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Formless and Void
Genesis 1:1 "in the beginning G-d created the heavens and the earth" = 2701 gematria.As before, 2701 hints to 271 (pregnancy) (הריון). For the 1st verse included everything as the Midrash brings "everything was created on the first day" (Rashi on Gen.2:4, Gen. Rabbah 12:4).
Genesis 1:2 is: "and the earth was formless and void and darkness was over the surface of the deep, and the spirit of G-d was hovering over the face of the water".
Observe that Genesis 1:2 begins with "and the earth" just like the end of the first verse[4]. For the second verse is a continuation and description of the "pregnancy" stage of the first verse.
The first half of Genesis 1:2 is: "and the earth was formless and void and darkness was over the surface of the deep"
= 2177 gematria = 18×271 (life×pregnancy), hinting to the pregnancy stage for the purpose of "life".
| The numeric string 2177 first appears at the 1,085th decimal digit of Pi | |
| 57736225994138912497 | 217752834791315155748572 |
| ^ <-- 1,085th digit | |
1,085 is the crown number of 85 (Peh=mouth) and leads to 1+085=86 Elokim (G-d), Alef Rabbati (great Alef=1000) at head, preparation for "Vayomer Elokim" ("And G-d said").
Speaking belongs to the Tzelem Elokim (image of G-d), the neshama (soul) as the Onkelos renders "man became a living soul" (Gen.2:7) - "man became a speaking spirit" רוח ממללה.
The second half of Gen.1:2 is: "and the spirit of G-d was hovering over the face of the water" = 1369 = 372.
372 is a Star of Stars, a super snowflake as 37 can be a Star of David or a Hexagon. 37 is also the main number appearing throughout Genesis 1:1. The deepest meaning but also the most plain: it is the space that G-d creates with His divine הבל (breath=37) therefore it is squared (squaring is adding a dimension).
This appears to be the beginning of speech of G-d of the next verse which is the "birth stage" of the world. 372 is also the gematria of חסד גבורה תפארת Chesed, Gevurah, Tiferet[1].
The 3rd verse which is the first speech "And G-d said 'let there be light'.." until the end of the creation account (verse 31) is already the "birth" stage of the world.
Who is G-d speaking to? According to the Kabala it is "Chochmah-wisdom" speaking to "Binah-understanding" (Zohar Bereisheit 21a).
Story of Creation
Let us observe the amazing story of creation being told in Pi here. As before, the creation began as a "middle point" which expanded out into a perfect circle (Etz Chaim 1), ultimately forming the physical realm. Pi was used to bring this circle (Tzimtzum) in a whole and perfect way.| The numeric string 2701 first appears at the 165th decimal digit of Pi | |
| 40812848111745028410 | 270193852110555964462294 |
| ^ <-- 165th digit | |
| Genesis 1:1 | = | 2701. This number first appears at position 165, the gematria of "Nekudah" (point). |
| Genesis 1:3-31 | = | 93852. This number appears immediately after 2701 in Pi (at position 169=132) (discovered by Kalman Yosef). As before, Gen.1:3-31 is the "Birth" stage of the world while Gen.1:2 is a description of the "pregnancy" stage of the first verse and is included in it[3]. |
| After 93852, the next 5 digit sequence is: | ||
| 11055 = 165 × 67 (point × Binah). This hints that the expansion/development of the "point" was through "Binah". As we saw in section "Beit-Binah", the sefirah of "Binah-understanding" is analogous to a womb. It takes the seed of "Chochmah-wisdom" and develops it. Binah-understanding has gematria 67. | ||
| After 11055, the next 5 digit sequence is: | ||
| 59644 = 2 × 26 × 31 × 37 all important numbers. E-l A-donai, Beit, Hevel (A-lmighty G-d who spoke Bereisheit into existence). This also equals: 26 × 62 × 37 = 1612 × 37 = (crown of Brit/covenant × Hevel/breath) alluding that after creation, it is the Covenant of Torah which sustains the world: "if not for My covenant with day and night (Torah), I would not place the laws of Heaven and Earth" (Jer.33:20). 59644 also has sum of thousands = 703. These are amazing numbers - a 19 digit sequence like the small, meaning seed gematria, of Chochmah-wisdom. Note also, Binah (67) = 19th prime. | ||
The 2nd verse describes this point and explains what is going on, saying this initial condition contains everything but not yet shaped "formless and void" and that a very important part of this state is where the forces that act to bring forth creation known as "nature", which G-d named Elokim, is hovering above the water, where water is the medium for this pregnancy just like the baby is in water. But this is a spiritual pregnancy. Then something happens, from verse 3 and on, the description changes from the initial conditions and describes how those initials conditions were manifested using the forces of nature acting using the words of Elokim to bring the pregnancy stage into existence using 6 distinct periods.
Now we note that "point" (Nekudah=165) is the multiplication of 15 × 11 "Yud-Heh" (15) and "Vav-Heh" (11) = 165. Binah is 67 and it needs to work on the point to multiply it, grow it, bring the light (energy), space, shapes, etc. from it.
We find 2701 at the 165th digit of Pi. We find the rest of the verses (Gen.3-31) have gematria 93852 and appear immediately after 2701 (and 3-31 is the expansion of Pi, interesting). This skips the 2nd verse, as the 2nd verse is already contained within the 1st and the 1st brings forth the rest
Now we note that what comes after 93852 in Pi is 11055, I do not know the gematria of what this is.. but it is 165 × 67 and it is also 737 × 15 = "Yud-Heh" × "Sheamar leolamo dai", stops with the sixth day. Indeed the next verse says STOP as the Sabbath comes. The sum of thousands of 11055 is 66 which is Triangle 11 = Triangle of "Vav-Heh", a very important and key unit as described in detail in the book "Ginat Egoz" (Oren Evron).
And further we note that 9385211055 is a multiple of 165 × 73, so while 11055 is 165 × 67, this addition brings the 165 × 73 unit of structure. It is 779179 times that structure. This is fascinating.
Looking at 27019385211055 entire sequence we see it is a multiple of 19×73 where 19 and 73 are wisdom numbers[1].
Also interesting, the final verse of the 6 days is: "and G-d saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day" (Gen.1:31). The second half (from the words: "it was very good.." etc. until the end) has gematria 1369 = 372. Within that second half, the 6 words מאד ויהי ערב ויהי בקר יום have gematria 737. This is the only instance of 737 in consecutive words for the entire creation account. Thus 737 "ends" the 6 days, very interesting.
Primordial Waters
As before, 11055 = 165 × 67 represents the work of Binah-understanding which is like a womb. It is not so clear what this gematria is but it first appears in the Torah related to the "water stage" of creation:In Gen.1:6-9 "[Let there be] a firmament in the midst of the waters, and let it divide the waters from the waters... and let the dry land appear"The standard gematria of these words from Gen.1:6-9 = 11055 = 165 × 67. The ordinal gematria = 30 × 67 (Binah again and again).
רקיע בתוך המים ויהי מבדיל בין מים למים ויעש אלהים את הרקיע ויבדל בין המים אשר מתחת לרקיע ובין המים אשר מעל לרקיע ויהי כן ויקרא אלהים לרקיע שמים ויהי ערב ויהי בקר יום שני ויאמר אלהים יקוו המים מתחת השמים אל מקום אחד ותראה היבשה=11055
Interestingly, in the book "Waters of Eden" by R. Aryeh Kaplan:
"The identification of the Mikvah with the womb becomes somewhat clearer in view of the fact that the Torah describes the most primitive state as water. In the opening verses of the Torah, we find (Genesis 1:2), "The earth was empty and desolate, with darkness on the face of the deep, and G-d's spirit fluttering on the face of the water". On the second day of creation, the "upper waters" were divided from the "lower waters". Finally, on the third day, the waters were gathered into seas, so that dry land could appear. In a sense, therefore, water represents the womb of creation. When a person immerses in the Mikvah, he is placing himself in the state of the world yet unborn, subjecting himself totally to G-d's creative power.
We can see this from the etymology of the word "Mayim", which is the Hebrew word for water. According to a number of authorities, it shares the same root as the word "Mah" meaning "what". When a person immerses in water, he is nullifying his ego and asking "What am I"? Ego is the essence of permanence, while water is the essence of impermanence..." Waters of Eden, Aryeh Kaplan, pg.13
Thus, as explained there, water represents the liquid state. It is the fluid par-excellence and represents the medium where changes can take place. If the universe were frozen in solid state, no change and no life could occur.
Later there on page 63 R.Aryeh Kaplan writes:
The Torah describes the world at the beginning of creation by saying, "The earth was formless and chaotic, with darkness on the face of the deep, and G-d's spirit causing motion (MeRachefes) on the face of the water". A few questions are immediately raised. Firstly, why is G-d's spirit and its connection to the water mentioned at all? Secondly, why is G-d's spirit primarily associated with water in this passage? Furthermore, the Hebrew word "MeRachefes", which we translated as "causing motion", has the connotation of both "causing motion" and "caring for" something. Why is this particular word used? Finally, why is this word used in the present tense, which seems to take it out of the context of the rest of the verse?
Before answering these questions, however, one thing must be made clear. In describing the six days of creation, the Torah is not attempting to provide us with a scientific description of how the world came into being. The torah does not try to tell us those things we can discover through our own intellect or through scientific observation. The torah places man in perspective to the rest of creation and tells him how to relate to the rest of the universe. The torah is concerned with the spiritual man and with teaching how the world relates to man with respect to G-d.
According to many authorities, the "water" mentioned in the first days of creation refers to the fluid state of the universe. Before creation, change did not exist. G-d dwells in a realm above time, and the concept of change does not apply to Him in any way whatsoever. G-d thus told His prophet: "I am G-d, I do not change" (Malachi 3:6).
Therefore, one of the first ingredients of creation had to be the very concept of change. The newly created universe would be a dynamic, rather than a static entity. But change alone is not enough. Pure change can only result in chaos, and the Torah describes this initial state by saying, "the earth was formless and chaotic".
Left alone, this chaotic fluid could give rise to anything, good or evil. It was out of this chaotic state that the possibility of evil came into being, and this is alluded to in the next phrase, "and darkness on the face of the deep". This "darkness" is spiritual rather than a physical and extended over the "deep". The depths of the "water", not influenced by "G-d's spirit".
In order for this concept of change to fit into G-d's general purpose of creation, and bring about spiritual enlightenment, it would first have to be brought under His constant control. The Torah describes this control by speaking of "G-d's spirit causing motion on the face of the water". The word "MeRachefes" used here also has the connotation "caring for", since all of G-d's care for the universe is associated with His guidance of all change and development. This explains why the word "MeRachefes" is in the present tense indicating that this guidance and providence is constant and continuous... Waters of Eden, Aryeh Kaplan, pg.63 (see there for much more).
Thus, among the first creations was the possibility of change. Bereisheit represents the creation of time and space, the medium of all physical changes. Parenthetically, we also see from here that G-d is continuously watching over and presiding over all changes in the universe. Everything that happens to each and every person and every event in the world is being "cared for" by G-d. Though it may seem at times chaotic and that evil prevails over good, but we must know and believe that all that happens is guided by G-d and everything is under control.
This is logical. For if a human being opens a business and it fails - so ok this happens. But what if G-d opens a business and it fails? Then something is of course very wrong. Rather, the world is moving along towards G-d's plan (R.Simcha Wasserman). This is the concept of the Messiah. History is not a chain of events going nowhere. There is a goal for creation and we are moving towards that goal. Thus, on the 2nd verse the Midrash says: " 'and the spirit of G-d was hovering over the water' - this is the spirit of the Messiah" (Genesis Rabba 2:4). The explanation is that the world is moving towards this ultimate goal and will reach it eventually. This is true for humanity as a whole and also for each person individually. G-d is watching over each person and guiding him according to what is best for his ultimate end (see "Duties of the Heart, Gate 4" for much more)
Mitzvah (commandment)
We have seen in sections "Beit-Binah" and "Divine Star" that the word "Mitzvah" (commandment) is very fundamental in the creation. For this world is the world where people can do G-d's commandments, we have free choice. There is no point to mitzvot if there was no free will. Our free will however is limited only to resolve and endeavor to do things. Whether or not we succeed in them is up to G-d. For as before, G-d presides over all changes in the world.And in the book "Otzer Baal Shem Tov" (Shaar Haotiot, pg.26):
The world was created only for the delight (shaashua) of the Holy One, blessed be He, and His pleasure, so to speak, from the acts of the Mitzvot (torah commandments), that "He said and His will was done". The explanation is that the primary contentment (taanug) [before G-d] is that which a man desires and yearns to fulfill G-d's will. This is the pleasure (nachat ruach) before G-d. This is not the actual deeds themselves for sometimes a person learns torah because of his nature, i.e. he likes to learn. For so too, another person can labor in business because he likes to do business. If so, what difference is there between the two? Both are just fulfilling their lusts (what they like to do).And on pg.42 there
Rather the primary service of G-d is the yearning (hitlahavut). But yearning alone lacks a proper vessel to enclothe [this yearning]. Thus, it is needed to enclothe and apply it to deeds (Mitzvot-commandments). A man who does his deeds in order to please and give pleasure to G-d (laasot nachat ruach vetaanug), such a person imbues divinity in his deeds, so to speak.
For as known, G-d's primordial will to create the worlds, everything was for the pleasure He would receive from the deeds of the Tzadikim (righteous) who yearn to do His will. This thought was the root and foundation (ikar) of all the worlds and from it came everything. This was so that man can do everything through his deeds and thoughts. For since the root and life of all the worlds is this primordial will, namely, the pleasure G-d would receive from the deeds of human beings, thus without this man would have no handle on the worlds and no power to elevate them... (Shmuah Tovah, Yitro).
I heard from the mouth of the Baal Shem Tov on the teaching in the Talmud: "[even] mundane talk of Torah Scholars needs study" (Sukkah 21b). For the primary level (shleimut) of every tzadik is in that he does not interrupt his cleaving (devekut) to G-d for even one second. In all his speech, even when he needs to speak with people on mundane things of this world, he sees to it that he speaks in such a way as to not interrupt this cleaving [to G-d]. And even when doing a mitzvah, one needs to be very careful in this. For when thinking on doing the mitzvah, then it is possible for this cleaving to wane. Thus, one needs great zeal in this and this was the intent of the teaching that one needs to learn to speak only the necessary mundane speech so as not to interrupt the cleaving. (Divrei Moshe, vayera).These of course are very high levels. But each person can strive at his level to do a mitzvah in order to please his Father in Heaven sometimes. Every tiny amount is significant and this comes through feeling gratitude for the gift of life, etc. etc. that G-d bestows on oneself constantly as explained in "Duties of the Heart" (Gate 3).
It is not that G-d needs our acts. He is infinitely perfect in every way. Rather, G-d's delight, so to speak, in our fulfilling His will is in that He can bestow good to us in the future. In this G-d delights. For Earth is right now a womb for humanity, waiting for the next stage "Olam Habah", the World-to-Come. Right now we are in the stage where it is to be determined what will be grown in the "Olam Haba", i.e we experience free will at this stage etc. In the upper realms however, truth is profoundly precise and obvious, making no room for free will between good and evil, but rather between right and false or good and better. Interestingly, the letter "Tzadik" has the same gematria as "water"[2].
Point of Creation
As before, 2701 first appears in Pi at the 165th digit. 165=nekudah (point). According to the Kabalists, the creation began as a "middle point" (Etz Chaim 1). 165 is the midpoint of 329 which is the ordinal Gematria of Genesis 1:1 (with end letters).Thus, 165 × 329 forms the 329th triangle of 54,285 dots (1+2+3...+329=54,285) where the midpoint of every side is the 165th dot. Amazingly, the number 54,285 first appears beginning at the 2,701st digit of Pi.
| The numeric string 54285 first appears at the 2701st decimal digit of Pi | |
| 1451523746234364 | 5428584447952658678 |
| ^ <-- 2701st digit | |
This triangle appearing at digit 2701 hints that in the first verse stage of creation everything including heaven and earth was "formless and void" like a point. For this was the early pregnancy stage of creation.
Observe also that the opening word "Bereisheit" (in the beginning) has gematria:
913 = 11 × 83 the number 83 is the midpoint of 165 and 11 is the midpoint of 21, the small gematria of nekudah-point.
Thus, we have a midpoint alignment of 83-165-329 in the Genesis 1:1 numeric structure.
Interestingly a search in Pi for 83-165-329 gives:
| The numeric string 83165329 first appears at the 27015239th decimal digit of Pi | |
| 115119526600 | 831653291955421481857 |
| ^ <-- 27015239th digit | |
Observe the location in Pi is: 2701-5239
2701 is Genesis 1:1 and 5239 = 132 × 31
13 is the gematria of "one" and also "love" while 31 is the gematria of "E-l", the Hebrew word for G-d. Perhaps, this is some kind of signature: "G-d who is absolutely one creator of Genesis", or "G-d creator of Genesis as an act of pure love"[5].
Shattering of the Vessels
A parallel story in the second verse (Gen.1:2) is that of the "shattering of the vessels" in Kabala. During the formation of the 10 Sefirot, the upper 3 Sefirot were able to hold the divine light somewhat but the lower 7 sefirot were overwhelmed and shattered and fell along with the remnants of the divine light.This is known as the "288 fallen divine sparks". According to the kabala, everything physical from inanimate stones to plants, animals, and humans receives its existence from the power of these 288 holy sparks. This was part of the divine plan to make room for our divine service. This "shattering/death" is hinted in the word "hovering" מרחפת which should be written in masculine but is instead written in feminine (Abir Yaakov). For in feminine it spells רפח מת (288 death). Observe also:
וְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱ-לֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם
The word "Tohu" (formless) (תֹ֨הוּ֙) is written twice. Once, explicitly and the second hidden in "first letters" backwards from the same word. For the lower 7 Sefirot broke in front and back (panim v'achor) and on them it is written "tohu" explicitly. But the upper 3 Sefirot were not broken "in front" but only annulled "in back". Thus, when the torah hints at this, it wrote "tohu" in "first letters" to hint on the first 3 Sefirot which are like the head and also spelled "tohu" backwards to hint on the breaking "in back" - Shomer Emunim Kadmon vikuach 23 (see there for more).
This is a deep and very advanced subject. Note that a person should not be studying kabala in a significant way unless he keeps all the commandments and has studied talmud for at least 10 years. Otherwise it could harm him in many ways as R.Chaim Vital warns in his introduction to Etz Chaim. And even then, one needs to learn only from a qualified Rabbi and not alone otherwise he will just confuse his brain (R.Meir Mazuz).
>> Next: Sabbath Light
Footnotes
- [1] heard from Oren Evron return to text
- [2] Interestingly, the gematria of "water" (מים) = 90, same as the letter "Tzadik" which means "righteous person". The triangle gematria of "water" = 343 = "Vayomer Elokim/And G-d Said" and this is also the gematria of "Rain" (Geshem/גשם). The plain meaning is that "rain" is not completely inside the natural order. G-d withheld the keys to rain, so to speak, and it is a command of G-d as to when, where, how much, etc.
Geshem/rain in hebrew is also rooted in the word "hageshama" (fulfillment) in Hebrew. "Tzadik" spelled out (צדיק has gematria 204)
Why "water" מים hints at 90 and not 204? 204 is a "real" Tzadik who started expanding his path and goes along the path, he is magshim, fulfilling his purpose. 90 is still the Capital letter of 204 Tzadik, and it is called by that name to show this is the path the letter asks the person to go by. Water goes from top to bottom, only when it is vapor does it moves differently (without other forces that changes it like pumps, biological or mechanical, etc). The path of water is a flow of fulfillment, giving life and cleansing, from top to bottom. The Tzadik has to be "humble" i.e place his vessel at the bottom to get all that life force all that goodness which is Torah which is Water.
"Vayomer Elokim" is the Hagshamah (fulfillment) of the will of G-d. Once G-d's will is to be fulfilled, the act of fulfillment is called "vayomer Elokim/And G-d said" ויאמר אלהי'ם as this statement is itself a Geshem, it bridges between the "there" at the crown, the desire of G-d so to speak, and the act of fulfilling that will in what we call "reality" or "the creation" therefore each ויאמר אלהי'ם is actually a "Geshem" a fulfillment of the desire of G-d (Oren Evron). return to text
- [3] as before 93852 is the gematria of Genesis 1:3-31 and appears immediately after 2701 in Pi at location 169 = 132. The next instance of 93852 in Pi is at location 67,134 = 6×67×167. many hints of Binah=67 here. "167" is also interesting and "6" maybe begins it as well.
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- [4] interestingly, I did a computer scan of the creation verses Gen.1:1-31 for which consecutive words have 1820 gematria. Result: 3 instances and they are all in the first day of creation. Namely:
Very interesting. This needs more investigation. return to textinstances of 1820 gematria Genesis 1:1-2 השמים ואת הארץ והארץ היתה last 21 letters of the first 37 letters of the Torah. Genesis 1:2 תהום ורוח אלהים מרחפת על פני המים last 27 letters of the first 80 letters of the Torah. Genesis 1:3-4 אור ויהי אור וירא א-להים את האור כי טוב ויבדל א-להים בין האור last 47 letters of the first 140 letters of the Torah.
This is also the last 13 words of the first 37 words of the Torah.
- [5] Interestingly, the center point of 83 is 42. Only odd numbers have center point, thus 42 is the final center point. It seems this hints to the 42 letter Name of G-d used to create the world. According to the Kabala, the first 42 letters of Genesis (from Beiresheit until Bohu) encode this holy Name through various letter transformations. It was also encoded in the ancient "Ana beKoach" prayer as first letters. Amazingly, the gematria of these 42 letters in the "Ana beKoach" prayer: is 3701 = 2701 + 1000 = the crown number of 2701.
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