 14:10 is found. Here it concerns "Kaleb". Only he and Joshua hadsurvived the wilderness and had not died (Num. chptr. 14). They only kept faithful toGod after they spied out the land of Canaan. At the end Caleb was a man whoaccording to Joshua 14:10 "reached the 45 years": After he had not withdrawnhimself from the God struggle, God gave him his inheritance (Jos. 14:13).

The numerical value of man 45incorparets all basic values

When one searches for an anagram of the word adam - åÉÄ - "man” (with the

function ([Text][+] - anagram) one only finds meod - ÉÄå - "very". That word is

first seen after God created humans. Until then He saw that everything Hecreated “was good”. After the creation of man he saw that it was “very good”.(Gen 1:31).

In some jewish tradition the word meod (ÉÄå) is linked with the word meth (ïÖå)

for "death" (maybe an old orthography: ÉÖå):

and God saw that death was good

- then man. whom is very good, can also be very evil. In this statement theword for "very strong" (ÉÄå ÉÄå) in the story of the flood, when "the waters very

very prevailed upon the earth", gains importance. The age of man gets alimitation of 120 years, an extra dimension.

The word ÉÄå appears 70 times in the torah for ([Text], only load torah). Read

about this number in the 8th chapter- "Adam and Eve" =70, "Gog and Magog" =

70, the "end time feast" and "the whole of humanity".

26

4. The sending from paradise

The word áãî (schalach) primarily means "send", "steer", "send out", "delegate","send a messenger", "let speak". The verse Gen. 3:23 can therefore (un-punctuated) also be translated as follows:

and sent him (the man) j'h'w'h from/out the garden of Eden to work theearth (,) to take happiness from it

Though man is certainly banned as long as he closes himself to the existence ofGod (next Verse Gen 3 vs 24):

and He drove out (îìÇâÖ) man

- shows the main intention of the 23rd verse in the translation above. Also themotivation points in that direction – a possible translation (Gen. 3 vs 22):

lest he will not put forth his hand (modern Hebrew meaning also: steals)and also takes/even of the tree of life and eat and live (unpunctuated): in orderto hide / conceal / mask (forever)

- "forever" can unpunctuated also be translated with "to hide". After man ate ofthe forbidden fruit, he hid himself for God (Gen. 3:8). Many are only religiousbecause they want to have eternal live, not because God interests them. Withouta loving attitude man becomes shallow and he can’t live forever. His conscience isquenched out and even at physical immortality he would disappear. So this versealso speaks out that only the route through life leads to life: If man "works theearth" and "takes happiness from it"!

Living is experiencing (Gen. 3 vs 20):

The word for "forever", "to hide/conceal" óãèã reoccurs for the first time in

the verse, which is translated very differently because it’s difficult to define (Gen

6 vs 3):

and j'h'w'h spoke (:) not reign my spirit in man (Sg) in order to con-ceal/forever(,) when they (Pl) wander he (Sg) (only) flesh(;) and shall his daysbe (be limited to) hundred and twenty years.

"when they wander" (with gimmel-qamets) can with some effort also be translated (according to

punctuation) with "because". (2 prefixes for the word "also"). Because "man" is singular and "theywander" is plural, its usually translated with "because". In the Thora singular and plural is oftenused togeher: you will befall misfortune, if you do not listen (mostly adapted in translation ).Plural and singular are also here probably mixed up in order to emphasize that the opinion of manyand the doctrine of large communities can not save an individual, when many or even the majorityare wandering (as is not uncommen). Man should look to God and listen to his conscience.

The key to understanding this verse is that óãèã draws on the sending of man

from Eden: lest he take from the tree of life and hide himself". Nor shall manforever persevere in that what every man Adam initially does after he has takenfrom the wrong fruit: hide himself (Gen 3:8). "Gods spirit of life in man" is limited(death is there), lest they, that harden themselves, will not go on forever and sobecoming an ever increasing abhorrence. They that come to spiritual life, are not"only flesh" but also with spirit and thus eligible for life after physical death.

27

ÑÖá (cheva) Eve

(chiva) pronounce, announce and proclaim, speak forth(chava) an experience, to have an experience (modern meaning;

has to do with Ñâá - live, enjoy life etc.)

and man called the name of his wife Eve because she was/became motherof all life

- this verse expresses what lives is what experiences. It follows the verse thatGod is pointing to man’s mistakes (unpunctuated) and can also be read as (see p.

14, text box):

and invited men (humans) to pronounce/ acknowledge his wife so that shewould become the mother of all life.

- He invited her to admit her mistakes. There were already people on earth, likeCain who was afraid that everyone, who found him, would slay him (Gen 4:14) andhe left and married. The torah effectively summarizes spiritual reality in allegoriesand sees Adam and Eve not as the first humans, but as:

the first humans, whom acknowledged God

- while they recognized their own inadequacies, with which first Eve became themother of all life according to Gods measure. As on this recognizing the versefollows (Gen 3 vs 21):

and j'h'w'h Elohim made Adam and his wife priestly garments of skin

Everyone, who recognizes his mistakes, becomes a better person and with that,even if he does not try to be that, an example for others: he becomes a priest.Contra wise one can only be a priest when recognizing his own mistakes. His ownbody, the garment of skin, is the highest word: how he behaves, his facialexpression, how he does and lives:

ìîÅ (basar) flesh

(biser) proclaim, bring good news, salvation/happiness/blessing, bringing good tidings

- the "word shall become flesh".

The history in Eden is the history of every man in God’s creation, which is likeparadise per se. Adam and Eve admitted there mistakes. That probably happenedafter the birth of Cain and before the birth of Abel. Because the name Cain means"purchased", "created" and points to Eves attitude, whom listened to the snake,whom wanted "to be great herself", whom wasn’t thankful, whom believed shehad earned a child by her own work (bought from God, when not self "created"(Gen. 4:1). The name Abel means "breath/illusion/haze/nothing" and breathes achanged attitude, an insight that man from himself is powerless. Probably Cainwas from early on a disagreeable man and that made his parents think.

So the earlier attitude of Eve can be seen in the sacrifice of Cain. He brought "ofthe fruits" (Gen. 4:3). He did what many do. One deserves good without seeingexactly how! The spoil comes first and Gods voice, the principles, come in second.Then man will give something in return. One gives to good causes, puts generousdonations on the collection plate and so clears his conscience. One "buys God", atleast one thinks he can, as Eve thought as well when giving her first son thename "Cain".

28

The later attitude of Eve is seen in the sacrifice of Abel. He brought the "firstlings"of his stock. Hikriew (= offering) really means "to approach", is from qal "to drawnear" (karav), from where also the word "inner" kerev comes from. "All firstlingsbelong to Him" (Ex 13:2): As in marriage, a lack of love cannot be settled withgifts. Happiness is far away, when one withholds himself from the other. Oneshould approach God with his inner. To Him belongs everything - the ego, thelife existence, the firstling. His objectives and not the benefits are to determinelife. The firstling is oneself. Everything you shall bring and so, like Abel (Gen 4:4),"offer the Fat":

ìäÅ (bechor) firstling (2-20-200) 222

ôãÄ (aleph) name of the 1st Hebrew letter Ä, 111

of Gods initial

- here again we see the return from the duality of the world to the oneness ofGod (see above).

The Aleph is full of secrets. As the name of the 1st hebrew letter it representswith its 3 x 1 (111) the unity of God also in its higher stages(1 + 10 + 100),while as a word for the number thousand (ôãÄ = 1000) the unity of God in itshighest completion. Interestingly as well is also what words are formed at a 1:4ratio. With the function [Values] one can find along with conjunction of verbs,words with a preceding waw and other prefixes the (actual) word:

îÉíå (mikdash) - Sanctuary (as in Jerusalem) 444

Apparently the sanctuary of God and the God initial can form a 4:1 ratio likematter and spirit. Looking at the dimensions of the temple and the tabernacle itis clear that the sanctuary is a reflection of creation and well in its full reality infact. Because the "Holy Place" has exactly twice the length of the "Holy ofHolies":

The Holy of Holies represents the oneness of God (1 by 1 after all sides) and theHoly Place represents the material world in duality (2 by 1), for also the latter isholy and a creation of God and was sanctified by God on the 7th day of creation.The World is the Temple of God. Which is ounce more expressed in thedescription of the "last temple which shall be" (Ez. ch. 40-43): only bare stoneuntil the spirit of God fills it. The temple and tabernacle are a materialrepresentation of the world (444) in their material and spiritual reality:

êãÄ (aleph) - 1st letter, initial of God 111

1 : 4

îÉíå (mikdasch) - sanctuary 444

29

Like now in Torah can be read that through confession of mistakes Adam and Evebecame priests (see above), the fruits of this example can be retrieved in her.Because after Cain slew Abel, revenge did not prevail (Gen. 4:15),

as stated (s. page 11, textbox) many are often accessory of crimes in a non-sacred society(which moreover makes the guilt of the offender any less). Cain grew up in the spirit of theformer Eve and so the Almighty did not verdict a death sentence over him, but gave him timeto come to his senses (Gen. 4:15)

- but both awaited Gods replacement and named there third son "Seth" ("set

instead)" – Gen. 4:25). As then again he produced a son (Gen 4:26) and so despite themurder of Abel the spiritual line continued, humanity around Adam and Eve sawthat as non-violent and God trusting people one can survive in a Godless world:

Gen 4 vs 26:

and to Seth, to him also there was born a son and he called his name Enosh(.)then began men calling on the name of j'h'w'h (26)

30

5. Genealogy

Genealogies in the bible envelop, often arousing boredom when readuncommented, important information. They often are a conceptual connectionbetween separate stories and bridge time periods. Without it the spiritualhistorical context falls away and much of the remainder is not understood. So the2nd verse from the 6th chapter of the Bible leads:

that the sons of the Eternal saw (the "sons of God") the daughters of menthat they are (were) good/excellent/charming/beautiful and they took themwives from all whom they had chosen/whom pleased them

- to incomprehension when you disregard the genealogy of Cain and Seth. Theidea can arise that demons interacted with people and generated giants.

YcaA

ï

ï

-thchthG

-

When one highlights the word for "son of God" óâÑãÄÑ âçÅ in Gen. 6:2 and

selects the function [Sums], one sees that they have a numerical value of 153.

Yet in Roman times it must have been known within Judaism that the sons of Godof Gen 6:2 were people that believed in God. This can clearly be derived from theNew Testament parable in which the disciples lower their nets and catch 153fishes 153: "You shall be fishers of men".

et in the translations of the Bible can be seen that many descendants of Sethrry the same name as the descendants of Cain. Seth was the "replacement” of

bel (Gen. 4:25), and pleased God. He was the Sabbath man:

î - Seth 700

Åî - Shabbat 7th day

Cain however departed from the face of God (Gen. 4:16). Thus can be understoodat the children of Seth are the sons of God and the children of Cain are theildren of man (in there wandering only flesh – see 4th ch.). If one searches ine standard text with the function [ELS-code] [+] "bene ha'elohiem" (sons ofod) together with the name Abel:

one finds at matrix breath 310 i.a.:

31

bené ha'elohim (óâÑãÄÑ âçÅ) diagonally from top to bottom(From 2 Kings 7:4 to 2 Kings 8:17)

Ä ò ì Ç Ñ ò å Ñ ñ è â î Ö Ä ò â Ä å Ñ Ö Ñ â ñ è>î - Enos (îÖçÄ)

Å ç Ö ì á å ã ä Ä ç â ç Å ï Ä Ö ó Ö â Ñ Ö ç ã ä Ä - (vertically >)

Ñ î Ä Ñ â ì Å É ï Ä ñ ã å Ñ è å î ä â Ñ â Ö Ñ ç Å

â ó Ä ô é Ö â Ñ ä Ö ó â Ñ ã Ä â ã Ñ î è â Ñ ä ì å

ã å Ñ Ä Å â ó ì à Å Ö â ç ê ã å î â Ä á ã î â Ö>Ö

ï ë á ã Ö ï ã É Ñ Ö ì Ç é ñ Ä ã å Ñ Ä Å ä Ö Ä ì â

Ñ â ï Ä å Ñ è ì Ñ ï Ä Ü Ñ ç Ñ ì å Ä â Ö Ö â ã Ä É

í î Å ó â ì è î ó â ï Ä é Ö ã í î Å ï ã é Ñ Ä é ì

Ñ Ñ â Ñ â Ñ ó â å î Å ï Ö Å ì Ä Ñ î è Ñ Ö Ñ â Ñ>çå Ö Ñ è ì ã Ä î â Ä Ö ì å Ä â Ö ì è î Ñ á ï ê ó â

Ñ ã ê ç Ö Ö ä ã Ñ ï è Ö Ö ç ï å Ö Ñ ê Ö ç­Å­î â ó - beni h'elohiem (-x-)

ç Ñ Ö ó ì Ä Ñ ç á å Ñ ë í É è Ö Ä Å â Ö ó ì Ä Ñ ç (diagonally downward)

å Ö ç â ã è ì ä î Ñ ç Ñ Ö â á Ä ã Ä î â Ä Ö ì å>Ä – (end of Enos (>))

Ñ â é Ö é ï Ä Ö ó Ñ â ã Ñ Ä ï Ä Ö Å Ü è â Ö ô î ç

ã ä Ä â Ö É á Ä ã Ñ Ä ã Ä Ö Ä Å â Ö Ñ­ç­á å Ñ Ñ ë - Noach (áç)

â Ö Ö ç å à â Ö Ö ä ã â Ö ó î å Ö Ä î â Ö ì á Ä ã

Ö è Ö ç Ä ë å Ö ì í Å Ñ ì Ö Ä É è Ö ç â ä á Ö ó â

Ñ ç Ñ Ö ó ì Ä Ñ ç á å ã Ä Ö ç Ä Å ì å Ä ã ó Ñ ã Ö

â ç ê ñ ã å Ñ ï â Å Ö É â Ç â Ö ó­â­ì è î Ñ Ä ì í

ç á å Ñ ò å Ö Ä ë â Ö Ö ç á ç Ä ó â Å è ì â ä Ö è

å Ñ î å á Ä ç Ö á í â Ö ì å Ä â Ö Ö â É Å è å É áÑ á ã î ç Ö Ö å ï ì î Ä ã Ä ì î â ò Ö å Ñ ã ä ä ó

Ñ ã ä Ñ ç Ñ Ö ò É ì â Ñ É è ó­Ñ­â ì á Ä Ö ä ã â Ö - Jared (Éìâ - Welle)

ó ì Ä Ñ ç á å ï Ä Ö Ü Å â Ö ó è Ñ Ä ë â Ö ñ<ã å ã - (end of Henoch (<))

é å ì â Ö ì è î Ñ ã è Ö É â ã è ò è î ç ì î Ä î â

ï Ä é ì å Ä ã ñ ã å Ñ ã Ä ó â Ñ ã Ä Ñ î â Ä ì Å É - Lamech (ñóã - wave)

Ñ î è Ñ Ö Ñ â Ñ ç Ñ Ö ì å­Ä­â Ö ó â Ñ ã Ä Ñ î â Ä

ï å â Ö ì è î Å ó è Ñ Ö ï Ä Ö<é å ì â Ö ò ä Ö ã â

ó Ç Ö Å è ì ã Ñ Ö Ñ â Ä ì í â ä â ì Ö Ç ï ì î Ä Å

â Ñ â Ö ó â ç î è Å î ó â ï î ã ê ö ì Ä Å ì Ç ï Ö

Ñ î â Ä ì è ç â Ü á Ç­ã­Ä ì Å É å ñ ã å Ñ Ö Ñ É î - Abel (ãÅÑ -->)

î Ä Ñ î Ä Ñ Ñ ç<Ñ Ö ï å Ñ ï Ä Ñ â á Ñ ì î Ä ï Ä ñ (diagonally from left)

î â Ö è î â ã Ä Ñ â á Ñ ì î Ä Ñ ç Å Ñ Ü Ö Ñ î Ä ÑÄ Ñ ï Ä Ñ Å Ü è ó Ö â å Ñ É î Ñ ï Ä Ö Å ï ã ä ï Ä

Ä Ñ Ü á ã Ä ñ ã å­Ñ­ì å Ä â Ö Ñ ç Ñ É è ó â Ñ ã Ä

á<í â Ö Ö ï Ä ì í ã ã Ä Ü á ñ ã â Ö Ñ Ü â ã á å Ñ - Henoch (ñÖçá)

Ñ ì å Ä ã ñ â ã Ä â ç á ã î ó ì Ä ñ ã å É É Ñ ò Å (á< - diagonally from left

Ö î Å É è ó î â Ö Ö â ç ê ï Ä É å è â Ö ï Ö å â ï to top right)

Å á ã î ï ó Ñ­â­ì ë Å å Ñ è ì ã Ä ì î â â ç Å ã Ñ

Ñ ã Ö É Ç Ñ ì Å É Ñ Ñ î è â â ä Å ã ä Ñ ñ É Å è Ñ

Ä â Ö è î â ã Ä ñ ã ì å Ä Ñ å Ö ã ì å Ä â Ö Ö â ç

á ï ç î Å Ö Ö â ï á ï ã Ä Ñ Ü á ñ ã å â Ö ï å â Ö

â Ñ Ñ ç î­ó­â ï î Ö ó â î ã î ò Å Ñ É Ö Ñ â ñ ã å - Sem (-->), Seth (<--),

î è â Ö Ñ î Ä ã Ö ã Ñ ï â Ñ Å Ä á Ä ï Å â ä Å Ä á Mose (Ñîå - vertical)

Å ó â å â Ñ ã ä Ö â ç Å ã Ö ì â ç Ö ã ï ï ã Ö ã ì

Letters, which are found in the matrix on an arbitrary diagonal or vertical line, i.a. withan equal number of jumps in the sentence in the same direction right/left and an equalnumber of jumps in the column in the direction up/down, have in the original Thenachtext an equal number of letters between them.Texts with such letters are thereforecalled: ELS-code = "equal letter spacing"

Some believe that the vertical texts are located randomly in the Thenach.See the next text box.

32

Sonarerec

Onenotdidit oreqwhiabov

Somis aSet

Whwhi

The text bené ha'elohiem at ELS-Code 1750 (spaces between the letters in theoriginal text) is only found ounce in the Tenach in eleven versions): at 310. Thisdistance is still usable in the non-Torah books. Because of the many textualdifferences:

in Judaism the book of Moses (Thora) is not without reason considered as given byGod (Moses spoke with God from face to face). The other books and later traditionsare to be considered "inspired" and one should judge them based on the Torah.

- namely shifts occur when texts have longer distances. For example when awaw is missing, all letters move up that come after, creating a gap in the matrix,and a break in the vertical text before and after the waw. See for some textdifferences in the Thenach searching with function "Adition| Text differences".

Many sons of God from the primeval are found in the search result: Abel, Seth,Noach, Sem. With Moses the sons of God place themselves in the continuingfuture (continuation of the last letter down). Also Lamech and Henoch andJared and Enos can be found. The longer names "Methusalach" and "Mahalalel"(áãîÖïå and ãÄããÑå) (which one should expect from a planned installation, whichare not formed easily by coincidence), could not be found by the author of thisbook though.

The text bené ha'elohiem is also found vertically at ELS-Code 13416 and withinthe Torah. The reader can judge the search result for themselves. It starts at theend of Jacobs blessing his sons and that God will give them the land of Canaanand ends with Gods promise that Israel will live in peace: the salvation of thesons of God of between the afflictions (between the "Amorite" and the beginning

s of God are those, male or female, that radiate the spiritual, because theyfamiliar with the spiritual. Daughters of men are those, male or female, that

eive the spiritual, while they are (not) familiar with the spiritual.

shall be a role model through his life and practice love towards all. That doesmean that one should connect with an unspiritual man. Enos, the son of Seth,what many often do. He wanted to win Cain over to convert him. He could donly in the way that many churches bind there sheep to them, namely byuiring only external adjustment and leaving the offering out of consideration,ch Abel brought and Cain did not: the sacrifice that one brings himself (see

e).

e traditions state that he covenanted himself with a daughter of Cain. Therelmost no other explanation for the same names in the genealogies of Cain andh.

en spiritual people connect with unspiritual people a mixture is produced,ch is a characteristic of today’s societies:

Cain didn’t want to be a "fugitive" (Gen. 4:14) anymore; he understood thatwith social acceptance one moves up. He was welcoming the connection withSeth. It was enough that he renounced his direct crime, kept his outwarddecency without changing his inner objectives. It characterizes manybelievers, visiting their place of worship now and then, offering some and goabout their business as usual in the world. It characterizes many religiouspeople whom want to be considered well, are well-mannered, and are forpeace, exercising charity, being good to all... who limit others for their owngain so their own hands are free. It characterizes people wanting to have "thebest of both worlds".

of "terror").

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Enos likewise wanted the best of both worlds. As a spiritual man he alsowanted to be honored in the world and was silent about the truth whichdisturbs people. He wanted to have a great community of faith, be a well-respected mediator and a famous preacher and spoke in a political correctmanner:

îÖçÄ - (enos) Enos, human

- (inus) humanization (modern meaning)

- there arises a mix between good and evil, which in itself is evil.

As stated before let unselfish love be raised up first (3rd chptr.). Friendliness anddonations cannot resolve the consequences of selfishness. Like the world knowsalmost only moralistic humans and is nevertheless full of anger. When spiritualpeople mix with unspiritual people, all will slip away together:

ãÖÅå (mabul) the flood

ããÖÅå (mevolal) mixed (modern)

ããÅ (balal) mix (Gen 11:9)

- with which balal Gen. 11:9 draws on the flood shortly after which humanitystood to fall again and God "mixed the language of mankind":

ãÅÅ Babel (Gen 11:9)

Only after the age of people was restricted to 120 years (Gen. 6 :3) and the people"did not understand each other", could according to Gods promise (Gen 9:11) anew all compassing flood be held off. A cleansing by her was no longer needed,not because the times became better, but because the world was no longer atunity like before the flood (Gen. 6:12) - function "Sums":

öìÄÑ ïÄ óâÑãÄ ÄìâÖ - and God looked upon the earth - Value: 1000

- and soon after the Flood:

Gen 11: 1 is 1 -> 111 (see 4th chptr. the aleph Ä)

and the whole earth was (of) language/lip/coast one and (of) words/things/-issues/messages one

34

- comparable to Europe during the Middle Ages: one church despite of manystates living at odds with each other where "worldwide" one common languageexisted (Gen 11:1):

UsualGreekexists

and

Evena diffviews(meas

Modern linguistics determined that many languages have a common root. Thefurther you go back in history, the more the similarities.

With the ages of the "first humans" probably eras are meant, where thenumbers are to be interpreted in a spiritual and symbolic way. A last commonorigin after a catastrophic natural event may be found in the last ice age.Local disasters, that destroyed the then known worlds, may also haveaccounted for the "Great Flood".

Always in Torah you can see that with the historic worldly representationsfrom the past flowing with higher and all-comprehensive truths. DNA researchpoinst out that most people descended from just a few elders (alreadyassumed by Darwin). Contrawise is often seen that, when nations split up,their speech develops differently. Spiritual enstrangement leads to "confusionof tongues".

The history of the "tower of Babel" makes clear that enstrangement from theunity with God also leads to division among man. Without God the confusionof tongues would rule, whether it started at a certain point, as some peopleread literally, or it is an always repeating dynamic from early history on- ase.g. this phenomenon is clearly summarized in the Torah in the history of thetower of Babel. Never an epoch of humanity will fullfill the number of themillenium 1000 kingdom (see above):

the "1000-year millenium kingdom": 1000Age of the "oldest man ever ": 969 (Gen 5: 27)

------it lacks: 31 years

nummerical value of the word "el" = "God" (ãÄ) 31

- as stated with the "high human age" epochs and empires are meant. Thosepre-flood almost reached the 1000 year mark, but didn’t fullfill it. For anothersymbolic meaning of old age see the 130 years of Adam when he begot Seth(2nd ch.).

Ounce shall the world will be one, reach the unity of 1000, not throughempires and worldly organisations, whom are babylonic towers and perishfrom internal disunity, but by the spirit of God:

while the individual human gives heed to the voice of his conscience andso the being of man in each an equal image and likeness of God shall lead

ly the larger the empire the more violence, among the Persians, among thes, in the Roman Empire. If without the spirit of God only external unity, there is more strife and anger than ever (Gen 6 vs 12):

God saw the earth (= 1000) and see it was/became corrupted/ destroyed

today the world is rarely stable, every person and every community slide inerent direction because of the confusion in understanding, many opposing

exist. One’s wandering is in some measure neutralized by the otherure of the confusion of tongues). Also tyrants keep one another in check. If

to unity.

35

not, death prevents that one will conquer the whole world (measure of limitedhuman age). The measures prevent that the world becomes united again and failsas a whole resulting in a new all-embracing "flood".

Together now with the confusion, as is seen always and everywhere, history isfound in the genealogy of Cain and Abel that is always and everywhere repeated.Because man is no better than before the flood, God's intervention prevents anew all-embracing destruction. The flood itself stayed, in personal and communitylife (Gen 9 vs 15):

and the water shall not be/become again a flood to destroy all flesh.

- now only takes place locally and will no longer become an all-embracingdestruction. She is the cleansing bath mikveh. Whoever doesn’t cleanse oneselfvoluntarily, while he, as Eve, recognizes his mistakes and distances himself fromthem, is caught up by the flood. Because it is a working of creation itself,emerged from water (3rd ch.), part of Gods reality, whose laws you cannot keepdefying. It is the ritual bath mikveh, which can be found in the first chapter of theBible (Text [+] - common,"any part"):

ÅÖà âä óâÑãÄ ÄìâÖ óâåâ Äìí óâåÑ ÑÖíåãÖ öìÄ ÑîÅâã óâÑãÄ ÄìíâÖ [10]

(Gen 1:10): And God called the dry land “Earth”, and the gathering together ofthe waters called He Seas

ÑÖíå (mikwé) collection of water, hope, ritual bath

ÑÖíåãÖ: and the gathering of (water said God)

- it is the movable manifestation of the substance ("earth" is the othermanifestation), whose physics doesn’t take into account different needs andpresentations. Rubbed broken becomes anything which is not in unison; ouncethe water of time will flush away, what is not reality and with that is not truth.

Also the story of Sodom and Gomorrah (Gen. 19th ch.) shows that the flood hasremained. It can also be seen that with ten righteous and probably even fiverighteous in her midst both cities would have been saved (Gen. 18th ch. from vs 23).Although Lot and his family were no criminals, but lived with the Godless for thesake of worldly benefits (Gen. 13:10-11). Lot's wife even looked back inwardlywhile fleeing, due to loosing worldly benefits, and lost her life. There were nomore citizens anchored in the truth to prevent the tent pegs in the ground of thesocial development from slipping away. Man shall not mix the secular with theGodly; man shall not humanize the teachings of God, so that the beacons of lightremain visible.

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6. The ark

The dimensions of the ark are (Gen 6 vs 15):

its length: 300 Elits width: 50 Elits height: 30 El

These figures remind us of the value of some Hebrew letters:

î = 300 ç = 50 ã = 30

From these letters two words can be composed:

òîã (lashon) - language 380

ãîç (nashal) - expel, cast out, put off 380

It can be read (4th ch.) that the flesh basar (ìîÅ) shall become a proclamation biser(ìîÅ). (the word basar/biser (ìîÅ) means “flesh” as well as “proclamation”). Here can be seenthat the ark of Noach was his language (380) to the world:

Mitsraim (Egypt) = 380 with Egypt in the Torah the secular and with

Israel the spiritual is symbolized. (see 8th ch.)

- because with this striking structure both a negative perspective on the futuredue to a corrupt world (warning) and a necessary salvation from on high arewidely visible.

The second word a.i. can be found in Deut. 7:1 and 22 (Text [+] – common “anypart”). With this word God expresses that the nations in Canaan shall be expelledfor his own.

óìëâå - (Mitsraim 380

= Egypt) 2 -> 1 (chptr 3 and 6)

òèçä - (Canaan) 190

ãîç - (naschal) 380 ---->

- the "God language" is salvation for the hearining.

If one translates the text literally, one can seepyramid (Gen. 6 vs 16):

a roof/light opening is/ (shalt) thou make tothou finish it (away) from above

- (see sketch a). The Word for "light opening" zohreveal" (aram.), "shine" (talm.) and "proclaim" (mo

ventilation is covered off (s. sketch. b). Ar"revelation/proclamation" Noah had to build ththe "third" (Gen. 6:16).

the nations from Canaan areexpelled (380): away from theunity with God (Canaan = 190) into

g and expulsion for the not hear-

that the ark had the form of a

the Ark, and to a cubit shalt

ar (ìÑë) as a verb also means "todern). As in most constructions theound this "light opening" ande "lowermost", the "second" and

the duality of the world(380).

37

these plural forms can unpunctuated also be conceived as a dualis (óâ...), for instance as aplural form, which expresses pairs like two eyes and two hands. It’s about this that thecreation of the three creation day pairs (see 2nd chptr.),from the 1st +4th day (the bottom), the2nd +5th day (the seconds), de 3rd + 6th day (the thirds) were situated around the light of theark.

In the middle of the "ark language" stood like that the "proclamation of light" ìÑë

in the center. It was probably a shaft over the total length of the ark and fromtop to bottom, with open corridors in two stories and a bottom layer on its side,so that the light from above could reach all the floors.

The light opening in figure b can be retrieved after the flood when Noah "removedthe covering of the ark” (Gen. 8:13). Before nevertheless he had already openedthe ark (Gen. 8 vs 6):

When one searches with function "Analysis | Analyses according to values | Valuesequenses" after the dimensions of the ark:

- one will find in the absolute as well as the proportionel (proportionel, like 5-3-30) just one result with the original numbers in the order 50-30-300:

ìëâ âä óÉÄÑ Gen. 08:21 – the human – for/because - he created

- other possibilities for the third word: the inclination/attitude, and: he preserves/ guarded / respected / preserved (the institutions of God - from ìëç).

The dimensions of the ark are mentioned at the start of the story of the flood andthe searchresults are found at the end, there, where the Almighty decided not tosmite humanity again (Gen 8 vs 21):

because he (God) created/formed man

because man (the statutes of God) shall keep them

- ounce man shall keep them ( because he’s created in the image and likeness ofGod.

a b

a. walls of many pyramides look likethis (seen from a side). Ending shortat the top ("one el from above")

b. construction against rain

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opened the window of the ark which he had made

òÖãá (chalon) - window (root: ããá - profane)

Also in the story of the ark there are all comprehensive layers of truth runningparallel with it. As stated before (see 5th ch.) the flood is always and everywherepresent. The biggest catastrophe is not the physical death but the disappearanceof one’s conscience (see 4th ch.). Man can therefore only be saved through in theword of God over the waters of time. Nevertheless there could have been a greatrescue from a flood in the past. But the question, how all animal species couldhave been saved in one boat, only reveals the fact that there is incomprehensionrelating to the concepts of the Torah, which is according to the human body (see

8th ch.): The intrinsic complexity is of a never fully fathomed depth andnevertheless possesses a layer of direct recognizable stories for everyone:

day creation chap

torah chapter

1 the spiritual light is calledforth

1 Gods all-embracing plan forcreation

2 (ideological preparation) division ofmatter(waters below) and spirit(waters above)

2 the materialization of the plan (oneheaven and one earth), only ageneral allegorical presentation

3 preparation for live (onlyideological)

3 paradise- only a general allegoricalpresentation (see 3rd ch.)

4 the material world is called out("lights" are electrons and nucleonsin the first place)

4 Adam knew his wife and childrenwere born. First concrete history.

5 expansion of the spiritual above andthe visible below (the birds ofheaven and the fish from the depthof the water)

5 the sons of God regarding thechildren of man (see 5th chptr.) -

genealogy of Cain without and ofSeth with their age in years

6 all live is called out and man, whomis very good, because of his waysdeath is also good (see 4th ch.)

6 man that is very bad or very good –Gods decision to destroy or toredeem

7 the day of return (Sabbaths day) 7 the waters have lifted the ark toheaven

8 the day of the other side and againthe new day of the week

8 new beginning after the flood

- so it (the Torah) shows here, how humanity through first memories from longfated times and many folklore like the flood even until today is introduced to thefull reality of Gods eternity. Through God it is saved over the waters of time in anark after the dimensions of His word.

As the rains "grew strong" there was no difference seen between day and nightand between the heavens and the sea. The "lights to divide the day and thenight" (Gen. 1:14) became invisible. Noah and his family found themselves intimelessness. First when he opened the window (òÖãá), that "he had madehimself", he returned to the worldly, "profaned" (ããá). The times described thatthe flood lasted, were in total 365 days, according to the days of a year. With this

39

is intended: it lasts forever, all years; the flood is everywhere and present inevery generation.

In the same sense is the "end time" always and everywhere present. It breaksout when eternal values are envisioned. It’s connected to the moment onebecomes spiritually conscience which happens to everyone, even when it oftenlooks different. Then also it is the custom of many to yet early decide to displacethe truth. Because the usual behavior of many is to oppress the truth from onearly, it is a decision. Ounce man will know what it all comes down to and he willstand as an individual or a collective on the border of time and eternity. He willstand then at "the end of time", at the "border of the worldly time zone", has tomake a decision for the values of the other side and lives no longer in ignorance.So Cain and Abel offered "in the end of days":

óâåâ öíå (mikkets jamiem) because of the end of days (Gen. 4:3)

- (mostly translated "in the process of time", what doesn’t nearly fit here).Together with the end time is the flood and the salvation from the flood present.

The ages of the first humans as stated before (see 5th ch.) are spiritual epochs orotherwise represent spiritual dimensions. With Adam such an epoch or world timeof cultural unity and with Seth the next one began. Many of the early nationsbelieved that there forfathers were older because they were less far separatedfrom the divine origin. Also this in itself is not a wrong thought (when incloseness with God the boundaries of time is upgraded to spiritualunderstanding), could the Almighty have used to reveal higher truths so that inevery time and every faze op man’s development the word of God can beunderstood.

It pays off therefore to studythe word of God. Because itreveals the depths of reality, ofwhich the writers couldn’t haveknown and so they are atestimony of the hand of God.

The first 8 chapters of the bibleshow us that Gods creation of 2x 3 days, situated around thelight opening of the Ark of hisword, take us over the watersof time. From the darkness andthe "formless and void" of thebeginning to the enlightenmentof the future where theguidelines of reality will carryus, which otherwise, withouttheir reflection of the centermiddle, will become the flood.

Further depths shine throughwhen determining the numberof words and verses in theseven days of creation with thefunction [Sums] (right).In his books Jakob ben Luriamade a detailed analyses of the

text words verse

1stSummary of creation:

1stword (bereshit) 1

2ndSummary of creation:

1stVers: 1 x 7 1

2ndVers: 2 x 7 1

= 1 : 2 2

1stSummary of creation:

day 1 until 6(Vers 6 until 31): 59 x 7

The 7th day 64 x 7 32(Gen 2:1-3): 5 x 7

words (x 7): 1, 2, (4, 8, ...), 64verses: 1, 2, (4, 8, ...), 32

4thSummary of creation:

The rest of Torah and Thenach from Gen 2:4 (theprimeval-number sequence 1, 2, 4, 8, 16, ..., 64,128, ... spreads ever further out until the present

time)

40

1st verse and the 1st Torah chapters. Here a brief overview:

Like that, what it describes- namely the reality in and around humanity - theword of God is layered and of a direct recognizable reality to the farthest goingcomplications, only to be understood by the farthest going development. Thethoughts of God are the word of God, through which everything became: "Hespoke and it was". Because these inconceivable many layered thoughts are againidentical with the term "heavens" (see 3rd ch.), is the word for "heavens" a pluralform (formally a dualis): God created the heavens and not the heaven. At leastthere should be seven "layers", because the plan of God is explained in 7 days ofcreation - so "seven heavens" exist.

Like the word of God should become flesh in his deeds, so is creation the "fleshbecoming word of God" (see 4th ch.). In Noah’s time there were no biblicalscriptures; thus he heard the voice of God in creation and gave form and visibilityin the ark of what he heard. Every man knows of this word (see 3rd chapter); the

1st Thoravers:

the 6 daysthe

"heavens"(1, 2, 3)

and "earth"(4, 5, 6)

2. Thoravers:

the spirit ofGod hoveringover thewaters paral-lel to the"rest" of thesabbathday(7)

1st torahwordbereshit (ïâîÄìÅ):

the 2 x 3 days+sabbath ïÅî

ï â î Ä ì Å3 + 4 days created3 letters 3 letters

ï â î (ïâîî:

400 10 300 sixth)

ïâî: the 3 days of the

invisible world (300) and the3 days of the visible world +sabbath day, which belongstot he visible world (400) andthe 10 of Gods hand (thesymbol Jod = 10 is "Hand")

bereshit: he created (ÄìÅ)the 3 and 4 days (ïâî)

Gen. 1:3-13

the first 3 days of theinvisible world

"heaven"

Gen 1:14-31

the next 3 days of thevisible world

"earth"

Gen 2:1-3

the sabbath day – thisis the story of "themaking of what Hecreated" (Gen.2:3), alsothe story of our timewhich falls outside the1st chapter of Godsplanning

the whole of creation:

from eternity a part of God, the first, the aleph Ä = 1

being - die torah starts of with the Å = 2

Gen. 2:4 until Gen. 8:

The history of the creation of "one heaven and one earth" (Gen 2:4) - ourheaven and earth! With the first 8 chapters the torah summarizes an endlessvariation of repetitive human history in a "history of salvation".

the rest of the thora and the thenach:

again a detailed description of the "becoming" and its principles in Moses histeachings of the 10 words, divided in 613 lessons - and from Joshua on indescribed in a more general sense based on the fate of the people of Israeland the whole of humanity, ever continuing and spreading up until our time

41

bible is only a scriptural fixation of reality, which man knows from his nature.Until the intuitive reckoning will become conscience knowledge, he will obey hisconscience, every time it speaks to him, to the man Adam (Gen. 3 vs 8):

and they heard/understood the voice/sound/the speaking of j'h'w'h the Eternalgoing around in the garden [on the wind of the day] / [on the spirit today] ...(9) and j’h’w’h the Eternal called man

When one hides from God, what anyone does from the beginning (Gen. 3:8), theconscience starts to disappear. When man places himself before Him, therecognition is there, the memory of the origin. Because, where there cannot bemultiple realities, one is drawn from the waters of egocentric subjectivity andover the waters of time:

through the spirit/wind of time, through spirit of the age

- carried back to the sole reality of Gods paradise.

The word for "ark" theba (ÑÅï) is only found after Noah in Exodus ch.2 ([Text] [+],common, any part) as the basket, in which Moses was put in the Nile. Now one cansee:

The 2nd day of creation:

The firmament, to divide the waters below from the waters above

the (parallel) 5th day of creation:

The birds of heaven and the fishes of the sea, so that from the visible the unvisiblecan be seen. So the depth of the sea and the firmament lets man unconsciouslyknow that he can go under in the depth or be exalted to the firmament of God.

the 6th day of creation:

God spoke to man (Gen. 1 vs 28):

and rule over the fishes

- also to be read as:

and take out the fishes

Ex 2:10:

and she (the Egyptian princes) called his name "Moses" and said(:) for I drew himout of the water

Ñîå (mascha) Moses, drawn out, to draw from water

The basket of Moses, through which God revealed his Word to man and the ark ofNoah after the dimensions of Gods Word are both called:

theba (ÑÅï)

- the Word of God draws man out of the water like a fisher draws fish and exaltshim as a bird in the heavens.

42

7. The patriarchs, Juda und Silo

The timeline in the J.L.A. Thenach program (Extra | Timeline | J.L.A. Timeline):

- shows that "Abraham knew Noah for 58 years" (Noah’s year of death 2006minus Abrahams year of birth 1948). The numerical value of the name "Noah" islikewise 58. In the sense of the explanation of the high ages as described (see 6th

ch.) it means that the generation of Abraham experienced the spirit of thegeneration of Noah for 58 years:

áç Noah 58

- Abraham got to know the full extent of the spirt of Noah and absorbed it.

This overlap in age is important, because the promise of God to the patriarchs, togive them and their offspring the land of Canaan, commenced not from Abraham.God told the human Adam that the earth would be cursed until he returns to the"earth of the existence of God" (see 1f ch.) – he can return, but therefore spiritualdevelopment is necessary. Curse is a causality and not the will of God. For thatreason the great grandson of Adam Lamech, the father of Noah, which on his turnlikewise "experienced Adam for 56 years" (see timeline), of Noah (Gen. 5 vs 29):

this same shall comfort us in our work and in the toil of our hands, whichcometh from the ground which the j'h'w'h hath cursed

- he saw that his son had the spirit to make a beginning of the repatriation. Socontinues the "comfort of Noah over the cursed earth" since the promise of Godto Adam, through the announcement of this by Lamech and on through thegenealogy of Abraham and Isaac and their offspring – why the land of Canaan isnamed (Ex. 3 vs 8):

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a land flowing of milk and honey

Whenum

óìÅÄ

óÑìÅ

- becan

- anwas

- He

- w

- Gogiveof C

To gworktheHara

When one highlights the words "a land flowing of milk and honey" Ex 3:17 andstarts the function [Sums]:

îÅÉÖ Åãá ïÅÜ öìÄ (a land flowing of milk and honey)

- one sees that their numerical value is 1052. Many remarkable passages havethe same numerical value (function [Values] [+], "Word/Words"), with them asegment of the proverb of Lamech (Gen. 5 vs 29):

ÑÖÑâ ÑììÄ ìîÄ ÑåÉÄÑ òå ÖçâÉâ òÖÅëèåÖ Öçîèåå Öçåáçâ ÑÜ

- the red text has the numerical value of 1052 and means: "which cometh fromthe ground which He has cursed ":

Gods promise to all men Adam means that the cursed earth willbecome a land flowing with milk and honey, there where menreturns to Gods existence adamah (earth)

This earth is for the offspring of Jacob the land Israel and for others theirsurroundings. Because not only Israel, but the whole earth is intended for thatpurpose to become a paradise and a land flowing with milk and honey.

n God calls Abram "Abraham", appears also in his name the primordialerical series of the endless increase: 1-2-4-8-16-... (6th ch.):

Abram 243

Ä Abraham 248 -> 2-4-8-... (ÅÄ - (father): 1-2)

cause (Gen. 17:5) he would become a father of many nations. In the timelinebe seen that Israel left Egypt in the year 2448:

248 <--> 2448

d can be seen that Abrahamborn in the Hebrew 1948:

brew year 1948:

Birth of Abraham

estern year 1948:

Foundation of the state ofIsrael

d after all promised Abraham tohim and his offspring the land

anaan.

o back to the Godly order onlys when one does fully. Evenfather of Abraham made himselfn and dwelled there" (Gen. 11:31). T

Some use a diffrent timeline. They take onthat Abraham first left Haran after thedeath of his father (NT*, Acts 7:4). ThenAbraham was born 60 years later at theearliest and was not the eldest (Gen. 11:

26). The Torah (Gen. 12:1) states: "leaveyour fathers house" and the Jewishtradition reports also that he had to leavehis fathers idolatry, which conquers withother texts (Gen. 31:19 & 35:2). As statedthe time calculation is not meant to behistoricaly real but spiritually real accordingto us. What is common in Jewdaismdelivers i.a. certain numbers, which agreewith the building of numbers within theTorah, of those were only taken for thecomputer program. Since version 4.5 onecan develop or change the timeline himself.

* The not-Torah books (not-Moses books) are

ready to go to Canaan. But "they came tohe same half backed attitude comes to the

evaluated according to the torah (see 5th ch.).

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surface in the book of "Ruth" as the Moabite daughters in law of the Jew Naomigo back with her to Israel. Ruth not only said (Ruth 1 vs 16):

your God is my God

- what many say, but is not enough. She also said:

your people are my people

- and went forth with Naomi over theborder. Orphah, her sister howeverdespite her tears (Ruth 1:9) stoppedbefore the border and went back.

Probably Thenach went in the direc-tion of Canaan five years before Abra-ham moved on. He went after theheight of the ages became less (Gen. 11: from vs 10) and that his son died during hislife (Gen. 11:28) and Sarai was barren (Gen. 11:30). Understood by Terach was thatthe spiritual line was in danger and he was concerned about the promise of Godmade to Adam and Seth and Lamech and Noach and Sem and that he was in thewrong place:

fulfillment of the promise to Abraham: 430 years after (Gen. 12:40-41)

400 years from the birth of Isaac---- (Gen 15:13)

promise to Abraham: 30 years before the birth of Isaac

- Abraham was 75 years when he went up (Gen. 12:4) and 100 years when Isaacwas born. Thus 5 years before his journey to Canaan his father must have beenconcerned about Gods promise to the patriarchs.

Abraham understood both the Godly and the world of powers. He spoke with Godand angels and knew of powers. Because, if one lets the latter added punctuationout of consideration, the valley is called emek ha'siddim (Gen. 14:3) translated:

óâÉîÑ íåè (emek h'schedim) valley of demons

Isaac, the son of Abraham, was a good and lovingperson. But his spiritual discernment was not thatlike his fathers. He loved Esau more than Jacob andhis blindness (Gen. 27:1) was more then only of hiseyes.

Jacob was like Abraham. He spoke with God and an-gels and fought again powers. Twenty years helabored in light of Gods promise and then Esau cametowards him with 400 men (Gen. 32:7). The adversaryoften lets one pursue their ideals only to obstruct the crossing to Canaan later.Much faith in God ends at “bottlenecks fort Jabbok". One fears to loose ounceagain what was gained, adepts his principles, tones down his faith. One issatisfied with a place close by, does not cross the river to go inside the land ofGod, and gives up in reality.

The Jewish tradition reports that Orpahreturned for material gain. Ruth losteverything (Ruth2:3, Lev.19:10), whileher right of the Moabite throne went onto her younger sister. Ruth was theforemother of David and from Orpahshould Goliath have come forth.

There are many of such"valleys". People like A-braham whom can discernthe permanent effects ofwar and bloodshed. Sothe main road betweenthe early empires ofEgypt and Syria/As-sur/Babylon along theMediterranean in thedirection of Syria knowmany such "valleys".

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Jacob wrestled against the despair and the fear of death. He faced the ghost ofunbelieve, always at night the strongest, wrestled in darkness alone:

with God against the adversary!

as stated (see 3rd ch.) one cannot pass the angel before the tree of life without God

- and prevailed and was called then:

ãÄìîâ (Israel) warrior of God

Also Leah, the wife of Jacob, was a warrior of God. Her rivalry with her sisterwasn’t good, like that of Jacob and Esau wasn’t good. But like Jacob she wrestled– and more than her sister whom didn’t let go of her idols (Gen. 31:19) – with Godand called her 4th son (Gen. 29 vs 35):

ÑÉÖÑâ Judah

ÑÖÑâ j'h'w'h (the God name)

- then she said: I will praise j'h'w'h. Her heart was undivided, what made her intoa strong spiritual personality (Gen. 29 vs 17):

and the eyes of Leah (were) weak/soft/sensible and Rachel was of beautifulform and beautiful to look upon

- she was buried in the tomb of the patriarchs.

Not only through the given name carries Judah the Godly in him, but surely alsothrough the spiritual wrestling of his mother at his birth certain characteristics

The year of the exodus from Egypt (2448) exceeds the highest word value. Withthe function [Values] [+] one can search for the value of verses:

- and the first verse that is found with the numerical value 2448 Gen. 29:31:

[32] Ñìíè ãáìÖ Ñåáì ïÄ áïêâÖ ÑÄã ÑÄÖçî âä ÑÖÑâ ÄìâÖ [31]

and j'h'w'h saw that Leah (was) unloved and He opened her womb and Rachel(was) barren

- although also the deceit of her father Laban (Gen. 29:23) was not good, Leahbecame Jacobs wife after Gods will. Without her Israel never would have becomethe nation that left Egypt in the year 2448.

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distinguishes him. Many know him to be "a not so good person" because of thehistory with Tamar (Gen. 38 ch.). Who then understands the history of Joseph, willnot be able to hold this opinion!

The sons of Jacob sold their brother Joseph to Egypt for he was the favorite oftheir father. When he then became king over Egypt and saw his brothers whocame for bread to Egypt, he could have made himself known right away. Onealmost seldom or never hears why he didn’t do that.

He took Benyamin capture, the other favorite of his father. His brothers wereallowed to go home (Gen. 44:17). If they would have went saving their own lives aswell as being relieved from Benyamin while still not acknowledging the sorrow oftheir father, his disenchantment would have been great. Not first he wanted toenjoy the reversed balance of power or at least make his brothers suffer, but hewas looking for a sign of a changed mind and to give his brothers the opportunityto rehabilitate themselves.

Now knowing the intention it’s nearly impossible to read the speech of Judahwithout tears, which after Joseph himself couldn’t oppress (Gen. 45:1). To him,whom had a bad reputation (Gen. 38:23), the suffering of his father, when he wouldlose the second son of his heart, would be unbearable. He offered his own life tosave his father and Benyamin’s.

Therefore Judah at the blessings on the death bed of Jacob was placed first.

Åíèâ - Jacob, the warrior of God (see above) 182

ÑÄã - Leah, the warrior of God (see above) 36

ÑÉÖÑâ - Juda, carrier of the Godly name (see above) 30

248

óÑìÅÄ - Abraham 248

It’s remarkable that all words with alphabeticalincreasing letters in Genesis ("Analysis | Ana-lysis according to values | Alphabetical equaljumps") have to do with Jacob and Leah andJudah. A spiritual mindset edits progress - a-b-c... as is also seen in Abrahams name: 2-4-8 (see above):

Genesis 30:11 (ÉÇÅ) - Lea: "with fortune"

Genesis 32:26 (ãäâ) - Jacob: his adversary(at the Jabbok) "prevailed" him not

Genesis 33:17 (èéç) - Jacob: he "journeyed"after he withstood Laban and the adversary atthe brook Jabbok and Esau and multipliedhimself in the land

Genesis 43:34 (óãä) - Benyamin (laterconnected to Judah in the two tribes nationJudah) – he begot a portion more then "theyall" (as his brothers)

Geneisis 45:01 (ãäâ) - and Josef "could" notlonger constrain himself: after the speach ofJudah to save Benyamin and his father (seeabove)

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- it’s not about being without fault, because one cannot gain Gods benefit withthat. He created man to share His love with creatures like Him. Own goodness isworth nothing to Him. An inclination towards the Creator changes the mindsetand stops sin – that is worth everything to the Almighty. But the goal in its self tobe without fault is love of self.

Jakob knew that because of the love demonstrated by Judah he would be thebarer of his spirit and mindset and he said on his death bed: (Gen. 49 vs 10):

the scepter shall not depart from Judah, nor the ruler's staff from betweenhis legs/feet until Siloh comes

About the name "Siloh" has been much speculation about its meaning which isnot to be understood wrongly. One can find her while searching for the Siloh(Ñãâî) without the jod (Ñãî). Jods (â) and Waws (Ö) are often placed to simplifyreading ("matres lectionis"), also to lengthen sounds considering accents etc. andwere sometimes written and sometimes left out. With the function [Text] [+]"Ignore ‘jods’ in the Tenach text":

- one finds (first 4 search results):

äÅ ìèã ÑîÄ ÑÉÖÑâ áíâÖ [6] ÖïÄ ÑïÉãÅ ÅâÜäÅ ÑâÑÖ Ñãî – Gen.38:05 [1]ÅîïÖ ìåï ñãïÖ ÖâáÄä ÄÖÑ óÇ ïÖåâ òê ìåÄ âä âçÅ Ñãî – Gen.38:11 [2]

ã ÑÅîáâÖ ÑÉÖÑâ ÑÄìâÖ [15] ÑîÄã Öã Ñçïç Äã ÄÖÑÖ Ñãî – Gen.38:14 [3]

âçÅ ÑíìîãÖ Ñìâè òêÇã âìéÄ [11] óâåè ïÑíâ ÖãÖ Ñãâî – Gen.49:10 [4]

- three times the son of Judah "Shelah" and then the "Shiloh", from whom thescepter shall not depart. Shelah was the only (Gen. 38th ch.) God fearing son ofJudah:

The saying "Shelah" or "Shiloh" depends on the punctuation. So both Ñãî (Sela) and

"Silo" appear. It concerns the name of the city, where before the kings and prophetsof Israel ruled, the sanctuary of God with the ark of the covanent waslocated. Only with these three definitions is Ñãî found:

Silo: the son of Judah - (Septuagint: σηλωμ – Gen. 38:5)

the inheritor of the scepter of Judahthe city with the sanctuary of God - (Septuagint: σηλωμ - 1Sa. 4:4)

- the line of definition is unequivocal. The punctuation was then also later (probablyaround the year 1000 of the Common Era) added and reveals here that the

definition was changed (see next textbox)!

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Ñãâî Silo (Gen. 49:10)

Ñãî Sela, live in peace (Gen. 38:5)

- in relation to him is the blessing of Jacob over Judah which was incorrectlygranted to David. Because God didn’t want kings to rule over Israel (1Sam. 8th

chptr.). Allthough David was loved by God and his offspring ruled for 500 years,his scepter did not last . David comes from the son of Judah and Tamar "Perez"(Gen.38 vs 29):

wherefore hast thou made a breach for thyself (to come before your brother)(?)

- and not of Sela (Silo).

The spirit of the last still rules, the spirit of Jacob, the jewish spirit, the spirit ofJudah and Shela (Shilo), the spirit of the inbred knowledge of God, which theworld has learned (Christianity and Islam are daughter religions) and shall learn(Zach. 8 vs 23):

the doctrine of Judah shall not be moved "from between his legs" (it shall notbe moved "from his seed")

From Judah the scepter didn’t move, until his physical son Shela (Shilo) cameand from Shela again he didn’t move until his son came. The staff of the Godlydoctrine was made handover from generation to generation also during the 2000year diaspore without a state or king and will rule in our days and will nevermove. Humanity looks to the great and powerfull, to kings and rulers. The spiritof God however rules in the hidden (Gen. 49 vs 10):

Ñãâî ÄÅâ (javo Silo) Shiloh comes 358

áâîå (messiach) annoint, (the/a) anointed 358

That the meaning of the "scepter of Judah" is is unequivocal but is neverthelesshardly recognized, has a cause, namely the doctrine and the coming of David andhis offspring. In a spiritual sense however David is also the offspring of Sela/Silo –of the spirit of Jacob and Judah.

Already n the old Israel there might have been a discusion about Selah and Perez and thescepter of Jacob. In 1.Chr. 4:1 Sela/Silo is not mentioned as a son of Judah (left out) andis only mentioned as "son of Judah" half way through the chapter (1.Chr. 4:21). Themeaning thereoff could be that he as the father of all the spiritual offspring of Judah is notsummed up with Judah. David however brought the ark of the covenant from Shilo toJerusalem and replaced the sanctuary of God from the Sela/Silo of the by God wantedprofets/judges to the Jerusalem of the kings.

To Shela stays the scepter. If one wants to make a division between names with orwithout a matres lectionis (see above) in favor of david, so shall one know that alsothe name "David" is written with and without a "readingmother" jod .

When one searches for his name (ÉÖÉ) with [Text] [+], "Ignore “jods” in Thenachtext" any part, one finds:

ÉâÖÉ (with Jod) 251 x

ÉÖÉ (without Jod) 600 x

- in all cases it’s the name David.

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When one searches for the words áâîå (messiach - annointed) and áâîåÑ (theannointed), one can see that the kings Saul and David were anointed, also priestsand even temple artifacts were "messiach": they were "annointed".

Because the anointing has to do with God sanctifying His creation on the 7th day,(Gen. 2:3). It was stated that this day fell outside the 1st bible chapter because itdidn’t belong to Gods planning – with him history starts, it is the day of thebecoming, it’s the day of our history in which God rests aswell, becauseeverything was already finished, when He "sanctifies" his completed creation byletting her become material.

Much has Jakob ben Luria written about the star of David (see "Thora und Wissenschaft"). Herecan only be mentioned that its 2 x 3 points can be identified with the 2 x 3 days of creation.Folded inward it fills up exactly the middle space of the star, which space stands for the 7th

day, on which the other 6 days become realized (see also 6th ch App.). To keep oneself toshabbat means also then to trust "the finished planning of God before all beginning" aswell asrespecting the neccessary rest as on the six work days working without harmfull methods andhaste – as in reverse the Sabbath fills up the 6 days of work. Keeping oneself to the God givengoals one will experience that the time plan of God for the "making of what He created" (Gen.2:3) are perfect and to their salvation no slavery is needed

First the "becoming" of the Sabbath day leads back to the first three days of theinvisible side, the "here-ever-after" – after the 7th day comes the 1st day of theweek again and the spiritual light. In this "Sabbath time" of history, in which wealso live, everything comes, what has been made ready in the 1st chapter, torealization. Only as so can it be sanctified: while all the wrong is dissolvedthrough time and all the good is saved to become further developed.

Everything therefore, what is become after the thoughts of God, is sanctified, is"messiach" - humans, for as far alive after the thoughts of God, as well as priestswere anointed and objects, as the temple objects were anointed. The word shallbecome flesh.The taste of food reflects the heavenly as with music can "beprayed double" – when the cook and the musician are set on the origion ofcreation. In every thing and aspect, for sofar formed after Gods Ideas, Godbevcomes visible. Thus is the land of the promise and flowing with milk andhoney the earth as it’s meant and created by God before all beginning. It’s theEden of the beginning. For Jews its Israel, still in the process of becoming. Forothers it’s the promised land of their surroundings. – until ounce the whole earthshall be filled with the spirit of God, of the spirit of Eve and Seth and Lamech andNoah, of the patriarchs and Juda en of his son Siloh (Selah):

shall come Siloh: shall come the completion of the creation in perfection!

- then all will see God.

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8. The Torah, Israel and the world

In the 1st chapter could be read that the return then supposed dead Joseph haseverything to do with the "end of time".

Joseph after all did not leave Jacobs eyesight ounce, which in the bible is called"Israel". Also today Joseph as part of Israel went under "the world Egypt".Because present day Israel consists of Judah, Benyamin and a part of the Levites.The other 10 tribes didn’t return from the Assyrian Diaspora (2.Kngs 17th ch.); theyare up until today hidden in the world population. In the bible these 10 tribes arecalled the house of Josef and Judah and Benyamin (Ez. 37:15-28).

With the function Gematria can be seen that óâìëå (Mitsraiem = Egypt) has the

numerical value 380 and òèçä (Canaan) the numerical value 190:

óâìëå (Mitsraim) Egypt 380

2 : 1òèçä (Canaan) Canaan 190

Already was written (see 4th ch.) that the 1:2-ratio is the basic numerical symbolismof the Holy Scripture. Because in the material, in the worldly, everything exists induality (2):

warmth <-> coldleft <-> rightmale <-> femaleetc.

- the spirit is however uniformly indivisible (1). The numerical ratio of thesenames make clear that symbolized Egypt in the Torah is the material world andIsrael the spiritual world of Gods unity.

Barely Jacob knew that his son was still alive; when God soon made clear that hisdisappearance was not only an event which brought sorrow. As he "descended"with the wagons to Egypt, towards his son, he brought an offering halfwaythrough as he seemed to be in doubt. Because Canaan was the Promised Land;maybe the purpose was that his son would return to him.

Then God said to him: (Gen. 46:3):

Ñåâìëå ÑÉìå Äìâï ãÄ - fear not to go down to Egypt

ÑÉìå - to go down - of Éìâ - "descend"

Éìå - disobedient/rebellious, apostate

- one can descend to the world to become as it – that is disobediend andrebellious. One can also go to draw out others (see 5th ch.). Jacob feared for thefirst. There the almighty says that it is not him that is going down, but that theTorah goes down into the world:

Fear not (Äìâï ãÄ) to go down into the world

the power of the Torah (ÑìÖï ãÄ) is going down into the world:

Äìâï - you fear 611

ÑìÖï - Torah, the teaching of God 611

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- so Jacob goes down to Egypt with seventy souls (Gen. 46:27).

With the function Gematria is seen that the text:

ÑÖáÖ óÉÄ - Adam en Eva 70

- the numerical value 70 has, while in the 10th ch. 70 nations are summed up.The going down of Jacob (Israel) with 70 soles has everything to do with theoffspring of Adam and Eve, with the whole of humanity, with the "world Egypt",with the 70 nations.

About Israel and the nations spoke the end time prophets. Known are thepassages about "Gog en Magog", whom "at the end time" shall go up against Is-rael (Ez. 38:8). The text "Gog en Magog" (ÇÖÇåÖ ÇÖÇ):

- also has the numerical value 70. So Gog and Magog aren’t the Romans or Rus-sians or Arabs, but again they contain the whole of humanity, all the nations fromthe 10th ch. of Genesis, now after they go out of the nation of who went againstthem, the nation of Israel in the broadest spiritual sense.

ÇÖÇåÖ ÇÖÇ - "Gog en Magog" 70

- they consist of everyone who led themselves not topographically but spirituallyout not from the worldly order (Egypt) but after the godly order (Canaan). Forwhich reason 70 bulls are offered (Num. 29th chptr.) at the end time feast (see 10th

chptr.):

on the 1st day: 13on the 2nd day: 12on the 3rd day: 11on the 4th day: 10on the 5th day: 9on the 6th day: 8on the 7th day: 7 - 13+12+11+10+9+8+7 = 70

- the opinion, that anti-Semitism is spread worldwide nowadays, hardly needsany argumentation. Cause of this mindset is the individual decision of anindividual person not too, in a spiritual sense, cross the boundary of a higherorder.

ìÅè - (avar) from one side to the other, exceed

- (ever) the here ever after ("the other side")

ìÅè - (Heber) patriarch of the Hebrews

âìÅè - (ivri) Hebrew (man)

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The words of God sufficed for Jacob. Because to him were revealed the words inthe dream with the "ladder (130) between heaven and earth": with de Torahdescending on the mountain of God in Sinai (130) (see 2nd chptr.). Jacob understoodthat Josef was sold to the "world Egypt” because Gods plan for salvation wasmeant for the entire world. So he descended with 70 soles down in her, not tobecome a part of her. (Gen. 46:4):

I (God) will go down with you to Egypt and I, I shall also bring you up (one)upbringing (a repetition means: with surety)

- but so that the teaching of God would come to her.

Through the misstep of his brothers Joseph was taken away, and through theirown missteps the house of Joseph disappeared again (2 Kings. 17th ch.). God’scorrection is not negatively motivated, but is an intervention for a higherhappiness, when man himself doesn’t obstruct, to make other ways possible. Inan all-around heathen world Israel gave into idolatry. Godspeed, when noprosperity for all is also hard to maintain and God is a God for all.

For a second time Joseph is hidden in the world population so that the spirit isspread all over. Because the ten tribes of Israel embody, despite their faults andmissteps, a higher spirit. Their diaspora prepares humanity to receive thedoctrine of God. Already many centuries the world has been controlled bydaughter religions. Ounce all insight shall become refined and full. Moreover Godknows all the offspring of Israel and "at the end of time" they shall, likewise intime the patriarchs, be unified with the other sons of Jacob – this promise can beread in Ez. 37:15-28, directly before the chapter about "Gog en Magog". Thus thesearch result of the full name of God is at matrix width 20950, starting with thejod of "and saw" - when Jacob saw the wagons, he knew that Josef was still alive- and ended in the midst of the end time feast, strikingly.

As the "end time” isn’t determined in one or another "ever" time period (see 6th

chptr.), so the anti spirit isn’t located by specific people groups. In every time theborder between the temporary and eternal is present and one belongs to the 70world nations. That is why 70 bulls have to be offered: everyone shall offerhimself. When one doesn’t come near to God:

which is a question of an inner attitude, not of words and giving names. Many who aren’t religioushave a connection with the heavenly; many who are religious have none

- does he become part of Gog en Magog, being in the ranks of those whom inevery time march against Israel.

The history of Israel is closely associated with the population of the world. Herhistory roots in the speaking of God to every human "Adam" to return to theadamah, so that the God existence adamah becomes a land "flowing of milk andhoney" (7th ch.). the doctrine of Israël is therefore predestined to pass through theworld; no anti-Semitism shall be able to exterminate, because ounce own flesh isthe proclamation (4th ch.). The Torah is identical to the body of a human; thedoctrine of God is therefore nature (9th ch.). Everyone will sooner or later knowwhat is just and what is not and has to decide. He stands then at the border ofthe eternal values. When he crosses, so he will be at all times at the end timegathered to the house of Judah and the house of Israel

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9. The Ten Words (not commandments)

Exodus 34:28 :

óâìÅÉÑ ïìîè ïâìÅÑ âìÅÉ ïÄ ïáãÑ ãè ÅïäâÖ

the words/ ten the covenant words/ the tablets the on and hethings/ (of) things/ wrote

matters mattersof of

The Ten Words (not commandments) in Exodus 20th ch. and the creation chapterGen 1:1 show a striking relationship:

Gensis 1 vs1: öìÄÑ ïÄÖ óâåîÑ ïÄ óâÑãÄ ÄìÅ ïâîÄìÅ(in the beginning created the Eternal the heavens and the earth)

Exodus 20 vs1: ìåÄã ÑãÄÑ óâìÅÉÑ ãä ïÄ óâÑãÄ ìÅÉâÖ(and spoke the Eternal all the words these (because) to say)

both verses possess 28 letters and 7 words

In the 1st chapter of creation the God name j'h'w'h doesn’t appearIn the 1st verse of the 10 words the God name j'h'w'h doesn’t appear

The report of creation starts in Genesis 1:1The original ten words start in Exodus 20:2 :

1 - 1 - 1 <--> 2 - 2 - 2 (see 1st ch.)

The 4th (middle) word Gen. 1:1 is "the" in the accusative:

ïÄ (eth)

The 4th (middle) word of Exodus 20:1 means likewise "everything"

ãä (kol) allthing(s), every(one) thing/creature, the entire, the whole

From the unilateral relationship between the ten words and the creationreport appears that the first are in closely related with the creation orderof God!

created ïÄ the heavens and ïÄ the earth)

The 1st verse of the bible is a summary of the creation chapter (see 6th ch.). The 10words are a summary of the Torah. Probably the relationship between them is alsodoundational to the following wisdom:

till heaven and earth pass, one jot or one tittle shall in no wise pass from theTorah, till all be fulfilled. Whosoever therefore shall break one of these leastcommandments, and shall teach men so, he shall be called the least in the

kingdom of h

This word consists of the first (Ä) and last letter (ï) of theHebrew alfabet and so contains all. In Greek this word is "theAlpha and Omega" of the holy scripture. It is then also theindicative of the accusative, with which all what exists can besummed up: he created the ... and the ... and the ... – if hereall the created is summarized "the heavens and the earth" (he

eaven.

54

Theits srulescoun

Ñì

- whdoes

Theappeforcemus(donfollo

áëì

áë

Öá

To strive after being fully human is the highest task, because man is after theimage and likeness of God (see 3rd ch.). The Torah contains 2669 words of theaccusative ïÄ with a numerical value of 401, with which everything is summed up.With the search filter:

- will stay, except for the word eth itself, three (original) words:

ãè ñîáÖ ÖÑÅÖ ÖÑï ÑïâÑ öìÄÑÖ [2] öìÄÑ ïÄÖ óâåîÑ ïÄ – Gen. 01:01 [1]Öã ìîÄ ãä ïÄÖ ÖïîÄ ïÄÖ ÖïÄ ÖáãîâÖ óâîçÄ – Gen. 12:20 [2]

óâíÄ âïâìÅ ïÄÖ [21] ãÖÉÇ âÖÇã ÖâïïçÖ ÉâãÖâ óÄâîç – Gen. 17:20 [3]

ÄâÖ [26] Ñåâìëå ÉâìÖÑã óâäãÖÑ àãÖ âìëÖ ïÄäç óâÄîç – Gen. 37:25 [4]

óâîçÄ (anashiem) humans, persons, men – in man is everything (eth =401) contained

óÄâîç (neshiim) rulers, leaders, family head (usually in the sense ofelders,

people of responsibility: the human as the peak ofcreation- third word (óâÄîç): (the) bear(ing) -

creation of God is connected to the order of God like every fenomonon bringspecific order with it. Likewise modern traffic cannot be regulated without. With them it’s not the requirement but the safety of the partakers thatt:

Öï (Torah) teaching, didactic, education (not law)

o speaks of the Torah and the ten words as "law" and "force" and "pressure",n’t understand its nature and changes the word of God.

Torah speaks not of commandments and also the words "thou shalt" doesn’tar in it. Because the Hebrew is unacquented with extra verbs to express: thou shalt/must do. The used imperfect expresses especially the future and

t sometimes be adjusted in translation: you shall-may-must-could havee), while the necessary action (imperative) is seen only in part of thewing sentence "honor your father and mother":

ï Äã [13] - murder ye not (as in Exodus 20:13)

ì Äã - murder not! (not used imparative)

ëì Äã - murders not! " "

"bear, control creation!"

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Because the ten words have this form:

I am the "was and is and shall be" thy God, which have brought thee out ofthe land of Egypt, out of the house of bondage (therefore) you murder not,you steal not, you ... not

- there is talk of a future expectancy and not of force. It was written that thenumerical value of the names "Egypt" and "Canaan" are in a ratio of 2:1 toeachother (see 1st ch.). Egypt in the Torah is an allegory of the world in disunity, ofthe random dividing (2) in good and evil (see 5th ch.). Who is brought out of it tothe land Canaan, sees the Godly untiy of things (1). He is no longer slave of theunfounded (2) traditions and opinions and forces that bring division.. And heknows, like Judah (see 7th ch.), the natural urge to the Godly. That’s why the futureexpectancy of knowing inwardly shall make him act differently:

I have brought you out; therefore (not because you must but from knowingbetter and inward conviction) you shall do so and so

- like Moses and David and the prophets loved the Godly order but neverthelessmade great mistakes yet did not fear being lost.

The longest psalm (119) is known as the psalm "of the law". It’s striking how thestudying of its institutions brings joy. The word "law" is not found in it, but the word"Torah" (teaching) is used. Because of the conjunctions the word ÑìÖï isn’t founditself. It derives from the verb "jara" (Ñìâ). With the function [Text] [+], "wordswith/within" are the 25 most often translated with "law" passages found. The firstfive:

Ä [3] ÖÑÖîìÉâ Åã ãäÅ ÖâïÉè âìëç âìîÄ [2] ÑÖÑâ ïìÖïÅ - Psalm 119:01 [1]Ç [20] ñâïÖëå âçåå ìïéï ãÄ öìÄÅ âäçÄ ìÇ [19] ñïìÖïå - Psalm 119:18 [2][31] âïâÖî ñâàêîå âïìáÅ ÑçÖåÄ ñìÉ [30] âççá ñïìÖïÖ - Psalm 119:29 [3]

Å âä ñâïÖëå ÅâïçÅ âçäâìÉÑ [35] Åã ãäÅ ÑçìåîÄÖ ñïìÖï - Psalm 119:34 [4]ìÉ ñâÉíê âä ÑÅáìÅ ÑäãÑïÄÖ [45] ÉèÖ óãÖèã Éâåï ñïìÖï - Psalm 119:44 [5]

ìÖï (tur) travel, fathom , think, search out , spy out

Ñìâ (jara) learn (from which the word "Torah")

- the joy of the psalmist, to study day and night the lessons of God, concerns thesearching out of the heavens and the earth of the 1st bible verse and the searchingout of the ten words, which 1st verse is identical in form with the 1st verse of thebible. One studies the Torah "day and night", while one in every matter and affairlooks for the origin, searches for reality and discovers the ten words of God in thecreation around him.

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The idea, that man without extra grace "has to fullfill the entire law and wouldotherwise be lost", has no solid base in the Torah, because the word "law" doesn’tappear in it. The often occurring Torah sentence that "even the souls that don’tdo them shall be cut off from Israel", doesn’t mean that one has to be perfect andwould otherwise be rejected. It’s a forecast, as stated:

one brings his live in danger the more one neglects the rules of traffic

- no one ever keeps all the traffic rules. Most traffic partakers have a certainconsideration toward eachother. Man is not better then God. Texts that testify ofGods patience and compassion are countless.

Warnings to be taken as a threat, often lead to new mistakes: Or to distill graceout of the care of the warner, which don’t longer point to the consequences ofone’s own behavior – these however are empirical by nature and cannot bestopped theoretically. Or to strive after perfectness by means of good behavior.The last leads to a partial literal understanding of that, what is meant to bespiritually all-embracing; the first often leads to the rejection of the practicalorder and to the creation of new doctrines to regulate live. In both cases theunderstanding of the higher order becomes clouded.

What now is the essence of Gods doctrine? – It states in the Torah (Deut. 10:16):

Circumcise therefore the foreskin of your heart/mind/inward

- The circumcision, the condition made to Abraham and his offspring to becomeGods people (Gen 17:10), is further explained here. Because symbolism isinevitable to come to a higher understanding. Without a parallel with the visiblethere cannot exists an entrance to the conceptual because the spiritual andmaterial are completely parallel to each other (see 3rd ch.). So God created on the2nd day the blue heavens above and the deep seas below, so that man can knowfrom the reality around him that there is a heaven and an earthly reality. And onthe 5th parallel day (see 2nd ch.) is being spoken of the sons (birds) and of thechildren of men (fish). One shall not be satisfied with the symbolic itself, butquestion oneself what reality is being expressed with it.

Short before Moses was busy with theteachings of God, his wife circumcisedthe children because she was fearfull (Ex

4:25). Directly after Moses’s death thewhole nation was circumsized (Jos. 5:5).During the 40 years in between, thatMoses was daily busy with theteachings, there was no circumcision tothe flesh.

A similar substituting parallelism is seenin the offering of animals. Most peoplegroups from the past and naturepeoples up until now offer animals. Ithappens from a inborn sense that through sin and shortfalling one alianates fromGod (the wroth of the gods) – one replaces one owns life and one shall settle.

Because not everyone in every time isbusy with Gods teachings, thetradition of the Jewish people is goodto express visual acts before the eyes.Through this Gods covenant hasendured throughout the millennia. It isthe nation of God. Circumcising onesheart however, while one is growingfrom only the flesh towards thespiritual, is the parallel idea of this inthe visible expressed act. It is theunderlying reality of the circumcisionand with that a necessity for the wholeworld.

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This which is in itself not a totally wrong feeling became intime, that all wereoffering animals, not destoyed but brought back to the correct elements.

Åìí (karav) draw near, come near

bring near, approach(hif-Form) offer, bring as a offering

bring a gift

Åìí (kerev) the inward, the feelings

òÅìí (korban) offer, offering

All firstlings of the cattle were offered and all firstlings of men were bought free.(Ex. 13 vs 1, 12-13):

ìäÅ (bechor) birthright, first born 222

2 : 1

ôãÄ (aleph) name of the first letter 111

symbol of the Godly initial

- Cain didn’t approach (Åìí) God at his offering Åìí (zie 4e hfdst.). He brought abribe, kept his inward from the creator Åìí and kept far from the untiy with theAll-embracing (ìäÅ - ôãÄ, 2 -> 1). The seeming best marriages and friendshipsand families perish when one of its members stops giving oneself. Often greed(lust) and competition (haughtiness) are the cause. To the highest relationship,that between God and men, was done harm in the first place, because men haseverything it needs in the paradise of creation, he however wants what he doen’tneed. (Gen. 3:6):

and the woman saw that good the tree... and that it was a desire

- (desire is a non-functional-want-to-have) and because hij wants to be like God:

(the snake): for God doth know that in the day ye eat thereof ... ye shall beas God (God only threatens) (Gen. 3:5)

- (haughtiness is exchanged with the presumed haughtiness of God). Many don’twant to be in the image and likeness of God, but God themselves, they want tocreate there own world and live and be there own master, and so often show awell achieved person after their own rules. Many can’t stand others and even Godto be better; they only know devotion in the form of self superiority, the "doingfor others" in the form of being "more than others", in the form of "being theboss", of "wanting to rule". Exactly this charastericstic was the cause of theangels falling and slidding down to the level of demons.

The word for "offering" karav Åìí contains i.a. the word for "ruler" Åì ([Text] [+],words with/within, words within entered word):

Åìí (karav) to come near, (hif-Form) offer

Åì (rav) ruler, great, many, heaviness , important

(rov) majority, greater part , multitude

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- (further: ìí - "cold", Åí - "cursed"). In a random letter order this word alsoappears in ìäÅ (firstling). The "firstling" is one self, the "himself most close", the"ruler", the center of the universe. As thus with the offering is expressed that oneno longer wishes to be Lord. God is almighty, to whom one can entrust himself.Man shall let go of his own greatness.

Only the Creator can bring order in the created and can save man from slaveryout of Egypt. Self greatness marks the mass and majority rov (Åì) just as muchas the "being lived" marks them. Poor truth seeking characterizes them and withthat the imprisonment in time and tradition bound opinions. A sense for realityleads to laughter about ones own majesty, leads to recentment of what is unrealand surrogate. It will lead to the Creator of all laws and will bring praise to all itsinstitutions (Ex. 32 vs 16):

and the tables (were) the work of the Eternal and the writting (was) thewritting of the Eternal engraved upon the tables

ïÖìá (charuth) engraved

(cheruth) freedom (not appearing in the bible)

ìÖá (chor) free, born free

- the tables with the ten words is the heart of man. He who loves truth doesn’thave to be motivated by others. The hand of the Almighty writes it in his heart.The laws of nature form the spirit: through self conviction the ten words areengraved in his heart. Out of freedom one acts and no longer sees a cause towithhold anything from God. One offers the fat like Abel, brings everything. Thefirstling under man is oneself. The firstling of the "livestock" is ones ownpossesion:

Ñçíå (mikné) livestock

also: property, obtained , fortune

- to God belongs all. One shall not posses, but use, as a blessing for oneself andfor others. All the rest is excessory, it’s fat. One shall offer it.

With an animal sacrifice an Isrealite wasn’t cleared of sin. He didn’t redeem hisown live, but he brought himself. Nothing can replace this neccesarry act,.Everything in the Tenach points to this meaning of the offering of animals (Psalm

50):

(8) I will not reprove thee for thy sacrifices...(9) I will take no bullock out of thy house(,) nor he-goats...(10) for every beast of the forest is Mine (are)(,) and the cattle…(12) if I were hungry(,) I would not tell thee; for the world is Mine (is)(13) do I eat the flesh of bulls, or drink the blood of goats?(14) (therefore): Offer unto God the sacrifice of thanksgiving...

- who is thankfull, recognizes his own unableness to keep everything in his ownhands. He is no longer the ruler and lets others help him. He opens himself forthe love - from God and other humanbeings. And he wants to bless otherslikewise – God and fellow human beings. The Allmighty needs him in His creationand shows him his gratitiude. Love recognizes the quality in others withoutcompetition- the man no longer wants to be a woman, the woman no longerwants to be a man; man no longer wishes to be God, God rejoices when manwants to devote himself to only accomplish his given share in creation;

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The symbolic* isn’t different inthe offerings. With them onedidn’t redeem, but broughtoneself. One had actedwrongly, turned away andreturned, came nearbyagain, offered the ruler:

ìê - young bull

Öèìê - pharao

ãâÄ - ram, also: powerfull, upper layer (of the people)

- sin offerings consisted of young bulls and rams (Lev. 3rd-6th ch.). The bull is thesymbol in many nations for the leader, the first of the people.

The parallel between symbolism and practical reality is of a perfect kind in thebooks of Moses. So the regulations of the Torah prescribe a personalresponsibility, which don’t need a lot of jurisprudence to come to reason and inwhich no new laws have to be written to prevent loopholes for wrongfull usage.It’s the only legal order which longs for inward morality. So many of the rulesprescribe not only to replace the damage, but to add "a fifth part" (Lev. 5/19/22/27

ch.):

tree of life (1) tree of the knowledgeof good and evil(4)

1 + 4 = 5

Joseph to Pharao: one fifth shall thou spare (Gen. 41:34): one distills out of theunending vastness of the material variation (tree of knowledge) the universal"always valid" (tree of life = 1 of (1 + 4) = one fifth) and safekeeps it. All theother, for sofar not intresting for practical useage, is quiz knowledge,showpieces. So one also assembles, when one knows all the bible passageswith book, chapter and verse by heart and has no idea of its meaning, of thevastness of the world and not of the Godly, of what is permanent.

- a consciencious person examines oneself if he was in his right or not anddoesn’t try to walk away from his responsibility with expensive lawyers. Hereplaces the material side of the damage (4 of 5), which he caused. And he adds

*The practical and at the same time parallel sideof the spiritual in the visible was that then peoplepaid with mostly cattle (sacrifice) and corn (mealoffering). The priesthood didn’t own any land inIsrael. In a time however, where the socialmonetary system took place in living wages,animals were offered and the priests wereallowed to eat a part. One shall apply theteachings of God to its practical parallelunderstanding (what does not mean that oneshall interpretate it to the predominant trend)

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a spiritual part (1 der 5) to it by showing a changed spirit, what can also comfortthe victims and lift up the caused unrest.

Accordingly the doctrine "an eye for an eye, a tooth for a tooth" (Ex. 21:23-25)

demands not only material satisfaction, but also the cleansing of the conscience:

if in every legal order one shall replace what one caused in damages. Only anapology is cheap and not also will God do the victim injustice. So the "an eyefor an eye, a tooth for a tooth" seen from the point of view of theperpetrator.

that, what a person doesn’t forgive another, will others also not forgive him,because his own judgement causes it. Also one will perish from hatred. So aneye, which one doesn’t forgive, for an eye, a tooth, which one doesn’t forgive,for a tooth seen from the point of view of the victim.

This often misinterpretated doctrine unmistakeably underlies the Jewish wisdom:

as you forgive you shall be forgiven!

The Torah in Judaism is considered as identical to a body of a human being – whythe Torah role is put away in a cover. The word "Torah" (ÑìÖï), consists of onlyTorah words that have to do with the Torah ("[Text] [+], words with/within", "lettersin random order", load Torah):

ÖÑï (tohu) formless, void, dryness (as in "the earth was formless and void")

-the Torah was given in the dessert Sinai on mount Horeb:

Horeb: drought, dryness, destruction, annihilation

- God comes, as with the nation of Israel in slavery, on the ruins oflife, when man sees it doesn’t work without Him

ìÑï (tahar) she conceived (in the sense of becoming pregnant) - the Torah is

the human body contained in words. It became conceived on themountain:

ìÑ (har) mountain

Öìï (taru) they searched out, spied out. Torah means "doctrine". A doctrine

one shall study and research

ìï (tor) turtledove – if one is too poor to bring God a sacrifice, then one

shall offer two turtledoves (Lev. 5:7). It means that one shall at leastkeep the doctrine, because for that one is never too poor:

ìÖï (tor) turtledove (in full)

ÑìÖï (thora) Torah

- also with turtledoves one brings oneself. The Torah is one’s own body that, like allthe material, exists in duality (two turtledoves).

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The text (Ex. 34:28) "the ten (of the) words" (óâìÅÉÑ ïìîè) is not found vertically in theTorah. In another form óâìÅÉ ìîè she is found at matrix width 35306 (without spaces,load first the standerd version Torah) with "settings +" the setting "visual jump":

The search result is again noticeable:

Ñ Ü Ñ î â Ä Å è Ç ç Ñ ì å Ä ã ó è Ñ ã ä ï Ä ñ ã (first sentence of the matrix)

ã Ñ ï Ä ì å Å ã Ä ì î â ã ó â Ñ ã Ä ì å Ä â Ö í

Ñ Ü Ñ ó Ö â Å ó â ì ë å ö ì Ä å ã Ä ì î â â ç Å

Ö Ñ â â ç ê ã ó á ã ñ ì è Ö â ã è ñ ì è â Ö ï ä

ò Ö ï Å î ï Å î â è â Å î Ñ ó Ö â Å Ö Ñ ä Ä ã åÑ î è Ä Ö Ö ç î ì Ö Ä Ö ì Å É Å Ö ç ä Ä Ö Å ì í

ì Ü å Ñ å É í Ö á ì â ò É ì â ã ì Å è å ó ï ã á

Ö ô à Ñ Ö ó â î ç Ñ í ì Å ì á â ê ã Ñ ì Ö ä Ü ã (last sentence of the matrix)

In the Thenach program can be switched between the vertical and the horizontal(original text) Thenach text without losing the cursor position. So can be seen that thesearch result starts in the last chapter of the setting up of the tabernacle (Ex. 40:23)

with the words:

ñìè (erech) - order (the 10 words are the order of creation)

It was stated (see 4th ch.) that the tabernacle like the temple was a material mirrorimage of the visible and invisible world and with that of God’s creation. In this lastchapter of the 16 chapters about its order (Ex. ch. 25-40) Moses raises the house of Godup and seven times it states:

"as God commanded" -

ÑÖÑâ ÑÖë ìîÄä 26 + 101 + 521 = 648

sum of the letters of the ten words (Ex. 20 V. 1-17): 648

- what makes clear that the ten words have to do with the order of the sevencreation days. Moses did after this order (ñìè). Who acts likewise, ends up like thissearch result with the sons of Israel, away from the worldly order

óâìëå öìÄå ãÄìîâ âçÅ - the sons of Israel away from the land of Egypt

- the search result ends in Exodus 19:1 with the M of Mitsraim (Egypt).

Beginning and end of the search result are connected diagonally by the doubleunderlined text èåî, èåîç:

- èåî hear! he hears

- èåîç heard/being heard, he hears/heard

- hear and you will be heard!

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10. The great feasts

The Torah knows three great feasts (Ex. 23 vs 15/16):

ïÖëåÑ Çá - feast of unlevened bread

(áéê - Pesach – jump over (passover, to excuse)

ìâëíÑ Çá - feast of the harvest

(ïÖèÅî - Schavaoth: feast of weeks)

ôéÄÑ Çá - feast of the gathering/ unifying (of the harvest)

(ïÖäé - sukkoth: feast of tabernacles)

- all three have to do with the crops on the field, with the firstlings, with theriping, with the end of harvest.

The feast of pesach maybe reminds one in the least about the life on the fields.One thinks mainly on the exodus from Egypt, with which the feast of pesach wasestablished. The Torah passages however, in wich the feasts are mentioned aftereachother (Ex. 23 from vs. 14, Ex. 34 from vs. 18, Lev. 23th ch.), join the liberation fromEgypt with what is happening on the land (Ex.34 vs 18):

the feast of unleavened bread shalt thou keep... in the ear-forming month, forin the month of ear-forming thou camest out from Egypt [19] all that openeththe womb is (belongs) Mine and of all thy cattle/ property/ fortune thou shaltsanctify the born males(,) the firstlings of ox and livestock. [20] and thefirstling of an ass thou shalt redeem ... all the first-born of thy sons thou shaltredeem

- because man himself, whom is broughtout of Egypt, is up until the harvest thegrowing up corn. He is the firstborn whobelongs to God (see 8th ch.). Still a longwayto Canaan lies ahead for him; the dessertof life shall he cross to ripen becomingfull fruit.

Of the first young fruits a gomer isharvested and brought to the Lord on the first non Sabbath day (labor day)of theseven pesach days (Lev. 23 from vs. 9). From there are counted seven weeks (why:"feast of weeks") from the bringing of the gomer (counting the omer) and fromthe day after, on the 50th day, is the feast of the firstlings. These weeks are areprensentation of the time of the grasping and with that of the trails which onehas to withstand to become ripe. Not unstricking is that within Jewdaisme thecounting of the omer has become a time of sorrow, because the many trails(persecution) took place during the counting of the omer, especially in the time ofthe crusaders.

The essence of the last great feast can be found in lev.23vs39:

exactly on the fifteenth day of the 7th month, when ye have gathered inthe fruits of the land ye shall keep the feast of the j'h'w'h

The last of the feast, the feast of harvest, is named first in the Torah in the 4th

áéê - Pesach 148

The first two (not Waw-) Torah wordswith a numerical value of 248 are:

áåëâ - he/it grows/ sprouts out(Gen. 2:5)

áåí – flower (Gen. 18:6)

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chapter where Cain and Abel offer from their harvest "because of the end oftimes" (see 6th ch.). Also stated was that "Gog and Magog" have to do with thisfeast (see 8th ch.). Because seven days one shall live in a tabernacle built withbranches (Neh. 8:14), with which it comes down to the roof up until now:

there can exist nothing strange between heaven and man

- different thus from what God says to Cain at his offering (Gen. 4 vs 7):

if thou doest well, shall it not be lifted up? (ïÄî - infinitive of Äîç: "lift up anoffering ") and if thou doest not well, sin coucheth at the door (coutcheth as of

preditors)

- and also different then the word for "Gog" ÇÖÇ is a "roof" ÇÇ from which theopening is not open:

ÇÖÇ3 6 3

- man (of the 6th day - Ö = 6) stands in the way of the connection with heaven.Gogh is the ruler of Rosh, Mesech und Tubal (Ez. 38 vs 2):

ãÅï ñîå (360) îÄì

Tubal Mesech Roschthe world lengthening a head/leader

the round earth tone (blowing) begin/top

The "lengthening of tones" (= blowing) in the middle is also a reminder of the endtime feast (Ex. 19:13). Because thesjofar is blown in the beginning of themonth wherin the feast takes place(Lev. 23:24). It happens as a warningthat the end is coming (textbox right).The form "Rosh, Mesech and Tubal"itself shows the "anti-tabernalce" ÇÖÇ.Right pillar is the ruler îÄì, thefirstborn that stays unchanging at thefirst place (8th ch.) and the left pillar isthe world empire Tubal. Inbetweensounds the alarm blast of God.

The numerical value of this blowing ofthe horn maschach is 360. As thethree feast represent the earthly timein a cycle of a year and the eve of thefeast of tabernacle symbolizes theend of time, the great day ofatonement Jom Kipur starts on the360th day of the "wordly year" (on theevening before the tenth of themonth). Because 9 days after blowing ththe month) and vife days later (on thetabernacles. The feast of Tabernacles asthe presence of God (Lev. 23 vs 40):

ÇÖÇ Gog

Rosh Hashanah (ÑçîÑ îÄì) - "first (day) ofthe year". In time of Babylon they havemade the 1st day of the seventh month asthe 1st day of the year. Until today theblowing of horns takes place on this day(sjofar = rams horn). In a spiritual sensethe 15th of the seventh month (the 1st dayof tabernacles) is the 1st day of the new

ÇÇ (gag) roof

e horn it take place (on the 10th day of15th day of the month) it is the feast ofsumes how after this life one shall live in

time.

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and ye shall take you on the 1st day the fruit of goodly trees(,) branches ofpalm-trees, and boughs of thick trees, and willows of the brook, and yeshall rejoice before j'h'w'h your God seven days.

In and after the nature of God shall one be. The highest culture shall rule, butroofs of artificiality and enstrangement will never again cloud the connection withheaven. Vife days will rest from the day of atonement till the end – vife daysbefore the end of the solar year is the 360th:

The feast of the end time symbolizes the new live, it starts however in the old (in the eveningdusk of the 14th), alike the old year goes on for 6 hours in the new (a solar year lasts 365,25days). So was the exodus also on the 15th of the 1st month (Num. 33:3); the evening(beginning) of the feast was accounted to the 14th (Ex. 12:6)

- thus is Mesech (360) the blowing of horns in a world Tubal with a ruler Rosh,which haughty accepts the day of atonement and last possibility to return. Shortbefore the flood the same is seen with the sons of Lamech, with the lastgeneration of Cain before the flood (Gen. 4 vs 20-22):

òâí ãÅÖï ãÅÖâ ãÅâTubal Kain Jubal Jabalthe world the ramshorn he leads

of Cain trumpet blast he mixes(mabul – flood also means

mixing- s. 5th chptr.)

ãÖÅâmature

harvest/ produce

- the wrong offering of Cain in his strive to realise a land "flowing of milk andhoney" without God (worldpeace by world empires), is retrived here.

With the nations of the world "Rosh, Mesech und Tubal" therefore God will takethem to court in the end (Ez. 38 vs 8):

at the end of time

Directly before the reunitying of Judah and the 10 tribes of Israel take place (37th

ch.), and after that follows the description of the "last temple" (from the 40th ch.). Asnow the tabernacle and the first temple represent the full reality of the invisibleand visible world (see 4th ch.), so this last temple is described, not to be raised upas a building, but to obtain a shape in the form of the sanctified and the begottenfullness of the reality of God, of which all previous houses of God were areflection.

When one wants to understand ch. 30-48 in chronological order, one will, as withtrying to literly understand tenach symbolism, get in trouble. Like many attemptslead, to connect different time tables to biblical propheties, often to floweryresults. Because from the 1st chapter of the bible (see 2nd ch.) for man, who livesand thinks in time, is presented in a spiritual chronological order, what takesplace crisscross in the material. So the individual person comes, as soon as heunderstands what it comes down to, at the end of time and the beginning ofeternity:

for him personally the end time begins

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- (see 6th ch.), while for others Gods judgement can still be far off. Always Godaccomplished his judgements over the nations for as far as they would withstandhis order. And when a non-Jew starts to love the heavenly order, even when thedoor to God was another then for the Jews:

- reuniRuth. Wwhile s

oneinevreu

theandGog

thethe

- the la

- on thout – frin part

When a man is the door to God for another, then he is the "messiah" -anointed, because he can only be the door to God when others recognizeGod in him (the image and likeness of God has become flesh). With adoor however...

one doesn’t stand still

- one goes through to the goal that’s behind it. Through a kitchen doorone goes to the kitchen, through a door to God one goes to God. Whenone does the later there is no difference in the end result; only the way

fication took place between Israel and Judah, as was shown in the book ofhat unfolds in the mix, is expressed in a spiritual chronological order,

een spiritually its always as:

first knows God by His nature and no longer through human dogmas –itably one enters in the spirituall mind of the people of God (man is

nited with the people of God)

reafter one undergoes resitance in a world that holds vast to its own goodevil aswell if it tends to anti-semitism - here begins the judgement overand Magog

conscience of reality increases and one increasingly discovers the later,eternal temple of the Eden of God around himself

st finds its completion when man becomes "harvested":

* 15th of the first month (the "month of harvest"):

the young ore is there; man is ripe to be brought out of Egypt; thespiritual halve of the "day year" begins: pesach!

* 15th of the seventh month (exactly half a year later):

Man is harvested; the night halve of the "day year", the eternalside, starts, the living in tabernacles. Also the dark half of theyear day begins again (symbolic), the night half where others arestill in darkness and in need of the engaging man to outgrow theworld Egypt

e first of the month the announcement is made (Ex 12:1) that one is to goom there the day gleams (it begins), although man has still a worldy mind(not gone out):

to there is different.

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on the 1st of the 1st month the new year begins (Ex 12:2)

from the 10th day one shall be ready to go out (set the lamb ready)

- on the 1st of the 7th month the end is being announced. From there the twilightof the night is noticed, the eternity of God begins even during this live:

On the 1st of the 7th month (blowing of the sjofar) the night halve of theyear begins (Ex. 23:24)

From the 10th day one shall stand ready for eternity (day of atonement)

- even the feast of tabernacle begins in the last earthly hours of the twilight ofthe evening (see above, small letters).

Man becomes sown, sprouts out from the earth:

- and is harvested. The word for "harvesting/ ingathering" is:

ôéÄ (asaf) - gathering, ingathering, collecting, harvesting

uniting

- why when Jacob died was said (Gen. 49 vs 33):

gathered (ôéÄ) up his feet into the bed, and expired, and was gathered/harvested (ôéÄ) unto his people.

- the last word am (óè) means "people", "fellow countryman", "resident" (not"father"). This and the meaning of the Torah feasts is why one cannot persist inthat there is no talk of live after death in the books of Moses: of the people ofGod, of the heavenly army is spoken here! Also one shall not believe thecynanisme of God that he lets his servant, after a hard live of godfearingbehavior, be gathered to the bones of his forefathers. Thus it states here:

Jacob became harvested and became gathered to the people of God

- for him the feast of tabernacles began after the harvest where one " ye shallrejoice before the countenance of God " (Lev. 23:40). "he gathered up his feet/legs"is a play on words with the oar on the stock. The stock (the legs of man) is cut offand the oar is being harvested.

The word for the "exodus from the world" Pesach (áéê) is only seen reversed

in Daniel (Text [+] - reverse), three times with the:

ôéá - with flakes/are flaky, clay

Again here is talk of earthly kingdoms, now in the form of the statute from thedream of Nebuchadnezzar with the flaking feet, the feet of "clay". He who

knows and doesn’t go out of Egypt (Pesach -áéê), does the opposite of Pe-sach and becomes part of the order without God. This doesn’t have a stable

fundament, has flaking feet (áéê <-> ôéá), as seen everywhere and shall be

demolished because of flaky unity.

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AAppppeennddiixx

* * *

Some further

computer search results

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Appendix I

The heading "Analysis" consists of further functions for Thenach research. So thefunction "Analysis | text comparison | palindrome":

- sums up all Thenach passages with letters, which form mirror texts from themiddle (= palindrome). The 1st search result (Gen. 1 vs 6):

óâåã óâå òâÅ ãâÉÅå âÑâÖ óâåÑ ñÖïÅ èâíì âÑâ óâÑãÄ ìåÄâÖ [6]

... the firmament in the middle of the waters and let it divide the waters fromthe waters

- it shows, how the "firmament between the waters and waters" with the L (ã)between óâå (waters) and óâå (waters) a graphical presentation. The word forwaters itself is as well a palindrome (ó <- â -> å).

Another search result describes if it were the mistake of Jacob against Esau in thelight of the circumstances and the mistake of all concerned:

... ÖâÅÄã ÄÅâÖ - and he (Esau) came to his father ... (Gen. 27:31)

- while the in itself turning letter order becomes visible, how on the sameblindness of Isaac, which gave the privilege to Esau before Jacob, the fortune ofEsau is turned: Jacob had nevertheless used this spiritual blindness (7th ch.) beenquicker then him and had taken the blessing from him.

Appendix II

The function "Analysis | Words according to| number values" (right) sums up all wordsof the loaded Thenach portion to numbervalues from large > small or reversed andalphabetical or in the Thenach order. Whenone just loads the Torah, one will see (listwith 15906 lines):

number of words with the value 1500: 1number of different words with the value 1500: 1

...

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number of words with the value 3: 68number of different words with the value 3: 2

list with different words with the value:

ììïîï [1500]ïìîìî [1400]

ïÖìïîèÖ [1382]...

ÄÅÄ [4]ÄÅ [3]ÅÄ [3]

- that the word with the highest numerical value in the Torah is ììïîï. With the[Text]-function the word is quickly found and with the linear translation (Num. 16 vs

13):

ììïîï you makes you Lord (over others): you dominate 1500

- (German in the program) can again be seen that behind the façade of stories itcontains a deep layered building of ideas:

(sometimes) is it a small thing that thou hast brought us up out of a landflowing with milk and honey (Egypt)... that you (also still) dominate over us...?

- it concerns here the biggest revolt against Gods rule in the bible. The Godlyname is shortened in the bible with j'h (Ñâ) with the numerical value 15, why theJews will not write this number with the abbreviation (10-5) but with teth-waw(9-6):

Ñâ abbreviation of the Godly name 15

ììïîï you makes you Lord 1500

- the it is a small thing (the godly name with the smallest numerical = 15) isblown up here with the "make self-Lord" with the largest numerical value. NotMoses but God himself is being attacked here. The Godly form of address with thesmallest numerical value and the meaning of this form of address stand in thewhole bottom of the list (last three):

ÄÅÄ (aba) father, (avo): I shall come

ÄÅ (ba) coming, he came, (bo): come!

ÅÄ (av) father

the father (himself) is coming. He says: I shall come

- let us expect God ourselves (see 7th ch.); he is after all our father!

Appendix III

Three men led the revolt in the prior ap-pendix. Two of them, Dathan and Abiram, arecalled directly after the Torah verse with thesmallest numerical value (function "Analysis |

70

Verses according to | number value " – load the Torah portion first):

and the son of Pallu (was) Eliab (Num. 26:8)

- named as the sons of the in this verse called Eliab, whom joined with Korahagainst Moses (Num. 26 vs 9). Eliabwas an offspring of the first born ofJacob Ruben, who had lost the rightof the firstling through a misstep(Gen. 49:3/4). Here is also seen thatthe Torah seems to tell on in ahidden form: the denial of guilt,probably first by offspring to get back into first place, had releasespiral. Because as long as one denies mistakes, one doesn’t mdiscrepancy arises between one wanting and one being able, not oftdangerous combination of ambition and feeling inferior. The firstrecognized as first, felt the least, the smallest (displayed in thevalue). Such feelings are often a strong incentive. Those of Eliab dperhaps. For unqualified men with great aspirations only a seize foThat of Dathan and Abiram ended with a total destruction "into th(Num. 16:33).

Appendix IV

The function "Analysis | ELS-Code Analyses| Thenach text vertical" (right) sums upThenach text for so far as they appearunchanged in certain matrix widths. So thefirst passage (standard version) is found atmatrix width 50 :

Genesis 01:02 – matrix width 50 – equal words 2: ÖÑÅÖ ÖÑ

ÖÑÅÖ ÖÑï - (tohu wabohu) waste and void

Using the [ELS-Code] [+]-function (ÖÑÅÖÖÑï without spacesin the 1st field, matrix widths I: 50-50, 2e field not filled in)the first search result is in matrix form (right) and with thebutton [matrix->text] in the left upper corner of the mainwindow:

<===>

- seen in the original (Thenach) text (red letters):

óïÄ èãÅïÖ Ñâê ïÄ öìÄÑ áïêïÖ [32]

óÑã ìîÄ ãäÖ óÑ ÖÉìâÖ [33] îÖäìÑ ãä ïÄÖ áìíã ìîÄ óÉÄÑ ãä ïÄÖ óÑ

óÑâïÅâÅé ìîÄ ãÄìîâ ãäÖ [34] ãÑíÑ ñÖïå ÖÉÅÄâÖ öìÄÑ óÑâãè éäïÖ Ñ

óâîåáÑ ïÄ ãäÄïÖ ÑÖÑâ ïÄå ÑÄëâ îÄÖ [35] öìÄÑ ÖçèãÅï òê ÖìåÄ âä

ïìàíÑ âÅâìíå îâ

Üâ ìÅÉåÅ - õNum

ïïáåÑ ïÄ óìâÖ òÑäÑ òìÑÄ òÅ ìÜèãÄ ãÄ ìåÄ [2] ìåÄã Ñîå ãÄ ÑÖÑâ ì

óïîêçÅ ÑãÄÑ óâÄàáÑ ïÖïáå ïÄ [3] ÖîÉí âä ÑÄãÑ ÑìÜ îÄÑ ïÄÖ Ñêì

ïÖÄã ÖâÑâÖ ÖîÉíâÖ ÑÖÑâ âçêã óÅâìíÑ âä áÅÜåã âÖêë óâáê âèíì ó

[4] ãÄì

verse: Numbers 01:09 - vverse: Numbers 13:15 - vverse: Numbers 26:08 - v

...alue: 309alue: 254

d a downwardove on and aen ending in a, however notsmallest verserove his sonsr power rests.e underworld"

ï

âïÅ ïÄÖ

ãÄî óââá

óãíã Öéç

Ä óâïÄåÖ

bers }17

ÅÉâÖ [1]

îÑ òâÅå

ïÄ ÖîèÖ

îâ âçÅã

alue: 229

71

- the distance between the red letters is at Els-Code 50 always 50 signs. Theformless and void tohu wabohu is in de Torah connected with the beginning of allbeing (see 2nd ch.). The search result now exactly runs through the place (Num. 16:32

- Num. 17:3) where Korach and Abiram and Dathan through the revolt againstMoses (see 3rd and 4th app.) became swallowed up by the earth – 1st letter:

(Num. 16 vs 32): and (they) (taw of tohu) opened the earth its mouth...

It speaks for itself that the interpretation of this search result in their revoltagainst God was a total return to the "formless and void" of the beginning.Deeper one can’t possibly sink and their end was there.

Appendix V

With the function "Analysis | Text comparison | identical text parts" a list of allidentical Bible passages can be made. When all the Thenach parts are loaded, itwill take approximately 10 minutes. After the list can, as with all created list withthe header "Analysis", with the function "Analysis | save list" be saved and withthe function "Analysis | load list" directly consulted at any time.

With search results that are too far apart to be fully visible, one can jump withthe cursor to the next letter of the search result (by adapted textenvironment) with the tab-button both in the text and matrix mode. Also inthe vertical display (matrix mode) one can always see in the small text box inthe top where the sign under the cursor is located in the Thenach text:

- the first letter of tohu wabohu (beneath the cursor) is found in Numeri16:32. If one reads left from the cursor, so one reads Numbers 16:32 - thistext is also directly visible in the window below (the grey cursor moves alongwith the green cursor). With the button on the top left (here with the yellowtable) the search result can also be seen with red letters in the originalThenach text, while with the tab button jumps can be made to all letters ofthe search result and the (German) translations of the words (per word) inthe bottom window. With shifting from text to matrix mode the position of thecursor is kept in place. The king James translation moves along accordinglyalso in a matrix display.

(Exodus 12 vs 40): Now the time that the children of Israel, which they dwelt inEgypt, was four hundred and thirty years.

72

To save identical passages with a study bible text e.g.can this (ounce created and saved) list after loading withthe [Up] [+] -button (right) be loaded to look into herparallel Thenach text and to search in the help windowwith the magnifying glass. With this magnifying glass onecan also find western texts like "Isaiah" and Numbers:

So with it one can find (see lowest arrow) theto be studied passages everywhere in the listas far as they are identical occurring texts.The later are summed up together (see below)

and can be directly saved with the function"go to" (^G):

The hereby found Exodus 12:40 identicalpassages are:

Ñçî ïÖÄå èÅìÄÖ Ñçî óâîãî Genesis 11:17

âÖ [41] Ñçî ïÖÄå èÅìÄÖ Ñçî óâîãî Exodus 12:40

âÖ Ñçî ïÖÄå èÅìÄÖ Ñçî óâîãî Exodus 12:41

Ñçî ïÖÄå èÅìÄÖ Ñçî óâîãî - four hundred and thirty years

The first find mentions the amount of years of Heber after he begot Peleg. Theother finds mention the amount of years between the promise of God to Abrahamand the fulfilling when they were brought out of Egypt.

With the function "go to" (^G or[button with the red guy] in themain window) one can also directlyjump to a bible passage in thevertical matrix text.

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From this search result can be taken that the promise of the Promised Land toAdam lived on in the spiritual branch of his offspring Seth-Lamech-Noach-Sem-Abraham (see 7th ch.). Heber is one of the offspring (Gen. 10:21). His name means"going to the other side” (see 8th ch.) and the identical sounding verb avar (ìÅè) isoften connected in the Torah with placing oneself on Gods side, if by the countingof the sons of Israel every counted "went to the other side" (passing by thecounter). It’s often brought in connection with the bringing out of the world Egyptand the crossing over the boundary into the land of Israel.

From Heber comes the name "Hebrew". His offspring are the Hebrews, the"people from the other side". Because he also kept himself busy with the promiseof God and probably the further 430 years of his life after he begot his offspring:

starting a family and making sure of the offspring is the first mission and then one has hishands free for spiritual work also

He named him "Peleg" because of the dispersion of mankind (Gen. 10:25) andstarted conserving the knowledge and language of God in the confusion oftongues (the Hebrew language). In 430 years of preparation he created a "He-ber dynasty" of spiritual set people from which base Abraham derived. In 430years of preparation the offspring of Abraham and Sarah ripened as a nation,that was brought out of the old heathen world "across the Jordan to the otherside" (òÉìâÑ ìÅè - Deut. 4:49 i.a.) of the godly standard.

With help windows random biblical places and search results can be compared to each other.An unlimited amount of help windows can be opened with bible texts, search results from allkinds of search functions and lists of text analysis in principle.

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Appendix VI

The function "Analysis | ELS-Code Analyses | from cursor" sums up all Thenachwords which cross the letter or the word of the Thenach text under the cursor. Soe.g. can be seen which words cross with the 1st word of the Bible bereshit(ïâîÄìÅ) - "in the beginning (of)":

One can see the created list (from ELS-Code ... until ...) in the main window, orsearch again in the help window with the magnifying glass (see 5th app.) In the lastcase one can directly determine if eventually to be expected words as "Israel" or"Jerusjalaim" cross the word bereshit - if they can be found in the list. So can beseen that the word for the doctrine of God Torah (ÑìÖï) crosses the 1st word ofthe Bible multiple times. When one e.g. the next search result:

ÑìÖï ELS: 133 op: Genesis 01:01 - from letter: 6

- with the function [ELS-code] search:

- one can vertically read on: "the Torah (towards) to the lighcourse there must be more coherence present to attach a desearch result.

In regard to the word bereshit it goes without saying to checde 7 – because this word contains all that is created (see 6th c

was created in 7 days. Here are all the search:

ÄìÅ ELS: 7 on: Genesis 01:01 - from

îãî ELS: 7 on: Genesis 01:01 - from

Ñîãî ELS: 7 on: Genesis 01:01 - from

ÅìÄ revers ELS: 7 on: Genesis 01:01 - from

îãîÑ revers ELS: 7 on: Genesis 01:01 - from

ÅìÄÖ revers ELS: 7 on: Genesis 01:01 - from

îãî revers ELS: 7 on: Genesis 01:01 - from

the cursor stood at theopening of this windowon one of the letters ofthe 1st Thenach wordbereshit

ï â î Ä ì ÅÖ Ä Ñ ò â Åì î Ä ó â åÑ ã Ä Ä ì íè ì Ü è â ìã Ö ó â É èÄ ó ï Ä ò ïÖ è â ô Ö èì Ö Ö ì ê ìÄ Ö Ñ ç â å

t" (ìÖÄ ãè ÑìÖï). Ofeper meaning to the

k the list at ELS-Co-hptr.) and everything

letter: 1

letter: 4

letter: 4

letter: 15

letter: 25

letter: 22

letter: 18

Ä ì Å â Ö ö

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ìÄï revers ELS: 7 on: Genesis 01:01 - from letter: 16

Now there is more coherence present, possibly because of the number 7 here,different from the number 133 in the other example, is not random. Stated wasearlier (2nd ch.) the 7 days of creation consist of 2 x 3 days, these 2 x 3 days paral-lel to each other and became realized on the 7th day, the Sabbaths day of ourhistory (7th ch. i.a.):

Thus there are three primal days. The search result exists of the words (with aminimum of three letters – see the dialog window above

ÄìÅ - (bara) creating, he createdîãî - (sjalosj) three (used for feminine words)

Ñîãî - (sjelosja) three (used for masculine words)

ÅìÄ - (arav) knots, braiding, he knotted/braidedîãîÑ - (hassjalosj) the threeÅìÄÖ - (wé-erov) and he knotted/ braidedîãî - (sjalosj) threeìÄï - (to'ar) circumference, form, shape, shape of beauty

Appendix VII

With a vertical search result in the matrix mode without spaces (mostly used) it isoften hard to analyze the horizontal cross text. The function "Analysis | ELS-Codeanalyses | your input with all Thenach words " offers i.a. the possibility to make alist with all the cross words for as far as they are Thenach words:

(in the direction of the text forward):

He created three (and) three (2 x 3 days of creation)

(reversed):

He braided the three and braided the three shapes ofbeauty

The 2 x 3 days of creation and the star ofDavid. The six points of the star (6 days) fill upthe middle of the star (de 7e dag) exactly. The3 days of the invisible world form the firsttriangle and the visible world the second. Theirpoints are identified with the 6 evening halvesand their folded in points with the 6 day halvesof the Sabbath day of our history: Six times"and it was evening and it was day " while atthe 7th day this subdivision is being left outbecause this day as:

day of the becoming is not yet complete

- itself consists of the 6 day halves of the other6 days, which becomes realized, on theSabbath day of our history, in it.

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these cross the word or the letter under the cursor in the form of letter jumps and have a letterwith the word or the letter under the cursor in common, these words however appear in theoriginal Thenach text

So this function sums up at the following settings:

ELS-Code from 1 to 1 means: text in letter jumps of 1 letter, thus the original horizontalThenach text. To also find Thenach words, which with greater letter jumps cross the full nameof God, can the ELS-Code of the cross words be adjusted from any random value until anyrandom value.

- All Thenach words which horizontally cross the first vertical search result in thisbook, the full name of God óâÑãÄ ÑÖÑâ in ELS-Code 121 (see 1d ch.) . First the Godname is mentioned and underneath all the with it crossing words are summed up.Here are some of the 64 search results:

Main word met ELS: 121 on: Judges 20:18 - from letter: 73

ìåÄâÖ ELS: 1 on: Judges 20:18 - from letter: 72ÑÖÑâ ELS: 1 on: Judges 20:23 - from letter: 23ÑèÅÇ ELS: 1 on: Judges 20:21 - from letter: 17ÑèÅÇ ELS: 1 on: Judges 20:25 - from letter: 19

ÑèÅÇÑ ELS: 1 on: Judges 20:21 - from letter: 16ÑèÅÇÑ ELS: 1 on: Judges 20:25 - from letter: 18ÑèÅÇÑ ELS: 1 on: Judges 20:30 - from letter: 42

óÖå ELS: 1 on: Judges 20:33 - from letter: 50óåÖå ELS: 1 on: Judges 20:33 - from letter: 50

óÖå revers ELS: 1 on: Judges 20:33 - from letter: 52óÖåå revers ELS: 1 on: Judges 20:33 - from letter: 53

- they are to be found in the matrix display on page 9 as a horizontal cross text.The name Gibea (ÑèÅÇ, ÑèÅÇÑ) where the crime of Benjamin took place (see 1d

chptr.), appears 5 times. The word for "mistake", "abuse", and “dishonor" appears4 times: dishonor (óÖå), their dishonor (óåÖå), because of dishonor (óÖåå):

because of their abuse, the abuse of Gibeah

When the vertical search result is more than a coincidence, there can exist nomisunderstanding on who was to blame mainly. Nevertheless the mistakes ofIsrael Benjamin was before and afterward the causer of the catastrophe (returnof the words óåÖå and óÖå and óÖåå).

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Appendix VIII

Jakob ben Luria was preoccupied with the coherence between the scaleproportions in music and the seven creation days. This resulted in an order thatlinks Hebrew letters with the pitch. His expectation was, not that the Thenachtext could be reformed into complete pieces of music but that by it a deepercoherence between physics and the Torah could be discovered. Because soundand scale series are determined by physical laws, while the last are alsofoundational to the Torah.

In the J.L.A. Thenach program the possibility to bring to sound the markedThenach texts with 7 different pitch series and 7 different rhythm tables – whichcan be adapted and saved. The music can be printed and followed in a musicalnotation.

The by Jakob ben Luria drawn set up pitch series is the standard table. One canplay the 1st bible verse with (as set here):

- it stands out how the tonic (the 1st tone) of the major scale dominates and howthat makes an impression of perfectness. But everything was prepared from thebeginning on and in the first word and before the first letter B in the all-embracing initial of God, in the Ä = A, yet enclosed (see 6th ch.).

The music (from right to left) is during the playing put in musical notation; the played notebecomes blue and corresponding letter is shown in red. The musical notation runs along. Onecan mark text parts up until the whole Thenach and play it or print out the musical notation(above the Hebrew text as shown).