Archives for Mosaical Metrology and Mosaistics, AMMM Vol. I, No.
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Archives for Mosaical Metrology and Mosaistics, AMMM Vol. I, No.
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“Ten Sefirot beli Mah, ten and not nine, ten and not eleven”, in the first chapter of the Sefer Yetzirah obviously alludes to questions nine to eleven of this riddle. The etymology of the word Sefirah “writing”, being related to Sefer “book” and Sofer “scribe”, also supports the identity of the Ten Sefirot with the Ten “Commandments” (Asseret ha-Devarim), originally a graphic concept meaning ten lines.7) § 4. There were thirty-two letters to each of the ten lines on the Tablets of the Law, as I found out from an alphabetical analysis of the text of the Ten Commandments.8) Although the Sefer Yetzirah begins with the number 32, it does not –––––––––––––– 7) Cf. Ed Metzler, Ten Commandments (N. 3) p.  14; andp. 30 infra. The Sefer Yetzirah (chapter 1, no. 4) continues: “. . . and reconstruct or resurrect the Davar in its health” (we-Ha‘amed Davar al Boriyo), which leaves no doubt as to the semantic identity of the words Sefirah and Davar, that is subsequently confirmed in the Sefer Yetzirah by saying Devaro ba-Hen “His Davar is in them” (chapter 1, no. 6), and we-al Davar zeh Nikherat Berit “and with this Davar was the Covenant cut or inscribed” (chapter 1, no. 8), on the Tablets of the Law or Covenant (Luchot ha-Berit), cf. Note 12 infra. 8) See TORAH OF THE ALPHABET (N. 1) p. 119; and Ed Metzler, Discovering the Two-Dimensional Structure of the Alphabetical Order, (Herborn 1987) Note 44.[7]
speak of letter-units, but of the “mysterious paths of wisdom” (Netivot Peli’ot Chokhmah) – at least according to the accepted reading. Knowing, how- ever, that it deals with writing, it was not difficult to guess that Netivot “paths” must be a misreading of Ketivot “writings”, since an initial Kaf may easily be mistaken for Nun in Jewish-Aramaic script.9) This is confirmed by the verb Chakak “he inscribed or chiselled into stone”, which otherwise does not make sense.10) By the same token, Peli’ot Chokhmah may stand for Sefirot beli Mah “lines without anything”, mentioned throughout the first chapter.11) –––––––––––––– 9) An initial Kaf  looks almost like a
mirror-imagedRoman C, while an initial Nun  is more angular, and
hasshorter horizontals. 10) As suggested by its onomatopoeia, the verb Chakak originally means “to hew into rock” e. g. a grave chamber, being synonymous with Chatzav “to chisel” (Isaiah 22, 16), in particular “to inscribe a stone tablet” (Isaiah 30, 8), whence “to prescribe” by statute (Chok) or constitution (Chukah). In the Sefer Yetzirah itself (chapter 2, no. 2), the verbs Chakak and Chatzav undoubtedly refer to writing the twenty-two original letters (Otiyot Yesod) of the alphabet. 11) The Resh of Sefirot, if written in ancient Hebrew script, may be mistaken for Alef, like the Resh of Ed Shaker was in the Deuteronomy version of the Ten Commandments, cf. Ed Metzler, Ten Commandments (N. 3) pp. 28 and 31.[8]
§ 5. The mere text “with no commentary” (beli Mah) is what matters, from the graphic point of view, when asking how the Ten Commandments were written on the two stone Tablets of the Law of the Torah of Moses from the Sinai. That is why the Sefer Yetzirah always refers to the Ten Com- mandments in its first chapter as the Ten Sefirot “without anything” (Esser Sefirot beli Mah), which means their original text of 10 lines of 32 letters each or 320 letters altogether, that I restored by removing what appeared to be post-Mosaical additions.12) The relation between the 10 lines or Sefirot of the Ten Commandments and the alphabet is no longer obscure, because they were written with the 22 original letters –––––––––––––– 12) The reconstruction or resurrection (see above Note 7) of the Davar (restitutio in integrum) restores the original inscription of the Ten Commandments (10 Devarim or Sefirot) to its previous condition (al Boriyo), cf. Ed Metzler, Ten Commandments (N. 3) text accompanying Notes 20 and 45. In Jewish culture the
number“two” symbolizes the 2 stone tablets of Moses (Luchot ha-Berit), as can be seen from the riddle at the end of the Passover Haggadah: “who knows two?” (Shenayim Mi Yodea). In Kabbalah the number 320 stands for the original text (beli Mah) of the Ten Commandments, and 2320 for inscribing them on the two tablets, cf. Notes 39 and 52 infra. [9]
(Otiyot Yesod) of the alphabet, as the Sefer Yetzirah explains.13) Consequently, its last five chapters are about the alphabet.14) Paths of Wisdom with the 32 Rules of Interpretation § 6. The Sefer Yetzirah is on the Yetzer Sefirah, on the graphical “form” of the ten lines written on the Tablets of the Law, for Yetzirah denotes the “formation” by a potter (Yotzer) which is, of course, three-dimensional, so that –––––––––––––– 13) Cf. Sefer Yetzirah (chapter 1, no. 2): “Ten Sefirot with nothing, and twenty-two original letters”. Gershom Scholem (N. 3) p. 25, who fails to consider both semantic alternatives of the word Sefirot (below Note 48), plunges from one
obscurityinto the other, and blames the apparently obscure “relationship between the Sefirot and the letters” on the allegedly heterogeneous character of the book which is supposed to have been pieced together, while everything falls into place when assuming the identity of the Ten Sefirot and the Ten Devarim “Commandments” inscribed on the Tablets of the Law. 14) See TORAH OF THE ALPHABET (N. 1) pp. 100–120,devoting one sixth to the Ten Commandments, and the rest to the alphabet like chapters 2 through 6 of the Sefer Yetzirah. [10]
the Sefer “book” about the Yetzirah “formation” of the Ten Sefirot is actually about the three-di- mensional structure of the Ten Commandments, as I rendered its title in my article on the subject.15) The form of the two stone tablets and their box is rectangular, using the so-called Pythagorean numbers 3, 4, and 5 in order to get precise right angles.16) Every tablet is one cubit by one and a half, and consists of 150 squares of one tenth of a cubit, which is also the thickness of the tablets. Hence they are divided into 150 cubic letter-units of one tenth of a cubit each by reason of their geometrical properties.17) –––––––––––––– 15) Cf. Ed Metzler, Discovering the Three-Dimensional Structure of the Ten Commandments (above Note 3). The potter, who formed (Yatzar) man out of dust from the ground (Genesis 2, 7 and 8), knows our form (Yetzer), and remembers that we are dust (Psalms 103, 14). 16) See Ed Metzler, Discovering the System of Mosaical Metrology, (Herborn 1985) Note 15, which is absolutely
new,cf. the obsolete article on “Mathematics” in the
EncyclopaediaJudaica of 1974 (vol. 11 at 1121): “There are no passages of any significant mathematical interest in the Bible”; and Note 45
infra.17) Cf. Ed Metzler, Mosaical Metrology (N. 16) Note 19. One cubic letter-unit of granite weighs some 240 grams (Ibid. Note 21), so that the Sefer Yetzirah
(chapter 2, no. 2) correctlyspeaks of weighing the letters (Shekalan), and of smelting their weights in gold or silver
(Tzerafan).[11]
§ 7. The text of the Ten Commandments was written on the Tablets of the Law in an uninterrupted chain of letters, without any spaces between the words.18) It began in the lower right-hand corner on the front of the first tablet, running upward 15 letters, one on top, 15 down on the reverse, one to the side, so that the next line could start all over again in the opposite direction with letter no. 33.19) There are five such lines on every tablet.20) Writing in alternating directions, like lines drawn by ploughing animals (Chayot), going back and forth (Yatzo’ wa-Shov), –––––––––––––– 18) This is described in the Sefer Yetzirah (chapter 1, no. 7): Na‘utz Sofan bi-Techilatan u-Techilatan be-Sofan “their ends are tacked to their beginnings and their beginnings to their ends.” Similarly, the Sefer Yetzirah says about the 10 lines (Sefirot) that they are Ein Sof “without end” (chapter 1, no. 5), whence the concept of the “Infinite” developped in medieval Kabbalah, cf. Gershom Scholem (N. 3) pp. 46 and 88. Connecting the ends and beginnings of lines may be misunderstood as a description of circles or spheres, and with this connotation the Greek loan-word sphaira was borrowed from Hebrew Sefirah, see Ed Metzler, Mosaical Metrology (N. 16) Note 47.19) “Facing” in four directions, the lines ran like ploughing animals, which in time became “four-faced” and “four-winged”, cf. Ed Metzler, Ten Commandments (N. 3) Note 28.20) The Sefer Yetzirah (chapter 1, no. 3) compares them with the ten fingers of the two hands: Chamesh ke-Neged Chamesh “five as against five”.  Gate of the New Jakobsplatz Synagogue [Ohel Ya`akov] in Munich. [12]
was called ke-Malmad ha-Bakar in Hebrew, whence the Greek term boustrophedon.21) Driving the ploughing animals from one side to the other is one “drift” (Davar), and thus the ten lines of the Ten Commandments written in this manner have always been known as Asseret ha-Devarim or “the ten drifts”.22) § 8. The Baraita of 32 Rules (Midot) for interpreting the Torah of Moses contains the same number as the 32 “mysterious paths of wisdom” at the beginning of the Sefer Yetzirah, suggesting their original identity. Indeed, the word Midot usually means “measures” or “measure- units”, so that it may very well have referred to –––––––––––––– 21) In its description of boustrophedon writing the Sefer Yetzirah (chapter 1, no. 6–8) quotes the prophet Ezekiel (1, 14) about his visionary ploughing animals “going out and returning” (we-ha-Chayot Yatzo’ wa-Shov). Since they obviously do not have the “appearance of a lightning“ (ke-Mar’eh ha-Barak), which does not “return” where it came from, there must be a confusion of Barak “lightning” and Bakar “cattle”, the correct comparison being supplied by Judges 3, 31: ke-Malmad ha-Bakar. The tilted Mem known from the Arad ostraca is very similar to Alef, and may be responsible for misreading Malmad as Mar’eh after the destruction of the First Temple. 22) Cf. Exodus 34, 28; Deuteronomy 4, 13 and 10, 4; Ed Metzler, Ten Commandments (N. 3) Note 22.[13]
the 32 geometrical letter-units (Midot Ketivah) per line of the Ten Commandments.23) As long as the geometry of the Tablets of the Law was remembered, an early interpreter such as Rabbi Eliezer ben Rabbi Yosse ha-Gelili, to whom this Baraita is attributed, could be expected to emphasize the importance of the 32 Midot for interpretation.24) After the tablets became in- accessible and their geometry fell into oblivion, it developped into “Gematriah” as a rule for interpreting the Torah, and the 32 Midot were mistaken as the number of rules.25) –––––––––––––– 23) In Hebrew geometry is called Chokhmat ha-Midot “the science of measures”. The geometrical letter-units are squares of one tenth of a cubit drawn on the Tablets of the Law with the aid of a hexagram (see below p. 31), which is a geometricalnecessity for dividing the cubits at the top and bottom of the tablets into ten equal parts, cf. Ed Metzler, Ten Commandments (N. 3) Note 37.24) Especially for checking interpolation research of the Ten Commandments, see Ed Metzler, Ten Commandments (N. 3) Note 45. According to Gershom Scholem (N. 3) p. 100,
the TenSefirot are also called Midot; cf. Sefer Yetzirah (chapter 1, no. 5): Midatan Esser “their measure is ten”. While each of the ten vertical lines of the Ten Commandments has 32 Midot “letter- units” (above Note 19), it is equally true that there are 10 Midot horizontally on every tablet. 25) Cf. Ed Metzler, Mosaical Metrology (N. 16) Note 41;and text accompanying Note 46 infra.[14]
Reinterpretation of the Tablets of the Law § 9. The Rule of Law begins with the Letter of the Law, as I once remarked, and I might add, jurisprudence – with the possibility to twist it, but theology came into being by twisting the first legal document in alphabetical script to such an extent as to transform it into an object of religious worship.26) The alphabet was invented 3429 years ago in the Sinai after the Exodus of the Hebrew slaves from Egypt, and the founda- tion of the ancient Republic of Israel by Moses, who was its commander-in-chief and first supreme judge comparable to the Roman “praetor”. He –––––––––––––– 26) See Ed Metzler, Alphabetical Order (N. 8) Note 43.When doing business abroad with countries as Japan and China, we suddenly realize how much our laws – whether Roman Law, Anglo-American Law or Jewish Law – depend on alphabetic writing, cf. Bernhard Grossfeld, Der Buchstabe des Gesetzes, in Juristen Zeitung vol. 42 (1987) pp. 1–10, Notes 118 and 172. Alphabet, Exodus, and Decalogue are the democratic substratum of Western Culture, which is lacking in the Far East, cf. Note 33 infra.[15]
obviously is referring to himself at the beginning of the Tablets of the Law, that he himself had hewn and written, speaking in the first person singular from “I, which brought thee out of the land of Egypt, out of the house of bondage,” all the way down to “them that love me, and keep my commandments”.27) § 10. The juridical interpretation of the first three words of the Ten Commandments ANKIAHUHALHIK “I shall be your supreme judge” asserts the jurisdiction of Moses, whereas the theological reinterpretation turns it into: “I am YaHUH (shall be) thy God”.28) The biblical etymology of the Tetragrammaton is correct in deriving the proper name of God –––––––––––––– 27) Similarly, the opening words “ANK Mesha” and “ANK Kilamu” on their respective steles. Moses in Hebrew spells Mem-Shin-He, and his anagram ha-Shem, which has the same numerical value, is read instead of YaHUH as the second word. 28) Cf. TORAH OF THE ALPHABET (N. 1) p. 111: By February of 1983 I had realized that the etymology of the tetragrammaton Y.H.W.H. or YaHUH (Yahuweh) is tied up with the first three words ANKIAHUHALHIK of the Ten Com- mandments, and began to wonder what the inscription looked like in the original alphabet on the Tablets of the Law, which I published in the autumn of the same year. [16]
YaHUH from Ehiyeh “I shall be” (for archaic AHUH) by declaring Ehiyeh Shelachani Alekhem as synonymous with YaHUH Shelachani Alekhem (Exodus 3, 13–15).29) According to the weekly section on jurisprudence (Parashat Mishpatim), which immediately follows the one containing the Ten Commandments, the word ALHIM (Elohim) as a technical term of the law of the Torah does not mean “God”, but the earthly “judges”, who condemn the defendant to pay double damages (Exodus 22, 8 et passim), and hence it may also refer to Moses.30) § 11. The theological reinterpretation of the second word of the Ten Commandments from AHIH (Ehiyeh) or archaic AHUH (Ahuweh) “I –––––––––––––– 29) One is substituted for the other or merely the initial letters, since the root is identical, cf. Adon Olam: “we-Hu Hayah we-Hu Howeh”. The name YaHUH was unknown before the time of Moses (Exodus 6, 2 and 3), – who first wrote it on the Tablets of the Law. 30) Both Rashi and the King James Version translate Elohim in Exodus 22 with Dayanim (English “judges”): see Ed Metzler, Ten Commandments (N. 3) Note 44. The SeferYetzirah (chapter 1, no. 1) reports that the supreme judge and commander-in-chief of the troops (Elohey Tzeva’ot) inscribed (Chakak) the tablets, cf. Note 10 supra.[17]
shall be” into the proper name of YaHUH (Yahuweh), by prefixing the final Yod of the preceding word ANKI (Anokhi) “I”, meant the personification of the stone tablets, which could be read as introducing themselves by saying: “I am YaHUH thy God”.31) Of course, the word ALHIK (Elohekha) “thy God” is a plural that may also mean “thy Gods”, and the next four letters read Asherah, revealing the name of the female companion of the speaking stone.32) When asked about his future name, God said to Moses: Ehiyeh Asher Ehiyeh “YaHUH and ASHERAH I shall be”, commonly translated as “I AM THAT I AM” (Exodus 3, 14). Thus, the theological re- –––––––––––––– 31) Cf. Ed Metzler, Mosaical Metrology (N. 16) Note 29.The name of the first stone tablet is YaHUH as proven with mathematical precision by the fact that the broken tablets of Moses were geometrical fractions of the Tablets of the Law fitting exactly into the three empty spaces of one handbreadth each in the Ark of the Covenant (Luchot we-Shivrey Luchot Munachim ba-Aron), as I discovered in June of 1985 (Ibid. p. 30):In Exodus 16, 33 Moses ordered an Omer full of ten Manah-stones to be laid “in front of YaHUH”, leaving almost one
centimeteror exactly one forty-fifth of a cubit
(= 0.99 cm) for the littlefleece (Tzintzenet), in which they were to be wrapped, if they are laid “in front of the first tablet”. 32) The female Tetragrammaton Asherah is derived from [18]
interpretation of the Ten Commandments on the Tablets of the Law idolizes the very same stone that prohibits idol worship.33) Tablets to the Creation of Heaven and Earth § 12. The personification and deification of the Tablets of the Law changed the box for transporting the tablets from the Sinai to Canaan into a dwelling (Mishkan) inhabited, as it were, by two idolized stones worshipped as God (El) –––––––––––––– Asher Hotzetikha “which brought thee out” (Exodus 20, 2 = Deuteronomy 5, 6) by suffixing the initial He of the subsequent word to the preceding Asher as the “b” in Jerubbaal (Judges 6, 32), see Ed Metzler, Ten Commandments (N. 3) Note 12.33) The reemergence of the latent substratum of Mosaical democracy happened in the Puritan renaissance of the 17th century characterized by opposition to idol worship in the empiricism ofFrancis Bacon, and the pedagogical realism of Comenius. This philosophy of liberation was parallelled by resistance to political idol worship in the “Politica” of Althusius, and the “Iconoclastes” of John Milton, cf. Ewald (Ed) Metzler, Emancipation from Cultural Infantilism (German), in Archives for Philosophy of Law and Social Philosophy (ARSP), vol. 58 (1972) pp. 97–122. [19]
and Goddess (Elat), the first stone named YaHUH being considered the husband (Ba‘al) of the second named Asherah.34) The presence (Shekhinah) of YaHUH in the Aron “box” was just as physical as the mummy of Joseph carried in the other Aron “coffin” after the Exodus.35) When Moses died, the two stone Tablets of the Law that he had inscribed with the Ten Commandments could thus be interpreted as taking his place as com- mander-in-chief of the troops (Elohey Tzava’ot) and figure-heads of the ancient Republic of Israel. The rule of YaHUH meant the republican Rule of Law, and monarchy the rejection of YaHUH as God and King.36) –––––––––––––– 34) The tablets (Luchot ha-Berit) are connected by the letter Kof (Q), which looks like lingam (Berit Milah) and yoni, and stands for sexual intercourse and the Covenant of Israel with God, cf. Ed Metzler, Ten Commandments (N. 3) Note 24.35) See Genesis 50, 24–26; and Exodus 13, 19. On the physical presence (Shekhinah) of YaHUH (above Note 31) in thebox (Aron) cf. B. Suk. 25a–b; and Raphael Patai, The Hebrew Goddess (1967) pp. 141 and 142. The Torah of Moses from the Sinai “is not in heaven” (Deuteronomy 30, 12). 36) When the Kingdom of Israel was offered to Gideon, he declined and said, “I will not rule over you, neither shall my son rule over you: YaHUH shall rule over you” (Judges 8, 23); cf. Note 43 infra.[20]
§ 13. The supremacy clause referring to the jurisdiction of Moses at the beginning of the Ten Commandments, if applied to his successors YaHUH and Asherah, operated to exclude all other gods, finally even the Goddess, leading to monotheism and extending their realm to the whole world, YaHUH being in charge of Heaven, while Mother Earth below him was symbolized by his wife Asherah and the people of Israel.37) By the very same symbolism seeing the stones was tantamount to theophany and reading them to prophecy.38) Inscribing the stones was likened to the creation of the world, which took six days, –––––––––––––– 37) Asherah is an indigenous Israelite goddess, that was worshipped together with YaHUH most of the time before the destruction of the First Temple in Jerusalem, cf. Raphael Patai (N. 35) pp. 29–52. If the initial Alef of Asherah is changed into Yod in analogy to AHUH becoming YaHUH, the very name of the people of Israel (Genesis 32, 29) as Am Segullah (Deuteronomy 7, 6) or the beloved (Shegulah) of YaHUH may be derived from Asherah El and her unique Covenant (Berit Yachid) with God by the word of the tongue (be-Milat ha-Lashon) and the circum- cision of the foreskin (be-Milat ha-Ma‘or), cf. Sefer Yetzirah (chapter 1, no. 3); and Note 34 supra.38) The word Torah “teaching” is a causative of Ra’ah meaning “to make or let somebody see”, i. e. “to show” (cf. the Greek loan-word theoria “show”). Hence a prophet is he who sees (Ro’eh or Chozeh) the graphic Davar “word” of YaHUH [21]
because Moses refused to work on the seventh.39) The 10 lines (Sefirot) of the inscription, after their assumption into Heaven, became the ten heavenly spheres of Kabbalah, and the box for transporting the tablets turned into the celestial chariot (Merkavah) of mysticism.40) § 14. Despite their extensive interpretation, the Tablets of the Law continued to remain the basic legal document or Constitution of the ancient Republic of Israel, that were intended not to be worshipped from afar, but to be used by touching and reading them. This is best illustrated by the measurements of their box, –––––––––––––– (above Note 7) written on the Tablets of the Law, as the prophet Ezekiel (11, 25) was shown their 10 lines (Devarim), which he describes in his Mar’eh “vision” (Notes 19 and 21 supra).A prophet (Navi’) is also one who reads aloud (Kore’) what he sees written on the tablets of Moses (Exodus 4, 14–16; and 7, 1), as e. g. in Judges 6, 8. After the invention of the alphabet, reading a phonetic script aloud must have exerted a magic spell, similar to hearing the voice of the deceased commander-in-chief of the troops (Elohey Tzeva’ot) on a phonograph record, see Ed Metzler, Alphabetical Order (N. 8) Note 31.39) According to the Sefer Yetzirah (chapter 1, no. 1) the supreme judge not only inscribed (Chakak) the Tablets of the Law (above Note 30),
but also “created his world” (Bara’ et-Olamo)
byestablishing “his democracy” or the rule (Ol) of his people (Amo). 40) Cf. Gershom Scholem (N. 3) pp. 109 and 111. Likewise, [22]
leaving room for the hands to set them up.41) After abolishing the republic, for which the tablets stood, King Solomon buried them in a dark and inaccessible room known as the Holy of Holies of the First Temple, that he began to build in the fourth year of his reign (961 B. C. E.) or 480 years after the Exodus of the Hebrew slaves and the foundation of their republic in the year 1441 B. C. E.42) Through the establishment of a monarchy the people of Israel, who once had escaped from the slavery of the pharaohs in Egypt, ended up as slaves of their own kings in Jerusalem in the Promised Land.43) –––––––––––––– the boustrophedon writing (Yatzo’ wa-Shov) resulted in the theory of emanation: Yatzo’ “to emanate” (Ibid. p. 96). The contrary of this extreme extension is Tzimtzum “contraction” to the size of the Ark of the Covenant in the First Temple (1. Kings 8, 27), see Raphael Patai (N. 35) p. 147. Under these circumstances, it makes sense to discuss the Shi‘ur Komah “measure of the tablets” or their geometry, for which Chokhmat ha-Shi‘urim “science of measures” is just another name in Hebrew. 41) See Ed Metzler, Ten Commandments (N. 3) Note 34.42) Ibid. Notes 5 and 31. King Solomon lied,
when he said:“YaHUH said that he would dwell in thick darkness” (1. Kings 8, 12). His problem, like that of Caesar and Hitler after him, was to find an elegant solution for getting rid of the Constitution of the ancient Republic of Israel, that he had abolished. 43) The prophet Samuel solemnly protested (Ha‘ed Ta‘id) [23]
Latency of the Mosaical Roots of Kabbalah § 15. Monarchic censorship and repression resulted in the deterioration of ancient Israelite culture due to the inaccessibility and final loss of the Mosaical prototypes after the destruction of the First Temple in 586 B. C. E.44) The weights and measures of the Tablets of the Law were forgotten for almost two and a half thousand years, until I discovered the system of Mosaical metrology, and thus was able to calculate the –––––––––––––– against the introduction of monarchy, but the people of Israel refused to listen to him (1. Samuel 8, 9 and 19). This meant the rejection of YaHUH as God and King (see above Note 36),and giving up what had been accomplished in the proletarian revolution of the Hebrew slaves by their Exodus from Egypt (1. Samuel 10, 18 and 19). 44) Cf. Sigmund Freud (N. 2) pp. 147–49, who compares the distortion of dreams with political censorship and repression. Discovering the Mosaical roots of Kabbalah amounts to dream analysis of Jewish mysticism: Kabbalah is the people of Israel dreaming about the Tablets of the Law, for the Holy City of Jerusalem as well as the Holy Land of Israel take their holiness from these tablets in the Ark of the Covenant, that used to be in the Holy of Holies of the First Temple, – submerged, later on, in an underground Genizah and the subliminal culture of Israel. [24]
Brazen Sea of King Solomon for the first time since the Babylonian Exile.45) The geometry of the Tablets of the Law fell into oblivion, until I was able to prove that they contained the so-called Pythagorean numbers 3, 4, and 5, and that Hermippus of Smyrna was right in claiming that Pythagoras owed his theories to the Jews. Hence Pythagoreanism derives from Judaism, and what seemed Pythagorean in Kabbalah is genuinely Israelite in origin.46) § 16. Internalization of censorship and re- pression built up mental blocks that kept the Mosaical roots of Kabbalah below the threshold –––––––––––––– 45) Cf. Ed Metzler, Ten Commandments (N. 3) Note 40.In March of 1986 I found that it was a cylindrical tank of ten square times five cubits (= 500 cubic cubits) or 2000 Bats. Hence one cubit is the cube root of 4 Bats of some 22 liters each or around 88 000 cubic centimeters, as confirmed by the well established and generally accepted archaeological values. The volume of the Ark of the Covenant is 15 times 15 (= 225) Omers, which is 22.5 Bats or about 500 liters, see Ed Metzler, Mosaical Metrology (N. 16) Note 12. There were as many
arks (namely88.89) in the Brazen Sea, as there are liters in a cubic cubit of 44.63 centimeters. 46) See Gershom Scholem (N. 3) pp. 27 and 136; and Ed Metzler, Mosaical Metrology (N. 16)
Note 16. The affinity ofJudaism and Pythagoreanism, including the kosher life-style of the Pythagoreans, has been known all along. [25]
of conscious awareness.47) The best example for this subliminal latency is the late professor Gershom Scholem, the greatest modern scholar of Kabbalah, who was completely unaware of its Mosaical roots. Of course, he knew the two semantic alternatives of Sefirot, meaning either “numbers” (instead of Misparim) or “writings” as in Sefer “book” and Sofer “scribe”.48) The word Chakak “to inscribe” and the 22 letters of the alphabet mentioned in the same context favor Sefirot “writings”, suggesting that the Ten Sefirot are identical with the Ten Commandments. Nevertheless, he chose Sefirot “numbers”, then –––––––––––––– 47) Jewish mysticism is characterized by a dreamlike sym- bolism (cf. Note 44 supra) and its decipherment constituted a scientific challenge to cultural analysis (above Note 3) of subliminal Hebrew culture, cf. Ed Metzler, Emancipation from Cultural Infantilism (N. 33) pp. 116–120. 48) Cf. Gershom Scholem (N. 3) p. 23: “Apparently the term Sefirot is used simply to mean “numbers,” though in employing a new term (sefirot instead of misparim), the author seems to be alluding to metaphysical principles or to stages in the creation of the world.” In Judaism the Ten Sefirot must be associated with the Ten Commandments (above Note 6) rather than the decimal system, unless referring to the geometry of the Tablets of the Law and their ten vertical lines of one tenth of a cubit drawn with the aid of a hexagram, see Ed Metzler, Mosaical Metrology (N. 16) Note 19; and p.31 infra.[26]
complained about the obscurity of the text, but he tacitly omitted the other alternative for some subconscious reason.49) § 17. Having discovered the Mosaical roots of Kabbalah, I began to wonder who might have been the last Kabbalists to have known by esoteric initiation or independent discovery about the graphical details of the Tablets of the Law, and how long the latency period was that elapsed since then.50) This knowledge could represent a danger to life and limb in a more repressive age, so that the obscurity of Kabbalah may have been caused not only by involuntary textual distortion, but also by conscious cryptographic –––––––––––––– 49) Maybe Gershom Scholem (see above Note 13) preferred the wrong alternative, which plunged him from one obscurity into the other, because he knew more in his subconscious mind, and wanted to obscure it like a dreamer, omitting the correct alternative for fear of religious embarrassment. 50) The First Temple, planned for hiding the tablets in its Holy of Holies, began to be built 480 years after the Exodus (see above Note 42), which is 15 times 32
years, and I firstpublished their reconstruction (cf. Note 12
supra) on SimchatTorah of 1983 (i. e. Anno Mundi 5744) or 3424 years after the Exodus, which is 107 times 32 years, in the first German edition of my book entitled TORAH OF THE ALPHABET (N. 1) pp. 100–107.[27]
mystification.51) The cryptographic latency of the Mosaical roots of Kabbalah is proved by the introduction of the Jewish era of creation in the Middle Ages, when Kabbalah was at its peak. Consensus about the year of the creation involved communication about the inscription on the Tablets of the Law symbolizing the creation of the world.52) § 18. Kabbalah appeared to be an incoherent bunch of topics, when I first looked at it, for the common Mosaical roots that connect the Ten Sefirot, the 32 Mysterious Paths of Wisdom, and the Tetragrammaton with Gematriah, and the Hexagram, just to name a few, were out –––––––––––––– 51) On Gematriah and the kabbalistic cryptography of Atbash, cf. Gershom Scholem (N. 3) p. 338; and Note 27 supra.Another way to cope with fear of religious embarrassment (above Note 49) and persecution,
apart from burying it in thesubconscious mind, is to go underground as the tablets in the Temple Mount, and to preserve the knowledge about them in the secret tradition of Kabbalah. 52) The year of the creation of the world (3761 B. C. E.) is neither calculable from the historical data in the Bible nor absurd, but a kabbalistic number adding 2320 (above Notes 12 and 39) to the previous Israelite era of the Exodus (cf. Notes 42 and 50 supra) and the foundation of the ancient Republic of Israel, see Ed Metzler, Ten Commandments (N. 3) Note 25.[28]
of sight.53) Discovering the Mosaical roots of Kabbalah consisted in recognizing their crypto- graphic and subliminal latency, which could be pin-pointed after knowing the three-dimensional structure of the Ten Commandments. Kabbalah turned out to be the repressed and disguised secret knowledge about the various aspects of the physical reality of the Tablets of the Law. Forty years after the reestablishment of the modern Republic of Israel the time has come to remember the latent Mosaical roots of the oldest republic on earth, and to redeem the Tablets of the Law from their crypt under the Temple Mount.54) –––––––––––––– 53) The obscurity of Kabbalah is of the same kind as the apparent absurdity and incoherence of dreams, cf. Sigmund Freud (N. 2) pp. 21 and 58, produced by mystification or “Traumarbeit” (Ibid. pp. 428–62), while everything automatically falls into place after discovering the latent Mosaical roots of the tree of Kabbalah (above Notes 4 and49).54) See Asher S. Kaufman, New Light upon Zion: the Plan and Precise Location of the Second Temple, in Ariel no. 43 (Jerusalem 1977) pp. 63–99; Idem, The Meaning of Har Habbayit and its Northern Gate, in Niv ha-Midrashiyah vol. 18/19 (1985) pp. 96–107; and Yosef Rofe’, The Place of our Temple – the Localization of its Building in the South of the Area on the Temple Mount (Hebrew), in Niv ha-Midrashiyah (1978) pp. 166–189. [29] |
The Moziani Sefirot (10 Devarim)  [30]
Mosaical Hexagram [The printed graphics were replaced by their equivalents from this website]  drawing 10 lines (Devarim) on the 2 tablets of the law of the Torah of Moses from the Sinai. [31] – at USA-$ 20.– per issue – Discovering the System of Mosaical Metrology AMMM
VOL. 1, NO. 1 = ISBN 3-924448-03-5 * Discovering the Three-Dimensional Structure of the Ten Commandments AMMM
VOL. 1, NO. 2 = ISBN 3-924448-04-3 * Discovering the Two-Dimensional Structure of the Alphabetical Order AMMM
VOL. 1, NO. 3 = ISBN 3-924448-05-1 * Discovering the Mosaical Roots of Kabbalah AMMM
VOL. 1, NO. 4 = ISBN 3-924448-06-X * Discovering the Israelite Identity of the Pyramid Builders AMMM
VOL. 1, NO. 5 = ISBN 3-924448-07-8 * Conflict of Laws in the Israelite Dynasty of Egypt AMMM
VOL. 2, NO. 1 = ISBN 3-924448-09-4 * The Impact of Israel on Western Philosophy AMMM
VOL. 2, NO. 2 = ISBN 3-924448-10-8 * The Mosaical Roots of European Musical Theory AMMM
VOL. 2, NO. 3 = ISBN 3-924448-11-6 * On Mosaical Matrixes and the Metzler Formula AMMM
VOL. 2, NO. 4 = ISBN 3-924448-12-4 * inscription on the Tablets of the Law, and to prove the priority and centrality of Hebrew script in the world history of writing.” Bibliographical Quarterly of the Jewish Nationaland University Library in Jerusalem, Israel, VOL. 60, NO. 1–2 (1986) pp. 287–88, *3045–47. * ISBN 3-924448-06-X |
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