ב"ה

מֵאוֹצָר אוֹר הַחִלּוּפִים: שְׁמּוֹת הַנְּקֻּדוֹת בְּפָרָשַׁת מִקֵּץ

This work is dedicated with love and reverence to my teachers of Hebrew: to all of the Jewish Souls who devoted, devote and will devote their lives to the study of the Holy tongue לשם שמים; to my grandfather, Max Goldman, of blessed memory, who patiently and amusedly suffered my clambering into his lap interrupting his reading his Yiddish newspaper with my demands to be taught to read; to my מורה לאה from nursery school who, seeing that I stood entranced as the letters danced on the giant poster above my head and listened enrapt to the stories from תורה that she retold, encouraged me to continue to learn תורה; to Rina Gertel, my first ulpan teacher, who would not be daunted in the least from her task to teach me vocabulary and grammar at a time in my life when I could not muster the self-discipline to learn; and, most of all, to my mentor of twenty-one years as well as translator, editor and husband of twenty years, the saintly and brilliant Daniel Dotan, who unstintingly puts his encyclopedic knowledge of the Hebrew language at my disposal.

בע"ה we will demonstrate beyond a shadow of a doubt that the names of all of the נקֻדות and other indications of pronunciation of the Text are to be found in פרשת מקץ. As we shall see, not only are the names of all of the נקֻדות and other indications of pronunciation with which we are familiar to be found in פרשת מקץ, likewise the instructions as to how to use the vowels and where to place them are to be found in פרשת מקץ as well. We will see that while the system of vocalization we know as המסורה הטברינית is present in the Text, it will be demonstrated that other systems of vocalization are supported by the Text as well. We will see the אסמכתאות of the laws of דִּקְדּוּק in פרשת מקץ. We will prove that בעלי המסורה did not "invent" the system of דקדוק that we use today. Rather, they were able to read המסורה out of the Text. Theirs was a labor of love that extended over many generations. They learned much, but their work is not done. There is yet more about דקדוק and the composition of text to be learned from תורה that we have not discovered. We will see that the study of the גימטריא of the names of the נקֻדות and other indications of pronunciation is the substrate of the natural sciences, including mathematics and astronomy. Most importantly, it will be shown that the laws of דקדוק are themselves the very laws of justice upon which all worlds are founded and according to which all worlds are conducted.

This work is not a recant of the body of laws of Hebrew grammar and indications of reading התורה that constitute המסורה הטברינית, as epitomized by the work of אהרן בן משה בן-אשר. Scholars of the work of בן-אשר see development and progression in his work. Although the רמב"ם declared the vocalization of the Text of בן-אשר to be definitive, it is not necessarily true that בן-אשר himself would have agreed that he had come to a terminus in his studies. We shall see that תורה beckons us to continue the discovery of the laws of grammar. The study of Hebrew grammar in its relation to פרשנות did not end in the Middle Ages. We have nowhere near reached the סוף-פסוק in learning how the Hebrew language is structured. The quest of נביאי אמת וצדק והשופטים, of blessed memory, goes on still, now, in our days, and on into the future.

Hebrew is alphanumerical. In addition to the fact that all of the letters of the אל"ף-בי"ת have values, the Hebrew letters, vowels and cantillation marks all have names. Therefore, they too have values. We normally do not consider that a wonder, but we hope to demonstrate that it is not only a wonder, but also a Divine and most precious gift from ה יתברך. The fact that the Hebrew letters have names, which in the vast majority of cases are also radicals, and thus serve as the bases of verbs, nouns, adjectives and adverbs appears to us a given. We are not awed overmuch by it, nor even overly concerned with it – at least not until we delve into the depths of the Hebrew language. If we are not religious we suffice with the explanations of the names of the letters of the Hebrew language that we learned when we were children, or whenever we learned the Hebrew language, to wit: the name of the letter אל"ף comes from the time of the beginning of animal husbandry; the name of the letter בי"ת comes from the time of the fixing of the archetype house in our once nomadic collective consciousness; גמ"ל is the name of an animal once critical to our survival when we were desert dwellers; and so on. If we are more religious we go beyond that level of understanding the names of the Hebrew letters and consider the spiritual/moral lessons inherent in the names of the letters as they are explained in Talmud Bavli, Tractate Shabbat 104a; in which case we have been inculcated with the morally/spiritually stultifying teaching that the children in the time of the redacting of the Talmud were aware of secrets of תורה not known to those who lived in the days of יהושֻע בן-נון. If we believe that then we certainly do not scour the תנ"ך for secrets of the Hebrew letters deeper and greater than those that appear in Shabbat 104a. If we accept that which is written about the Hebrew letters in Shabbat 104a there is absolutely no reason to bother to notice, for instance, that the word שיר, as in שיר השירים, is an anagram of the name of the letter רי"ש. We remain perfectly complacent, if a bit bitter and greatly spiritually/morally dissatisfied, thinking that the letter רי"ש is the source of evil in the world, as taught in the Rabbinic “Kabbalistic” tradition.

The omnipresence of the names of the letters in תורה, the very fact that ה ישתבח שמו is so near and revealed, is precisely what causes most of us to overlook the wonders entirely. This being the case, most readers of Hebrew will not notice the fact that the compound word אל-יוסף contains the radical and name of the letter אל"ף in it. Neither will the fact that the radical ב-י-ת, which is also the name of the letter בי"ת, arouse our attention as a matter of course when we encounter it in תורה, or in any text written in Hebrew, even though we were taught that there is some significance to the names of the letters when we first learned to read Hebrew. We normally do not notice that a word like ברית contains the name of the letter בי"ת within it. If we do not so much as notice the presence of the name of the letter בי"ת in a word that quite obviously contains it, like ברית, we most certainly cannot ask ourselves what the significance of that presence is, or what role the name of the letter plays in the word. We are so blasé about the wonders of the Hebrew language that few notice that a word as important as בראשית contains within it the names of the letters בי"ת and רי"ש, which share a common letter י. If we do not notice the details of the Writ and do not consider them wonderful, how can we come to ask: "Why?"

Similarly, though we were taught that the letters of the Hebrew language all have values in the early stages of our learning to read, we do not normally take those values into consideration when we read a text written in Hebrew, or even when we read תורה. Quite the contrary, we ignore the values of the Hebrew letters so that we may skim over the surface of the text quickly. We even do this when learning תנ"ך. This we consider to be reading with facility. How can we ask: “Of what significance is this?” if we do not so much as notice the gifts, precious beyond measure, that ה ישתבח שמו hands directly to each and every student of תורה in abundance for the taking?

קל וחומר, most readers of Hebrew do not search out the presence of the names of נקֻדות in words and in פסוקים. Does it ever even occur to us to search out the names of the טעמים? Do we even wonder whether the names of the נקֻדות and the טעמים are to be found in תורה?

And so, because we refuse to see that which is so very apparent, תורה (note the presence of the letter ת"ו in תורה) makes these matters very, very evident in many פסוקים (note the presence of the name of the letter קוף, written with a regular פ, in the words פסוק and פסוקים). Two of the פסוקים intended to flag our attention are the following:

אם-עלה קרבנו מן-הבקר זכר תמים יקריבנו אל-פתח אהל מועד יקריב אתו לרצנו לפני ה. וסמך ידו על ראש העלה ונרצה לו לכפר עליו. (ויקרא א:ג-ד)

Look carefully, please, at the two פסוקים above. Without performing חלופי סדר האותיות, how many names of letters do you see within the separate words? Now, go a step further and look at words that are in proximity to one another. How many names of letters do you see now? How many names of letters contained in the names of other letters do you see? For instance, the name of the letter פ"א is contained within the name of the letter אל"פ, which we see in the expression אל-פתח. Moreover, the name of the letter פ"א contains the letter א, the name of which is אל"ף. Thus, the name of the letter אל"ף “contracts” into the letter א in the name of the letter פ"א, even as the name of the letter פ"א is contained within the name of the letter אל"ף. We see that the names of the letters אל"ף and פ"א are mutually containing, and mutually generating. After reading this work and reviewing it until the חלופים of the names of the נקֻדות are committed to memory, the reader is requested to return to the פסוקים above. How many names of letters and vowels do you see now? If one is aware of the גימטריאות of the names of the טעמים, the names of some of the טעמים will be seen to be present in the פסוקים above as well.

Lest the reader think that the פסוקים above were chosen because they are unique in that they contain an inordinate number of the names of letters, names of punctuation marks, and names of cantillation marks; the author would encourage the reader to examine any and every passage in תנ"ך. You will see that every פסוק in תנ"ך contains the names of letters, the names of punctuation marks and the names of טעמים interplaying one with the other in ways that cannot possibly be coincidental or incidental.

The names of the טעמים are also all to be found in תורה woven in among the letters, the names of the letters, the vowels, the names of the vowels and the טעמים themselves. A most magnificent example of this is the first word of פרשת ואתחנן, which begins with verse

דברים ג:כג. We can see an anagram/perfect permutation of the name of the טעם called אתנח within the word ואתחנן without the need for performing any חלופי-הגימטריאות. (By perfect permutation the author intends the cases in which after a change of order of letters is performed the letters retain the same forms and values they had in the original order. Obviously, permutations that are not perfect only apply to letters that have final forms. For example, the anagram מקץ = קמץ is a perfect permutation, while the anagram מקץ = מצק is not a perfect permutation. The latter is an example of what I term an imperfect permutation.)

Going deeper into the Text, we discover yet more treasures. In verse דברים ג:כו we find the expression אל-תוסף, which, in addition to containing the names of the letters אל"ף and ת"ו, also contains the letter ס. If we add the גימטריא of the letter ף that appears in the compound expression אל-תוסף to the גימטריא of the letter ס in the compound expression we arrive at ס"ף, which is 860, the value of the name of the alternative name of the טעם called אתנח, i.e., אתנחתא. We see, then, that more than one level of discovery may be necessary in order to reveal names of letters, names of vowels and names of cantillation marks. In this particular case, we were able to discover a letter, the names of two letters and also the name of a טעם within an expression. There is yet more to be discovered in the compound word אל-תוסף but we will suffice with what has been mentioned, as it is not our immediate purpose to delve deeply into discovery and discussion of the names of the טעמים.

Sometimes, if we are familiar with the גימטריאות, we need not uncover the layers step after step. For instance, if we have committed the fact that the גימטריא of אתנחתא is 860 to memory, we need not notice the presence of the name of the letter אל"ף, and only thereafter notice the fact that there is a ף in the name of the letter אל"ף in order to add that ף to the ס and see the גימטריא of the hidden אתנחתא. We will simply see the presence of the ס and the ף as a חלוף for אתנחתא as a matter of course. If we have committed the fact that the word נתתי is also equal to 860 to memory, we will see the word נתתי as a חלוף for the name of the טעם called אתנחתא whenever we encounter it just as we would see this whenever we encounter the letters ס and ף in proximity to one another. If we are less adept at performing the חלופים we may have to first notice the presence of certain letters before we can proceed to the more complex חלופים. No matter how adept we become, the גימטריאות always present a challenge to us and we must always exert ourselves to see deeper and still deeper levels of Hebrew text. The foregoing statement is especially true when we learn תורה, be in תורה שבכתב or תושב"ע.

The punctuation marks and cantillation marks themselves are superimposed on the interplay of the letters, the names of the letters, the names of the vowels and the names of the cantillation marks that comprise the unpunctuated Text that contains no indications for cantillation. As we will see, בע"ה, the Text itself provides instruction as to how to superimpose the vowels and cantillation marks on it. The גימטריאות of the names of the vowels and the names of the cantillation marks can, and should, be taken into account when computing the total גימטריא of the letters, words, sentences, etc., that they punctuate and indicate how to cantillate. Learning תורה taking all of these חלופים into account is, however, an advanced level of learning.

The subject of this paper is the presence of the names of the נקֻדות in פרשת מקץ. The author will leave it to the reader to search for the interplay of the letters and the names of the letters in תנ"ך. If one is able to discover the names of vowels in תורה, one can most certainly discover the names of the letters.

Not only are the interwoven letters, names of the letters, punctuation marks, names of the punctuation marks, טעמים and names of the טעמים to be found in חֻמש, examination will reveal that all of נ"ך is based on this interplay as well. The Texts of the Books of נ"ך are all lattices of the interplay of the letters, the names of the letters, the punctuation marks, the names of the punctuation marks, the טעמים and the names of the טעמים woven together by Masters to reveal deep truths in חֻמש. In actuality, there are no real חִדושים יש מאין in תלמוד תורה. All חִדושים are the result of either consciously or preconsciously seeing חלופים of that which is written in חֻמש. The Prophets and the Judges, may their merit protect us, were Masters of reading the חלופים and understanding the halakhic/moral/spiritual messages that were read out of חֻמש as a result of reading such. For instance, in ספר ישעיהו מ:א we read נחמו נחמו. The גימטריא of the name of the letter צד"י is 104, or ק"ד, that of the word נחמו. 104 is the גמטריא of the unpunctuated Tetragrammaton taken 4 times

(26 x 4 = 104). A חלוף for the name of the letter צד"י is the expression

ברא עולם צדק, which equals 1103, or 104 according to the laws of גימטריא. Indeed, this is what we aim to do when performing the חלופים. The expression נחמו נחמו is then צד"י צד"י or דקדק. The value ק"ד is also equal to the word סולח. Still another חלוף for the value 104 is סגולה. We now see the real meaning of סגולה, its connection with the concept of נחמה and its equation with the word סולח. We will later discuss the vowel סגול. We learn from the word סגולה that the value ק"ד is equal to סגול + ה. ישעיהו הנביא, of blessed memory, was able to make the connection between נחמה and the very laws of Hebrew grammar (The word נחמו can be read אנחמה, meaning I will comfort her. We hear ה speaking in the first person, as it were, here. עם ישראל is often referred to in the feminine when speaking of our collective relationship to ה יתברך). ישעיהו הנביא, of blessed memory, saw that all of the Laws of תורה and all of the laws of Hebrew grammar are the Laws that bring נחמה to those who suffer as a result of having perverted justice and thus created worlds ruled by unbearable laws of justice. The connection between the letter צ, the name of the letter צד"י, whose גימטריא is ק"ד and grammar is to be found in its clearest and most exalted form in verse דברים טז:כ in the expression צדק צדק תרדף. There we see the doubling of the letters ד and ק to become the radical דקדק and two צד"ין in the form of letters. If we add צ + צ we arrive at the value 180, which is the value of the radical פ-ע-ל. (There will be very little discussion of rules of accentuation in this work. Suffice it to say that the indication of accentuation on the penultimate syllable, called מלעיל, is equal to 180, the value of the root פ-ע-ל as well.) The laws of דקדוק and the universal laws of צדק, upon which all possible worlds are based and according to which they are conducted, are one and the same body of laws. We will see the significance of the radical דקדק, as it pertains to פרשת מקץ, presently, בע"ה. The words צד"י, נחמו, and דק all of which equal ק"ד are חלופים for the word בארץ, which equals 1103, and thus 104 as well. We will find the word בארץ in our פרשה. By bearing these חלופים in mind we will understand the story that we will read quite differently than do those who read פרשת מקץ without employing the חלופים. Though we are not principally concerned with discussion of the names of the cantillation marks in this work, it bears mentioning that the גימטריא of the radical דקדק, which is 208, is equal to the name of the טעם that is called דרגא. The value of the radical דקדק, 208, is equal to the גימטריא of the unpunctuated Tetragrammaton multiplied by 8 (26 x 8 = 208). If we were to write these calculations out in Hebrew we would see that the words that make up the calculations themselves contain depths of meaning. We will not demonstrate this in depth here. For the time being it is enough to notice that the value of the words עשרים ושש is 1786, or 787 in גימטריא, which equals the word ממקראות. The name of the letter שמונה is an anagram/perfect permutation of the word ונשמה and it is equal to the word את. The word פי is equal to the letter צ, which is equal to the words:

צ = 90 = יודע = ידוע = נולד = לבבנו = כליל

etc.

A proper opening of the matter at hand must be the question: “What do the חלופים reveal about the two most central figures in the beginning of פרשת מקץ, namely פרעה and יוסף?”

פרעה = 355 = העפר = ספירה = יספרה = הספיר = הוא שב אלי = אלי שדי = אלי בקרבי = המסדר כל המספרים = השכל = שנה = מחשבה = המשבח = משבחה = בשמחה = שמח ועלץ = ושמחת למלך

חקרי הלב* = חקרי לשון* = חדוש לשון*

From the חלופים for the name פרעה we can see that the concepts of change (the radical ש-נ-ה); time (the word שנה is of course a recurring period of time); thought (the word מחשבה); praise (as seen in the words המשבח and משבחה) and recounting (as demonstrated by the word יספרה) are all aspects of one and the same mega-concept, which is the value 355. We also see the word הספיר among the חלופים for the name פרעה. Within the context of the other חלופים for the name פרעה it should become clear that the word הספיר, which we encounter in verse שמות כ"ד:י is not a physical object at all and most certainly should not understood to be, or translated as, "sapphire". Gazing at הספיר is consciousness gazing into itself. The word כסא that appears twice in ספר יחזקאל, in verses א:כ"ו and י:א, in which the word ספיר is also to be found, is equal to the word אנכי. (The word אבן that appears in the verse א:כ"ו of ספר יחזקאל should be remembered to be equal to the word גן, which also cannot be understood literally to mean a physical garden. The word כאבן appears in verse י:א of

ספר יחזקאל strengthening the position that הנביא likened what he experienced to something physical only for the purpose of relaying the experience to his readers, not because the experience itself was of something physical.) The significance of this חלוף will become clear presently, בע"ה, when we examine the חלופים for the name יוסף. Looking at the words משבחה ומחשבה המשבח, we can see that the name משה is contained within the name פרעה. In fact, the name פרעה is equal to exactly ten more than the גימטריא of the name משה. Who, or what, then, is פרעה? פרעה is the mind. פרעה is consciousness. The encounters that פרעה will have with העברים will be the breaking out of the vessels of restricted consciousness into God-consciousness. ופרעה משה and ופרעה יוסף should not be understood as two separate people, the one standing vis-à-vis the other. פרעה is consciousness restricted but being urged by ה ישתבח שמו to grow. משה ויוסף are that which פרעה (consciousness) will discover within itself when it truly desires to experience ה ישתבח שמו.

פרעה, יוסף ומשה are one and the same, existing the one within the other, sometimes co-existing harmoniously with one another, sometimes struggling with one another; but always the one within the other. When פרעה wishes to expand its awareness and is able to cooperate in its journey to God-consciousness it can be guided by gentle יוסף. When פרעה wishes to expand, but cannot and imagines that it wills not to, it will require a heavier hand, משה, to force it into a state of greater awareness and freedom. In attaining greater awareness and freedom פרעה becomes capable of conferring greater awareness and freedom on that which it is able to perceive (i.e., create and rule over). At the opening of פרשת מקץ consciousness, an already magnanimous ruler, is approaching the level of becoming worthy of knowing Itself and this for the benefit of those it rules.

We see that the root ש-מ-ח plays a prominent role in the חלופים of the name פרעה. Truly, there is no expansion of consciousness without happiness.

*How is all of the above accomplished? By way of examining the language, which is one and the same as examining the heart.

יוסף = 876 = עוף = שלומך = שמו לך = שמך לו = שמך א-לה* =

כנסת המקרא = יוצר מלך = יוצר לי לך = צפון** = דברי פי מלך = דברי פי לי לך = י + ו + אתנחתא = לסדר את האותיות מחדש*** =

1875 = 876 = מכל שפות = תפלתי בכל עת ובכל שעה =

התגלותו הקדושים

*The singly most important חלוף for the name יוסף is שמך א-לה.

שמך א-לה is the message that the name יוסף is that פרעה must become consciously aware of. שמך א-לה is the message of God-consciousness. The arousal from the dream state of not knowing Who one is to the state of being awake and aware, of knowing ones Self as א-לה, the knowing ones own Name, is the process of awakening that פרעה, consciousness, is experiencing at the beginning of פרשת מקץ.

**Another particularly important חלוף for the name יוסף to bear in mind is the word צפון. From this חלוף we see that the hidden, the stored up, is the very essence of יוסף. יוסף is the faculty that allows us to understand that which is צָפוּן in תורה. From this חלוף we learn that having a conscience ((מצפון is also the very nature of יוסף. Indeed, the theme of conscience is central to the story of יוסף and his brothers in the פשט of פרשת מקץ. Finally this חלוף comes from the same שֹרֶש as the name given to יוסף by פרעה in this פרשה, namely צפנת פענח, the name צפנת coming from the same radical as the word צפון, i.e., צ-פ-נ (see ספר בראשית מא:מה).

***This חלוף gives also provides profound insight into the essence of the name יוסף. It will serve as the basis of this work, and all in-depth תלמוד תורה. Truly there is no genuine תלמוד תורה without

לסדר את האותיות מחדש. Indeed, the expression לסדר מחדש alone is equal to 646, the גמטריא of the Name א-להים, the word מדברת, the expression צדיק נולד מחדש, the word לדורות and the expression ונגלית ירושלם among many others. בע"ה, we will elucidate more concepts of אלקות that are poorly misunderstood in our refutation of Xianity.

We have mentioned above that the root דקדק is equal in value to the expression נחמו נחמו. We will find that radical early on in פרשת מקץ as well. The lettersד and ק appear in the word ודקות that appears in verse בראשית מא:ג and in the variant of the same word ודקֹת that appears in verse מא:ד. The root דקדק is equal to 208, which is also the value of the name פענח. By inference we can see that the value 238 will equal the infinitive form of the verbs לדקדק and לפענח. This same value, 238, is that of the name רחל, who is, of course, the mother of יוסף. Just this amount of information alone should be proof positive that the study of the חלופים is essential to understanding how תורה is structured, knowing how to plumb its depths, as well as determining הלכה. This discussion should remind us of פִּטּוּם קְטֹרֶת, which is an integral portion of תפלת שחרית according to all Orthodox Jewish groups, as well as a portion of תפלת מנחה according to many:

תנו רבנן פטום הקטֹרת כיצד:…ושוחקן יפה יפה כדי שתהא דקה מן הדקה.

תניא רבי נתן אומר: כשהוא שוחק אומר: הדק היטב, היטב הדק, מפני שהקול יפה לבשמים.

When we discuss the name of the vowel צרי we will see that it is the name of one of the spices of פִטום הקטֹרת.

The חלופים offered “just” for the name יוסף would suffice to demonstrate that there are too many interconnected names, concepts and חלופים to be coincidental or incidental. Yet there is more, much more, that פרשת מקץ reveals. With the help of ה יתברך we will see some of those hidden wonders in this work.

By demonstrating that one of the חלופים for the name יוסף isשמו לך , it becomes apparent that the name יוסף contains the word המקרא within in because the word המקרא is a חלוף for the word שמו. Now, לך, equaling 530, is a חלוף for the word כנסת. Thus, in addition to the חלופים for the name יוסף above, we may add the following to the list:

יוסף = 876 = כנסת המקרא

It bears repeating that the most important חלוף for the name יוסף to bear in mind always is שמך א-לה. As we said above, the encounter of consciousness (פרעה) with יוסף when consciousness is receptive to expansion results in restricted consciousness becoming God-consciousness, which is Self-consciousness. The message that יוסף brings to consciousness, our consciousness, is שמך א-לה.

We will discuss the names of other prominent figures in this פרשה as the opportunity and need arise, ב"ה.

Let us now turn our energies toward finding the jewels that are hidden in פרשת מקץ, a veritable mother lode of נקֻדות חן.

Our פרשה, which begins with ספר בראשית מא:א, is yclept מקץ as this is the first word of the פרשה. The names of the פרשות are generally the first word of the פרשה. The few exceptions to this rule are those פרשות that begin with a word commonly found in תורה. In those cases the name of the פרשה will be that of the first word that is not common in תורה that is found in the first פסוק of the פרשה. We can easily see that the word מקץ is an anagram/perfect permutation of the name of the נקֻדה called קמץ. It will be instructive to examine the גימטריא of the נקֻדות and list a few חלופים for each, the better to recognize them in the many forms in which they appear. Perforce, we must suffice with a very partial list of חלופים, as there are infinite substitution values for every value, as is known.

Every attempt has been made to group like חלופים and those חלופים that progress naturally one from the other together in the lists. Likewise, those חלופים that the author thinks most important that the readers be aware of, and memorize, have been grouped together in order to facilitate learning the חלופים and memorizing them. For instance, if a חלוף for the name of a נקֻדה contains the name דוד, the author will place חלופים for the name דוד, equaling 14, such as יד and תגים (1013 = 14) and הגו in close proximity to the חלוף containing the name דוד (see The DEAD SEA SCROLLS CONCORDANCE, Volume One, The Non-Biblical Texts from Qumran, Part One, by Martin G. Abegg, Jr. with James E. Bowley & Edward M. Cook & in Consultation with Emanuel Tov, Brill Academic Publishers, Leiden/Boston 2003 for a complete list of cites wherein inflections of the word הגו are found in the Dead Sea Scroll fragments). Those חלופים that are of central importance because they are not only particles of the language that may be used to construct text, but also reveal the essence of תורה, and thus need be memorized, have been placed together in the lists of חלופי שמות הנקֻדות below. An example is חלופים containing the letter ץ, equaling 900, which is a חלוף for the word שם as well as the important-to-remember phrases עולם צדק, יוצרת צדק, כל כ"ב האותיות, כל כ"ז אותיות and, of course, an infinity more that our limitations do not allow us to demonstrate and learn. While every and all of the חלופים are very important, and we should most certainly attempt to memorize as many as we can, the mind simply cannot retain every חלוף we learn. Another example is the letter ל, which equals 30. The letter ל is equal in גימטריא to the expression התורה הזאת, which equals 1029. As a result of these groupings, there may be some lacunae in the lists, i.e., some of the lines may not be filled to the end of the left margin.

The reader is urged to pay strict attention to the progressions of the חלופים. A large number of חלופים will be learned from the progressions. The author has endeavored to choose חלופים that not only reveal levels of holiness of the names of the punctuation marks, but which are also important חלופים to learn and commit to memory in general.

קמץ = מקץ = 1040 = 41 = מ"א = שמן = שמרך = ספרן =

ספר מלכים = עם ספר התורה הזאת = 2039 = 41 =

שי"ן + ל = לעם שלי = כפר לעמם = א-לי = לוה* = בטל = טבל = לבדה = לב אח = את אחיכם = מרכא כפולה + חלם = את כתר חוה = גובל = גבול = גו + לב = ואתגלם = ואת החיים = אותם כתבים =

בכתובים = שלום על כל בית ישראל = שיר כנסת =

לדון בעזרתכם = אתם קבוץ שאר בשר הויה = 3038 = 41 =

לקבץ אותם = לקבץ תרגום** הלשונות = וכל תרגומים של הפשט =

כל תרגומים של הנשמה = מסתמך = נפש האדם = כניסתך = לחבא = מפרש את התגים = גניזת מלך = להתיעץ עם בית ישראל =

תכתוב את ספור החיים שלך = שלום ישראל על כל גרי הצדק

*We see that one of the חלופים for קמץ is לוה. From this information we can infer that the name of one of the sons of לאה, whose name is לוי, which can be written לוה + ה, is necessarily equal to קמץ + ה or הָ.

**The authors understanding of the radical תרגם is very specific. I do not intend the mere “translation” of Hebrew into the secular languages. We opened this work by saying that Hebrew is alphanumerical. Please note that it was not written that Hebrew is an alphanumerical language, but rather that Hebrew is alphanumerical. Hebrew is not a language properly. Hebrew is the substrate of all language and all human consciousness. Hebrew is a meditation on שמות הקדוש ברוך הוא. We are, in fact, doing that meditation in studying the חלופים that are to be found in this work. There are higher levels of meditating on Holy Names that are beyond the purview of this work and will not be discussed here. Hebrew is completely untranslatable; therefore, into any other language and any attempt to render that which is written in תורה into any other language will only produce a confounding of the mind, and worse, a vexation of the Spirit. By תרגם the author intends the discovery of the arithmetical functions that were performed on the גימטריא of Hebrew that produced the spoken languages.

Having learned that the name of the vowel קמץ equals מ"א, do you now see discrete words and contiguous words in בראשית מא:ב within which the letters מ and א, that when taken together equal the value of קמץ, are found? Having now seen that חלוף, we should commit it to memory and be on the lookout for it whenever we learn תורה.

1040 in גימטריא is equal to 41, as is known and accepted according to age-old Tradition. The value 41 in Hebrew is מ"א. We now see that wherever we encounter the letters מ and א in a given word, in compound words, in contiguous words and in words in close proximity in a given passage, we are looking at a חלוף of the name of the punctuation mark קמץ. It is therefore necessarily true that the word מקרא can be read as ק + ר + קמץ or ש + קמץ in all cases. We can read the word מקרא as קָר or רָק or שָ. The word המקרא, which we have said is equal to the word שמו when we discussed חלופים for the name יוסף, can be seen to be equal to:

ה + ק + ר + קמץ - or - ה + ש + קמץ Therefore, we can read the word שמו, which equals המקרא, as שָה or הָש, among other חלופים (see discussion of the word מקרא). We are beginning to see how the Text of תורה can be deconstructed and reconstructed such that infinite worlds open up, this while not diverging from the פשט, because all we are doing is finding substitution values for that which is written in the פשט. According to the laws of גימטריא all equivalencies for any value are various aspect of the self-same mega-concept, which is the value itself. Thus, all חלופים for any value are always operative and are, in fact, the פשט.

We will consider the גימטריאות of the unpunctuated names of the נקֻדות in this work. However, the reader should be made aware that the גימטריאות of the punctuated names of the vowels can, and should, be taken into consideration as one advances in the analysis of גימטריאות. One example of this will now be proffered to demonstrate that considering the full, punctuated names of the vowels reveals depths beyond those revealed by the analysis of the names of the vowels alone. Let us examine the punctuated name of the vowel קָמַץ. The גימטריא of the name of the vowel קמץ is 1040, which is identical to 41 according to the laws of גימטריא as we have demonstrated above. In all cases the vowel itself punctuates the first letter of its name. The first letter of the name of the vowel קמץ, that being ק, must be punctuated with a קמץ. The second syllable of the name of the vowel קמץ is punctuated with a פתח. Therefore, the full גימטריא of קָמַץ is:

קָמַץ = קמץ + קמץ + פתח = 1040 + 1040 + 488 = 2568 = 570 =

מלך = לי לך = עשר = שער = לשמר

We see that the full, punctuated name of the vowel קָמַץ is equal to the number עשר. Another חלוף for קָמַץ is the word מלך. One of the classes of טעמים is called מלכים.

We mentioned the fact that the names of the letters, vowels and cantillation marks are found throughout תנ"ך, not only in חֻמש. The Prophets and the Judges, ,זכותם תגן עלינוwere all Masters of the חלופים and read the תורה in a state of רוח הקֹדש. Not only is it true that their works are masterpieces of weaving the letters, names of letters, vowels, names of vowels, טעמים and names of the טעמים flawlessly into magnificent Text, it can be seen above that the unpunctuated name of the punctuation mark קמץ is equal to

ספר מלכים (please bear in mind that a class of טעמים is called מלכים).

The next name of a punctuation mark that appears in פרשת מקץ is חלם. The name of the vowel חלם appears in the selfsame פסוק as does the word מקץ, which we have demonstrated is the vowel קמץ. This is informative because, as we know, the pronunciation of the letter קמץ is not unlike that of the letter חלם. The word חלם in בראשית מא:א is followed by the letter ו, the first letter in the word והנה. Thus, the name of the vowel חולם appears in this verse as well. We are being taught that the pronunciation of קמץ and חלם and חולם is a progression, that they are all progressive allophones of one and the same sound. We know that חולם is a חלם with the addition of the letterו from our מסורת. We now see the אסמכתא for the מסורת. From the very outset, this פרשה offers us the names of three נקֻדות that are traditionally pronounced similarly. How can we ignore this? How can we not see that it is of great significance? How can we not be overcome with the desire to understand what the significance is? Does the beauty that is the structure of תורה not enrapture us anew each time upon encountering it? Having learned Shabbat 104a we think we are greater than those who learned תורה from יהושע בן-נון. Why should we exert ourselves to search and to plumb? Why should we even bother to notice that the name יהושע בן-נון contains the names of the letters נו"ן, עי"ן

ו-שי"ן,ו"ו or ask why that is? We have, dear reader, been led astray. We have been taught not to learn that which we must know in order to learn תורה correctly, ר"ל.

Let us look at some חלופים for the names of the vowels:

חלם, חלמ, חולם וחולמ.

חלם = 638 = לאהבם = חלקך = ברכותי = הכאבים = זכאים =

הגלם = אגד בחיים = באה בחיים = הקרן אשר בך חיים = 2636 =

638 = החיים בבשרך = הברכות בבשרך = כל ימי חייך = קשר לבו = בת זוג יחבר = אהבה ידועה לך = קח לך = צוחקת בלב = דם בלב = לב האם = לב רות = לב + שורק = לוּב = בוּל = רחל הנשמה =

לפענח כל ספרי = תפענח התורה הזאת = 1637 = 638 =

תורה קרן הויה = כתר חי = כתר הגי = כתר האהבה = יחודים =

יחוד האדם = כח האדם = כח עמך = הזוכרת = ואמצאך =

מלכותם ישראל = מלכותם המצות = לשוש ב... = לשון אם =

אוהבות זאת את זאת = הם קרן לראשך = וקבצתי יהודה =

טהרה אבותי = טהרה רחמנות אהבה צדק ואשר = כל אפשרותם

חלמ = 78 = מחל = מלח = מלבו = גלה לבבו = גלמה = החכמה = חכמי = וחסד = חסדו = בת העם = 1077 = 78 = מכתיר הבת =

מכתיר אתו = עם אתו = וגם זאת הכלה = גיל לה = וגם זאת הלכה = אנו הזוג = אנו א-היה = אנו ההיא = בני היא = בני זוג = הבנה היא = הבנויה = נביאי את בני ישראל =

צרור כל הנביאים החוזרים דעת ישראל =

3075 = 78 = צרור כל הנביאים החוזרים עדת ישראל =

צרור כל הנביאים החוזרים דעת האותיות יוצרות = 4074 = 78 =

צרור כל הנביאים החוזרים דעת המצות = כפור כהן לוי =

הוה יש מאין = בני זוג = שרשרת בני ישראל חכמה = יבינו =

נביאת ישראל חכמה = משמעות דבריה = בוחר המשמעות = 2076 = 78 = כל כח = כל יחוד = דני ההלכות והמצות =

סוד ההלכות המצות = עדת בני ישראל = גם דעת = דעת בני ישראל =

דעת ישראל בכל אם ובת = הבנה דעת המצות =

בכל אם ובת דעת המצות = לקרא שמות = יבוס = שישי אתנו =

כל אות כתר = כל אות תחביר = חברתי כל אות =

כל אות חבר קדוש = הויה x 3 = 26 x 3 = כפור על כל הדורות

Please note: The reader is advised to examine the חלופים for חלמ carefully. The words: כתר, חכמה, בינה ודעת in various forms will all be found within the חלופים for the vowel חלמ. Those חלופים will provide a very profound, and much more immediate, understanding of what those concepts, popularly called "ספירות", are.

Of course, the vowels חולם and חולמ are the חלופים we have seen above with the addition of the letter ו and all of its חלופים. We will consider some חלופים for חולם and חולמ as the addition of the value 6 to the חלופים demonstrated above, and some as discrete גימטריאות for חולם and חולמ in and of themselves.

חולם = 644 = חלום = דמם = גיל אם = לבו קשור = קח ולך =

אגוד בחיים = זוג חיים = זוג ברכות = קשר זוג יחדו = יחוד התורה = ביד חכם = ידיכם = כתרי דוד = כתרי תגים = 1643 = 644 =

הגוי תחביר = לשוש בו = התורה יש ואין = שבחו התורה אשתי = תשלום דגש = גם + קמץ = גָם = תכתוב את האות ב* =

תכתבו את האות ב* = כתבת את האות ח* = מדות צדק = לחרות

*We see from the חלופים for חלום above that the names of the נקֻדות are also instructions as to what to write when reconstructing text from תורה that has been deconstructed by employing the חלופים. תורה instructs us how to replicate it such that what we write is exactly equivalent numerically to what is written in the Text we know, yet it is an individual work, never before written. This is the case with all of the Books we call נ"ך that were written under the influence of רוח הקֹדש. הנביאים, זכותם תגן עלינו were able to deconstruct תורה and read it as instructions as to what to write. Their books are the products of that ability.

חולמ = 84 = מוחל = לחמו = למדי = ילמד = ידע = מל הגו =

סוד דוד = סוד התגים = געיא* = קמץ גדול** = 1083 = 84

* געיא is the name of a טעם. We now discover that the גימטריא of the name of a vowel can be equal in value to the name of a טעם. **If this were not remarkable enough, the value of חולמ is also equal in גימטריא to the value of another vowel, קמץ גדול.

We shall see in the course of this essay, בע"ה, that a number of letters, vowels and טעמים share the same גימטריא.

We see the word ובריאת in בראשית מא:ב. The word ובריאת contains the word אות within it, which we can determine by employing a simple חלוף סדר האותיות. Although we will not elaborate upon finding the names of the טעמים in this paper, a few demonstrations of how to do so will be shown to the reader in order to prove the point that the names of the טעמים are found in תנ"ךjust as the names of the letters and the names of the vowels are. We can clearly see the name of the טעם called תביר within the word ובריאת by performing a simple חלוף סדר האותיות. By employing the גימטריאות, we can go deeper and discover that within the word ובריאת the names of the טעמים called מרכא כפולה = 402 = ת"ב = בת and שופר מהפך = 1211 = 212 = רבי can be found in the word ובריאת that appears in verse מא:ב as well. We see, then, that the גימטריאות of both מרכא כפולה, which is ת"ב, and that of שופר מהפך, which is רי"ב, are contained within the name of the cantillation mark תביר, which is an anagram for the word ברית. The גימטריאות of מרכא כפולה, שופר מהפך ותביר are all contained in the word תחביר (syntax). תחביר is an anagram for חברתי, which can, of course be punctuated חִבַּרְתִּי, meaning I composed. The גימטריא of תחביר and חברתי is 620, which is the גימטריא of the word כתר. 620 is also the גימטריא of the suffix כם. We have seen the word כתר within the word מכתיר in the list of חלופים for חלמ. The deep analysis of the גימטריאות of the נקֻודות sheds an entirely new light on the understanding of what the word “"ספירה (Please recall: ספירה = (יספרה = הספיר = מחשבה = משבחה = פרעה means and what the "ספירות" (Please note: ספירות = מחשבות = משבחות) are. בעזרת ה we shall treat the subject of the presence of the names of the טעמים in תורה at length in a separate work. Let us return to our present subject, i.e., the presence of the names of the vowels in פרשת מקץ.

The word ותרעינה in verse מא:ב contains the word תנועה within it. These two words, ובריאת and ותרעינה, come before the word ודקות in verse מא:ג and the word ודקֹת that appears in verse מא:ד that contain the letters ד and ק, which, when taken together, comprise the basis of the doubled radical דקדק that we have demonstrated above. What is דקדוק if not the relationship of the אותיות and the תנועות? Lest we not be absolutely sure that we are being taught דקדוק in these פסוקים, Torah repeats to us that we are.

We see the word ותעמדנה, which also contains the word תנועה, in בראשית מא:ג. The גימטריא of the name of the letter למ"ד, which is 74, i.e., ע"ד is to be found in the word ותעמדנה. The letter נ in the word ותעמדנה can be rewritten as כ + ל, or the word כל. The letter ה in the word ותעמדנה when added to the word כל becomes הכל. We see that the wordותעמדנה tells us that in analyzing פרשת מקץ in light of the גימטריאות and חלופים we are learning all of the laws of the punctuated letters, התנועות. ותעמדנה is the second of three words in פרשת מקץ that contain the word תנועה. We might ask why this פרשה provides us with three words that contain the word תנועה. One would certainly be sufficient to prove that the term תנועה is of Biblical provenance and central to the study of דקדוק. According to המסורה, there is a rare indication of pronunciation called a העמדה. When it is used, it indicates that a letter at the end of a word that might be swallowed should be pronounced. The indication is called העמדה because it asks us to halt and stand in place in our reading for an instant and pronounce the word carefully. The word ותעמדנה, the root of which ostensibly means the opposite of the root of תנועה, yet contains the word תנועה, and is reminiscent of the indication of pronunciation called העמדה.

The first word in verse בראשית מא:ד is ותאכלנה, which contains not only the word אות within it, but also the expression כל אות. The word תנועה, contained in the word ותעמדנה, and the expression כל אות contained in the word ותאכלנה, are both quite obvious in the words within which they appear. They are sandwiched between the two words in which the letters ד and ק appear, also most obviously, requiring no חלופים whatsoever to be seen. We know, of course, that the letters ד and ק together become the base of the doubled radical דקדק. We have learned from our מסורת that the relationships among the letters, the vowels and the טעמים determine and are determined by the laws of syntax and grammar. We are now seeing the אסמכתאות for those teachings.

How can it be that we do not see such wonders when reading תורה? Why is there a need for someone to write a work such as this and demonstrate the presence of these grammatical truths in תורה one by one? Why is it that seeing these revelations of ה ישתבח שמו

(התגלות = 844 = חלוף) is not part and parcel of learning תורה for every בר-אוריין? We do not normally see ה ישתבח שמו in the Text

(שמו = 346 = המקרא) because we were not taught by our teachers how to do so when we were taught to read עברית. We were not inculcated with the absolute necessity of reading the Holy Language this way. We read only the “story” and thus the deeper truths are lost to our conscious awareness entirely. In order to be able to see the depths of תורה we have to train our minds not to become entertained and riveted by the stories. In an ordinary state of consciousness, untrained by years of discipline learning the חלופים until they become automatic and a natural part of our cognitive process, we are enthralled by the procession of images and sensations that our minds conjure up. We are not even aware that it is we who are creating those images. We imagine ourselves to be in a reactive, rather than a proactive, state in relation to that which we perceive. In order to extricate us from this thrall, תורה too presents itself to us in the form of a procession of images and stories. The difference between learning תורה and being enthralled by our own minds is that תורה teaches us how to find our way out of the mazes of phantasmagoria we create even as we read the Text. Our minds untrained cannot free themselves from the thrall. The continuous practice of performing חלופים while learning תורה results in the ability to find ה ישתבח שמו in the images and situations of our everyday lives, even as we do in תורה. The training of the mind to perform חלופים as a matter of course is the relationship between פרעה = מחשבה andשמך א-לה = יוסף = צפון. Our consciousness eventually becomes infused with the Truth of תורה and our own Being. We become able to deconstruct and reconstruct the world as it appears to our senses just as we do the Text of תורה. When we reach that level of consciousness we become masters of our minds. We think in a state of God-consciousness, that is, we experience everything, including ourselves, as ה. We have seen that the name פרעה is equal to מחשבה and the name יוסף is equal to the word צפון. פרשת מקץ are the lessons of how thought becomes aware of that which is hidden in תורה and within itself.

How do we know from פרשת מקץ that we not only can, but that we must apply החלופים to learning תורה in order to arouse ourselves from our sleeping and dreaming state to wakefulness? We learn this right from the very beginning of the פרשה. The word מקץ, the חלוף for קמץ, contains the letters ק and ץ. The word before מקץ is ויהי, containing two יו"דין. Thus the words ויהי מקץ contain the words יקיץ and יקיצה within the expression ויהי מקץ (the word יקיצה is an imperfect permutation, as the letter צ is in its regular form). פרעה, i.e., consciousness, is being aroused, waking up. We can discern the root י-ש-נ in the word שנתים that comes immediately after the word מקץ. Thought is waking from its deep sleep/dream state (חלום = חולם).

We see the noun חלום and the name of the punctuation mark and verb in the masculine singular present חולם in the word חלופים. This should in no wise be construed to mean that it is the חלופים that bring about the dream state, but rather in doing the חלופים we become aware of the fact that we were in a dream state and come to arouse ourselves out of it. When we subtract the name of the punctuation mark חולם from the word חלופים we are left with the letters פ and י, which equal the value 90, or the letter צ, when added together. A חלוף for the value 90 is the word יודע. We can read the word חלופים as יודע חולם or יודע חלום. It is precisely because יוסף is a יודע חלום, or a Master of חלופים that פרעה, or מחשבה, turns to him to help him understand what the inner meanings of the symbolism of the images that the mind conjures up when it is in a dream state are. We might take the opportunity to mention that the word חלופים can be read as צוֹ, inter alia, because when we subtract the name of the punctuation mark חולם from the word חלופים we are left with the value צ. Therefore, the word חלופים equals צ + חולם. We shall discuss the "contraction" of words that contain the names of vowels into the vowels themselves and the letters that remain after the name of the vowel is subtracted from the word a number of times in the space of this work. It is important that the reader become familiar with this type of חלוף and come to recognize, as well as perform, it with facility.

While we will not be discussing the interplay of the names of letters and the names of punctuation marks at length in this work, the subject will be touched upon, אי"ה, and brought to the attention of the reader when a particularly beautiful interplay appears in פרשת מקץ. Such a case is to be found at the very beginning of verse מא:ה. We see the name of the letter שי"ן very clearly in the word ויישן and of course the vowels חלם and חולם in the word ויחלם. The name of the letter ו"ו is also present in the words ויישן ויחלם. The name of the letter ו"ו, signifies connection, as is known. The role in Hebrew grammar of the letter ו when it functions as an אות שִמוש with which we are most familiar is the copulative conjunction. The word וו means hook. Once again we are seeing the relationship between the dream state (חולם, חלום) and the sleeping state ישן = שי"ן, this time more obviously than the first time we saw it in פרשת מקץ. The name of the letter שי"נ, spelled with a regular נ, also occurs in this פסוק within the word שנית that comes after the word ויחלם in בראשית מא:ה. In addition to teaching us about the sleep/dream state of consciousness, verse מא:ה also teaches us that we may substitute the regular value for the value of the final form for those letters that have a final form and other lessons of שִנּוּיִים that we will need to know in order to become fully awake and aware. (A most excellent exposition of the שנויים is to be found in a book entitled דרכי שינויים by שמואל וואלדבערג, who was אב"ד בעיר יארסלב , Lemberg 1870, Druck des A. J. Menkes, Verlag des Verfaserss.)

Verse מא:ז opens with the word ותבלענה, the third word that contains the word תנועה in it in פרשת מקץ. Some letters are apt to be swallowed by virtue of their pronunciation. The word ותבלענה, whose root is ב-ל-ע meaning to swallow bespeaks this phenomenon, particularly as the word ותבלענה succeeds the word אחריהן, which is wholly comprised of letters that might be swallowed or poorly pronounced. When we discussed the word ותעמדנה that also contains the word תנועה, we mentioned that there is an indication of pronunciation called העמדה that serves to aid pronunciation of letters at the end of words that might be swallowed. We have found the proof in תורה for what we have been taught by המסורה concerning התנועות, to wit: the study of the תנועות is concerned with the utmost importance of pronouncing each letter of המקרא correctly and clearly and contains within it the teachings of the correct pronunciation of the letters. It cannot be incidental or coincidental that two of the three words that contain the word תנועה in them in פרשת מקץ also contain within them information about letters that might be swallowed in the course of fluent speech if we do not take special care to pronounce the words properly. In fact, the first word in which the word תנועה appears in פרשת מקץ, which is ותרעינה, contains the word תרועה within it (a blast, as of a rams horn). All of the words that contain the word תנועה within them are concerned with us hearing the words of תורה loud and clear.

Verse מא:ז also contains the word הדקות. The doubling of the letters ד and ק yields the doubled radical דקדק as we have seen. This root is of tremendous importance in the correct reading of תורה. The noun דקדוק is equal to 214. The following words are also equal to 214:

דקדוק = 214 = ירד = טהר = רוח = דבר אותם = ראה אותם =

1213 = 214

We see that דקדוק is equal to רוח. The word רוח should bring the expression רוח הקֹדש immediately to mind. We see that both the letters ד and ק appear in the radical ק-ד-ש just as they do in the radical דקדק. דקדוק is also equal to the root and the word טהר and to the root and the word ירד. Learning תורה in light of the חלופים is actually הקדוש ברוך הוא descending in order to purify our consciousness, as all of the חלופים for the value 214 above teach us.

In addition to the word ותבלענה, containing the word תנועה, that opens בראשית מא:ז and the word הדקות that we have just discussed, we also find the word הבריאות, which contains the words אות and האות, the טעם called תביר, as well as the gematriot of the טעמים called מרכא כפולה and שופר מהפך. The word חלום, which is a perfect permutation of the name of the punctuation mark חולם, also appears as the last word of the פסוק. Thus, verse מא:ז mentions three of the elements needed for the correct reading of תורה: the letters; the vowels that determine the pronunciation of the letters, as well as describe the syllables and the indications of cantillation. This verse also contains the expression וייקץ פרעה. Verse מא:ז is yet another rich and beautiful example of instruction in the relationship between the knowledge of the secrets of the Hebrew language and consciousness.

The necessity of the use of the values of the letters and doing the חלופים is taught to us in verse מא:ח. In this verse we will find the word ויספר, containing the radical ס-פ-ר, which is the root of the word מספר, which can be punctuated מִסְפָּר. The word ויספר is preceded by the word חכמיה, which contains the letter מ, thus we find the word מספר in this verse. It should be mentioned that the גימטריא of the word מספר is 380. 380 is the גימטריא of the roots מ-מ-ש and ל-ש-נ and י-ש-ע. בע"ה, a separate work will be devoted to the correct understanding of a number of terms in תורה that were wrenched from their ground and then cruelly twisted and distorted by the Christians. Among those terms is the radical י-ש-ע which we shall, בע"ה, see in a clear light, returned to its true meaning, connected to the radical ל-ש-נ. The expression ויספר פרעה teaches us that in order to plumb the depths of thought and become a Master of consciousness, that is, one whose thoughts have become unified with the Divine Thought of the Holy One and who can actualize those thoughts at will, one has to become an adept at doing חלופים of the values of the words that are making up ones thoughts and perceptions.

The compound word את-חלמו in בראשית מא:ח, which can be rewritten as אות + חלמ, now shows us the interplay between a letter and the punctuation mark חלם (written here as חלמ). We have actually seen this relationship before in this verse, but because it appeared as a חלוף we may not have recognized it, and thus not understood the significance. Please notice, then, that the expression ואת חכמי, which is contained in the compound word ואת-כל-חכמיה, is equal to

אות + חלמ as well. Once again we see that חלם and חולם are the punctuation marks associated with wisdom. We have seen in its חלופים that חלמ is associated with understanding (בינה) and knowledge (דעת) as well (the reader is encouraged to review the חלופים for חלמ above). בע"ה we will demonstrate the presence of the name of the letter זי"נ, written with a regular נ, in פרשת מקץ a bit further on in this work. זי"נ is a חלוף for בינה. We have revealed the presence of the word כתר (supernal Wisdom, from which all knowledge flows) in the חלופים for חלמ as well. We can now understand that one of the instructions inherent in the compound word ואת-כל-חכמיה is that every letter taken together with the punctuation חלם or חולם confers wisdom; even as קמץ is the punctuation mark that is associated with awakening, as we have said. We might add that the גימטריא of the word חכמה is 73, which is the גימטריא of the radical and name of the letter גמ"ל. חלם is equal to 78. Therefore, החכמה must be a חלוף for the name of the vowel חלמ.

Within the words חלמו ואין-פותר in verse מא:ח we find all of the letters of the name of the punctuation mark called מלאפום except the ם. If we add the letters ת + ר together in order to arrive at the sum of 600, we will discover that the letter ם is present in the expression above as well, in the form of the letters ת +ר. There is a difference of opinion as to whether מלאפום is another name for the חולם or another name for the punctuation mark called שורק. We will now learn that both opinions are correct. Without performing any manipulations of גימטריאות we see the name חולמ by performing a simple חלוף of the word חלמו. Having added the letters ת + ר and having arrived at the value 600, or the letter ם, we can see that the name חולם, written with a ם, appears in the expression presently under consideration as well as the name of the punctuation mark called מלאפום. By adding the letters ת and ר we have completed the names of both מלאפום and חולם, both of which needed only that one selfsame addition of letters in order to have their names revealed. We have now established the connection between מלאפום and חולם. Their full names are both revealed by the very same procedure and their names overlap in the expression חלמו ואין-פותר. How shall we know that מלאפום is also a name for שורק? The value of the punctuation mark שורק is 606, or

ו + ם. Those letters are to be found both in the name of חולם and מלאפום. Once again, in the גימטריא of שורק, we see the ם that is the total of the letters ת and ר that we added in order to complete the names מלאפום and חולם. The גימטריא of שורק, 606 or ם"ו is found within חולם and within the name of the vowel מלאפום. Of course, both the vowels חולם and שורק themselves are written with the letter ו. The only graphic difference between them is the placement of the diacritical dot. בע"ה, we will see that among the many lessons we learn from the study of the גימטריאות of the names of the vowels is the instruction as to where to place diacritical dots, punctuation marks and טעמים in relation to the letters.

Let us examine some חלופים for the vowel שורק, after which we will examine חלופים for the name מלאפום, בע"ה:

שורק = 606 = רות = תור = דברת = סומך = קשור = שוש =

המצות + ההלכה = ישראל ההלכה = האותיות יוצרות ההלכה =

1605 = 606 = הלל ישראל = כמה ישראל = פסק הלכה פוסק הלכה = ההלכה שיא הוד* והדר = הוד והדר איש ההלכה =

ההלכה שוה הוד והדר = הם מכריעים הלכה = גם את אם =

את אם בני ישראל = שיצרו = אש + צירה = לצפות = מנחם אותך = על הראש = הויה מתפלל = הויה פרש = כפרוש =

כל בית ישראל יחד פרש = וישראל לקבץ את הגוים = 2604 = 606 = ישראל מכפר על הגוים = ישראל מכפר על חוה אדם =

ישראל ספר על חוה אדם

*We have seen the words כתר, חכמה, בינה ודעת in various forms in the חלופים of the names of the vowels thus far. Now we encounter the name of yet another "ספירה", that is, הוד.

From the חלופים for the vowel שורק above we see that the matters of מצות and הלכה are central to the very essence of what the vowel שורק is. We have seen that two חלופים for שורק are רות and תור. If we add the letter ה to שורק, then, we will arrive at the word תורה. Therefore, we can “contract” the word תורה to הוּ. Alternatively, הוּ can be “expanded” to the word תורה. From this revelation we learn that so long as we do not know how to deconstruct and reconstruct the Text we do not fully understand how to interpret המצות (which equals the name ישראל) and הלכה properly. Thus, we are not fully aware of, nor in control of, our own being as ישראל. Neither are we fully able to find the אסמכתאות for ההלכות.

Please bear in mind now that all of the חלופים that we have seen for שורק are contained in the חלופים for מלאפום that we will see immediately, as well as in the name of the vowel חולם:

מלאפום = 757 = זמין = יזמן = מן טוב = כל זן = אונן =

קנא + שורק = מקוה + שורק = שורק + קמץ + קי = 1756 = 757 =

שורק + קמץ + נהנה = הבית שלי = מגן דוד = תגים מגן = עִמָּךְ =

ע + חירק + מ + דגש חזק + קמץ + ך + שוא נח = 2755 = 757

The expression ונחלמה חלום that begins בראשית מא:יא together with the expression חלמו חלמנו that ends the פסוק show us the name of the punctuation marks whose root is ח-ל-מ in all of its forms. We see:

חלם, חלמ, חולם, חולמ. The word חלמנו can be read as כל חולמ because כ + ל = נ.

The word כפתרון that appears in verse מא:יא is also noteworthy. It contains three of the six letters ב ג "ד כ פ "ת that are generally punctuated with a דגש קל under certain grammatical conditions. We will find the remaining three of the six letters of ב ג "ד כ פ"ת later on in פרשת מקץ within the word בגדול in verse מד:יב. Much ado has been made about the seven letters ב ג "ד כ פ ר "ת in the Pharisaic/Rabbinic “mystical tradition”. For examples, see ספר יצירה, which insists that there are seven, and not six, אותיות כפולות and the famous work entitled גנת אגוז by Yosef Gikatilia, which elaborates on that which is written in ספר יצירה about the letters ב ג "ד כ פ ר "ת. There are very serious problems with the contentions of ספר יצירה and גנת אגוז. In the case of the hapax legomenon in ספר שמואל א, in verse א:ו, in which the letter ר is punctuated with a דגש, it would appear that this is neither a דגש קל nor a דגש חזק, according to the laws of Hebrew grammar that are known to us, but rather what the רד"ק (Rabbi David Kimchi, of blessed memory) called a דגש לתפארת הקריאה in his monumental book of grammar מכלול, i.e., a דגש written for the specific purpose of accentuating the pronunciation of the letter in which it appears. The pronunciations the letters ב ג "ד כ פ "ת are changed, not merely accentuated, when they are punctuated with a דגש קל. Moreover, ספר יצירה and גנת אגוז claim that there are seven אותיות כפולות that correspond to the seven heavenly bodies in our solar system. The commentary on ספר יצירה and the book גנת אגוז exclude earth from the list, while including our sun and the earths moon. (The word "כוכב" is used generically in those books to refer to all heavenly bodies. Thus, neither ספר יצירה nor גנת אגוז distinguish among a star, a planet and the earths moon. All are called "כוכבים". The planet Mercury is likewise named "כוכב"). תורה does not say that there are seven heavenly bodies in our solar system. To date, nine planets and the numerous attendant moons of those planets that have moons are known to us (some are of the opinion that the moon of Pluto, Charon, is actually one of a double planet because it is more than half the size of Pluto. If that is true we now know of ten planets in our solar system.) Certainly the author of ספר יצירה and Rabbi Yosef Gikatilia were totally unaware of the nature of the heavenly bodies in our solar system, the existence of Neptune, Uranus and Pluto and the fact that there are other planets in our solar system that have moons. In an attempt to establish more points of correspondence between the letters ב ג "ד כ פ ר "ת and the heavenly bodies, HaRav Gikatilia goes on to list astronomical “data” that can, according to that which is known to us today, be termed “quaint”. True תורה knowledge is never refuted by empirical evidence.

To make matters worse, HaRav Gikatilia claims that the letters

ב ג "ד כ פ ר" ת are the only letters that sometimes appear doubled and sometimes appear singly in the same שרש. This is clearly not true. We find the same “swallowing” of a doubled letter among, for example, the letters ה, נ, ע, צ, ק, ש.

Having written the above, let it be said that it is the opinion of this author that the seven letters ב ג "ד כ פ ר "ת do indeed constitute a distinct group of letters, but not for the reasons proffered by the Pharisaic/Rabbinic tradition, which all too often floundered in its attempt to replace עבודת הכהנים with pseudo-Kabbalah. I believe that the seven lettersב ג "ד כ פ ר "ת is a distinct group of letters for two reasons. Firstly, due to the fact that the dreams of פרעה involve

שבע פרות each. In the first dream פרעה sees שבע פרות יפות מראה ובריאת בשר. פרעה then dreams of שבע פרות אחרות...רעות מראה ודקות. When the letters ב ג "ד כ פ "ת are not punctuated with a דגש קל they are called אותיות רפות. There is a sign in המסורה that looks like an elongated, upside-down "u" which is placed over the letters

ב ג "ד כ פ "ת to indicate that the letter is indeed an אות רפה when there might be a doubt as to whether it is punctuated with a דגש קל or not. Please note that the word רפה is to be found within the name פרעה and the word רפות is an anagram/perfect permutation of the word פרות. However, ב ג "ד כ פ "ת is a group of only six letters. The dreams speak of שבע פרות or שבע רפות. Secondly, The letter ר appears in the word כפתרון in verse מא:יא, which also contains the letters כ פ "ת. פרשת מקץ does seem to speak of seven, and not six letters that can be רפות and one of those letters appears to be ר. Thirdly, ב ג "ד כ פ ר "ת is an anagram/perfect permutation of the expression בגד פרכת and is thus related, in ways we no longer remember, to עבודת הקֹדש במקדש. Lastly, the letters

ב + ג + ד + כ + פ + ר + ת equal 709, which is the גימטריא of the word קטרת, while the word שוא, equaling 307, is equal to the word שורף, equaling 1306, according to the laws of גימטריא. While the author remains unsatisfied by the "mystical" Pharisaic/Rabbinic explanations as to which of the seven letters ב ג "ד כ פ ר "ת are the כפולות and why; I am of the opinion that they do constitute a special group of letters, that they are related to the vowel שוא and the true אסמכתא and explanation of this matter is to be found in פרשת מקץ.

The ever- changing appearance of the astronomical phenomena that we perceive subjectively when we gaze into "space", the laws that seem to us to govern and describe those phenomena and our ability to articulate those "laws" are all functions of humanitys collective knowledge of, and willingness to live in accordance with, the laws of צדק at any given stage in our collective moral/spiritual development. As we have said, the laws of דקדוק are identical with the laws of צדק upon which all actual and potential worlds are based and according to which all worlds, actual and potential, are conducted. The astronomical phenomena themselves are pictorial representations, mirrors actually, of our degree of living in accordance with the laws of דקדוק, i.e., the laws of צדק. How we define and articulate the "laws" that appear to us to govern those phenomena is a function of our ability to understand the correlation between the laws of דקדוק and our own consciousness at any given stage of our evolution. The Prophets of ישראל are called נביאי אמת וצדק. In direct proportion to our observance of the laws of צדק is our ability to describe physical phenomena in truth, or, more correctly, to use our consciousness to create real phenomena.

The word כוכב is equal to 48 in גימטריא, which is מ"ח, that is, the word מֹח. The letters ח and a regular מ also make up the word חמ (hot spelled with a regular מ). The letters מ and ח are both found in the radical ח-ל-מ, which is the base of the vowels חולם, חולמ, חלם, חלמ. The letters ח and מ are also both found in the radical ח-כ-מ, which is the base of the word חכמה. The value 48 is also equal to the wordהגדול and הגיל. We see that the sun is very large, we feel that it is very hot, our instruments would determine that it spins, as do the other suns and the planets, as if dancing for joy (the lettersח and מ are present in the radical ש-מ-ח. The infinitive לשמח contains all of the letters of the radical ח-ל-מ. The חלוף for כוכב we have mentioned, הגיל, also means happiness.). The stars other than the sun appear as points to us, as do the vowels. We have established that there are connections among our consciousness, the vowels and the astronomical phenomena. As our consciousness grows, so our perception of what is occurring in “space” becomes deeper, wider, more vast, more detailed. When we look “out” into “space” we are actually looking within, at a physical, symbolic representation of our own mental processes, insofar as we are able to understand them. Therefore, it is futile to try to attempt to establish a static, true-for-all-circumstances, one-to-one correspondence among astronomical phenomena and either Hebrew grammar and/or our own awareness, for all are in a continuous state of evolution, revelation, revolution, revision and expansion.

Twice I was taught that:

ויעש א-להים את-שני המאֹרֹת הגדֹלים את-המאור הגדֹל לממשלת היום ואת-המאור הקטן לממשלת הלילה ואת הכוכבים (בראשית א:ט"ז)

is instruction in דקדוק, instruction as to how to punctuate sentences using הנקדות הגדולות and הנקדות הקטנות. Notice how many times the vowels חולם and חלם appear in the פסוק above.

The word כפתרון is interesting for yet another reason. The value of the word is 1406, or 407 in גימטריא, the value of the word אות.

The expression ושם אתנו that begins בראשית מא:יב can be rearranged to read ושם אות נ and ושם כל אות if we notice that the letter נ is equal to כ + ל. We see the word עברי in this verse. This should remind us of the name of the language we are discussing, i.e., עברית. Please note the following חלוף:

עברית = 682 = סוד ברית = מעשה מרכבה = חסד עליך = עמך חסד =

האדם חסד = כל עם ישראל קדשיו

We should be on the lookout for multiples of the values of the names of the נקֻדות. By now the equation of מ"א and קמץ comes automatically to us. If we know that קמץ is equal to 1040, which is 41, then we know that קמץ + קמץ is equal to 2080, which is 82 or פ"ב. A חלוף for קמץ + קמץ and פ"ב is ע + ב + י. We find the letters

ע + ב + י in the words עברי and עברית. We therefore know that the word עברי is ר + קמץ + קמץ. The word עברית, then, would be ר + ת + קמץ + קמץ or ם + קמץ + קמץ. Many words are punctuated with two קמצין. If we try to think of a word that is punctuated with two קמצין and ends in ם, the name אָדָם springs most immediately to mind. If עברית is ר + ת + קמץ + קמץ, then the name אָדָם is

עברית + א + ד or העברית. We have seen above that עברית is equal to מעשה מרכבה. Therefore:

אָדָם = 605 + 2080 = 2685 = 687 = העברית = סוד הברית =

ברית מלה = סוד בריאת כל בית ישראל = 1686 = 687 =

מעשה המרכבה* = עליך החסד = עמך החסד = האדם החסד =

עז עמך = עז עליך = האדם עז

*This חלוף is not only correct according to the rules of גימטריא, it is substantiated by that which is written further on in פרשת מקץ in verse מא:מג in which the word במרכבת appears. The fact that the concept מרכבה is related to the חלופים and the גימטריאות of the letters is shown by the fact that the word במרכבת comes after the word אתו, a חלוף for the word אות, which we have said is also a חלוף for the word כפתרון, and which we will now mention is a חלוף for the expression יודעים עלום. The very first word in this verse is וירכב, the value of which is 238; so we may add the word וירכב to our list of words that are חלופים for the infinitives לדקדק and לפענח and the name of the mother of יוסף, which is, of course, רחל.

Returning to verse מא:יב we see the word ונספר. The letter נ in ונספר is, as we have said, equal to כ + ל, thus the word ונספר can be rewritten as: וכל ספר or כל ספרו or כל ספור orאספרה כל or, as we might expect an author of one of the Dead Sea Scrolls to write it in some instances, כול ספר.

Returning to our discussion of the נקֻדות as they appear in order in פרשת מקץ we find the word ויריצהו in verse מא:יד. The name of the