Offerings for the Tabernacle - Exodus 25:1-9

Decipher: "It is obvious that you will become shaken by the rapid movement of divine vision. This is not a business transaction, it is for the lowly or the noble soul that is hidden in the body."

Methodology:

Vav: Partzuf of Gevurah: 4th row, c9 L.L., c8 L.L., c6 L.L. - וידבר

Pei: Back of Gevurah: 4th row, c9 L.L., c8 L.L., c6 L.L - פשסמט

The word פשסמט becomes ופשוס מוט : "it is obvious, it is clear" (ופשוס), "to be shaken, totter" (מוט), i.e. "it is obvious that you will become shaken." When we analyze an excerpt from Genesis 34:8 using the decoded definition of וידבר, we find an interesting hidden secret that, in my opinion, is simply beyond the realm of coincidence : "But he spoke (וידבר) Hamor (חמור) with them (אתם) saying (לאמר) Shechem (שכם) my son (בני) longs (חשקה) for the soul (נפשו)..." - This is decoded as "It is obvious you will be shaken by the warlike curse that extinguishes the rectification of the physical kingdom by divine influence through Wisdom (which is the soul hidden in the body). To be established by an offer of acquisition for divine vision by adultery and immorality..." This portion of Genesis 34 (in its original un-decoded state), describes the violation of Dinah, Jacob's daughter, by the son of Hamor, whose name is Shechem. When the verse is decoded it speaks to a deeper meaning of the violation of Dinah as an attempt to acquire the divine vision through immorality (which did occur) for the broader diabolical purpose of extinguishing the soul (the soul which is defined in the decode as that which is the rectification of the physical by divine influence through Wisdom.) The words "for the soul" to be decoded as : a form of sexual transgression (adultery/immorality) : is quite profound to me since the usage of the word is used to describe the heart (Psalm 10:3), the mind (Deut. 18:6), the soul (Prov. 18:7), the appetite (Prov. 13:25) and life (Prov. 16:17) in general throughout the Tanakh. The decoding, itself, emphasizes the deceit and evil of that which is the umbrella term for all that is "for the soul" (see: Jer. 17:9, Gen. 8:21, Ecc. 9:3, Gen. 6:5).

The name "Hamor" has a decode of Kuf: Back of Netzach: 5th row, c9 R.L., c5 R.L. - קבפט, becomes קוב ופוט : "a curse" (), and Put (ופוט -a descendent of Cham/Ham, Ezekiel 27:10 & 30:5 mention Put as a land of warriors and mercenaries, it is also described in Kabbalah as being buried under Gevurah/Severity- i.e. "warlike curse" or perhaps "curse of war").

Yud: Partzuf of Yesod: 17th row, c2 R.L., 17th row L.L. - יהוה

Shin: Back of Yesod: 17th row, c2 R.L., 17th row L.L. - שעפע

The word שעפע becomes שעפ״ע : "to move suddenly, rapid movement" (שעפ), and the letter ע (Eyin) meaning "divine vision."

Alef: Partzuf of Keter: 11th row, c2 R.L., c6 R.L., c8 L.L. - אל-משה

Lamed: Back of Keter: 11th row, c2 R.L. c6 R.L., c8 L.L. - לא-ביע

The word לא-ביע becomes : "not" (לא), "selling or a business transaction" (ביע), i.e., "this is not a business transaction."

Lamed: Back of Keter: 11th row, c7 R.L., c10 L.L. -

Alef: Partzuf of Keter: 11th row, c7 R.L., c10 L.L. -

The word

Decipher: "The blind soul hidden in the body of diverse elements is a solid mass that moves over water and is not a transformation that breaks into pieces and becomes solid. It is a method for drawing-lots of divine perception with all of your stature, with your full height. There will be wandering in preparation for divine blessings where the curse will be the Elixir for the physical body. The nation, people of My Mouth who are the Engraving of My Mouth, Go draw draw-lots where the divine light is filtered differently."

Methodology:

Dalet: Partzuf of Daat: 20th row, c10 R.L. - דבר

Samekh: Back of Daat: 20th row, c10 R.L. - סמט

The word סמט becomes סומ״ט derived from סומ "blind" and the letter ט (Tet), meaning "The soul hidden in the body."

What is the meaning of the "blind soul hidden in the body"? In Kabbalah, it is said, "When the soul descends, it does not recognize its place. It is like a blind one led by the hand, until it begins to perceive the hidden light." We can elaborate this insight by decoding an excerpt from Genesis 21:1: "And Yahweh (ויהוה) visited (פקד) Sarah (את-שרה) as (כאשר) he had said (אמר) and did (ויעש) Yahweh (יהוה) for Sarah (לשרה) as (כאשר) he had spoken (דבר)." This is decoded as: "The response to the cries of distress from unintentional sin, have mercy. Go plant and attach forcefully to the spread of the divine spark, the rapid movement of divine vision, to be influenced by divine vision is the (reason for) attachment of the blind soul hidden in the body."

The name Yahweh with the letter Vav ("and Yahweh") is decoded from Pei: Back of Gevurah: 4th row, c10 R.L., 4th row R.L., c10 R.L. - פשעפע, becoming פשע פוע : "cries of distress" (פשע), and "unintentional sin" (פוע). In Kabbalah, it is said that when a soul cries out from suffering brought upon by error, the name יהוה is stirred to bring healing and restoration. This means that YHWH is the response to cries of distress over unintentional sin. Additionally, certain sins cause letters of YHWH to be "concealed" or "fractured" in a person’s soul. This is why it is not surprising that, from a Kabbalistic context, a word that means "unintentional sin" is contained in the decode for the name of Yahweh.

The word "visited" (פקד) has a decode of Vav: Partzuf of Gevurah: 2nd row, c5 R.L. - וחס meaning "to have mercy."

The word "Sarah" (את-שרה) has a decode of Lamed: Back of Keter: 21st row, c11 L.L. c11 R.L., c3 L.L. - לך-יטע, becomes לך-ויטע : "Go" (לך), "to plant, planted" (ויטע).

The word "as" (כאשר) has a decode of Tav: Back of Malkhut: 12th row, c11 R.L., c10 L.L. - תליט, becomes תלוט meaning "to hang, to attach."

The word "he had said" (אמר) has a decode of Lamed: Back of Keter: 12th row, c5 R.L. - לבט meaning "to force or to compel."

The word "and did" (ויעש) has a decode of Pei: Back of Gevurah: 4th row, c4 L.L., c7 R.L. - פשהי, becomes פשה״י : "to spread" (פשה), and the letter י (Yud) meaning "divine spark."

The name Yahweh (יהוה) is mentioned here without a Vav, therefore its decoding is Shin: Back of Yesod: 17th row, c2 R.L., 17th row L.L. - שעפע, becomes שעפ״ע : "to move suddenly, rapid movement" (שעפ), and the letter ע (Eyin) meaning "divine vision."

The word "for Sarah" (לשרה) is decoded as Alef: Partzuf of Keter: 9th row, c11 L.L., c4 L.L. - איטע, becomes איט״ע : "to be drawn to, influenced by" (), and the letter (Eyin) meaning "divine vision."

Alef: Partzuf of Keter: 11th row, c7 R.L., c2 L.L., c11 R.L. - אל-בני

Lamed: Back of Keter: 11th row, c7 R.L., c2 L.L., c11 R.L. - לאמגש

The word לאמגש becomes לאם גוש : "organize diverse elements" (לאם), "a solid mass, clod" (גוש).

Yud: Partzuf of Yesod: 11th row, c11 L.L., c2 L.L., c7 L.L. - ישראל

Shin: Back of Yesod: 11th row, c11., c2 L.L., c7 L.L. - שיטלא

The word שיטלא becomes שיט ולא : "to move on water" (שיט), "and not" (ולא).

Vav: Partzuf of Gevurah: 4th row, c6 R.L., c11 R.L., 4th row R.L., c2 L.L., 4th row L.L. - ויקחו-לי

Pei: Back of Gevurah 4th row, c6 R.L., c11 R.L., 4th row R.L., c2 L.L., 4th row L.L. - פשחקפאש

The word פשחקפאש becomes פשח קפא״ש : "separate and break into portions" (פשח), "congealed, hardened, solidified" (קפא), and the letter ש (Shin) meaning "Transformation."

Tav: Back of Malkhut: 20th row, c5 R.L., c8 L.L., c4 L.L, c8 L.L, c2 L.L, 20th row R.L. - תרומה-מאת

Kaf: Partzuf of Malkhut: 20th row, c5 R.L., c8 L.L., c4 L.L, c8 L.L., c2 L.L., 20th row R.L. - כטפבע-בלכ

The word כטפבע becomes בכטפ״ע "a method of drawing-lots," and the letter ע (Eyin) meaning "divine vision, perception" - The word בלכ becomes בולך derived from בכלך meaning "with all of your stature, with your full height."

Kaf: Partzuf of Malkhut: 1st row, c7 R.L., c11 L.L., c6 R.L. - כל-איש

Tav: Back of Malkhut: 1st row, c7 R.L., c11 L.L., c6 R.L. - תאלשי

The word תאלשי becomes תוא לושי : "wandering, error, deception" (תוא), "kneading (dough)" (לושי). In Kabbalah, the 'kneading' of dough is symbolic of the preparation for divine blessings.

Alef: Partzuf of Keter: 20th row, c11 L.L. - אשר

Lamed: Back of Keter: 20th row, c11 L.L. - ליט

The word ליט becomes לייט meaning "to curse, to denounce."

Yud: Partzuf of Yesod: 16th row, c11 R.L., c6 R.L., c2 L.L. - ידבנו

Shin: Back of Yesod: 16th row, c11 R.L., c6 R.L., c2 L.L. - שסמגפ

The word שסמגפ becomes שסם גוף : "Elixir, substance, potion" (שסם), "Physical Body" (גוף).

Lamed: Back of Keter: 12th row, c3 L.L. - לבו

Alef: Partzuf of Keter: 12th row, c3 L.L. - אמפ

The word אמפ becomes אום״ף : "nation/people" (אום), and the letter פ (Pei) meaning "here, present, mouth."

Tav: Back of Malkhut: 19th row, c6 L.L., c5 L.L. - תקחו

Kaf: Partzuf of Malkhut: 19th row, c6 L.L., c5 L.L. - כחקפ

The word כחקפ becomes : "like engraving" (כחק), and the letter פ

(Pei) meaning "here, present, mouth."

Tav : Back of Malkhut: 20th row, c5 R.L., c8 L.L., 20th row R.L., c7 R.L. - את-תרומתי

Kaf: Partzuf of Malkhut: 20th row, c5 R.L., c8 L.L., 20th row R.L., c7 R.L. - לך-כטפבכש

The word לך-כטפבכש becomes לך בכטף כוש : "Go" (לך), "draw lots" (בכטף), and Kush (כוש). In Kabbalah, Kush is described as a place where the divine light is filtered differently, i.e. "Go draw lots where the divine light is filtered differently."

Decipher: "To break apart the Palms of the Creator, is to crush a specific impurity causing blister like protrusions. The engraving of My mouth is abundance and pain, they are spread out and arranged as two coverings, one is the Palm of the Creator that weakens and loses intensity, one is the Palm of the Creator that congeals and collects together."

Vav: Partzuf of Gevurah: 1st row, c9 L.L. c9 R.L. - וזאת

Pei: Back of Gevurah: 1st row, c9 L.L. c9 R.L. - פצלך

The word פצלך becomes פצל״כ, "break apart, split" and the letter כ (Kaf) meaning "The Palms of the Creator/the clouds."

What does it mean to "break apart the Palms of the Creator"? If we pivot on the word וזאת and decode the message in Leviticus 7:1, which reads "And likewise this (וזאת) is the law (תורת) of the trespass offering (האשם)..." We find: "To break apart the Palms of the Creator is to force Divine Goodness from the one who has complete ownership or mastery over a spiritual condition..." (Kaf: Partzuf of Malkhut: 6th row, c8 L.L., 6th row R.L - כפטכ, becomes כוף טוך : "force, compel, coerce" (כוף), "Divine Goodness" (טוך variant spelling for טוב) - Eyin: Back of Chesed: 18th row, c11 R.L., c7 R.L. - עליב, becomes בעלי : in rabbinic and Kabbalistic thought, being a 'Ba'al' of something (such as Ba'al Teshuvah—a master of repentance) signifies ownership or mastery over a spiritual condition.) In the context of the Palms of the Creator, it is the Creator Himself who has complete ownership over our spiritual condition.

Hei: Partzuf of Chesed: 17th row, c11 R.L., c4 R.L., c7 L.L., 17th row R.L. - התרומה

Eyin: Back of Chesed: 17th row, c11 R.L., c4 R.L., c7 L.L., 17th row R.L. - עכטפבע

The word עכטפבע becomes three words עוך טופות בועות : "to press, to crush" (עוך), "specific impurity/defect" (טופות), "blister-like protrusions, bubbles, raised formations" (בועות), i.e. "To crush impurities that blister." The encoded (original) word התרומה refers to the Heave Offering "...which (אשר) is waived (הונפ)..." (Exodus 29:27), this is decoded as "...in order to curse that which fly's on the inside..." - Lamed: Back of Keter: 20th row, c11 L.L. - ליט, becomes לייט "to curse, to denounce" - Eyin: Back of Chesed: 1st row, c5 L.L., c7 R.L. - עפגו, becomes עוף גו : "to fly, flying creature, flying" (עוף), and "inside, within" (גו corresponding to words such as גון or גוא meaning "inside/into.") In Kabbalah, some texts describe the negative Klipot as "birds nesting within" a person, representing unrefined emotions, unchecked desires, or damaging thoughts. These can be connected to certain thoughts or forces of the Sitra Achra that reside within the human psyche and prevent a person from connecting to higher divine consciousness. In this way we understand that the Heave Offering, itself, is meant to "crush impurities that blister the surface of a soul." How do these impurities blister the surface of a soul? Because they fly around on the inside of the soul like birds, which is the symbolic significance of why the Heave Offering is waived, i.e. "to curse that which fly's on the inside."

Tav: Back of Malkhut: 19th row, c6 L.L., c5 L.L. - תקחו

Kaf: Partzuf of Malkhut: 19th row, c6 L.L., c5 L.L. - כחקפ

The word כחקפ becomes כחק״פ : "as an engraving" (כחק), and the letter פ (Pei) meaning "mouth." What does the "engraving of My Mouth" refer to? This portion of Exodus 23 is the second time this concept is referred to, which is interesting considering that Exodus 23 contains those concepts which Moses shattered when he finally came down from the mountain, which is to say that those concepts were not only given to Moses directly from the "finger of God" but that they were also "engravings of the Divine Mouth of the Creator." The first instance of the encoded (original) word תקחו occurs in Genesis 34:9 "...And our daughters (ואת־בנתינו) take (תקחו) to yourselves (לכם)..." which, in the decoding, gives us a glimpse into the process of the "engraving of My Mouth," which is: "A separate district in the divine structure is diluted/mixed when the body engraves My Mouth, it is a beginning of Divine Proof." How does the Body engrave the Divine Mouth? By dilution/mixing what is above with what is below. In Kabbalah, the sages mention "dilution" in the context of "wine mixed with water" that is, when the symbolic essence of a spiritual awakening (wine) is mixed with the human experience (water). It is this phenomena, the dilution of the Upper divine structure into Physical reality, that is the meaning of "when the body engraves My Mouth." It is this phenomena alone that is the "beginning of proof of the divine." (Pei: Back of Gevurah: 17th row, c11 L.L., c2 R.L., c7 L.L., c11 L.L., c5 L.L., c7 L.L., 17th row R.L. - פלכמגכשגפ, becomes פלך מווג וכשגוף : "jurisdiction, district" (פלכ), "diluted, mixed" (מווג variant spelling of מזוג), "and when the body" (וכשגוף) - Alef: Partzuf of Keter: 21st row, c2 R.L. - אתב, becomes אות״ב : "sign, proof, wonders" (אות), and the letter ב (Beit) "a beginning").

Mem: Back of Chokmah: 10th row, c11 L.L., 10th row R.L. - מאתם

Beit: Partzuf of Chokmah: 10th row, c11 L.L., 10th row R.L. - בלכב

The word בלכב becomes בול כייב : "abundance, nourishment" (בול), and "pain/painful" (כייב), i.e., "abundance, nourishment and also pain." What is the purpose of nourishment and pain, co-mingled together? An answer may be found in the decoding for Genesis 42:24: "...from them (מאתם) Simeon (את־שמעון) and bound (ויאסר)..." which is: "Abundance and also pain Go! walk in it and become weak and faint, in order to spread and expand and give birth to the soul hidden in the body..." (Lamed: Back of Keter: 21st row, c11 L.L., c7 L.L., c9 R.L., c4 R.L., c8 R.L. - לכיבהפג, becomes : "Go!, to walk" (לכי), "in it, within it" (בוה), "become weak, faint" (ויפג) - Pei: Back of Gevurah: 4th row, c8 R.L., c4 R.L., c6 L.L. - פשלדט, becomes : "spreading, expansion" (פוש), "to give birth" (ילד), and the letter ט (Tet) meaning "the soul hidden in the body."

Zayin: Partzuf of Tiferet: 20th row, c10 L.L. - זהב

Tzadi: Back of Tiferet: 20th row, c10 L.L. - צעמ

The meaning of the word צעמ is derived from the root י-צ-ע (as in the word והציעם) which means "to spread, lay out, or arrange."

Vav: Partzuf of Gevurah: 5th row, c3 L.L., c4 L.L. - וכספ

Pei: Back of Gevurah: 5th row, c3 L.L., c4 L.L. - פתדו

The meaning of the word פתדו is derived from פיית "covering" (as in the word כפיית which means "like a covering") and דו which comes from the Aramaic meaning "two."

Taken together "with gold (זהב) and silver (וכספ)" is decoded as "to spread out and arrange two coverings." In the context of Exodus 25:3, the "two coverings" are "abundance and pain" but we can also, for example, decode Habakkuk 2:19 which uses the exact same algorithm of "with gold (זהב) and silver (וכספ)" adding "and yet at all breath (וכל-רוח)" which is decoded as "to spread out and arrange two coverings, one that is bread that enters the body and one that is bread-like that is the source of the soul." (Pei: Back of Gevurah: 5th row, c2 R.L., c6 R.L., 5th row R.L., c10 L.L. - פתאטפק, becomes : "bread" (פתא), "bread-like" (טופ, a type of bread-like substance that can be affected by heat), and the letter (Kuf) meaning "to enter the body or the source of the soul."

Vav: Partzuf of Gevurah: 8th row, c9 R.L., c5 R.L., c5 L.L. - ונחשת

Pei: Back of Gevurah: 8th row, c9 R.L., c5 R.L., c5 L.L. - פגקיכ

The word פגקיכ becomes פוג קוי״כ : "weaken, lose intensity" (פוג), "congeal, collect, solidify" (קוי), and the letter כ (Kaf) meaning "the Palms of the Creator." The decoded words for bronze describe the Kabbalah concept of the duality of Chesed and Gevurah. This duality arises because bronze is an alloy of different metals, which makes it an intermediary substance—sometimes representing judgment (Gevurah) and other times representing endurance and expansion (Chesed). This is why the 'hardening of the hands' would be Gevurah which is restraint or discipline and the 'weakening, losing intensity of the hands' would be Chesed which gives expansively. What then is the purpose of Gevurah and Chesed? We may find a clue in an excerpt from 1 Chronicles 22:3 where it is said, "...David (דויד) and bronze (ונחשת) in abundance (לרב) there is no () measure (משקל)." This is decoded as: "Reaching the limits of the stone that conceals another stone, the Palms of the Creator lose intensity or harden in order to seal and close off the mistakes of the House of Aaron in the lower animal soul."

The decoding for the name of David is "reaching the limits of the stone that conceals another stone" - In the Zohar, Malchut (the Sefirah of Kingship and associated with King David) is concealed within layers of restriction before being revealed, the concept of a "Hidden Stone" resonates with the Shekhinah that is hidden within the Klippot in Malchut and must be unveiled through refinement. Like the stone within a stone, David also conceals the root of Mashiach, which will be fully revealed in the future. The words "to seal and close off the mistakes of the House of Aaron" - The priests represent Chesed, but Chesed without balance leads to corruption (i.e., excessive divine kindness without boundaries leads to impurity), which is to say that rectification requires restriction. The judgment process (Gevurah) must "seal" these errors and prevent further damage. This is the purpose of Gevurah and Chesed, they interact together to create restriction which in turn leads to rectification (to "seal off mistakes"). Tikkun (rectification) requires the strengthening of Malchut (Davidic kingship) to realign Chesed properly (Chesed unchecked leads to downfall, and Gevurah must come to correct it by sealing the breach.)

The words "the Animal Soul" - Nefesh Behemit (Animal Soul) represents unrefined instincts, tied to the physical world and desire. Nefesh Elokit (Divine Soul) is drawn toward spiritual elevation. Specifically in the symbolism of David is the raging of the two souls, the one seeking unity, the other seeking to stray (this is conveyed through the visual representation of the letter א - a divine spark, the soul below, Nefesh Behemit, represented by the letter Yud underneath the "tilted line" of the letter Vav, and the divine spark, the soul above, Nefesh Elokit, above the Vav). David's role is to subdue the Nefesh Behemit and transform it into holiness, which is also the final work of Mashiach.

(Samekh: Back of Daat: 2nd row, c3 L.L., 2nd row R.L. - ספשס, becomes סוף שוס : "reaching the limits" (סופ), and שוס, a term used in Eliyah Rabbah on Shulchan Arukh, Orach Chayim 303:38, describing a specific type of stone. From the ביאור רש"ל לסמ"ג, it is explained that this stone is naturally formed with a hollow space and a smaller stone inside it, like the clapper inside a bell - Alef: Partzuf of Keter: 8th row, c3 L.L. - אטם, becomes אטום : "sealed, closed off" - Lamed: Back of Keter: 9th row, c3 L.L. - לשג, meaning "to go astray, to make a mistake" - Bet: Partzuf of Chokmah: 8th row, c11 R.L. c8 R.L. - ביחא, becomes ביח, a term used in Kaf HaChayim on Shulchan Arukh, Orach Chayim

422:44 as an abbreviation for the House of Aaron (ביאמרו נא ביח אהרן - "and likewise for Yomru Na Beit Aharon (Let the House of Aharon now say...), " and the letter א (Alef) meaning "the lower animal soul."