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Kabbalah mystifies the graphical details of the tablets of Moses.

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Discovering the Mosaical Roots of Kabbalah*

by Dr. Ed Metzler

Dr. Metzler-Moziani (Photo), The Metzler Formula

       §  1. Discoveries bring about new discoveries.
Having  discovered the three-dimensional structure
of  the  Ten Commandments, I wondered whether
and  where  Jewish tradition might have preserved
it.  The  number  of  32 letter-units per line on the
original  inscription  of  the  Ten  Commandments
occurs at the very beginning of the Sefer Yetzirah.
By  matching the graphical details of the Mosaical
Tablets  of  the  Law  in  the Ark of the Covenant


            *Dedicated   to   MadamearrowYael   Avi-Yonah   in  Jerusalem,
Israel,   who   has   been   a  source  of  inspiration  by  the  mystical
mannerism   of   her   paintings  of  the  Temple  and  the  Holy  City.


Ed  Metzler

with  those of the Sefer Yetzirah, which is the basic
book   of  Jewish  mysticism  known  as  Kabbalah,
I  discovered and deciphered the dreamlike disguise
of  its  latent  roots. I mentioned my observation on
Shavu‘ot  of  1984 in the second German edition of
my  book entitled “TORAH OF THE ALPHABET,
Reconstruction  of  the  2  Tablets  of Moses in the
Original   Alphabet
”,   which   I  wrote  under  the
pen-name  ELIYAHU  MOZIANI.1)
       § 2. Mystification is the essence of mysticism.2)
The  textual  distortions  of  the  Sefer Yetzirah dis-
guised   the  Mosaical  roots  of  Kabbalah  so  well
that  its  greatest modern scholar, the late professor
Gershom   Scholem,  was  completely  unaware  of


            1) Eliyahu Moziani,arrowTORAH OF THE ALPHABET, Recon-
struction   of   the  2  Tablets  of  Moses  in  the  Original  Alphabet
translated   from   the   2nd   German   edition  (1984)  by  the  author,
2nd   English   ed.   (1985)   ISBN   3-924448-02-7   (hardcover),   pub-
lished    by    Baalshem   Press,   and   selling   for   US-Dollars  12.95
(hereinafter    cited    as   TORAH   OF   THE   ALPHABET),   p.  120.
            2)   In  individual  psychology  mystification  corresponds  to
“Traumarbeit”,    cf.    Sigmund    Freud,   Die   Traumdeutung   (The
Interpretation    of    Dreams),    Gesammelte    Werke,   volume   II/III
pp.  283512.  Unlike  dreams,  however, Kabbalah is a phenomenon
of  social  psychology,  which  is  not easily forgotten, but recorded
in  a prolific literature. Discovering its Mosaical roots is comparable
to   finding   the   latent   “Traumgedanke”   or   meaning  of  dreams.


Roots  of  Kabbalah

them.3) This sheds an entirely new light on Jewish
mysticism,   suggesting  that  it  developped  from
speculation  about  the  Tablets  of the Law in the
Ark  of  the Covenant in the Holy of Holies of the
First  Temple in Jerusalem. In this case, the Sefer
  was  not  at  all  about  10 metaphysical
spheres,   and  32  mysterious  paths  of  wisdom
originally,  but  about  10  lines of 32 letters each,
written on two thoroughly physical stone tablets.4)
If this hypothesis proves correct, Kabbalah comes
within  the  purview  of  legal science, and Jewish
mysticism  turns  into  a legitimate field of inquiry
for comparative history of law.5)


            3)    See    Gershom   Scholem,   Kabbalah   (Jerusalem   1974)
pp.  2330;  and  Ed  Metzler,  Discovering  the  Three-Dimensional
Structure  of  the  Ten  Commandments,  (Herborn  1986) Notearrow21.
With   other   words,   Scholem   took   Kabbalah   at  its face  value,
limiting  his  research  to  its  literary  manifestations  in  analogy  to
the    manifest    “Trauminhalt”   or   contents   of   dreams,   without
detecting   their   latent   meaning   by   a   cultural  analysis  akin  to
            4)  Knowing  the  physical  facts  about the stone tablets and
their inscription, I found the Mosaical roots of Kabbalah by looking
for  the tree that belonged to these roots, whereas psychoanalytical
interpretation  of  dreams  and  palimpsest  research  work  the other
way  around,  from  the  manifestations on the surface down to their
latent   substratum,   cf.   Sigmund   Freud  (N.  2)  pp.  140  and  141.
            5)  As the Institutes of Gaius in Roman Law were discovered


Ed  Metzler

A.  Superimposing  the  Ten  Sefirot  upon
the  10  Lines  (Devarim)  of  the
Ten  Commandments

       §  3.  In  Jewish  culture  the  number  “ten”  is
forever  associated  with  the  Ten Commandments,
as  can  be  seen  from  the  riddle Echad Mi Yodea
at  the  end  of  the  Passover Haggadah, where the
question,  “who  knows  ten?” (Assarah Mi Yodea),
has  only  one  possible  answer,  namely  the  “Ten
Commandments!” (Assarah Dibraya). What should
strike   a   Jewish   mind  when  thinking  about  the
Ten  Sefirot  are  the  Ten  Commandments, unless
there  is  a mental block of some kind.6) The phrase,


on  a  palimpsest  underneath  a text by Saint Jerome, that had been
written  on  top  of  it,  my  discovery  of  Mosaical  jurisprudence  is
like  the  bottom  layer  of  a  palimpsest  underneath  a  top  layer  of
Jewish  theology.  Of  course,  the  various  texts  of a palimpsest are
usually  unrelated,  while  Kabbalah  is  a  genetic development from
its Mosaical basis.
            6)  See  below  text accompanying Notesarrow4749. According
to  Gershom  Scholem  (N.  3)  p.  100, the Ten Sefirot are also called
Dibburim,  which  should  have  reminded  him  of  the Ten Devarim
“Commandments”,   that   are   spelled   alike  in  Hebrew  except  for
the letter Waw “u”. Cf. Rabbi Solomon ben Moses ha-Levi Alkabez,
Lekhah  Dodi:  “Shamor we-Zakhor be-Dibbur Echad” (= Davar or
line   no.  8);  and  Ed  Metzler,  Ten  Commandments  (N.  3)  §arrow17.


Roots  of  Kabbalah

“Ten  Sefirot  beli  Mah, ten and not nine, ten and
not   eleven”,   in   the  first  chapter  of  the  Sefer
  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
  begins  with  the number 32, it does not


            7)  Cf.  Ed  Metzler, Ten Commandments (N. 3) p.arrow14; and
p.   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)  Notearrow44.


Ed  Metzler

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    Kaf    looks   almost  like  a  mirror-imaged
Roman   C,   while   an   initial   Nun    Nun    is   more  angular,  and  has
shorter  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  andarrow31.


Roots  of  Kabbalah

       §  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 andarrow45. 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.


Ed  Metzler

(Otiyot   Yesod)   of   the  alphabet,  as  the  Sefer
   explains.13)  Consequently,  its  last  five
chapters  are  about  the  alphabet.14) 

B.  The  Identity  of  the  32  Mysterious
Paths  of  Wisdom  with  the  32
Rules  of  Interpretation

       §   6.  The  Sefer  Yetzirah  is  on  the  Yetzer
,  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  Notearrow48),  plunges  from  one obscurity
into  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.arrow100120,
devoting  one  sixth  to  the  Ten  Commandments,  and  the  rest  to
the   alphabet   like   chapters   2  through  6  of  the  Sefer  Yetzirah.


Roots  of  Kabbalah

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)  Notearrow15,  which  is  absolutely new,
cf.  thearrowobsolete  article  on “Mathematics” in the Encyclopaedia
Judaica  of  1974  (vol.  11  at  1121): “There are no passages of any
significant  mathematical interest in the Bible”; and Notearrow45 infra.
            17)  Cf.  Ed  Metzler,  Mosaical  Metrology  (N.  16)  Note 19.
One   cubic   letter-unit  of  granite  weighs  some  240  grams  (Ibid.
Notearrow21),  so  that  the  Sefer Yetzirah (chapter 2, no. 2) correctly
speaks  of  weighing  the  letters  (Shekalan), and of smelting their
weights  inarrowgold  or  silver  (Tzerafan).


Ed  Metzler

       §  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)  Notearrow47.
            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)  Notearrow28.
            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”.

Sephirot on Gate of New Jakobsplatz Synagogue, Munich
Gate of the New Jakobsplatz Synagogue [Ohel Ya`akov] in Munich.


Roots  of  Kabbalah

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.  68)  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)  Notearrow22.


Ed  Metzler

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.arrow31), which is a geometrical
necessity  for  dividing  the  cubits  at  the  top  and  bottom  of the
tablets  into  ten  equal  parts,  cf. Ed Metzler, Ten Commandments
(N.  3)  Notearrow37.
            24)  Especially  for  checking  interpolation  research  of  the
Ten  Commandments,  see  Ed Metzler, Ten Commandments (N. 3)
Notearrow45.  According  to Gershom Scholem (N. 3) p. 100, the Ten
Sefirot  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) Notearrow41;
and  text  accompanying  Notearrow46  infra.


Roots  of  Kabbalah

C. Juridical Interpretation and Theological
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) Notearrow43.
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.  110,
Notes   118   and   172.   Alphabet,   Exodus,   and  Decalogue  are
the  democratic  substratum  of Western Culture, which is lacking
in  the  Far  East,  cf.  Notearrow33  infra.


Ed  Metzler

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.


Roots  of  Kabbalah

YaHUH  from  Ehiyeh  “I  shall  be”  (for archaic
AHUH)  by declaring Ehiyeh Shelachani Alekhem
as synonymous with YaHUH Shelachani Alekhem
(Exodus  3,  1315).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)  Notearrow44.  The Sefer
Yetzirah  (chapter  1,  no.  1)  reports that the supreme judge and
commander-in-chief  of  the  troops  (Elohey Tzeva’ot) inscribed
(Chakak)  the  tablets,  cf.  Notearrow10  supra.


Ed  Metzler

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) Notearrow29.
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.arrow30):
In  Exodus  16,  33 Moses ordered an Omer full of ten Manah-stones
to  be  laid  “in  front  ofarrowYaHUH”,  leaving almost one centimeter
or   exactlyarrowone   forty-fifth  of  a  cubit  (=  0.99  cm)  for  the  little
fleece   (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


Roots  of  Kabbalah

interpretation  of  the Ten Commandments on the
Tablets  of  the  Law idolizes the very same stone
that  prohibitsarrowidol  worship.33) 

D.  Extending  the  Inscription  on  the
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) Notearrow12.
            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 thearrowempiricism of
Francis  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.   97122.


Ed  Metzler

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) Notearrow24.
            35)   See   Genesis   50,   2426;   and  Exodus  13,  19.  On  the
physical presence (Shekhinah) of YaHUH (above Notearrow31) in the
box  (Aron)  cf.  B.  Suk.  25a肪;  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.  Notearrow43  infra.


Roots  of  Kabbalah

       §  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.  2952.  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  Notearrow34  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


Ed  Metzler

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 andarrow21 supra).
A  prophet  (Navi’) is also one who reads aloud (Kore’) what he sees
written   on   the   tablets  of  Moses  (Exodus  4,  1416;  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)  Notearrow31.
            39)   According   to  the  Sefer  Yetzirah  (chapter  1,  no.  1)  the
supreme  judge  not  only  inscribed  (Chakak) the Tablets of the Law
(above  Notearrow30), but also “created his world” (Bara’ et-Olamo) by
establishing  “his  democracy”  or  the  rule  (Ol)  of his people (Amo).
            40)  Cf.  Gershom  Scholem  (N.  3)  pp.  109  and  111.  Likewise,


Roots  of  Kabbalah

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) Notearrow34.
            42)  Ibid.  Notes 5 andarrow31. 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)


Ed  Metzler

E. The  Cryptographic  and  Subliminal
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 Notearrow36),
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. 14749, 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.


Roots  of  Kabbalah

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) Notearrow40.
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)  Notearrow12.  There  were  as many arks (namely
88.89)   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.arrow16) Note 16. The affinity of
Judaism and Pythagoreanism, including the kosher life-style of the
Pythagoreans,  has  been  known  all  along.


Ed  Metzler

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.  116120.
            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) Notearrow19; and p.arrow31 infra.


Roots  of  Kabbalah

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  Notearrow42),  which  is  15  times  32  years,  and  I  first
published  their  reconstruction  (cf.  Notearrow12 supra) on Simchat
   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.arrow100107.


Ed  Metzler

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 Notearrow27 supra.
Another   way   to   cope   with   fear   of   religious  embarrassment
(above  Notearrow49)  and  persecution,  apart  from  burying it in the
subconscious  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) Notearrow25.


Roots  of  Kabbalah

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.  42862),  while  everything automatically falls into place
after  discovering the latent Mosaical roots of the tree of Kabbalah
(above  Notesarrow4  andarrow49).
            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.  6399;  Idem,  The Meaning of Har Habbayit
and  its  Northern  Gate,  in  Niv  ha-Midrashiyah  vol.  18/19  (1985)
pp.   96107;   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.  166189.


Ed  Metzler

The  Moziani  Sefirot  (10  Devarim)
Moziani Sefirot (10 Devarim)


Roots  of  Kabbalah

Mosaical Hexagram
[The printed graphics were replaced by their equivalents from this website]
Mosaical Hexagram

drawing  10  lines  (Devarim)  on  the  2  tablets  of
the   law  of  the  Torah  of  Moses  from  the  Sinai.


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        “The    author    attempts   to   reconstruct   the
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   thearrowJewish   National
and   University   Library   in   Jerusalem,   Israel,
VOL.   60,   NO.   12   (1986)   pp.   28788,   *304547.

ISBN  3-924448-06-X
Brazen Sea

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