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FOUR PERIODS OF JEWISH MYSTICISM RECALL THE MERKABAH ITSELF IS FOUR ANGELS EACH WITH FOUR WINGS AND FOUR FACES- THAT IS 16 FACES IN ALL THAT IS THE QUADRANT MODEL- EZEKIELS FAMOUS VISION OF GOD WAS THE QUADRANT MODEL 16

https://en.wikipedia.org/wiki/Merkabah_mysticism

Early Jewish merkabah mysticism[edit]

Jewish mysticism

Dead Sea Enoch Scroll c.200-150 BCE

Forms[show]

v t e

Mark Verman has distinguished four periods in early Jewish mysticism, developing from Isaiah's and Ezekiel's visions of the Throne/Chariot, to later extant merkabah mysticism texts:[6]

 

800–500 BCE, mystical elements in Prophetic Judaism such as Ezekiel's chariot

Beginning c. 530s BCE, especially 300–100 BCE, Apocalyptic literature mysticism

Beginning c. 100 BCE, especially 0-130s CE, early Rabbinic merkabah mysticism referred to briefly in exoteric Rabbinic literature such as the Pardes ascent; also related to early Christian mysticism

c. 0–200 CE, continuing till c. 1000 CE, merkabah mystical ascent accounts in the esoteric Merkabah-Hekhalot literature

THIS IS THE FAMOUS MERKABAH TEXT THE VISION OF EZEKIEL- THE MERKABAH HAS FOUR PARTS THERE ARE FOUR ANGELS EACH WITH FOUR FACES EACH FACE OF A DIFFERENT CREATURE (the fourth face is different)- THAT IS 16 FACES- 16 SQUARES OF THE QUADRANT MODEL
LOOK AT THE REPETITONS OF FOUR
https://en.wikipedia.org/wiki/Merkabah_mysticism
However, when left untranslated, in English the Hebrew term merkabah (Hebrew: Hebrew: מֶרְכַּב‎, מרכבה‎, and מִרְכֶּבֶת‎) relates to the throne-chariot of God in prophetic visions. It is most closely associated with the vision in Ezekiel chapter 1 of the four-wheeled vehicle driven by four hayyot ("living creatures"), each of which has four wings[5] and the four faces of a man, lion, ox, and eagle (or vulture).

Ezekiel's vision of the chariot[edit]

Ezekiel's Wheel in St. John the Baptist Church in Kratovo, Macedonia. Fresco from the 19th century.
See also: Angelology
According to the verses in Ezekiel and its attendant commentaries, his vision consists of a chariot made of many heavenly beings driven by the "Likeness of a Man." The base structure of the chariot is composed of four beings. These beings are called the "living creatures" (Hebrew: חיות hayyot or khayyot). The bodies of the creatures are "like that of a human being", but each of them has four faces, corresponding to the four directions the chariot can go (East, South, North and West). The faces are that of a man, a lion, an ox (later changed to a cherub in Ezekiel 10:14) and an eagle. Since there are four angels and each has four faces, there are a total of sixteen faces. Each "Hayyot" angel also has four wings. Two of these wings spread across the length of the chariot and connect with the wings of the angel on the other side. This creates a sort of 'box' of wings that forms the perimeter of the chariot. With the remaining two wings, each angel covers its own body. Below, but not attached to, the feet of the "Hayyot" angels are other angels that are shaped like wheels. These wheel angels, which are described as "a wheel inside of a wheel", are called "Ophanim" אופנים (lit. wheels, cycles or ways). These wheels are not directly under the chariot but are nearby and along its perimeter. The angel with the face of the man is always on the east side and looks up at the "Likeness of a Man" that drives the chariot. The "Likeness of a Man" sits on a throne made of sapphire.

The Bible later makes mention of a third type of angel found in the Merkabah called "Seraphim" (lit. "burning") angels. These angels appear like flashes of fire continuously ascending and descending. These "Seraphim" angels power the movement of the chariot. In the hierarchy of these angels, "Seraphim" are the highest, that is, closest to God, followed by the "Hayyot", which are followed by the "Ophanim." The chariot is in a constant state of motion, and the energy behind this movement runs according to this hierarchy. The movement of the "Ophanim" is controlled by the "Living creatures", or Hayyot, while the movement of the "Hayyot" is controlled by the "Seraphim". The movement of all the angels of the chariot is controlled by the "Likeness of a Man" on the Throne.

FOUR CIRCLES

https://en.wikipedia.org/wiki/File:Ezekiel%27s_Wheel_John_Kratovo.jpg

Ezekiel's Wheel in St. John the Baptist Church in Kratovo, Macedonia. Fresco from the 19th century.

 

https://en.wikipedia.org/wiki/Merkabah_mysticism

Quadrant

THE FOUR WHEELS- MERKABAH ---- FOUR WHEELS 16 FACES AND FOUR LEVELS THE FOURTH IS THE "LIKENESS OF MAN"

 

https://en.wikipedia.org/wiki/Ophanim

https://en.wikipedia.org/wiki/Ophanim

These "wheels" have been associated[by whom?] with Daniel 7:9 (mentioned as galgal, traditionally "the wheels of galgallin", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. The late Second Book of Enoch (20:1, 21:1) also referred to them as the "many-eyed ones".

 

These Angelic Princes are often also called "Ofanim, Wheels of Galgallin." It is said that they were the actual wheels of the Lord's Heavenly Chariot (Merkabah). "The four wheels had rims and they had spokes, and their rims were full of eyes round about." They are also frequently referred to as "many-eyed ones."

https://en.wikipedia.org/wiki/Merkabah_mysticism

Hasidic thought explains Kabbalah in terms of human psychology. Through this, the Merkabah is a multi-layered analogy that offers insight into the nature of man, the ecosystem, the world, and teaches self-refinement.

 

The four Hayyot angels represent the basic archetypes that God used to create the current nature of the world. Ophanim, which means "ways", are the ways these archetypes combine to create actual entities that exist in the world. For instance, in the basic elements of the world, the lion represents fire, the ox/earth, the man/water, and the eagle/air. However, in practice, everything in the world is some combination of all four, and the particular combination of each element that exist in each thing are its particular Ophanim or ways.

 

The 'Man on the throne' in the vision of Ezekiel descriptively represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. The 'Man on the throne', however, drives when the four angels connect their wings. This means that God will not be revealed to us by us looking at all four elements (for instance) as separate and independent entities. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power (God) telling these elements how to act.

 

This very lesson carries over to explain how the four basic groups of animals and the four basic archetypal philosophies and personalities reveal a higher, Godly source when one is able to read between the lines and see how these opposing forces can and do interact in harmony. A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has (his angels). They may seem to contradict, but when one directs his life to a higher goal such as doing God's will he (the man on the chair driving the chariot) will see how they all can work together and even complement each other. Ultimately, we should strive to realize how all of the forces in the world, though they may seem to conflict, can unite when one knows how to use them all to fulfill a higher purpose; namely to serve God.

THE FIRST FOUR SEPHIROTH ARE SEEN AS DIFFERENT FROM OTHER 6 VERY IMPORTANT

https://en.wikipedia.org/wiki/Sefer_Yetzirah

Both systems attach great importance to the power of the combinations and permutations of the letters in explaining the genesis and development of multiplicity from unity. The Clementine writings present another form of gnosis which agrees in many points with the Sefer Yetzirah. As in the latter, God is not only the beginning but also the end of all things, so in the former He is the ἀρχή (= ראשית) and τέλος (= תכלית) of all that exists; and the Clementine writings furthermore teach that the spirit of God is transformed into πνεῦμα (= רוח), and this into water, which becomes fire and rocks, thus agreeing with the Sefer Yetzirah, where the spirit of God, רוח (= πνεῦμα), air, water, and fire are the first four Sefirot.[7]

IN THIS AREA OF THE TREE OF LIFE KABBALISTS SAY 99 PERCENT OF EVERYTHING IS- THAT IS BECAUSE THIS AREA IS FOUR SQUARES- IT IS A QUADRANT IF YOU LOOK CLOSE- bina to chochma to necach to hod is the square- chesed to din is the middle horizontal line of the quadrant- the line from daat to tifereth is the vertical line of the quadrant

 

https://en.wikipedia.org/wiki/Tree_of_life

quadrant

THE CUBE AND THE CROSS ARE CONNECTED- I POSTED TON ON THIS EVEN THE KABALLISTIC TEXT WHICH UNFOLDS THE CUBE AND MAKES A CROSS AND DESCRIBES IT AS THE ULTIMATE SYMBOL- THE CROSS- CROSS IS QUADRANT

 

https://www.youtube.com/watch?v=M_4whxsb1yE

QUADRANT

THE MARK IN EZEKIEL IS TAV- JEWISH SAGES SAY THE MARK ON THE FOREHEADS IN EZEKIEL WAS THE TAV THE CROSS- ALSO IT IS SAID THAT THE ISRAELITES PUT THE MARK ON THEIR DOORS OF THE LAMBS BLOOD- IT WAS THE CROSS

http://biblehub.com/commentaries/ezekiel/9-4.htm

4. set a mark] The word is Tav, the last letter of the alphabet, the old form of which was a cross. The term is used here as in Job 31:35, of a mark in general, though perhaps the Tav or cross was the simplest form the mark could take. The passage is imitated, Revelation 7, though the mark there is the name of God. All who mourned over the abominations done in Jerusalem were to be thus sealed and spared.

THE MARK ON THE FOREHEADS WAS THE CROSS/QUADRANT THE FORM OF BEING

http://www.hallelu-yah.nl/Tav-mark-on-forehead.htmlhttp://www.hallelu-yah.nl/Tav-mark-on-forehead.html

4 And YaHUaH said to him [the one with the ink horn], “Go through the city, through Jerusalem, and put a tav: cross mark (tav / cross mark) upon the foreheads of the men who sigh and groan over all the abominations that are committed in it.” 5 And to the others He said in my hearing, “Pass through the city after him, and smite; your eye shall not spare, and you shall show no pity; 6 slay old men outright, young men and maidens, little children and women, but touch no one upon whom is the tav: cross mark (tav / cross mark). And begin at my sanctuary.” So they began with the elders who were before the temple.

The name of the Hebrew letter tav (ת earlier: tav: cross mark) as a word is build up of two signs (תו); originally: tav: cross markwawu: tent pin – the tav sign itself and the wav – basically: the pin or stick with a sharp point used to draw or engrave such signs in clay or in a rock (Yirme-Yahu (Jeremiah) 17: 1 shows that one of the utensils used was an iron pin with a sharp stone (diamond?) tip). So, this word stands for cross mark. In addition, the word tav stands literally also for ‘(cross) mark of attachment, belonging and security’ (the wawu: tent pin - wav stood as tent pin symbolically for attachment, belonging, security and safety).

This tav (written in full as תו or tav: cross markwawu: tent pin) as a sign of God is Biblically very significant. The well known dictionary by Brown, Driver & Briggs gives for tav: ‘mark (as a sign of exemption from judgment)’!

We encounter it in Job 31: 35 (a text which is also a lot richer in the (Old) Hebrew original then in any translation); and in the above mentioned passage.

Thus we see that the old Biblical script and this history in Ezekiel contains already a clear reference to God’s redemptive work at Calvary!

THESE MARKS IN THE BIBLE ARE ALEPHS AND TAVS/SWASTIKAS CROSSES

http://www.cepher.net/blog.aspx?post=1584

On the mark of salvation

 

Posted by Stephen Pidgeon on Wednesday, February 25, 2015 at 6:00 AM

 

While we discussing this cross, also note that the stauros pendiculum is shaped like T, which is the Greek letter tau. The Greek letter tau is derived from the Paleo Hebrew letter tav, whose appearance is somewhere between an x and a t. The tav, contrary to those who claim that the cross is of pagan origin, is in fact the mark of salvation.

 

The tav in Paleo Hebrew was a mark that amounts to the crossing of two sticks to form some kind of a “t”. When the “t” is turned to an angle, it becomes an “X” of some sort, and of course, marks the spot.

 

The tav is expressly declared to be a mark of salvation in the will of YAHUAH. Consider this passage in Yechezq’el:

 

Yechezq’el (Ezekiel) 9:4

 

YAHUAH said to him, Go through the midst of the city, through the midst of Yerushalayim, and set a mark (tav) upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

 

The word “mark” that is found in this passage is in the Hebrew tav (תָּ֫וִי). All those who were found in Yerushalayim without this “mark” were slain. The mark – the tav – is most assuredly the mark of their salvation in this passage; a mark of protection.

 

We see another example of the mark of YAHUAH being used to protect in Bere’shiyth:

 

Bere’shiyth (Genesis) 4:15

 

YAHUAH said to him, Therefore whosoever slays Qayin, vengeance shall be taken on him sevenfold. And YAHUAH set a mark (oth) upon Qayin, lest any finding him should kill him.

 

Here the Hebrew word for mark is oth (אוֺת), spelled aleph-vav-tav, which is to say the Aleph Tav, as attached to one another by the vav – the nail. Most often this word is interpreted as a sign, rather than a mark, as we see in Bere’shiyth 1:

 

Bere’shiyth (Genesis) 1:14

 

And ELOHIYM said, Let there be lights (ma’or) in the firmament of the heaven (shamayim) to divide the day (yomiym) from the night (layilah); and let them be for signs (oth’oth), and for seasons (moediym), and for days (yomiym) יוֹם, and years (shanayim):

 

We saw a similar connection in the construction of the modern aleph (where two yods are connected by the vav), and the meaning here is similar. The name for the sign or mark that rescues Qayin from being slain by his brothers and sisters is the divine aleph tav fixed with the nail that is the vav; the sign itself was the tav.

 

So we see in the aleph the divine mystery of Elohiym, and in tav the mark of salvation. Consider the following:

 

Chizayon (Revelation) 7:1-3

 

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living ELOHIYM: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our ELOHIYM in their foreheads.

 

In Yechezq’el we see a mark being set on the foreheads of those who would be spared, and the mark was the tav – the sign of the two crossed sticks. Here, at the end of the age, we see a seal being fixed – the seal of the living ELOHIYM – on the foreheads of those who would be spared the damnation that follows. Is it not the tav?

 

Consider this crossing of the sticks again for a moment:

 

Yechezq’el (Ezekiel) 37:15-17

 

The word of YAHUAH came again unto me, saying, 16 Moreover, you son of man, take you one stick (etz), and write upon it, For Yahudah, and for the children of Yisra’el his companions: then take another stick (etz), and write upon it, For Yoceph, the stick (etz) of Ephrayim, and for all the house of Yisra’el his companions, 17 And join them one to another into one stick (etz); and they shall become one (echad) in your hand.

 

This passage is remarkable is so many ways. Consider what we learned about the stauros pendiculum – the cross - and the xulon – the tree. The tree is a common reference for the stauros pendiculum, or in short, the stauros. But the word tree in Hebrew is etz.

 

Consider that, as we discussed previously, MASHIACH’S burden was to carry the pendiculum – one stick, upon which it would be written the setting forth of the YHVH: YAHUSHA H’NETZERI V’MALEK H’YAHUDIYM, which would be joined with the stauros – another stick, for all of the house of Yisra’el, saying in Greek Ιησους (Iasous) Ναζωραιος (Nazoraios) βασιλευς (basileus) ιουδαιος (Ioudaios), which shall become echad – for YAHUAH ELOHAYNU YAHUAH ECHAD – for Yah our Elohiym, Yah is one (Yah alone).

 

The joining of the pendiculum to the stauros to form a visual mark of the tav, upon which is nailed the aleph tav – the beginning and the end – is a sign (oth) of salvation for all generations.

THIS IS SAYING THAT GOD IS REPRESENTED BY THE SWASTIKA ALEPH AND THROUGH THE CROSS QUADRANT YOU GET TO THE SWASTIKA QUADRANT

http://www.biblewheel.com/GR/GR_406.php

The Tav (Cross) is used of God to mark those who have received his grace. It is used twice in the passage above. This integrates with the Rabinnical tradition that calls Tav "King over Grace." Tav is the perfection of Grace, as encoded in this fundamental relation:

 

(Tav, Mark/Cross) = 406 = 7 x 58 (Chen, Grace)

 

When we receive this grace, we are given the Spirit of Adoption, and can call unto God as "Abba" and boldly approach the Throne of Grace, speaking to the Lord face to face (391), calling Him (Atoh, Thou/You). Atoh is an Aleph KeyWord found in the Aleph section of the alphabetic Psalm 119 (vs. 4). It unites the Aleph with the Tav teaching that through the Cross (Tav) we return to right relationship with God (Aleph).

THE TAV THE CROSS THE QUADRANT IS PUT ON CAINS HEAD SO HE WILL NOT BE KILLED

http://ancient-hebrew.proboards.com/thread/75/taw-mark-cain

The other point to note would be that the Aleph-Vav-Tav combination for sign would be for God to affix a mark or sign:

 

Aleph = The First or Strong One

Vav = Connects or attaches

Tav = A sign or mark

 

So in the case of Cain the sign that God put on Him could have been a literal fulfillment of the word. When God made an oath that no one would kill Cain maybe he signed his head with an 'X'.

 

There is one more place that God places His mark, but it's not described with a word but with a scene. In John 19:16-19 we see that the cross is placed at Golgotha. The Tav is put on the skull. Not only that this sign is placed there so that we will not die.

 

There are a lot more connections, but it's getting late and I'm going to cut it off here after this one last thing: I haven't looked it up but wouldn't the Aleph-Tav be a parent root and the Aleph-Vav-Tav be a child root? They have similar functions.

 

 

Read more: http://ancient-hebrew.proboards.com/thread/75/taw-mark-cain#ixzz4fPNL4uwM

quadrant

MOSES WITH ARMS OUTSTRETCHED CHURCH FATHERS SAW AS CROSS- I MENTIONED CHURCH FATHERS SAW CROSS EVERYWHERE ONE SAID THAT NOAHS BOAT TRAVELLED IN THE FORM OF ACROSS OTHERS SAID THE BULL WAS THE CROSS THAT DEFEATED THE ENEMIES THEY SAW THE CROSS EVERYWHERE

http://logismoitouaaron.blogspot.com/2009/04/prophet-moses-precious-cross-2nd.html

See how the type was given through Moses but the truth came through Jesus Christ. And again, on Mt Sinai, when the Amalekites were waging war on the Hebrews, the hands of Moses were propped up, held by Aaron and Hur standing on either side. But Christ, when he came, himself held his hands extended on the cross by his own power. Do you see how the type ‘was given’ and ‘the truth came’?

 

Although I do not recall whether Fr Justin mentioned them, other very similar interpretations are given of this passage by various Fathers in the ACCS, OT III (pp. 91-3), and indeed, when he was still with ROCOR, Fr Michael Azkoul wrote, ‘Moses on the hillside with his hands outstretched is everywhere taught by the Fathers to be a type of the Cross’ (The Teachings of the Holy Orthodox Church, Vol. I: God, Creation, Old Israel, Christ [Buena Vista, CO: Dormition Skete, 1986], p. 133). He points out that such an interpretation goes back at least as far as St Barnabas, the companion of St Paul (Epistle of Barnabas 12:2; The Apostolic Fathers, 2nd ed., trans. J.B. Lightfoot and J.R. Harmer, ed. and rev. Michael W. Holmes [Grand Rapids, MI: Baker, 1996], p. 178), and cites similar passages from St Justin Martyr and St Cyprian of Carthage (pp. 133-4).

 

Having thus directed our attention from the Prophet Moses to the Precious Cross, Fr Justin showed a slide of a cross decorating the capitals of some of the columns in the katholikon at Sinai. Below each arm of the cross were the Greek letters Α and Ω (alpha and omega), which of course is how Christ refers to Himself in Revelation 1:8, 21:6, and 22:13 (I don’t have an image of the capital at Sinai, but it is a device that has been used elsewhere as well; see for example the coat of arms of the Principality of Asturias, Spain, here).

 

 

 

But, said Fr Justin as he went to his next slide, Α and Ω are also the first letters of the names of the Prophets Aaron (Ἀαρὼν) and Hur (Ὢρ) in Greek, and he then showed a slide of a beautiful icon kept in a chapel near Pharan showing the Prophets Aaron and Hur supporting the Prophet Moses’s arms like the Α and Ω under the arms of the Cross. (At this point the audience at Dallas Theological Seminary gasped in surprise and started looking around at each other!) Fr Justin then referred to the hymnography for the Feast of the Exaltation of the Precious Cross. Consider, for example, the first stanza of Ode I of the Canon in Tone 8 for the Feast (The Festal Menaion, trans. Mother Mary and Archim. Kallistos [Ware] [South Canaan, PA: St Tikhon’s Seminary, 1998], p. 144):

 

In times past Moses, standing between the two men of God, prefigured in his person the undefiled Passion. Forming a cross with his outstretched hands, he raised a standard of victory and overthrew the power of all-destroying Amalek. Therefore let us sing to Christ our God, for He has been glorified.

 

If we then consider the words of a 6th-c. abbot of Sinai, St John Climacus, we shall better understand the full significance of the establishment of monastic life in the valley of Pharan (The Ladder of Divine Ascent, rev. ed. trans. Archim. Lazarus [Moore] [Boston: Holy Transfiguration Monastery, 1991], p. 5 [Ladder 1:7 in the HTM ed.; 1:14 in the Greek]):

 

Those of us who wish to go out of Egypt, and to fly from Pharaoh, certainly need some Moses as a mediator with God and from God, who, standing between action and divine vision, will raise hands of prayer for us to God, so that guided by him we may cross the sea of sin and rout the Amalek of the passions.

 

Thus, Fr Justin concluded, for the monks of Pharan, the Prophet Moses had a special significance, tied not only with the nearby Mt Sinai, but with Pharan itself. The God-seer was a type of our Lord Jesus Christ, and also of the spiritual life of the individual Christian. For what else are the fundamentals of the Christian life but the taking up of the Cross and the routing of the passions? For this struggle, proximity to the scene of the historical events that prefigured our salvation would have been a powerful aid to the monks of Pharan.

 

Well there you have it. But I ask that if Fr Justin or anyone else who was present at the lecture and recalls the details better than I have reads this post, by all means supplement or correct me! Unfortunately, this is the best I can do from my scanty notes, and I know I have not done it justice. Thank you to Fr Justin for the image of the icon!

 

Addendum: I just found the following lines in Fr Ephrem's translation of Matins for the Sunday before Nativity (here):

THE CROSS IS QUADRANT

 

https://en.wikipedia.org/wiki/Noah%27s_Ark

Hippolytus furthermore stated that the ark floated to and fro in the four directions on the waters, making the sign of the cross, before eventually landing on Mount Kardu "in the east, in the land of the sons of Raban, and the Orientals call it Mount Godash; the Armenians call it Ararat".

I POSTED A LONG TIME AGO YEARS AGO TONS OF EXAMPLES OF FAMOUS CHURCH FATHERS SEEING THE CROSS/QUADRANT THROUGHOUT THE OLD TESTAMENT

THE CROSS IS THE QUADRANT- IT WAS ARGUED BY CHURCH FATHERS THAT MOSES MADE THE SIGN OF THE CROSS WHEN HE RAISED HIS ARMS AGAINST AMALEKITS WHEN HE SMOTE ROCK AND ALSO CHURCH FATHERS SAY THE RAISED SERPANT THAT SAVED THE ISRAELITES IN THE DESERT WAS IN A HORIZONTAL POSITION- AND THUS WAS A CROSS- CHURCH FATHERS SAY THAT THE MEN WERE SAVED FROM THE FIERY FURNACE BY MAKING THE FORM OF THE CROSS

http://pemptousia.com/2017/03/the-sign-of-the-cross-in-the-old-testament/

Perhaps the most important example of the sign of the Cross in the history of the Jewish people is that made by Moses with his staff when he parted the waters of the Red Sea, at God’s command, so that the Israelites, who were being pursued by the Egyptians, could cross and be saved, before Moses returned the waters to their original state. (Ex. 14, 1-31). Because of this event, at the feast of the Elevation of the Honourable Cross, the Orthodox Church declares: “With his rod, Moses inscribed the Cross directly on the Red Sea and parted it for Israel on foot (Irmos of the 1st ode of the canon at Mattins).

 

When the Israelites arrived at Refidim, Moses made the sign of the Cross twice. The first was when he smote the rock to allow water to flow from it and quench the thirst of the people, and the second when he raised his arms and his staff to the heavens to strengthen the Israelites, who were making war against the Amalekites (Ex. 17, 1-16). According to Saint Gregory Palamas, ( P. G. 133-6) it was the sign of the Cross that strengthened the Israelite warriors and encouraged them, while, according to Theodoritos Kyrou (P. G. 80, 260-1) it was not only the sign of the Cross which was prefigured, but also the crucified Lord.

 

Moses prefigured this holy sign one more time, when he led the people of Israel into the land of Edom. There they lost heart and their faith in God, with the result that God sent poisonous and deadly snakes to bite them, so that many of them died. When they had repented, the Lord ordered Moses to construct a snake of copper and raise it up on a pole so that all those who had been bitten and then looked upon it would immediately be healed Num. 21, 4-9). Even though the Biblical text does not give a detailed description of the manner in which the elevation of the copper snake was performed, Saint Gregory gives a very clear picture, relating that Moses raised the serpent in a horizontal position against a vertical pole, so that it formed the arms of a cross (P. G. 133-6). Besides, in the narrative in Saint John’s Gospel, Christ Himself is presented as foretelling the manner of His death, which He equates with the elevation of the copper serpent in the desert: “As Moses raised the serpent in the desert, so must the Son of Man be raised” (3, 14).

 

Of course, in these cases the Biblical text does not present an image of the survival of the three young men, but this is given by Saint Andrew of Crete, who states that they, and thereafter Daniel the prophet, were saved because they formed the shape of the cross with their arms, raising them to the heavens (P.G. 97, 1040-1). The hymnology of the Church preserves the same tradition: on the Sunday of the Veneration of the Cross we sing: “Having once been thrown into the lion’s den the great prophet Daniel extended his arms in the form of a cross and was saved unharmed from being devoured by them” (Ode 8 of the canon at Mattins).

THERES TONS OF EXAMPLES I CANT REMEMBER NOW BUT I POSTED TONS OF STUFF ON THE CROSS AND THE OLD TESTAMENT YEARS AGO

THE ISRAELITES WERE DIVIDED INTO FOUR CAMPS IN THE SHAPE OF A CROSS---- THE TABERNACLE FORMED THE CROSS- THE SANCTUARY THE CROSS- I POSTED STUFF ON THIS A LONG TIME AGO TONS OF STUFF I CANT REMEMBER NOW- CHURCH FATHERS SAID THAT WHEN SAMSON DESTROYED THE PHILISTINES HE RAISED HIS ARMS IN THE FORM OF THE CROSS - ALSO CHURCH FATHERS SAY THAT THE FAMOUS PROPHET BALAAM WHO WAS SUPPOSED TO CURSE THE ISRAELITES SAW THE IMAGE OF CHRIST CRUCIFIED AND BLESSED THEM INSTEAD (the camp of Israel that Balaam saw was a cross)

 

http://www.pravmir.com/images-of-the-cross-in-the-old-testament/

quadrant

THE SACRIFICE WAS DIVIDED INTO FOUR PARTS

http://suscopts.org/resources/literature/160/the-cross-revealed-in-the-old-testament-offerings/

Division of the sacrifice into four parts (Leviticus 1:7): The sacrifice was divided into 4 parts:

The parts of the body with the Heart being the most important organ.

 

Blood representing the soul (sprinkled all around)

 

Head representing the mind, thoughts

 

Fat representing energy or strength. When you do physical exertion, you burn fat.

God is saying that your sacrifice should be offered "with all your heart, soul, mind, strength" (Mark 12:30).

I POSTED THIS A LONG TIME AGO BUT I FORGET IT NOW BUT THE WOOD USED FOR NOAHS ARC HAD THE WORD TETRA IN IT - cross is quadrant

ACCORDING TO CHURCH FATHERS THE CROSS WAS FORESHADOWED WHEN THE BITTER WATER WAS MADE OK TO DRINK BY THE WOOD AND NOAHS ARC WAS WOOD PREFIGURING THE CROSS (MOREOVER THE WOOD OF NOAHS ARC HAD A NAME THAT HAD THE WORD TETRA IN IT I POSTED STUFF ON THAT A LONG TIME AGO)

http://www.themichigancatholic.org/2017/02/cross-old-testament/

The crucifixion was also foreshadowed in the Old Testament as types. For example, Moses mounted a serpent on a pole so that whoever would look upon it would be healed (Numbers 21:9). Christ points to this as a type of his own crucifixion (John 3:13). Noah’s ark was also a type of the cross since it was through the wood of the ark that Noah and his family were saved. Another type of the saving power of the cross is found in Exodus 15:25-26. In this passage, the Israelites encounter the water at Marah, which was too bitter to drink. Moses placed a piece of wood into the water and it was made fresh and sweet so that the Israelites could drink it.

REFERENCE TO THE CROSS/QUADRANT IN JEREMIAH

http://www.themichigancatholic.org/2017/02/cross-old-testament/

The fathers also saw another cryptic from the prophet Jeremiah. Just as the life of David is in some ways mirrored in the life of Christ, so too the suffering of Jeremiah. During one such passage, where Jeremiah reflects upon those who persecute him, he writes, “Yet I, like a trusting lamb led to slaughter, had not realized that they were hatching plots against me: ‘Let us destroy the tree in its vigor; let us cut him off from the land of the living, so that his name will be spoken no more’” (Jeremiah 10:19). In the ancient Greek translation of the Old Testament, called the Septuagint (or LXX), the line “Let us destroy the tree and its vigor” is translated as “Let us put wood upon his bread…” Since Christ, at the Last Supper took bread and said, “This is my body,” the early fathers understood this passage to mean, “Let us put the wood of the cross upon Christ’s body” therefore alluding to the crucifixion.

THE CROSS/ QUADRANT IN ISAIAH AND PSALMS

http://www.themichigancatholic.org/2017/02/cross-old-testament/

Some early fathers also saw the outstretched arms of Jesus on the cross being foretold as an plea to the wicked, as in Isaiah 65:2 where God said, “I have stretched out my hands all the day to a rebellious people, who walk in evil paths and follow their own thoughts…,” and as a sacrificial act, as when Psalm 141:2 says, “Let my prayer be counted as incense before you, and the lifting up of my hands as an evening sacrifice!”

THE CROSS/QUADRANT FORESHADOWED BY SOLOMON

http://bibletidbits.blogspot.com/2010/12/cross-in-old-testament-part-1.html

Solomon then says that “the hope of the world took refuge on a raft”. Solomon is comparing the ark to a raft. When the ark is compared to the flooding of the world it is likened to a raft, small and insignificant. The same is true with the Cross of Christ. A Jewish man was crucified 2000 years ago because he got some people upset. Yet Solomon says “the hope of the world took refuge on a raft.” The cross is exactly that; “the hope of the world”.

 

Solomon goes on and says that after the flood Noah and his sons were guided by God’s hand and gave to the world the “seed of a new generation.” Who better fits this than Christians? We are the Children of God born from water to eternal life. We are that new generation.

Finally, in verse 7 Solomon says, “For blessed is the wood by which righteousness comes.” Pointing backward, he is speaking of the ark, but pointing forward, he is talking about the wood of the cross by which righteousness comes.

THE WOOD REPRESENTS THE CROSS- THE CROSS/ QUADRANT FORESHADOWED WITH ABRAHAM AND ISAAC WITH ISAAC CARRYING THE WOOD

http://bibletidbits.blogspot.com/2010/12/cross-in-old-testament-part-1.html

We also see some powerful imagery with Abraham and Isaac.

We see poor Abraham in Genesis 22 being asked by God to sacrifice the son he was promised as a burnt offering. They travel three days to Mount Moriah, which is the same mountain Jesus would be crucified on. Here, we read:

Genesis 22:6 And Abraham took the wood of the burnt offering, and laid it on Isaac his son;

So Isaac here is carrying the wood up this mountain just like Jesus would do 1700 years later. It is as if they were preenacting the carrying of the cross.

THE FIRST FOUR SEPHIROT ARE SEEN AS THE MOST IMPORTANT- FOUR BREATHS FOUR SEPHIROT FOUR CONTAINERS OF RESH

http://www.psyche.com/psyche/yetsira/sepherot/s0.html

Alternate Permutations of the First Four Sephirot

 

 

 

The Thirty-Two Paths are everywhere understood as the adding together of the twenty-two Autiot and the ten Sephirot. This is somewhat like adding the electricity to the transformers and Suares calls this assumption "a snare for the amateur cabalist." Here, the 32 Wondrous Paths are understood as initial energetic transformations within the first four Sephirot, where energy is first stepped-down from Ayn-Sof and Adam Kadmon's interior space is formed, containing the full evolutionary process.

 

"Therefore the thiry-two signs in the first four Sephirot are the projection of the thirty-two within the combined ten" (SY, p76).

 

"In short, the first four Sephirot give birth to Interior Space in Human Consciousness" (SY, p83).

32 Paths: The First Four Sephirot

Sephirot Number Name Quality Function

1 Ehhat Keter Oomq Reshith Rouhh Elohim Hhaim

First Kether Depth of Beginning Breath of Elohim Alive

2 Schtaim Hhokmah Oomq Acharit Rouhh Merouhh

Second Wisdom Depth of End Breath of Breath

3 Schelesch Binah Oomq Tov Mayim Merouhh

Third Understanding Depth of Good Waters of Breath

4 Arbaa Gedolah Oomq Raa Esch Memaim

Fourth Greatness Depth of Evil Fire of Waters

12 + 7 + 7 + 6 = 32 Paths

 

Verses 9-12 describe Adam Kadmon's interior (timeless) space as constituted in the first four Sephirot, and devote one verse for each Sephirot

 

Chapter One ends with a recapitulation/emphasis of the qualities of first four Sephirot, and glorifies Height only among the directions.

 

Before dealing with the transformations within the individual Sephirot, we can make a few further observations. What Suares is pointing out here (for the first time) is that the functional descriptions of the first four Sephirot can be de-coded and understood as a series of permutations of basic energies/structures which result in a stepping down of infinite energy ("infinity in number") and the formation of interior consciousness. Rouahh Elohim provides all the Autiot needed for the rest of the permutations until the Sheen of Esh Memaim. The Sheen implicit in the Breath of God (=300) is made explicit in the Fourth Sephira, where Iysch (Aleph-Yod-Sheen) is born in the Waters (Mem-Mem-Mem).

 

Rouahh, the same "Breath" of "Spirit" of "God" that "hovered" in the second verse of Genesis begins the sequence of permutations (Raysh-Waw-Hhayt = the cosmic container in fertile union with unstructured substance/possibility), and is used three more times (Rouahh Merouahh, Mayim Merouahh) for a total of four Breaths to make the Fourth Sephira. After the four universal containers of Raysh, Waw is used four times, Hhhayt and Yod appear five times, and we need nine Mem to complete the sequence (plus two Aleph, one Lammed, one Sheen and one Hay).

 

So we see that the "material" that the first four Sephirot are using to create their structures, is about as immaterial as could be: (Raysh: four cosmic containers of) unstructured substance/consciousness (Hhayt), basic existence (Yod) and formless primary substance (Mem). The infinite-energy-consciousness-movement of Aleph-Lammed in the Elohim of the Breath of God in the First Sephira operates successively and at the same time on primordial unstructured substance in the first three Sephirot to create the structure for interior consciousness in the Fourth Sephira, which does not need a Breath because it has resurrected its own in Sheen, and contains no Hhayt (unstructured substance) at all. Aleph, infinite consciousness/energy, reappears in Iysch, who is alive with the singular Hay of Elohim, found back at the First Sephirot.

 

After the initial Raysh-Waw-Hhayt -- Aleph-Lammed-Hay-Yod-Mem of the First Sephira, five Autiot - Raysh, Waw, Hhayt, Yod, Mem -- are combined in the Second and Third until Aleph reappears and Sheen is resurrected in the Fourth. The structural outline is two groups of six letters at the First, one group of six letters with a seventh as nucleus in Two and Three, and one group of six letters with no nucleus at the Fourth ("unity is rediscovered").

THE FIRST FOUR SEPHIROT SEEN AS ELEMENTAL AND THE OTHER 6 EMERGE FROM THEM- SEEN AS MOST IMPORTANT- FIRST FOUR WORDS

 

http://www.psyche.com/psyche/lex/sy/nativot_playliot.html

 

In short, the first four words of the first verse, Beschlaschim Weschtiam Nativot Phayliot invite us to study thirty-two elements binding the energy of intemporal life to the visible universe, as conceived and thought in human knowledge: that is to say, they are turned into the contrary of the real value of their energy and life.

 

We see how misleading, superficial and indeed senseless are the generally accepted translations of Nativot (paths, pathways, roads) and Phayliot (wonderful, mysterious, incomprehensible). The obviousness of 32 being the sum of 22 Autiot and 10 Sephirot appears as a screen or a snare to bewilder the amateur cabalists. Not only is the summing-up of Sephirot and Autiot, as roads, inadequate, but adding them together is rather like adding a number of electric transformers to the voltage which lights them. In number 32 there is a secret key which it was very important not to hand over to the non-initiated, because it opens the door to a conception of the first 4 Sephirot, respecting creative energy, that is hardly canonical. We will examine it in discussing Verses 1,3 to 1,8.

THE INTERIOR TIMELESS SPACE IS MADE OF THE FIRST FOUR SEPHIROT- THE FIRST FOUR ARE DIVIDED FROM THE OTHER SIX WHICH ARE CONSIDERED THE OUTER DIMENSIONS AND THE FIRST FOUR ARE SEEN AS MOST IMPORTANT

http://www.psyche.com/psyche/yetsira/sepherot/s0.html

Verses 9-12 describe Adam Kadmon's interior (timeless) space as constituted in the first four Sephirot, and devote one verse for each Sephirot.

 

1:9 Ten Sepherot Belimah. One: Rouahh Elohim Hhaim, blessed and glorified his Name belonging to the life of worlds (space-time). Qol (voice) Ve-Rouahh (breath) Ve-Dabor (word) and it is Rouahh Haqadosch (the saint).

 

1:10 Two: Rouahh Merouahh, Hhaqaq Vehhatsav (legislates or organises and chisels or cuts with). Twenty-two Autiot Yassod, three fundamentals and seven doubles and twelve simples and Rouahh One with (in) them.

 

1:11 Three: Maim Merouahh Hhaqaq Vehhatsav (legislates or organises and chisels or cuts) with (in) them Tohou and Bohou. In Refesch (mud) and Tith (clay), organises as a kind of flower-bed (garden), hewn as a kind of wall, and covered as a kind of roof.

 

1:12 Four: Esch Memaim. Hhaqaq Vehhatsav (legislates or organises and chisels or cuts) the glorious throne (with) (the) Seraphim and (the) wheels and the Hhaivoth (holy lives) auxiliary messengers (angels), and with these three founded his dwelling as it is said: he made of his messengers the breaths (winds) and (the) blazing fire of his servants.

FOUR DIVISIONS OF LEVITES--- KEHATH FOUR SONS

https://en.wikipedia.org/wiki/Kehath

According to the Torah, Kehath (Hebrew: קְהָת, Qəhāṯ) or Kohath was one of the sons of Levi[1] and the patriarchal founder of the Kehathites, one of the four main divisions of the Levites in biblical times. In some apocryphal texts, such as the Testament of Levi and the Book of Jubilees, Levi's wife, Kehath's mother, is Milkah, a daughter of Aram.[2][3]

 

In the Book of Exodus, Kehath has four sons, Amram, Izhar, Hebron and Uzziel. Amram marries Jochebed and sires Moses, Aaron, and Miriam.[7] Although some Greek and Latin manuscripts of the Septuagint version of the Torah state that Jochebed was Kehath's cousin,[8] the Hebrew Masoretic Text states that she was his sister[9] ---that is, Amram's aunt---and Jochebed's relationship to Levi is otherwise described unambiguously as his daughter in the Book of Numbers 26:59. According to Numbers, Kehath gained 8,600 descendants during the lifetime of his grandson.

FOUR GROUPS AMONG LEVITES

https://en.wikipedia.org/wiki/Levi

Some scholars attribute the genealogy to a hypothetical Book of Generations, a document originating from a similar religiopolitical group and date to the priestly source.[13] According to some Biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the Levites – the Gershonites, Kohathites, Merarites, and Aaronids

FOUR CUPS AND FOUR WORLDS PASSOVER- FOURTH TRANSCENDENT

https://en.wikipedia.org/wiki/Passover_Seder

The Four Cups[edit]

There is an obligation to drink four cups of wine during the Seder. The Mishnah says (Pes. 10:1) that even the poor are obliged to drink the four cups. Each cup is imbibed at a specific point in the Seder. The first is for Kiddush (קידוש), the second is for 'Maggid' (מגיד), the third is for Birkat Hamazon (ברכת המזון) and the fourth is for Hallel (הלל).[10][11]

 

Passover Seder table

 

Traditional arrangement of symbolic foods on a Passover Seder plate

The Four Cups represent the four expressions of deliverance promised by God Exodus 6:6-7: "I will bring out," "I will deliver," "I will redeem," and "I will take."[10]

 

The Vilna Gaon relates the Four Cups to four worlds: this world, the Messianic age, the world at the revival of the dead, and the world to come. The MaHaRaL connects them to the four Matriarchs: Sarah, Rebeccah, Rachel, and Leah. (The three matzot, in turn, are connected to the three Patriarchs: Abraham, Isaac, and Jacob.) Abarbanel relates the cups to the four historical redemptions of the Jewish people: the choosing of Abraham, the Exodus from Egypt, the survival of the Jewish people throughout the exile, and the fourth which will happen at the end of days.

 

The four cups might also reflect the Roman custom of drinking as many cups as there are letters in the name of the chief guest at a meal, which in the case of the Seder is God Himself whose Hebrew name has four letters.[12]

FOUR QUESTIONS PASSOVER

https://en.wikipedia.org/wiki/Passover_Seder

Mah Nishtanah (The Four Questions)[edit]

Main article: the four questions

The Mishna details questions one is obligated to ask on the night of the seder. It is customary for the youngest child present to recite the four questions.[16] Some customs hold that the other participants recite them quietly to themselves as well. In some families, this means that the requirement remains on an adult "child" until a grandchild of the family receives sufficient Jewish education to take on the responsibility. If a person has no children capable of asking, the responsibility falls to their spouse, or another participant.[17] The need to ask is so great that even if a person is alone at the seder they are obligated to ask themselves and to answer their own questions.[17]

 

Ma nishtana ha lyla ha zeh mikkol hallaylot?

Why is this night different from all other nights?

 

Shebb'khol hallelot anu okh'lin ḥamets umatsa, vehallayla hazze kullo matsa.

Why is it that on all other nights during the year we eat either leavened bread or matza, but on this night we eat only matza?

Shebb'khol hallelot anu okh'lin sh'ar y'rakot, vehallayla hazze maror.

Why is it that on all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs?

Shebb'khol hallelot en anu matbillin afillu pa'am eḥat, vehallayla hazze sh'tei fe'amim.

Why is it that on all other nights we do not dip [our food] even once, but on this night we dip them twice?

Shebb'khol hallelot anu okh'lin ben yosh'vin uven m'subbin, vehallayla hazze kullanu m'subbin.

Why is it that on all other nights we dine either sitting upright or reclining, but on this night we all recline?

FOUR SONS ON PASSOVER- FOURTH IS DIFFERENT

https://en.wikipedia.org/wiki/Passover_Seder

The Four Sons[edit]

The traditional Haggadah speaks of "four sons"—one who is wise, one who is wicked, one who is simple, and one who does not know to ask. This is based upon the rabbis of the Jerusalem Talmud finding four references in the Torah to responding to your son who asks a question.[19] Each of these sons phrases his question about the seder in a different way. The Haggadah recommends answering each son according to his question, using one of the three verses in the Torah that refer to this exchange.

 

The wise son asks "What are the statutes, the testimonies, and the laws that God has commanded you to do?" One explanation for why this very detailed-oriented question is categorized as wise, is that the wise son is trying to learn how to carry out the seder, rather than asking for someone else's understanding of its meaning. He is answered fully: "You should reply to him with [all] the laws of pesach: one may not eat any dessert after the paschal sacrifice."

 

The wicked son, who asks, "What is this service to you?", is characterized by the Haggadah as isolating himself from the Jewish people, standing by objectively and watching their behavior rather than participating. Therefore, he is rebuked by the explanation that "It is because God acted for my sake when I left Egypt." (This implies that the Seder is not for the wicked son because the wicked son would not have deserved to be freed from Egyptian slavery.) Where the four sons are illustrated in the Haggadah, this son has frequently been depicted as carrying weapons or wearing stylish contemporary fashions.

 

The simple son, who asks, "What is this?" is answered with "With a strong hand the Almighty led us out from Egypt, from the house of bondage."

 

And the one who does not know to ask is told, "It is because of what the Almighty did for me when I left Egypt."

 

Some modern Haggadahs mention "children" instead of "sons", and some have added a fifth child. The fifth child can represent the children of the Shoah who did not survive to ask a question[20] or represent Jews who have drifted so far from Jewish life that they do not participate in a Seder.[21]

 

For the former, tradition is to say that for that child we ask "Why?" and, like the simple child, we have no answer.

PASSOVER FOUR VERSES FROM DEUTERONOMY ARE EXPOUNDED

https://en.wikipedia.org/wiki/Passover_Seder

"Go and learn"[edit]

Four verses in Deuteronomy (26:5-8) are then expounded, with an elaborate, traditional commentary. ("5. And thou shalt speak and say before the Lord thy God: 'A wandering Aramean was my parent, and they went down into Egypt, and sojourned there, few in number; and became there a nation, great, mighty, and populous. 6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 7. And we cried unto the Lord, the God of our parents, and the Lord heard our voice, and saw our affliction, and our toil, and our oppression. 8 And the Lord brought us forth out of Egypt with a strong hand and an outstretched arm, and with great terribleness, and with signs, and with wonders.")

PASSOVER IS SEEN AS THE MOST IMPORTANT JEWISH HOLIDAY AND IT IS THE CHRISTIANS EASTER- IT IS PERMEATED WITH FOURS AND THE QUADRANT PATTERN WHERE THE FOURTH IS TRANSCENDENT- LIKE THE FOUR QUESTIONS

https://en.wikipedia.org/wiki/Ma_Nishtana

Ma Nishtana

The questions originate in the Mishna, Pesachim 10:4, but are quoted differently in the Jerusalem and Babylonian Talmuds. The Jerusalem Talmud only records three questions; why foods are dipped twice as opposed to once, why matzah is eaten, and why the meat sacrifice is eaten exclusively roasted. (The last question is a reference to the paschal sacrifice which was fire-roasted).[1] The Babylonian Talmud quotes four questions; why matza is eaten, why maror is eaten, why meat is eaten exclusively roasted, and why food is dipped twice.[2] The version in the Jerusalem Talmud is also the one most commonly found in manuscripts.[3] As the paschal sacrifice was not eaten after the destruction of the temple, the question about the meat was dropped.[4] The Rambam and Saadia Gaon both add a new question to the liturgy to replace it: "why do we recline on this night?"[3] Ultimately, the question of reclining was maintained, in part to create a parallelism between the number of questions and the other occurrences of the number four in the hagaddah.[3]

 

Contemporary tunes[edit]

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Ma Nishtana in Yiddish

Traditionally, Ma Nishtana is recited in the chant form called the major lern-steiger ("study mode" - a chant used for reciting lessons from the Talmud).[5] One of the current tunes widely used for the Ma Nishtana was written by Ephraim Abileah in 1936 as part of his oratorio "Chag Ha-Cherut".[6]

 

Current text[edit]

English Transliteration Hebrew

Why is this night different

from all the other nights; Mah nishtanah, ha-laylah ha-zeh,

mi-kol ha-leylot מַה נִּשְׁתַּנָּה, הַלַּיְלָה הַזֶּה

מִכָּל הַלֵּילוֹת

That on all other nights we eat both

chametz and matzah,

on this night, we eat only matzah She-b'khol ha-leylot 'anu 'okhlin

chameytz u-matzah,

ha-laylah ha-zeh, kulo matzah שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין

חָמֵץ וּמַצָּה

הַלַּיְלָה הַזֶּה, כֻּלּוֹ מַצָּה

That on all other nights we eat

many vegetables,

on this night, only maror She-b'khol ha-leylot 'anu 'okhlin

sh'ar y'rakot,

ha-laylah ha-zeh, kulo maror שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין

שְׁאָר יְרָקוֹת

הַלַּיְלָה הַזֶּה, כֻּלּוֹ מָרוֹר

That in all other nights we do not

dip vegetables even once,

on this night, we dip twice She-b'khol ha-leylot 'eyn 'anu

matbilin 'afilu pa`am 'achat,

ha-laylah ha-zeh, shtey f`amim שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ

מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת

הַלַּיְלָה הַזֶּה, שְׁתֵּי פְעָמִים

That in all other nights

some eat sitting and others reclining,

on this night, we are all reclining She-b'khol ha-leylot 'anu 'okhlin

beyn yoshvin u-veyn m'subin,

ha-laylah ha-zeh, kulanu m'subin שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין

בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין

הַלַּיְלָה הַזֶּה, כֻּלָּנוּ מְסֻבִּין

Alternate texts[edit]

The custom of the Chabad-Lubavitch Hasidic community follows the Sephardic, Mizrahi, and Yemenite traditions in placing the order of the four questions as follows: 1. Dipping the food 2. Eating matzah 3. Eating bitter herbs 4. Reclining.[7][8]

 

Contemporary use[edit]

The four questions are traditionally asked by the youngest person at the table that is able to do so.[9] Much of the seder is designed to fulfill the biblical obligation to tell the story to one's children,[10] and many of the customs that have developed around the Four Questions are designed to pique a child's curiosity about what is happening in order to hold their attention.[9]

FOUR TIMES A YEAR

https://en.wikipedia.org/wiki/Bereavement_in_Judaism

The Yizkor prayers are recited four times a year, and are intended to be recited in a synagogue with a minyan; if one is unable to be with a minyan, one can recite it without one. These four Yizkor services are held on Yom Kippur, Shemini Atzeret, on the last day of Passover, and on Shavuot (the second day of Shavuot, in communities that observe Shavuot for two days).

PURIM HAS FOUR MAIN MIZVOT

https://en.wikipedia.org/wiki/Purim

Like Hanukkah, Purim has more of a national than a religious character, and its status as a holiday is on a lesser level than those days ordained holy by the Torah. Accordingly, business transactions and even manual labor are allowed on Purim. A special prayer ("Al ha-Nissim"—"For the Miracles") is inserted into the Amidah prayers during evening, morning and afternoon prayer services, and is also included in the Birkat Hamazon ("Grace after Meals.")

 

The four main mitzvot (obligations) of the day are:

 

Listening to the public reading, usually in synagogue, of the Book of Esther in the evening and again in the following morning (k'riat megillah)

Sending food gifts to friends (mishloach manot)

Giving charity to the poor (matanot la'evyonim)

Eating a festive meal (se`udat mitzvah)

NOT WALK MORE THAN FOUR CUBITS BARHEADED

https://en.wikipedia.org/wiki/Kippah

The Talmud states, "Cover your head in order that the fear of heaven may be upon you."[5] Rabbi Hunah ben Joshua never walked 4 cubits (6.6 feet, or 2 meters) with his head uncovered. He explained: "Because the Divine Presence is always over my head."[6] This was understood by Rabbi Yosef Karo in the Shulchan Arukh as indicating that Jewish men should cover their heads and should not walk more than four cubits bareheaded.[7] Covering one's head, such as by wearing a kippah, is described as "honoring God".[8] The Mishnah Berurah modifies this ruling, adding that the Achronim established it as a requirement to wear a head covering even when traversing fewer than four cubits,[9] and even when one is standing still, indoors and outside.[10] Kitzur Shulchan Aruch cites a story from the Talmud (Shabbat 156b) about Rav Nachman bar Yitzchak who might have become a thief had his mother not saved him from this fate by insisting that he cover his head, which instilled in him the fear of God.[11] In many communities, boys are encouraged to wear a kippah from a young age in order to ingrain the habit.[12]

FOUR MANUSCRIPTS

https://en.wikipedia.org/wiki/The_Samuel_Scroll

The Samuel Scroll

From Wikipedia, the free encyclopedia

The Samuel scroll was one of the Dead Sea Scrolls, discovered in 1947, by a Bedouin shepherd who stumbled across them in what was termed "The greatest archaeological find of the twentieth century" by William Foxwell Albright.[1] Among these scrolls were over 930 biblical manuscripts - the oldest known copies of the Hebrew Bible, over 1000 years older than the Masoretic text from which the Old Testament was then translated from. Among these manuscripts, four contain parts of what is commonly referred to as "The First and Second Books of Samuel".

 

The Book of Samuel at Qumran[edit]

What is commonly known as two books in many Bibles, 1 and 2 Samuel form a single book in the Masoretic text as well as in the manuscripts found at Qumran. Of the four fragments of Samuel found at Qumran, one was discovered in Cave 1 and three more in Cave 4.[2]

 

The Four Manuscripts [3][edit]

Samuel (1QSam)[edit]

Samuel (1QSam) was found in Cave 1 and contains remnants of a manuscript that contained parts from 1 Samuel 18 and 2 Samuel 20:6-10, 21:16-18, and 23:9-12. The variants within this text include a missing long stretch in 20:8, as well as some peculiar readings of proper nouns (21:18, 23:9).

 

Samuela (4QSama)[edit]

Samuela (4QSama) was found in Cave 4 at Qumran, and dates from 50-25 BCE. This scroll is the most extensive, and it preserves fragments of 1 Samuel - 2 Samuel 24. It contains many readings that are different from the Masoretic Text but that closely resemble those in the Septuagint. Some examples are as follows: 1 Samuel 1:23 in Samuela reads, "only the Lord establish what proceeded out of your mouth", while the Masoretic Text reads, "only the Lord establish his word". 1 Samuel 1:24 in Samuela reads, "with a three-year-old [bullock]; Masoretic reads "with three bullocks". 1 Samuel 2:17 in Samuela reads, "for they (namely Eli’s sons) dealt contemptuously with the offering of the Lord"; the Masoretic Text reads, "for the men (namely the worshippers) dealt contemptuously with the offering of the Lord".

 

Samuelb (4QSamb)[edit]

Samuelb (4QSamb) was found in Cave 4 and contains parts of 1 Samuel 16:1-11, 19:10-17, 20:26-21:10, and 23:9-17. It is the oldest of the four manuscripts, dating to the end of the third century/beginning of second century BCE. The orthography is similar to that of the Masoretic Text in the Pentateuch, and shares many readings with both the Septuagint (such as the designation of Samuel as "the seer" in 1 Samuel 9:18,19) and the Masoretic Text (as in 1 Samuel 20:34, "on the second day of the new moon" that reads against the Septuagint’s "on the second of the month. The Masoretic Text and Samuelb imply a two-day feast for the New Moon while the Septuagint tells of a one-day New Moon followed by an ordinary day).

 

Samuelc (4QSamc)[edit]

Samuelc (4QSamc), also found in Cave 4, was written by the same scribe who wrote the Rule of the Community, as shown by the orthography and the specific spellings of words such as z'wt ("this"), 'bdkh ("your servant") and wy’wmr ("and he said"). These variants are quite insignificant, however, and do not relate directly to the Masoretic Text or the Septuagint. One variant that is found in both the scroll and the Septuagint, however, is in 2 Samuel 14:30. The MT ends with the note of the burning of Joab's field, but the Septuagint continues on and recounts how Joab’s servants told him about it "with their clothes rent". The scroll reads, "[and the s]ervants of Joab [came] to him, with [their clothes] rent [and said 'the ser]vants of Absalom [have set] the field on fire'."

FOUR ANCIENT ISRAELITES DIED WITHOUT SINS ACCORDING TO RABBIS

https://en.wikipedia.org/wiki/Jesse

Later rabbinic traditions name him as one of four ancient Israelites who died without sin, the other three being Benjamin, Chileab and Amram.

I BROUGHT YOU ALL THROUGH THE WHOLE TALMUD AND SHOWED HOW IT WAS FULL OF THE QUADRANT MODEL AS WELL AS THE MIDRASH ALL OF IT WAS QUADRANT MODEL AFTER QUADRANT MODEL

FOUR WOMEN SURPASSING BEAUTY

https://en.wikipedia.org/wiki/Abigail

After Abigail reveals to Nabal what she has done, "Yahweh struck Nabal and he died," (v.38), after which David married her. Abigail is described as intelligent and beautiful. The Talmud amplifies this idea, mentioning her as being one of the "four women of surpassing beauty in the world," (the other three being Rahab, Sarah, and Esther). As the wife of the wealthy Nabal, she is also a woman of high socioeconomic status. Whether David married her because he was attracted to her, or as an astute political move, or both is unclear.[8]

FOUR MOST BEAUTIFUL PEOPLE IN JEWISH HISTORY-- HER HUSBAND DIED AND DAVID MARRIED HER- DAVID FELL IN LOVE WITH HER THEN HER HUSBAND DIED AND HE MARRIED HER

https://en.wikipedia.org/wiki/Nabal

Abigail is described in the account as being beautiful and intelligent,[1] and the aggadah treats Abigail as being one of the four most beautiful people in Jewish history (the other three being Sarah, Rachel, and Esther);[14] in the aggadah it is claimed that David nearly fell in love with her while she was still the wife of Nabal, but Abigail's moral strength and dignity prevented any liaisons, although she is also criticized for stating remember your handmaid, as in the agaddah's view this was unbecoming of a married woman.

https://en.wikipedia.org/wiki/Azoth

 

THE ORIGINAL SPIRITUAL FIERY WATER POURS INTO FOUR RIVERS OF THE FOUR ELEMENTS

 

That original spiritual fiery water comes through Edem ("vapor" in Hebrew) and pours itself into the four main rivers of the four Elements.

THE ALEPH IS THE FIRST LETTER IT IS A SWASTIKA- THE TAV IS THE LAST IT IS THE CROSS----- THE LAST IS THE FIRST- CROWLEY COMBINED THE FOUR LETTERS OF AZOTH AND SAID THEY REPRESENTED THE BEGINNING AND THE END

https://en.wikipedia.org/wiki/Azoth

 

The term was considered by occultist Aleister Crowley to represent a unity of beginning and ending by tying together the first and last letters of the alphabets of antiquity;[2] A/Alpha/Alef (first character of Latin, Greek & Hebrew), Z (final character in Latin), O as Omega (final character in Greek) and Th as Tau (final character in Hebrew)

FOUR FEMALE ASHKENAZI FOUNDERS

https://en.wikipedia.org/wiki/Jewish_ethnic_divisions

Research in Ashkenazi Jews has suggested that, in addition to the male founders, significant female founder ancestry might also derive from the Middle East, with about 40% of the current Ashkenazi population descended matrilineally from just four women, or "founder lineages", that were "likely from a Hebrew/Levantine mtDNA pool" originating in the Near East in the 1st and 2nd centuries CE.[16

 

When Ashkenazi mitochondrial DNA was tested in a large sample, it was found that the four main female Ashkenazi founders had descent lines that were established in Europe 10,000 to 20,000 years in the past[24] while most of the remaining minor founders also have a deep European ancestry. The majority of Ashkenazi maternal lineages were not brought from the Levant, nor recruited in the Caucasus, but were assimilated within Europe. The study estimated that 80 percent of Ashkenazi maternal ancestry comes from women indigenous to Europe, 8 percent from the Near East, and the remainder undetermined.[24] According to the study these findings 'point to a significant role for the conversion of women in the formation of Ashkenazi communities.'[25][26][27][28][29][30]

 

Ofer Aderet (October 11, 2013). "Study traces Ashkenazi roots to European women who probably converted to Judaism - The genetic analysis traced the lineage of many Ashkenazi Jews to four maternal founders in Europe". Haaretz. Retrieved November 17, 2014.

FOUR GERMAN GRANSPARENTS- LOOK HOW IT IS USING QUADRANTS IN THE DIAGRAM

https://en.wikipedia.org/wiki/File:Nurembergracechart.jpg

https://en.wikipedia.org/wiki/Mischling

The diagram shows the pseudoscientific racial division, according to the Nuremberg Laws, which was the basis of the racial policies of Nazi Germany. Only people with four German grandparents (four white circles – leftmost column) were considered to be "full-blooded" Germans. German nationals with three or four Jewish ancestors (at rightmost) were considered Jews. The center column shows the Mischling grade, either 1 or 2, depending on the number of one's Jewish ancestors. All Jewish grandparents were automatically defined as members of the Jewish religious community (regardless of whether they actually identified their religion as such.)

KABALLISTIC CROSS

http://voces-magicae.com/2009/10/09/crucifixion-of-light-the-kabbalistic-cross/

——————————————————– The Kabbalistic Cross—————————————————

 

i. Stand erect facing east, and silence your body and your mind.

 

ii. Observe in the nothingness the primeval contraction and birth of the light of Keter above your head. It pulses with energy and by its very existence implies the polarity of Malkut below your feet.

 

iii. Bring the light down from Keter and touch the forehead while vibrating ATEH (“thou art”). Feel the light enter you from above.

 

iv. Continue drawing the light downward pausing to bring awareness to the Tiferet and Yesod centers along the way. Vibrate MALKUT (“Kingdom”) as you descend the light toward the Sefirah beneath your feet.

 

v. Touch the right shoulder and vibrate VE-GEVURAH (‘and Power’, “Strength”, or “Judgment”)

 

vi. Touch the left shoulder and vibrate VE-GEDULAH (“and Glory”, “Greatness,” or “Majesty”)

 

vii. Bring your the hands before you crossing them over your chest as you vibrate LE-OLAHM (“for eternity”). Contemplate the cross of light piercing your center and perfectly balancing the polarities of the right and the left.

 

viii. Vibrate Amen

THE CUBE OF SPACE IN KABALLAH SEFER YETZIRAH IS UNFOLDED AS A CROSS AND DESCRIBED AS THE FORM OF EXISTENCE--- I POSTED A TON OF STUFF ON IT IT MIGHT BE IN MY PHILOSOPHY SECTIONS-- I CANT FIND THE MATERIAL NOW

https://books.google.com/books?id=fcXuV_U_-LgC&pg=PT129&lpg=PT129&dq=qabalistic+cross+cube&source=bl&ots=bN4bR5EyA-&sig=foxieZ323scs60I1Rwal0lh3P_U&hl=en&sa=X&ved=0ahUKEwikwaqDnvXTAhXBKWMKHbfwAp4Q6AEIUzAL#v=onepage&q=qabalistic%20cross%20cube&f=false

Quadrant

CUBE OF SPACE SEFER YETZIRAH UNFOLDED INTO THE CROSS- CALLED THE TREE OF LIFE- KABALLAH SEFER YETZIRAH SAYS THAT THE TREE OF LIFE IS THE CROSS

http://www.maqom.com/journal/paper33.pdf

 

If we turn our attention back to Genesis 28:22, “And this stone which I have set up for a pillar shall be God's house,” we can now appreciate the prescience of this statement as the transformation of the stone into the pillar is a mirror image of the transition from the earlier Cube of Space into the later Kabbalistic Tree of Life. The only thing we don’t know for certain is all the details of how this transformation originally came about, but nonetheless, we can make some good, educated guesses.

40

If we want to convert a three-dimensional cube into a two-dimensional object, the obvious thing to do is to unfold it the way we would unfold a cardboard box. Below is an illustration of the most typical unfolding.

Admittedly, when the box is unfolded, the resulting image will be suggestive to some of a Christian cross. However, the medieval rabbis would certainly see it through their own eyes and understanding, and hence, would be more likely to find the image suggestive of a tree. Furthermore, in the Sefer Yetzirah 6:5 we read “three opposite three,” and the above diagram certainly suggests putting three sefirot on each side with the remaining four in the extended central column, and this is exactly how it is done today in the modern image of the Tree of Life.

FOUR VERSIONS OF KABALLAH SEFER YETZIRAH

http://www.maqom.com/journal/paper33.pdf

As with many ancient texts, the original manuscript of the Sefer Yetzirah is no longer in existence. Instead, we have a variety of variant texts to work from. The four main versions are: (1) the Saadia version and commentary by Saadia Gaon that was published in 931 CE, (2) the long version and commentary that was published in 946 CE by Rabbi Shabbetai Donnelo, (3) the short version and commentary published circa 956 CE by Donash ibn Tamim, and (4) the redacted text known as the GRA version produced by Rabbi Eliahu, the Gaon of Vilna, in the 1700s. These four versions all agree with one

3

another on the main points, but variations start to enter in as one progresses to the finer details. In many respects, however, the GRA version is the best version to work because it was produced after the Zohar and the creation of the Tree of Life diagram, and, consequently, it tends to harmonize itself with these later Kabbalistic developments more so than the other versions do. Thus, with one exception, all our references will be to the

FOUR TRIADS

http://www.maqom.com/journal/paper33.pdf

 

Imagine yourself situated at the center of the tree (at the sefirah of Tiferet) looking outward, and recall that the natural order of these twelve letters in the Hebrew alphabet is hey-vav-zayin-chet-tet-yud-lamed-nun-samach-ayin-tzaddi-kuf. If we begin with the first three, hey-vav-zayin, we’ll find these letters near the top of the tree, and the letter hey is in between the letters vav and zayin. More specifically, this triad appears in a pattern that we might characterize as center-left-right. This order of this pattern is simply the reverse of the right-left-center pattern that characterized the placement of the seven double letters! Again, the tree appears to be trying to convey the theme of the Sefer Yetzirah that all creation stems from the interaction of two opposites with a mediating principle between them. Continuing through the alphabet to the next triad of plain letters, chet-tet-yud, we once again see them placed on the Tree of Life according to this center-left-right pattern. And this same pattern, when viewed from the center of the tree, is continued by the third triad, lamed-nun-samech, as well as the fourth and last triad, ayin-tzaddi-kuf. Thus, it seems clear that the placements of both the double letters and the plain letters on the Tree of Life were meant to send us a message about the core meaning of the Sefer Yetzirah.

The kaballistic tree of life is the cross- I even pointed out within the tree of life rabbis say 99 percent of everything is in one section. I pointed out that section consists of four squares- it is the quarant within the tree of life

IN KABALLAH THE FIRST FOUR SEPHIROT MOST IMPORTANT- THIS BOOK TALKS A LOT ABOUT THAT IN MANY PLACES HOW THE FIRST FOUR SEPHIROT ARE DIVIDED FROM THE REST

 

https://books.google.com/books?id=BpNzAwAAQBAJ&pg=PA266&lpg=PA266&dq=cross+cube+of+space+sefer+yetzirah&source=bl&ots=x6gbCuPPFm&sig=OnHsdMjFOvWcr3zZRjVxIQQE5xs&hl=en&sa=X&ved=0ahUKEwif5bTBnvXTAhUD9WMKHePtDNwQ6AEIXzAO#v=onepage&q=four&f=false

Quadrant

SEE IN THE SEFER YETZIRAH KABALLAH THE FIRST FOUR SEPHIROT ARE DIVIDED FROM THE REST- SEEN AS ELEMENTAL THE MOST IMPORTANT AND FROM WHICH ALL EMEREG--- IF YOU LOOK AT THE FOUR THEY MAKE THE FORM OF A CROSS THEY ARE CRUCIFORM

https://books.google.com/books?id=BpNzAwAAQBAJ&pg=PA266&lpg=PA266&dq=cross+cube+of+space+sefer+yetzirah&source=bl&ots=x6gbCuPPFm&sig=OnHsdMjFOvWcr3zZRjVxIQQE5xs&hl=en&sa=X&ved=0ahUKEwif5bTBnvXTAhUD9WMKHePtDNwQ6AEIXzAO#v=onepage&q=four&f=false

Quadrant

THESE ARE THE DIAGRAMS PRESENTED- THE FIRST ONE A REPRESENTS THE FIRST FOUR SEPHIROT- THEY ARE SAID TO BE ELEMENTAL AND PRODUCE THE REST OF THE SEPHIROT THEY ARE DIVIDED FROM THE REST- LOOK HOW THEY THEMSELVES ARE CRUCIFORM--- THEN IF YOU LOOK AT D YOU SEE THE ELUCIDATION OF THE QUDRANT in the seven doubles- CREATING A QUADRANT LOOK HOW A QUADRANT IS PRODUCED THE FOUR SQUARES

https://books.google.com/books?id=BpNzAwAAQBAJ&pg=PA266&lpg=PA266&dq=cross+cube+of+space+sefer+yetzirah&source=bl&ots=x6gbCuPPFm&sig=OnHsdMjFOvWcr3zZRjVxIQQE5xs&hl=en&sa=X&ved=0ahUKEwif5bTBnvXTAhUD9WMKHePtDNwQ6AEIXzAO#v=onepage&q=four&f=false

Quadrant

THE CENTER OF THE TREE OF LIFE IS THE LETTER TAV- TAV IS THE CROSS

http://gnosticteachings.org/courses/alphabet-of-kabbalah/762-tav.html

Tiphereth is the central Sephirah, right in the middle of the Tree of Life, both vertically and horizontally. תפארת Tiphereth begins and ends with ת Tav. This is extremely significant: that letter Tav is the beginning and ending of Tiphereth, the human soul. That is because it is the human soul that is measured and is judged, and it is Tiphereth that must fill the Tree of Life with Light.

KABBALISTS SAY THE CENTER OF THE TREE OF LIFE IS THE LETTER TAV- CHRISTIANS POINT OUT THAT TAV IS THE CROSS

http://gnosticteachings.org/courses/alphabet-of-kabbalah/762-tav.html

For us to redeem our Human Soul, our own Consciousness, we need to understand who and what we are. Malkuth is the bottom-most Sephirah on the Tree of Life. The Hebrew word Malkuth ends with the letter Tav. So observe this:

on the Tree of Life at the very top is כתר Kether, balanced on ת Tav

in the middle תפארת Tiphereth begins and ends with ת Tav

at the bottom מלכות Malkuth is completed by ת Tav

This is significant. In the central column of the Tree of Life is Tav.

We have told you before that the central column of the Tree of Life relates to your spinal column, to your nervous system, represented by the letter ו Vav. The Hebrew letter Vav, which is the sixth letter, represents a spinal column, and it also represents Tiphereth. The secret of the Vav is intimate with the secret of ת Tav, and they even sound similar. In fact to write the word for the letter Tav, you write: תו Tav, Vav.

HE POINTS OUT THAT THE CENTER OF THE TREE OF LIFE IS THE VAV AND THE TAV- TAV IS THE CROSS- VAV IS 6--- HE SAYS THE VAVS REPRESENT 666 BUT IF YOU RECEIVE THE MARK THE SIGN THE CROSS--- THAT IS THE TAV- YOU ARE SAVED FROM THE 666

http://gnosticteachings.org/courses/alphabet-of-kabbalah/762-tav.html

Eros, Christ, is the force of love. Until Psyche awakens, our Tiphereth, our Vav, is negative; it is asleep. That is why in the Book of Revelation the beast has the number 666. Those are three Vavs—three brains: mind, heart, body. All three are asleep; all three in us are dominated by animal desire. Our mind is dominated by fear, pride, envy, anger, lust, greed, gluttony, laziness. Our heart is dominated by negative emotions, by resentments, by memories, by cravings. Our body is dominated by habits, by laziness, by busy-ness. Our three brains are 666: three negative Vavs, inverted in Hell; that is why we suffer. We need to rectify that, to correct it.

The ת Tav and the ו Vav encompass this whole Tree of Life, which is us. The Tree of Life does map the cosmos, but its primary importance is as a map of our mind. The Tav, the mark, the seal, synthesizes our Tree of Life. Right now we are a beast, an animal, 666.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a [ת Tav] mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. - Revelation 13

THERE ARE 32 PATHS OF WISDOM IN KABALLAH (that is 2 16s) THE FINAL PATH IS THE LETTER TAV- TAV IS THE CROSS ACCORDING TO CHRISTIANS AND JEWISH SAGES SAID THAT TAV WAS THE CROSS AND WAS THE MARK THAT IS CONSTANTLY REFERENCED IN THE BIBLE- THERE ARE ALSO SEVEN DOUBLES IN THE TREE OF LIFE- THE FINAL DOUBLE IS THE TAV- THE TAV IS THE CROSS- SO ALL OF THE FINALS IN THE TREE OF LIFE ARE THE TAVS THE CROSSES

http://www.jwmt.org/v1n3/32paths.html

In the Jewish tradition of the 32 Paths of Wisdom, the Paths and their correspondences are established by the sequence of Genesis, Chapter One. Naturally, this was the sequence used by the author of the "32 Paths" document and results in the following set of relationships:

 

Jewish Tradition (Western Tradition)

Path #1 = Kether 1:1 (=Kether)

Path #2 = Heh 1:2 (=Chokmah)

Path #3 = Chokmah 1:3 (= Binah)

Path #4 = Beth 1:4 (= Gedulah)

Path #5 = Vav 1:4 (= Geburah)

Path #6 = Zayin 1:5 (= Tiphareth)

Path #7 = Binah 1:6 (= Netzach)

Path #8 = Aleph 1:7 (= Hod)

Path #9 = Cheth 1:8 (= Yesod)

Path #10 = Gedulah 1:9 (= Malkuth)

Path #11 = Teth 1:10 (= Aleph)

Path #12 = Gimel 1:10 (= Beth)

Path #13 = Geburah 1:11 (= Gimel)

Path #14 = Daleth 1:12 (= Daleth)

Path #15 = Tiphareth 1:14 (= Heh)

Path #16 = Mem 1:16 (= Vav)

Path #17 = Yod 1:17 (= Zayin)

Path #18 = Kaph 1:18 (= Cheth)

Path #19 = Netzach 1:20 (= Teth)

Path #20 = Lamed 1:21 (= Yod)

Path #21 = Peh 1:21 (= Kaph)

Path #22 = Nun 1:22 (= Lamed)

Path #23 = Hod 1:24 (= Mem)

Path #24 = Shin 1:25 (= Nun)

Path #25 = Resh 1:25 (= Samekh)

Path #26 = Yesod 1:26 (= Ayin)

Path #27 = Samekh 1:27 (= Peh)

Path #28 = Ayin 1:27 (= Tzaddi)

Path #29 = Tzaddi 1:28 (= Qooph)

Path #30 = Malkuth 1:28 (= Resh)

Path #31 = Qooph 1:29 (= Shin)

Path #32 = Tav 1:31 (= Tav)

 

Only then do we pursue the first initiatory path, Tav 9>10 - as a pathworking beginning in Yesod and ending in Malkuth.

 

Tav: 9>10

 

Path #32 - "The thirty-second path is called the serving consciousness because it directs the motion of the seven planets, each in its own proper course."

 

Tav describes the task of Yesod - namely, the conscious impressing upon Malkuth (our material life circumstance) of the renewed Yesodic personality. In the symbolism of the "32 Paths" this is described as the conscious directing of the "seven planets" (i.e., the aspects of the personality) in their "proper" course. Their "proper" course is represented in the Tarot imagery as occurring within the context of the balanced four Elements (i.e., the cherubic signs of the zodiac).

 

With the path of Tav, connecting Yesod to Malkuth, the "32 Paths" text mentioned directing the motion of "the seven planets, each in its own proper course", but here we have "the sun and moon according to their natural order, each in its proper orbit." The sun is the primary planet of the Individual Self (Tiphareth) and the moon, that of the personal self (Yesod). Thus we see here a more refined sort of direction being imposed, relating to the Individual Self and the personality as whole things which interact. Whereas with Tav, the directing concerned the internal components of the personality alone (the seven planets).

 

Doubles: "Elohim saw:"

Beth -- "the light, that it was good." 1:4

Gimel -- "that it was good." (the separation of dry land and waters) 1:10

Daleth -- "that it was good" (the earth bringing forth grass, etc.) 1:12

Kaph -- that it was good" (the two lights in the firmament) 1:18

Peh -- "that it was good" (swarming of waters with creatures; of air with fowl) 1:21

Resh -- "that it was good" (the beasts of the earth) 1:25

Tav -- "every thing that He had made, and, behold, it was very good." 1:31

CRUCIFIXION JEWISH LITERATURE

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

Some scholars argue that crucifixion is not a form of death sentence in Jewish law, but a Roman death sentence. According to them, it was not the Jews but the Roman governor who killed Jesus. However, the study of Jewish literature reveals that in pre-Christian era, hanging of criminals on trees was practiced under the Jewish law as a death sentence. A criminal was hung either alive or dead and deemed accursed by God on the authority of the following passages.

HANGING / CRUCIFIXION IN OLD TESTAMENT

“Then the LORD said to Moses, ‘Take all the leaders of the people and hang the offenders before the LORD, out in the sun, that the fierce anger of the LORD may turn away from Israel’.” (Numbers 25:4 New King James Version)

“If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, 23 his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the LORD your God is giving you as an inheritance; for he who is hanged is accursed of God.” (Deuteronomy 21:22-23 New King James Version)

“And the Gibeonites said to him, “We will have no silver or gold from Saul or from his house, nor shall you kill any man in Israel for us.” So he said, “Whatever you say, I will do for you.” Then they answered the king, “As for the man who consumed us and plotted against us, that we should be destroyed from remaining in any of the territories of Israel, 6 let seven men of his descendants be delivered to us, and we will hang them before the LORD in Gibeah of Saul, whom the LORD chose.” And the king said, “I will give them.” (2 Samuel 21:4-6 New King James Version)

“And the king of Ai he hanged on a tree until evening. And as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree, cast it at the entrance of the gate of the city, and raise over it a great heap of stones that remains to this day.”(Joshua 8:29 New King James Version)

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

Trypho says that Jesus died a Cursed Death

“But, the one whom you call Christ was without glory and honor to such an extent that he incurred the last curse of God’s law, namely, he was crucified.” (Dialogue with Trypho, By St. Justin Martyr, P-49, Translated by Thomas B. Falls, Revised and with a new Introduction by Thomas P. Halton, Edited by Michael Slusser, The Catholic University of America Press, 1984)

A Crucified Man cannot be the Jewish Messiah

“This last utterance was in all its implications itself a disproof of the exaggerated claims made for him after his death by his disciples. The very form of his punishment would disprove those claims in Jewish eyes. No Messiah that Jews could recognize could suffer such a death; for “He that is hanged is accursed of God” (Deut.xxi, 23), “an insult to God” (Targum, Rashi). How far in his own mind Jesus substituted another conception of the Messiah, and how far he regarded himself as fulfilling that ideal, still remain among the most obscure of the historical problems.” (Jewish Encyclopedia under Article ‘Jesus” sub- heading ‘Crucifixion’ - Vol-7, P-166)

CRUCIFIXION IN TALMUD

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

“THE BABYLONIAN TALMUD”

A part of the Talmud, the tractate Sanhedrin, tells us that there were four kinds of death sentences; stoning, burning, beheading, and hanging. Even though the word ‘tree’ is used to depict hanging, the description shows one beam was either sunk in the ground or inclined against a wall and the second was tied to its top, exactly in the shape of a cross. The criminal, or the corpse, was hung on top.

“MISHNA VI.: How was one hanged? The beam was put in the earth, and it was fastened at the top, and he tied the hands of the culprit one upon the other, and hung him up. R. Jose said: The beam was not put in the earth, but the top of it was supported by the wall, and he hung him up as the butchers do, and he took him off immediately. And should he leave him over night, he transgressed a negative commandment, as it reads [Deut.xxi. 23]: “Thou shalt not leave his corpse on the tree over night, but thou shalt surely bury him on that day (for he that is hanged) is a dishonor of God,” etc. How so? “Why is this man hanged?” “He is a blasphemer.” Hence the name of Heaven is violated.” (New Edition of the Babylonian Talmud – Original Text, Edited, Corrected, Formulated and Translated into English by Michael L. Rodkinson – Section Jurisprudence (Damages) – Tract Sanhedrin (Supreme Council) P-141 – Volumes VII and VIII (XV and XVI) – New York – New Talmud Publishing Company 1117 Simpson Street -1902)

CRUCIFIXION IN TALMUD

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

“THE TALMUD”

Joseph Barclay describes crucifixion, in his book, as the Jewish custom of punishment and a curse from God for blasphemers and idolaters. He also asserts, quoting from the Talmud that

Jesus was charged of blasphemy, idolatry, and sorcery, and sentenced to death by crucifixion, by a rabbinical court:

“In the later editions of the Talmud the allusions to Christ and Christianity are few and cautious, compared with the earlier or unexpurgated copies. The last of these was published at Amsterdam in 1645. In them our Lord and Saviour is “that one,” “such as one,” “a fool,” “the leper,” “the deceiver of Israel,” etc. Efforts are made to prove that He is the son of Joseph Pandira before his marriage with Mary. His miracles are attributed to sorcery, the secret of which He brought in a slit in His flesh out of Egypt. His teacher is said to have been Joshua, the son of Perachiah. This Joshua is said to have afterwards excommunicated him to the blast of 400 rams’ horns, though he must have lived seventy years before His time. Forty days before the death of Jesus a witness was summoned by public proclamation to attest His innocence, but none appeared. He is said to have been first stoned, and then hanged on the eve of the Passover. His disciples are called heretics, and opprobrious names. They are accused of immoral practices; and the New Testament is called a sinful book. The references to these subjects manifest the most bitter aversion and hatred.” (P-38,39)

“All who were stoned were hung up.” The words of Rabbi Eliezer. But the Sages say, “none were hung up, save the blasphemer and the idolater...How did they hang him? They sunk a beam in the ground, and a transverse beam proceeded from it, and they bound his hands, one over the other, and hung him up (by them). R. Jose said, “the beam was inclined against the wall, and he was hung upon it, just as the butchers do.” And they loosed him immediately afterwards. “But if he was out all night?” “It was a transgression of a negative command, as is said, ‘His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day (for he that is hanged is accursed of God),’” etc. As one says, “wherefore is this one hung?” “Because he blasphemed the NAME, and it follows that the heavenly NAME is profaned.” ( P-189)

CRUCIFIXION TOLEDOT YESHU

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

“THE DEATH OF JESUS IN THE TOLEDOT YESHU LITERATURE “

In the following research article, by H. I. Newman published in the Journal of Theological Studies 1999 50(1), p.59, one aspect, i.e., death of Jesus, as described in ‘Toledot Yeshu’ is discussed.

“ This paper is devoted to one of these questions: the meaning of the peculiar depiction of the death and burial of Jesus in the pre-literary Toledot Yeshu tradition and in its earliest literary witnesses...Let us turn to the description of the execution of Jesus in the Aramaic fragments from the Geniza. The translation which follows is based on T.-S. Misc.35.87, the most complete of the published fragments. Occasional reference will be made to overlapping portions of the other manuscripts:T.-S. Misc. 35.88 and the two texts of ENA 2102 in the collection of the Jewish Theological Seminary of America. We pick up the narrative e at the point at which Judah the Gardner has brought Jesus back to Tiberias from the cave of Elijah.

He brought him before Rabbi Joshua b. Perachiah, and they lifted him up and crucified him on a cabbage stalk. But before they lifted him up to the cross he [sc. Jesus] recalled what is written in the Torah:' You shall not leave ,)צליבא( his corpse overnight on the cross' (Deut. 21:23). At that moment he sent and called for the people he had deceived and said to them: 'If you come tomorrow and find neither me nor my corpse on the cross, I shall have ascended to the firmament of Heaven, and you will not see me'. They crucified him alive and stoned him with a rock. He died on the cross, but they did not want to take him down from the cross. Rabbi Joshua said to them: 'On account of the wicked Jesus shall we change a statute of the Torah? For it is written: "You shall not leave his corpse overnight on the cross, etc." 'So they took him down from the cross and buried him in a water channel in the garden of Rabbi Judah the Gardener.”

DAVID W CHAPMAN CRUCIFIXION- PEOPLE HAD A VERY NEGATIVE VIEW OF ANYBODY WHO WAS CRUCIFIED- IT WAS THE TRANSCENDNET FOURTH FORM OF EXECUTION VERY BAD - CRUCIFIX IS QUADRANT

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

“ANCIENT JEWISH AND CHRISTIAN PERCEPTIONS OF CRUCIFIXION” BY DAVID W. CHAPMAN

David W. Chapman in his book “Ancient Jewish and Christian Perceptions of Crucifixion” has not only described the perception of Jewish and Christian antiquity about crucifixion but also analyzed Hebrew and Aramaic terminologies of crucifixion and their use in Mishnaic, Midrashic and other rabbinic literature. His findings are quoted below under different sub-headings. Introducing his work, Chapman writes:

“This work indicates that the numerous references to crucifixion in ancient Jewish literature manifests a variety of perception of the cross. These perceptions are often overtly negative both toward the punishment and toward the person so executed. Yet more positive views can also be found...the emphasis throughout this book is on perceptions of crucifixion. In what ways did Jewish people in this period perceive of crucifixion and of a crucified person?...In short, what would immediately have sprung to

mind if someone learned of a person being crucified? And how did those understandings effect Christianity?”(P-2)

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

Crucifixion and Judaism in Contemporary Research

He has summarized the contemporary research in these words:

“Roughly speaking, among modern scholars addressing these issues there are three sets of opinions concerning the legality of crucifixion within ancient Jewish law;

(1) crucifixion was upheld as a viable means of execution by certain Jewish sects (i.e., Essenes, possibly Sadducees) and rejected by others (esp. Pharisees);

(2) crucifixion was universally rejected by all major Jewish sects – the Qumran and targumic passages either speaking to a different time, or to a different mode of punishment;

(3) crucifixion was accepted within ancient Jewish law at some early stages only later to be rejected by the formative rabbinic movement.” (P 5,6)

CRUCIFIXION DEAD SEA SCROLLS QUMRAN

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

Dead Sea or Qumran Scrolls

Two Qumran documents; pesher of Nahum from Qumran Cave 4 and ‘11QTemple 64:6–13’ connect Deuteronomy 21:23 with crucifixion, which was apparently an Essene punishment for some very serious crimes. About these documents, David Chapman writes:

“In the last few decades, a significant portion of the work on crucifixion within Judaism has focused on two short passages from Qumran (4QpNah3-4 I 6-8; 11QTemple 64:6- 13). The Nahum Pesher was released first. Its intriguing line about the Lion of Wrath who “hangs men alive” led to an initial appraisal of this phrase as a reference to crucifixion. Though some discussion ensued, an appeal to Sifre Deut 221, which contains a similar phrase appears to confirm this as a reference to crucifixion” (P-4)

SADDUCEES AND ESSENES CRUCIFIXION

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

Crucifixion—Practiced by Sadducees and Essenes—Not by Pharisees

“Drawing on this material, the one work that has presented the most methodical and comprehensive study of crucifixion in Jewish literature, an article by Luis Diez Merino, seeks to prove that there is pre-Mishnaic evidence that crucifixion ante-mortem was an acceptable penalty for some Jewish groups (Sadducees and Essenes), but not for others (Pharisees).” (P-5)

CRUCIFIXION SADDUCEE HASMONEAN KING 800 JEWS

https://www.alislam.org/library/articles/Crucifixion-in-Jewish-Literature.pdf

The 800 Crucified by Alexander Jannaeus—A Sadducee High Priest and King

“One event, which Josephus considered significant enough to record in both his Antiquities and in the War, concerns the crucifixion of eight hundred Jews by Alexander Jannaeus (Bell. i.97-98; Ant. xiii.380). This represents the only instance in Josephus where a person of Jewish descent, who also still held to Jewish customs, crucified others. Alexander Jannaeus (=Yannai), a Hasmonean king, combined the offices of Jewish king and high priest.According to Josephus, while Alexander frequently fought fierce battles with the neighbours of Judea, he also spent much of his resources putting down homegrown Jewish rebellions...When Alexander seeks to appease his Jewish subjects, his offers are rejected. Instead a group of “Jews”...turns for assistance to Demetrius III (whom Josephus sarcastically deems “the Unready”). Demetrius’ forces initially bring the needed assistance; but after a brief victory, Demetrius retreats when he hears of six thousand Jews who turn to Jannaeus’ side. The Jewish rebels continue to fight, but they are now no match for their king. When Alexander finally gains the upper hand, he brings his captives back to Jerusalem to exact his gruesome retribution: ...and there he did a thing that was as cruel as could be: while he feasted with his concubines in a conspicuous place, he ordered some eight hundred of the Jews to be crucified, and slaughtered their children and wives before the eyes of the still living wretches. This was the revenge he took for the injuries he had suffered; but the penalty he exacted was inhuman for all that.” (P 53, 54)

CRUCIFIED 800 PHARISEES

https://en.wikipedia.org/wiki/Alexander_Jannaeus

Alexander Jannaeus (also known as Alexander Jannai/Yannai; Hebrew: אלכסנדר ינאי) was the second Hasmonean king of Judaea from 103 to 76 BC.

 

Alexander Jannaeus feasting during the crucifixion of the Pharisees, engraving by Willem Swidde, seventeenth century

The aftermath of the Judean Civil War consisted of popular unrest, poverty and grief over the fallen soldiers on both sides. The greatest impact of the war was the victor's revenge. Josephus reports that Jannaeus brought 800 Pharisee rebels to Jerusalem and had them crucified, and had the throats of the rebel's wives and children cut before their eyes as Jannaeus ate with his concubines.[1][20][21]

WEISEL SEES THE CONCENTRATION CAMPS AS CALVARY (WHERE JESUS WAS CRUCIFIED)- THE BOY THAT IS HUNG IS ALLUSION TO JESUS ON THE CROSS- CROSS IS QUADRANT

https://www.enotes.com/homework-help/what-five-allusions-from-book-night-by-elie-wiesel-351548

Weisel also refers to the concentration camps as Calvary. Calvary is the place where the Jews took Christ to be crucified. The Germans and officers were compared to Man and sun and the Jews were compared to God as the good ones. God kept his promises to those Jews that were faithful in the end.

 

The silent God that Weisel refers to When the young boy is hanged is giving reference to the story of Isaac and Abraham. This was where God tested Abraham by telling hm to sacrifice his son to prove his devotion to God. This reference has a twist though. Whereas Isaac was saved, the young boy in this story was not.

 

This same scene also refers to the image of Christ hanging on the cross. It is noted that Christ was hung at the gallows between two thieves and the young boy was also hung with other people before a watchful audience, just as Christ.

TABERNACLE WAS THE CROSS

https://denveryouthproject.files.wordpress.com/2014/03/camp256.gif

https://youthtruthusa.com/2014/03/05/the-shadows-of-the-tabernacle-of-god/

The Tabernacle/Temple will be in the middle of the camp.

 

West of the Tabernacle:

 

Tribe of Ephraim- 40,500 People

Tribe of Manasseh- 32,200 People

Tribe of Benjamen- 35,400 People

TOTAL WEST CAMP- 108,100 People

South of the Tabernacle:

 

Tribe of Reuben- 46,500 People

Tribe of Simeon- 59,300 People

Tribe of Gad- 45,600 People

TOTAL SOUTH CAMP- 151,400

North of the Tabernacle:

 

Tribe of Dan- 62,700 People

Tribe of Naphtali- 53,400 People

Tribe of Asher- 41,500 People

TOTAL NORTH CAMP- 157,600 People

East of the Tabernacle:

 

Tribe of Judah- 74,600 People

Tribe of Issachar- 4,400 People

Tribe of Zebulon- 57,400 People

TOTAL EAST CAMP- 186,400 People

Take a look at the picture of the camp. What do you see? Most Christians will recognize that this camp is made in the image of a cross. As the Israelites moved about the wilderness, they camped in the shape of an ever moving cross! The tribe of Levi camped around the tabernacle area, as they were the priests and ministered to the tabernacle. What is even more interesting is what lies at the “heart” of the camp. This tabernacle/temple carries with it an incredible amount of foreshadowing, it is amazing.

 

the-holy-place

 

The tabernacle at the heart of the camp and the heart of the cross, contained many signs and symbols that shadow the New Covenant. First there was an outer court. When you’d walk into the outer court, you would first encounter the altar made for sacrifices. If you walk a bit further past the alter, you will find the Laver filled with water. Continuing on you would go through the outer veil into the “Holy Place,” where three items sat- the Golden Lampstand (Menorah), the Table of Showbread, and the Altar of Incense. Then continuing on was another veil that no one was allowed to enter except for the High Priest once a year on the Day of Atonement. This veil led to the “Most Holy Place”, where the Ark of the Covenant sat. This Ark had within it the Ten Commandments on tables of stone, and the scrolls of the Law (Torah) on the outside of the Ark. This is the place where the Holy Spirit, and presence of God dwelt among the people. No man could go into the Holy of Holies or casually touch the Ark, or he would be struck dead. Why? Because sinful man could not come near a Holy God and live. Below is a detailed diagram of how the Tabernacle looked with all of its components:

 

Tabernacle (1)

 

Keep in mind again, this Tabernacle was at the “HEART” of Israel. It was located at the center of the “CROSS” of the camp. So we know that all of these items represent something, as they are a shadow of heavenly things. The design given by our Creator is significant in every way. Let’s take a look at the main components.

http://www.teachinghearts.org/dr0istmsanct2.gif

http://www.teachinghearts.org/dre17hstsanct.html

 

Two Views of the Cross.

» The Cross Lying Down. When He was first nailed to the cross, the top view from heaven is the outline you see in the sanctuary in our illustration of the ark and the altar of incense and the inner veil is his body. This is what God saw. The first nail marked the moment God was broken. It is the view of the lamb tied up, placed on the wood on the altar made of earth and stone. The cross is the wood lying flat on the altar of earth.

» The "T" shaped temple built by Herod and the altar of sacrifice also formed a cross shape. His body is the veil to the outer court.

» The Cross Lifted Up. When the cross was placed upright, the view you saw would be the veil hung on hooks. This is what humans saw.

ACCORDING TO RABBIS TRADITION THE EXTRA H GIVEN TO THE NAMES OF ABRAHAM AND SARAH WERE FROM THE H IN THE NAME OF GOD THE TETRAGRAMMATON THERE ARE BIG STORIES BEHIND THIS AND HOW THE SHAPE OF THE LETTER FITS IT CENTERS AROUND THE TETRAGRAMMATON TETRA IS FOUR

https://books.google.com/books?id=AdVMAwAAQBAJ&pg=PA54&lpg=PA54&dq=abram+abraham+got+the+extra+h+from+name+of+god&source=bl&ots=V9R5BUsw2t&sig=iomXkrUuWjztmIoBMu7w2aUlQzE&hl=en&sa=X&ved=0ahUKEwixzPfSsYTUAhUms1QKHcYaAH8Q6AEITzAI#v=onepage&q=abram%20abraham%20got%20the%20extra%20h%20from%20name%20of%20god&f=false

Quadrant

FOUR INDIVIDUALS IN THE BIBLE GET AN EXTRA LETTER ADDED TO THEIR NAMES- WHEN COMBINED THESE FOUR LETTERS MAKE THE TETRAGRAMMATON YHW AND H- IT CENTERS AROUND THE TETRAGRAMMATON- TETRA IS FOUR

http://www.hevratpinto.org/PDF_n/Anglais_5771/375_yitro.pdf

There were four individuals who received an extra letter for their name: Abraham received a hei, Sarah received a hei, Jethro received a vav, and Joshua received a yud. When we combine these letters, we get the Tetragrammaton, which is astonishing.

Tetragrammaton encoded on cross

http://www.atrumpetinthewilderness.org/secretsofthename.htm

But what about the letter Vav, the third letter in God’s name? The Vav is the shape of a nail. When Yeshua died on the cross, He was lifted up like Moses’ staff and we saw the picture of God’s name. Salvation and deliverance comes from the nailed hand of God. The sign above Yeshua at the crucifixion read, "Yeshua of Nazareth, King of the Jews." This was written in four Hebrew words – Yeshua Hanetzeret V’melech Hayehudim. The first letters of the four words are YHVH (Yod-Hey-Vav-Hey). No wonder the religious Jews wanted the sign changed. It was as Yeshua had said that they would see I AM when the Son of Man is lifted up (John 8:28).

MERCELUS FICINUS OBSERVED THAT EVERY ANTHROPOMORPHIC GOD IN THE ANCIENT NATIONS AROUND THE WORLD HAVE NAMES THAT ARE FOUR LETTERS- EGYPTIANS TEUT- ARABS ALLA (its actually allh) PERSIANS SIRE MAGI ORSI MAHOMETANS ADBI TURKS ESAR LATINS DEUS GERMANS GOTT SARMATIAN BOUH

https://books.google.com/books?id=6Zu96gXtFgIC&pg=PA625&lpg=PA625&dq=vishnu+puranam+brahman+fourfold&source=bl&ots=5wnu5qiKNI&sig=o2cgyXZspMy1GE_adPaeLnyKsZc&hl=en&sa=X&ved=0ahUKEwixjcnmw4TUAhVLs1QKHasKAewQ6AEILzAD#v=snippet&q=four&f=false

Quadrant

FOUR FEATHERS CARRIES ANKH CROSS

 

https://en.wikipedia.org/wiki/Shu_(Egyptian_god)

Shu was portrayed in art as wearing an ostrich feather. Shu was seen with between one and four feathers. The ostrich feather was symbolic of lightness and emptiness.

THE FOUR EGYPTIAN PRIMEVAL GODS DEPICTED HEAD OF FROG

https://en.wikipedia.org/wiki/Heqet

 

"The frog appears to have been worshipped in primitive times as the symbol of generation, birth and fertility in general; the Frog-goddess Ḥeqet or Ḥeqtit was identified with Hathor, and was originally the female counterpart of Khnemu, by whom she became the mother of Heru-ur. The great antiquity of the cult of the frog is proved by the fact that each of the four primeval gods, Ḥeḥ, Kek, Nāu, and Amen is depicted with the head of a frog, while his female counterpart has the head of a serpent. The cult of the frog is one of the oldest in Egypt, and the Frog-god and the Frog-goddess were believed to have played very prominent parts in the creation of the world." E. A. Wallis Budge, The Gods of the Egyptians: Or, Studies in Egyptian Mythology vol. 2 (1904), p. 378.

THERE WERE TWO MAIN TRADITIONS ONE WAS THAT OSIRIS WAS DIVIDED INTO 14 PIECES AFTER HIS CRUCIFIXION (he was technically crucified when he died a kite went over him making the form of a cross) THIS EMPHASIZES THE NUMBER FOUR- BUT THE OTHER TRADITION IS THAT HE WAS DIVIDED INTO 16 PIECES THE QUADRANT MODEL FOUR TIMES FOUR

SIXTEEN PIECES OF OSIRIS

https://en.wikipedia.org/wiki/Osiris

At the temple of Mendes, figures of Osiris were made from wheat and paste placed in a trough on the day of the murder, then water was added for several days, until finally the mixture was kneaded into a mold of Osiris and taken to the temple to be buried (the sacred grain for these cakes were grown only in the temple fields).

Molds were made from the wood of a red tree in the forms of the sixteen dismembered parts of Osiris, the cakes of 'divine' bread were made from each mold, placed in a silver chest and set near the head of the god with the inward parts of Osiris as described in the Book of the Dead (XVII).

IAO THE MYSTERY GOD WAS CALLED FOURFOLD EVEN THOUGH SHE WAS TRIUNE- IT WAS ASKED HOW IS SHE BOTH FOURFOLD AND THREEFOLD (THE FOURTH IS TRANSCENDENT)- IT WAS ASKED TO PYTHAGORAS WHY THE NUMBER FOUR IS SACRED WHEN THE NUMBER SEVEN IS SACRED--- PYTHAGORAS SAID THE NUMBER SEVEN IS THE NUMBER FOUR! HE RELATES THE NUMBER SEVEN TO THE TETRACTYS (TETRA IS FOUR)-PROKLOS SAID THAT PYTHAGORAS SAW THE TETRACTYS AS "THE FOUNTAIN OF PERRENIAL NATURE

https://books.google.com/books?id=6Zu96gXtFgIC&pg=PA625&lpg=PA625&dq=vishnu+puranam+brahman+fourfold&source=bl&ots=5wnu5qiKNI&sig=o2cgyXZspMy1GE_adPaeLnyKsZc&hl=en&sa=X&ved=0ahUKEwixjcnmw4TUAhVLs1QKHasKAewQ6AEILzAD#v=snippet&q=four&f=false

QUADRANT

IN RABBINIC TRADITION THE DEITY RESIDES IN A SHRINE OF FOUR CUBITS- THAT IS FOUR CUBITS BY FOUR CUBITS THAT IS 16 SQUARES- 36 IS SEEN AS A SACRED NUMBER BECAUSE IT IS 9 TIMES 4 AND ACCORDING TO RABBIS - 36 IS THE TETRAGRAMMATON

https://books.google.com/books?id=KB4AAAAAQAAJ&pg=PA526&lpg=PA526&dq=Iao+fourfold&source=bl&ots=deRNLhEsAO&sig=XGBVRbnIgymztRtcdjHcLHfHaiE&hl=en&sa=X&ved=0ahUKEwihpZ-wzITUAhUmwlQKHV_kBakQ6AEIJzAA#v=onepage&q=four&f=false

Quadrant

GREEK TETRAPOLIS

https://en.wikipedia.org/wiki/Tetrapolis_(Attica)

Tetrapolis (Greek: Τετράπολις) comprised one of the twelve districts into which Attica was divided before the time of Theseus. The district was on a plain in the northeastern part of Attica and contained four cities: Marathon (Μαραθών), Probalinthus (Προβάλινθος), Tricorythus (Τρικόρυθος), and Oenoe (Οἰνόη). Stephanus of Byzantium claimed Huttēnia (Ὑττηνία) was its name among the Pelasgoi.[1]

DORIC TETRAPOLIS- TETRA IS FOUR

https://en.wikipedia.org/wiki/Doric_Tetrapolis

Doric Tetrapolis

From Wikipedia, the free encyclopedia

Tetrapolis (Greek: Τετράπολις) comprised a set of four closely situated cities in the valley of the Pindos River in the region of Doris in ancient Greece. The four cities were Erineus, Boium, Cytinium, and Pindus. (Strabo x. p. 427.)

HERE IT IS TALKING ABOUT THE ARK AND A LOT OF THREE PLUS ONE PATTERNS OR FOUR PAIRS PATTERNS- THE ARK WAS NOT JUST SEEN IN NOAHS ARK IT WAS SEEN THROUGHOUT THE WORLD AND IT ALWAYS AHS THE THREE PLUS ONE FOUR PATTERN OR FOUR PAIRS---- FOUR QUARTERS- THE EMPHASIS IS ON THE SIX- IT DESCRIBES HOW RABBIS SAW THE NUMBER 36 AS THE SACRED QUATERNION THE TETRACTYS FOUR TIMES NINE AND I ALSO BROUGHT YOU ALL THROUGH THE WHOLE TALMUD AND POINTED OUT WHEN THE RABBIS SAY THAT 24 IS 6 TIMES 4 AND "IT IS NOT EVEN WORTH DISCUSSION IT IS OBVIOUS IT IS 6 TIMES FOUR"- FOUR ALWAYS EMPHASIZED

https://books.google.com/books?id=KB4AAAAAQAAJ&pg=PA526&lpg=PA526&dq=Iao+fourfold&source=bl&ots=deRNLhEsAO&sig=XGBVRbnIgymztRtcdjHcLHfHaiE&hl=en&sa=X&ved=0ahUKEwihpZ-wzITUAhUmwlQKHV_kBakQ6AEIJzAA#v=onepage&q=four&f=false

QUADRANT

NOAHS ARK RELATED TO THE OGOADAD- THE EGYPTIANS FOUR PAIRS OF GODS FOUR MALE AND FEMALE ALSO RELATED TO THE DOGON FOUR PAIRS OF ORIGINAL PEOPLE--- HERE IS A PAINTING OF THE FOUR WIVES AND FOUR HUSBANDS (four pairs) ON THE ARC

https://en.wikipedia.org/wiki/Wives_aboard_Noah%27s_Ark

The Construction of Noah's Ark by Jacopo Bassano depicts all the eight people said to be on the ark, including the four wives.

THE FOUR WIVES ON THE ARC

https://en.wikipedia.org/wiki/Wives_aboard_Noah%27s_Ark

Book of Jubilees[edit]

In the Book of Jubilees. known to have been in use from the late 2nd century BC, the names of the wives of Noah, Shem, Ham and Japheth are as follows:

 

Wife of Noah – Emzara, daughter of Rake'el, son of Methuselah

Wife of Shem – Sedeqetelebab

Wife of Ham – Ne'elatama'uk or Na'eltama'uk

Wife of Japheth – 'Adataneses

It adds that the three sons each built a city named after their wife.

THE QUINCHE SAY "THERE WERE FOUR MEN FROM WHICH THE RACES OF THE WORLD DESCENDED" THEY ACCORDING TO THE QUINCHe MAKE UP THE FOUR RACES RED YELLOW WHITE AND BLACK- ACCORDING TO THE BIBLE THERE WERE ALSO FOUR MEN THE FOUR MEN WHO SURVIVED THE FLOOD IN THE ARC

https://en.wikisource.org/wiki/Atlantis:_The_Antediluvian_World/Part_3/Chapter_6

We are told (Gen. ii., 21) that "the Lord God caused a deep sleep to fall upon Adam," and while he slept God made Eve out of one of his ribs. According to the Quiche tradition, there were four men from whom the races of the world descended (probably a recollection of the red, black, yellow, and white races); and these men were without wives, and the Creator made wives for them "while they slept."

NOAHS WICKED FOURTH SON ACCORDING TO PIRKEI DE RABBI ELIEZER AND THE QURAN- THE FOURTH IS ALWAYS DIFFERENT (HE DID NOT GO ON THE ARK AND DROWNED)

http://thetorah.com/noahs-four-sons/

Noah’s Four Sons

Does the Supplementary Hypothesis explain the existence of a fourth son that found his way back into Pirkei de-Rabbi Eliezer and the Quran?

 

Viewed through the conceptual tool-kit of the supplementary paradigm of biblical criticism, one form of source criticism, it is likely that in an earlier version of the story (the J source), Noah had four sons, not three: Shem, Ham, Japheth, and Canaan. The later Priestly source had a different tradition, however, that Noah had only three sons (5:31, 6:10, 7:13, 9:19, 10:1, all P texts).

 

Similarly, and perhaps even stranger, the Quran notes that Noah had four sons (Sura 11, Hud v. 42–43). This unnamed fourth son refuses to come aboard the Ark, and instead climbs a mountain and is drowned. Some later Islamic commentators give his name as either Yam or Kan’an, the latter the Arabic version of Canaan. It is difficult to determine the relationship between Pirkei de-Rabbi Eliezer and the Quran, though they may have shared the same source. In any case, it is striking that an ancient tradition that was erased by P hundreds of years before the first millennium C.E. found its way back into texts over a thousand years later in such disparate sources as Pirkei de-Rabbi Eliezer and the Quran.

FOUR SUKKOT THERE ARE THE FOUR SPECIES OF PLANT THAT ARE REPRESENTED BY TWO DICHOTOMIES- THE FOUR SPECIES ARE POINTED TO THE FOUR DIRECTIONS FOUR TIMES (MAKING 16 MAKING A QUADRANT MODEL) MOREOVER THE FOURTH SPECIES IS DIFFERENT SEPARATE- THE FOURTH IS SEPARATED FROM THE OTHER THREE WHICH ARE PUT TOGETHER- IT IS THE QUADRANT MODEL- KABBALISTS SAY THEY REPRESENT THE FOUR PARTS OF THE HUMAN AND THE FOUR PARTS OF GODS NAME THE TETRAGRAMMATON- THIS IS THE BIGGEST PART OF SUKKOTH AND LITERALLY ALL OF THE JEWS GET TOGETHER HOLD THE FOUR SPECIES THEN ALL TOGETHER IN UNISON WAVE THEM IN A QUADRANT FASHION FOUR BY FOUR TIMES IN THE FOUR DIRECTIONS

http://www.aish.com/h/su/wt4s/48970641.html

Relationship With Others

The Lulav offers important clues on how to achieve joy through relationships. (Note that "Lulav" refers to the date palm leaf, but since it is the largest, the term refers also to all four species together.)

The Kabbalists say that the four species of the Lulav represent four different types of Jews:

The Esrog has a good taste and a good fragrance. It represents a person with both wisdom (Torah learning) and good deeds.

The Hadas (myrtle) has a good fragrance, but is inedible. It represents a person who has good deeds, but lacks wisdom.

The Lulav (date palm) is edible, but has no smell. This represents the person with wisdom, but without good deeds.

The Aravah (willow) has neither taste nor smell. It represents a person with neither good deeds nor Torah learning.

 

 

Relationship With Self

Another way to look at the Lulav is mentioned in "Sefer Bahir," a kabbalistic work almost 2,000 years old. It describes the four species as four parts of a human being:

The Esrog represents the heart, the seat of our emotions.

The Hadas (myrtle) has leaves shaped like an eye.

The Lulav (date palm) represents the spine, from where our actions emanate.

The Aravah (willow) represents the lips, our speech.

 

ionship With God

The four species also represent the Name of God. Aravah (willow), Hadas (myrtle), Lulav (date palm) and Esrog represent the Yud and Heh and Vav and Heh of the four-letter Name of God.

PASSOVER AND THE THREE PLUS ONE QUADRANT MODEL PATTERN AND THE MOVIE FOUR SONS- THE DREAM TEAM I POSTED THIS A LONG TIME AGO

https://www.davidhalperin.net/of-dream-teams-and-wicked-sons/

Passover Seder – Of Dream Teams and Wicked Sons

 

APRIL 27, 2011

 

When thy son shall ask thee in time to come, saying …

—Exodus 13:14

 

The Bible envisions different questions, apparently posed by different sons, all to the same effect: why do we Jews do this, that, or the other thing? From the character of the question, one infers the character of the questioner. So, voila, the rabbis who put together the Passover Haggadah came up with a mini-story involving a quaternity of “sons.” One “wise,” one “wicked,” one “simple.” Plus a fourth, “who does not know how to ask.”

 

The Dream Team (1989): Christopher Lloyd, Michael Keaton, Peter Boyle, Stephen Furst

The Four Sons, 1989: left to right, the Wise Son (Henry), the Wicked Son (Billy), the Simple Son (Jack), and the one Who Does Not Know How to Ask (Albert)

The four may once have been three. So many scholars infer from rabbinic parallels to the Haggadah’s four sons. This doesn’t disturb me, at least not very much. A trinity—like the capital-T Christian Trinity—is a mutilated quaternity (says Jung), or perhaps an embryonic one struggling toward perfection in the Four. Yet in the Haggadah, this perfection seems flawed. The four species of “son” aren’t convincingly distinguished from one another. How does the simple son differ from the one who doesn’t even know how to ask a question? Isn’t the latter also “simple,” just a little bit simpler?

 

This question, and the whole passage of the four sons, came to my mind the first time (or maybe the second or third) I saw the wonderful 1989 comedy “The Dream Team.” Here’s the story:

 

A quartet of patients from a New Jersey mental hospital, brought to New York City to see a baseball game, have to fend for themselves after their doctor is set upon and beaten senseless by two vicious cops-gone-bad. Not only that: they have to rescue him from the bad guys, who know that the doctor has seen them commit murder and that dead men don’t talk. Who are the four members of this “dream team”? There’s fussy, officious Henry (Christopher Lloyd), addicted to the authority and prestige of the doctor’s white coat. Bad-boy Billy (Michael Keaton), given to mouthing off and lacking in—shall we say, impulse control? Jack (Peter Boyle), a former adman with a Messiah complex. And autistic Albert (Stephen Furst), who doesn’t talk at all except to blurt out slogans he’s heard from the baseball announcers on TV.

 

You see where I’m headed. A group of four, of whom one is at least would-be “wise,” another at least conventionally “wicked,” and one who can’t or won’t talk. OK—Bible-quoting Jack doesn’t match the “simple son” very well. But three out of four ain’t bad.

 

Coincidence? Direct influence of the Haggadah on the Dream Team’s creators? Or an archetypal pattern, cropping up in the most diverse places, ancient Jewish ritual and cinematic comedy?

 

While you ponder this, let me pose another question, probably unrelated. What does the Haggadah’s “wicked son” say or do that’s so very awful?

 

“The wicked son, what does he say? ‘What does this service mean to you?’ (Exodus 12:26). ‘To you’ and not to him. Since he removes himself from the community and denies God, you must set his teeth on edge: ‘It is because of what the Lord did for me when I came forth from Egypt’ (Exodus 13:8). ‘For me’ and not for him. If he had been there, he would not have been redeemed.”

 

Of course we imagine the wicked son speaking these words with a contemptuous sneer: “What does this service mean to you?”

 

But do we have to? Maybe think of the question being asked earnestly, seriously, sympathetically, by an anthropologist to the people whose folkways she spends her life studying. What’s so dreadful about it? How is it different from the questions I posed, to Judaism and to the other religions I studied all my academic life? What does it mean to you?—spoken not with contempt but with scholarly detachment, out of the objective stance we all know is unattainable, but which it’s the scholar’s responsibility to strive for.

 

The Four Sons, from the Amsterdam Haggadah, 1695

The Four Sons, from the Amsterdam Haggadah, 1695. Right to left: Wise, Wicked, Simple, the one "Who Does Not Know How To Ask"

I once thought of writing a book on the Passover Seder called “The Haggadah of the Wicked Son,” which would speak up in his defense. Show his question emerging not from malice but from objectivity and integrity.

 

Now that I’ve left academia, though, I’m not so sure.

 

Isn’t there something a touch wicked, a touch dishonest, in what we do as academic students of religion, living and believing vicariously through the faith of others, which we’re prepared at any time to disavow and take our distance from? Do we immerse ourselves in others’ creeds because we can’t bring ourselves to declare our own? Or to face the reality that we have no religious beliefs (or perhaps even disbeliefs) that are truly ours, and the implications of that?

 

Might we not even be—and I know I’m using very extreme language here—a sort of spiritual undead, subsisting on the blood of those who are alive in a way we can’t be?

 

Questions to ponder, as Passover 2011 fades into darkness.

FOUR TYPES OF FOOD AT THE SEDER MEAL

http://www.jewishvirtuallibrary.org/four-cups-of-wine-on-passover

Me for a people," etc. (Ex. R. 6:4). Other symbolic explanations for the four cups are that they correspond to the four cups of Pharaoh mentioned in Genesis, ch. 40, or to the four ancient kingdoms which oppressed Israel and for which God requites Israel with four cups of consolation (TJ, Pes. 10:1, 37b–c).

 

Other examples of the special symbolic significance of the number four in the Haggadah are the Four Questions ("Mah Nishtannah"). Four Sons, and the four types of food at the seder meal: unleavened bread (matzah), lamb, bitter herbs, and ḥaroset.

FOUR TIMES TORAH REFERS TO CUP OF PHAROAH

https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/4236

Another opinion explains that the four cups correspond to the four times that the Torah refers to the cup of Pharaoh (Genesis 40): “The cup was in my hand”; “And I squeezed them into the cup of Pharaoh”; “And I put the cup into the hand of Pharaoh”; “And you shall put the cup into the hand of Pharaoh”. Since Joseph and the butler described in the narrative here were slaves to Pharaoh, it is as if a hint were being given to Joseph: The slavery is now beginning as the ‘cup’ is being put into the hand of Pharaoh, but your children are destined to take it out of his hand and they will thank G-d with the cup of salvation four times over.

FOUR CUPS OF FURY AND FOUR CUPS OF REDEMPTION IN THE BIBLE

https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/4236

 

 

A third opinion posits that the four cups refer to the four great empires which subjugated Israel after Egypt and whose punishment was portended by a fourfold mention of their drinking from the cup of G-d’s fury. This is in counter-distinction to the fourfold mention of Israel drinking from the cup of G-d’s redemption. Regarding the nations the verses state: “Take the wine cup of fury from my hand and make all the nations who persecute you drink it” (Yirmiyahu 25); “The nations have drunk [from the wine in the cup of the hand of Babylon], therefore they have become mad” (ibid. 51); “For there is a cup in the hand of G-d…but its dregs, all the wicked of the earth shall drink” (Psalms 75). “Upon the wicked He will rain snares; fire and brimstone and tempestuous winds shall be the portion of their cup” (ibid. 11). However, regarding Israel the verses refer to four cups of redemption: (1) “G-d, You are the portion of my inheritance and of my cup” (ibid. 16); (2) “You anoint my head with oil; my cup is overflowing” (ibid. 23); and (3,4)“I lift up the cup of salvations” (ibid. 116).

GAON OF VILNA FOUR CUPS OF PASSOVER ARE FOUR DIFFERENT WORLDS

https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/4236

The Gaon of Vilna relates the four cups to four different worlds. This world; the world of Messiah; the world of the resurrection of the dead and the World-to-Come. One who fulfills the mitzvah of the four cups and the other mitzvot of the Seder is assured of all these worlds.

FOUR VIRTUES DISPLAYED IN EGYPT

https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/4236

Bnei Yissachar writes that Israel was given the privilege of the mitzvah of the four cups as a reward for the four virtues they displayed in Egypt. They did not adopt non-Jewish names but rather preserved their distinctly Jewish names; they retained their own Jewish language; they maintained their distinctly Jewish mode of dress; and they did not stoop to the immorality prevalent in ancient Egyptian, but rather maintained their particularly high standard of Jewish morality. Despite being enmeshed in the impurities of Egypt, the fact that they preserved these barriers against total assimilation earned for them the title of “distinguished” in which merit they were redeemed.

JESUS DRINKS THE FOURTH CUP ON THE CROSS AND SAYS "IT IS FINISHED"

https://tomperna.org/2015/04/02/the-four-cups-the-last-supper-and-the-cup-of-consummation/

The fourth cup in relation to Jesus’ death on the cross is also known as the Cup of Consummation. Nowhere in the Scriptures do we read that Jesus drinks the final cup on the way to the cross. But when we look at the final moments of the life of Christ on the cross, we notice that he does drink of “the fruit of the vine.” However, in Mark 15:23, he does drink since the wine is filled myrrh, which would have dulled his sufferings. In Matthew 27:48, it states, “a sponge…filled it with vinegar” is lifted up for him to drink. The most overt explanation of this comes from John 19:28, which states that Jesus requests a drink and says, “I thirst.” After drinking of the vinegar given to him, in John 19:30, Jesus says, “It is finished.” When Our Lord speaks these words, he is not referring to his life or his mission, but he is referencing the meal started at the Last Supper. Here on the cross, Jesus finishes the Passover meal, and drinks the fourth cup.

JOSEPHUS SAID THERE WAS FOUR SECTS OF JEWS- HISTORIANS DESCRIBE FOUR SECTS THE FOURTH DIFFERENT EVEN CALLED THE FOURTH DIDNT EVEN REALLY HAVE A NAME

http://www.deliriumsrealm.com/jewish-sects/

Sadducees

The Sadducees were priestly and aristocratic families who interpreted the law more literally than the Pharisees. They dominated the Temple worship and its rites, including the sacrificial cult. The Sadducees only recognized precepts derived directly from the immortality of the soul, the resurrection of the body, and the existence of angels. The Sadducees were unpopular with the common people.

 

Pharisees

The Pharisees, unlike the Saddducees, maintained the validity of the oral as well as the written law. They were flexible in their interpretations and willing to adapt the law to changing circumstances. They believed in an afterlife and in the resurrection of the dead. By the first century C.E., the Pharisees came to represent the beliefs and practices of the majority of Palestinian Jewry.

 

Essenes

The Essenes were a separatist group, some of whom formed an ascetic monastic community and retreated to the wilderness of Judea. They shared material possessions and occupied themselves with disciplined study, worship, and work. They practiced ritual immersion and ate their meals communally. One branch did not marry. Many scholars equate this group with the Dead Sea Scroll Sect, and some believe Christianity grew out of this movement.

 

4th Group (revolutionaries)

This group agrees with the Pharisees in all respects except that it follows the anarchistic ideology “No king but God!” They are usually thought of as the Sicarii and Zealots.

JOSEPHUS SAID THERE WERE FOUR JEWISH SECTS (THERE ARE FOUR GROUPS OF JEWS TODAY) THE FOURTH WAS DIFFERENT AND HE DIDNT EVEN GIVE IT A NAME HE JUST CALLED IT "THE FOURTH PHILOSOPHY"

https://en.wikipedia.org/wiki/Zealots_(Judea)

Zealotry was the term used by Josephus for a "fourth sect" during this period.

 

Josephus' Jewish Antiquities[3] states that there were three main Jewish sects at this time, the Pharisees, the Sadducees, and the Essenes. The Zealots were a "fourth sect", founded by Judas of Galilee (also called Judas of Gamala) in the year 6 against Quirinius' tax reform, shortly after the Roman Empire declared what had most recently been the tetrarchy of Herod Archelaus to be a Roman province, and that they "agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord." (18.1.6)

 

According to the Jewish Encyclopedia article on Zealots:[4]

 

Judah of Gaulanitis is regarded as the founder of the Zealots, who are identified as the proponents of the Fourth Philosophy. In the original sources, however, no such identification is anywhere clearly made, and the question is hardly raised of the relationship between the Sicarii, the upholders of the Fourth Philosophy, and the Zealots. Josephus himself in his general survey of the various groups of freedom fighters (War 7:268–70) enumerates the Sicarii first, whereas he mentions the Zealots last.

THE TREE OF LIFE THE MIDDLE OF IT IS THE TAV WHICH IS THE CROSS- AND THAT IS TIPHERETH ACCORDING TO RABBIS TIPHERETH IS THE SEPHIROTH THAT REPRESENTS THE TETRAGRAMATTON- LINKING THE TAV THE CROSS TO THE TETRAGRAMMATON- THE CROSS HAS FOUR PARTS

http://gnosticteachings.org/courses/alphabet-of-kabbalah/762-tav.html

Illumination comes from light. To receive the Illumination of God, the Illumination of that Primordial Light which underlies all of creation, requires that we become an empty vessel that the light can fill. That empty vessel is what is measured by the Tav. That empty vessel is us; it is our human soul. The human soul is תפארת Tiphereth on the Tree of Life. Tiphereth is the central Sephirah, right in the middle of the Tree of Life, both vertically and horizontally. תפארת Tiphereth begins and ends with ת Tav. This is extremely significant: that letter Tav is the beginning and ending of Tiphereth, the human soul. That is because it is the human soul that is measured and is judged, and it is Tiphereth that must fill the Tree of Life with Light.

Tiphereth means “compassion” or “beauty,” and real beauty comes from Light—the Light of Christ. That Light emerges from fire, which you know is represented by the letter ש Shin, the 21st character of the Hebrew alphabet, which we heard about in the previous lecture. Shin emerges in our human soul through purification; it is the fire that purifies us.

HE DESCRIBES THAT THE TETRAGRAMMATON EMBODIES THE RELATIONSHIP BETWEEN THREE AND FOUR IN THAT THE TETRAGRAMMATON HAS FOUR LETTERS BUT THE H IS REPEATED SO IT ALSO HAS THREE LETTERS (THE FOURTH TRANSCENDENT)

https://books.google.com/books?id=ByBsIe44AbgC&pg=PP11&lpg=PP11&dq=John+Dee+hieroglyphic+monad+four&source=bl&ots=C8JPStwLlp&sig=Emo2vv8SeCGj3C2z_GUkpGKyc8A&hl=en&sa=X&ved=0ahUKEwj3hKni9JPUAhVD12MKHWzHBC44ChDoAQhLMAw#v=onepage&q=John%20Dee%20hieroglyphic%20monad%20four&f=false

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ALIESTER CROWLEY CHAPTER ON THE TETRAGRAMMATON

 

https://www.youtube.com/watch?v=9AhcyLFoop4

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CROWLEY FORMULA OF TETRAGRAMMATON

https://en.wikipedia.org/wiki/Magical_formula

YHWH. The formula Tetragrammaton refers to the four-letter Hebrew name of God, Jehovah, or Yod, He, Waw, He (יהוה). These letters have been attributed to numerous four-part symbols, including the classic elements, cardinal directions, Tarot suits, and so on. The formula is often represented by the Father (Yod) joining with the Mother (He), to produce the Son (Waw) and the Daughter (He-final). Within Yoga it is possible to see this formula as describing the union of the subject and the object to produce the exalted state of mind and the resulting ecstasy.[10] Within a Thelemic framework, the first letter can also be interpreted as the original creative force, or Hadit, who "marries" the eternally fertile, co-equal female force, Nuit, resulting in the twins, Ra-Hoor-Khuit and Hoor-Par-Kraat (both of whom make up the deity Heru-ra-ha, perhaps meaning "Horus and Ra be Praised!"). There are many other uses of this formula within the realm of mysticism.

THE TETRAGRAMMATON AND THE GOLEMS BODY

http://www.atomick.net/fayelevine/pk/golem/pk006.php

For example, Eleazar of Worms, in his Commentary on Sefer Yetzira, wrote (in a somewhat twisted fashion) that after kneading virgin soil from the mountains with pure water, the first stage of creation is to form the "limbs" of the golem ("limbs", in this case, also seem to represent the torso and head). Each limb has a "corresponding letter mentioned in Sefer Yetzira", and this letter is to be combined with every other letter of the Hebrew alphabet to form pairs. Then a more general permutation is done (again for each limb separately) of each letter of the Hebrew alphabet with every other letter into letter pairs, "each limb separately". This second, basic method of combination is called the "221 gates". Then you combine each letter of the alphabet with each vowel sound (apparently for each limb). That concludes the first stage, the formation of the golem's body. In the second stage you must combine each letter of the alphabet with each letter from the Tetragrammaton (YHVH, the four letter Name of God), and pronounce each of the resulting letter pairs with every possible vowel sound. In this case the use of the Tetragrammaton, even though it is permutated, is the "activation word".

GOLEMS WERE ANIMATED BY THE WORD EMET ON THEIR FOREHEADS (WHICH HAS THE LETTER T CROSS- it is a quadrant) AND THE TETRAGRAMMATON INTO THEIR MOUTHS

http://www.jewishmag.com/124mag/golem_history/golem_history.htm

The common denominator in virtually all of the Golem tales is their creation through "word." Just as the world was called into creation either by words spoken by God, or through the Tetragrammaton, God's four letter name, Golems, were animated by the word emet upon their foreheads and a parchment with the Tetragrammaton placed in their mouths. Inevitably, the creator of a Golem realized, sometimes too late, that they had intruded in God's domain. Usually, the life of the Golem was forfeited, and sometimes the creator's life as well.

 

In another version of the tale, life is brought to the Golem through the efforts of the Maharal, his son-in-law, and a student. Following the prescribed ritual, the son-in-law, a Kohan, circles the clay figure seven times while reciting the proper letters and holy names. His efforts are followed by a Levi, a student, and finally by the Maharal who repeats the process and slides a parchment on which the Tetragammaton - God's holy four-letter name had been written into the figure's mouth. The ritual is concluded after the Maharal repeats these lines from bereshit seven times in the presence of the Golem, "And He breathed into his nostrils the breath of life and Man became a living soul." While the Golem responded to words, it was devoid of speech, since if it could speak, it would also have a human soul, and only the Lord can create a life with a soul.

GOLEMS WERE ANIMATED BY THE WORD EMET ON THEIR FOREHEADS (WHICH HAS THE LETTER T CROSS- it is a quadrant) AND THE TETRAGRAMMATON INTO THEIR MOUTHS

http://www.jewishmag.com/124mag/golem_history/golem_history.htm

The common denominator in virtually all of the Golem tales is their creation through "word." Just as the world was called into creation either by words spoken by God, or through the Tetragrammaton, God's four letter name, Golems, were animated by the word emet upon their foreheads and a parchment with the Tetragrammaton placed in their mouths. Inevitably, the creator of a Golem realized, sometimes too late, that they had intruded in God's domain. Usually, the life of the Golem was forfeited, and sometimes the creator's life as well.

 

In another version of the tale, life is brought to the Golem through the efforts of the Maharal, his son-in-law, and a student. Following the prescribed ritual, the son-in-law, a Kohan, circles the clay figure seven times while reciting the proper letters and holy names. His efforts are followed by a Levi, a student, and finally by the Maharal who repeats the process and slides a parchment on which the Tetragammaton - God's holy four-letter name had been written into the figure's mouth. The ritual is concluded after the Maharal repeats these lines from bereshit seven times in the presence of the Golem, "And He breathed into his nostrils the breath of life and Man became a living soul." While the Golem responded to words, it was devoid of speech, since if it could speak, it would also have a human soul, and only the Lord can create a life with a soul.

ASHES DRAWN AS QUADRANTS ON FORHEADS

http://www.nydailynews.com/life-style/schmutz-forehead-ash-wednesday-article-1.2984682

The ashes are made from burnt palm leaves from the prior year’s Palm Sunday — the Sunday before Easter. The ashes are then blessed and the priest applies them during Wednesday Mass. The ashes are typically drawn in the shape of a cross on the forehead by a priest.

BALAI SHEM MEDITATED FOR SEVEN DAYS--- AGAIN IT DESCRIBED AS FOUR PLUS THREE THE FOUR IS EXPRESSED AS DOMINANT AND SEVEN AS A FOUR PLUS THREE- THEN THEY CIRCUMNAVIGATED THE GOLEM SEVEN TIMES (four plus three)- THEN THE RABBIS MET AT FOUR AFTER MIDNIGHT (BECAUSE THEY SAW FOUR AS THE HOLY NUMBER)- THEN THE RABBIS RECITED THE 12 BANNERS OF THE TETRAGRAMMATON- TETRA IS FOUR- AS A RESULT THEY CREATED A GOLEM THEY CREATED A LIVING BEING FROM CLAY  

 

https://books.google.com/books?id=ByBsIe44AbgC&pg=PP11&lpg=PP11&dq=John+Dee+hieroglyphic+monad+four&source=bl&ots=C8JPStwLlp&sig=Emo2vv8SeCGj3C2z_GUkpGKyc8A&hl=en&sa=X&ved=0ahUKEwj3hKni9JPUAhVD12MKHWzHBC44ChDoAQhLMAw#v=onepage&q=John%20Dee%20hieroglyphic%20monad%20four&f=false

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FOUR LETTERS AND MOSHIACH

https://ladderofjacob.com/2014/12/18/light/

What is the connection between Hanukkah and Mashiach? Hanukkah is known as the ‘Festival of Lights’, and it is filled with rich symbolism, including the Hanukkiah (a 9 branched candelabra) and the dreidel. The word “dreidel” is a Yiddish word meaning to turn, and is a spinning top with a Hebrew letter on each of its four sides. The four letters, nun, gimel, hei and shin form an acronym for the words “nes gadol haya sham” – a great miracle happened there. These four letters have the gematria of the word ‘Mashiach.’

FOUR LETTERS FOURTH DIFFERENT

http://chabadspringfield.com/mobile/page.asp?pageID=%7BEF82E543-D956-449E-94E8-4FD93C9AC1C5%7D&displayAll=1

In the early Kabbalistic literature, our mission in exile is described in varied and often colorful terms of “raising up the shechina from the dust” or “reconnecting the final hei [of G-d's four letter name] with the first three letters.” Another anthropomorphic imagery that is used to describe what we are trying to accomplish is the “reconstruction of [malchus] the feminine aspect [of the divine].”

ASSASINS CREED THE TETRACTYS AND THE NUMBER 72 WHICH COMES FROM GEMATRIA OF TETRACTYS

http://assassinscreed.wikia.com/wiki/72

Ezio left the clue on the Sanctuary staircase, just behind the bookcase in Mario Auditore's study. It consisted of a tetractys, an etching of an equilateral triangle with nine other equilaterals within it – the same marking found on the Colosseum Vault's door – and the numbers 1419, 1420, and 1421, which were only visible to those who possessed the gift of Eagle Vision.

 

Modern-day discoveryEdit

"The Tetragrammaton. The 72 names of God. You see? They're all contained within three verses: Exodus 19 through 21. And, get this, you'll like this. If you arrange the four Hebrew letters in God's name within an equilateral triangle, their numerical values add up to the same number: 72."

―Shaun explaining the password to the other Assassins.[src]

TETRA IS FOUR

http://assassinscreed.wikia.com/wiki/72

The tetractys, the triangular figure displayed on the door to the Colosseum Vault, also featured in the Divine Science chapters of Assassin's Creed: Project Legacy.

TETRA IS FOUR

http://assassinscreed.wikia.com/wiki/72

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In Assassin's Creed III, on the barrier sealing off the Temple's inner chamber, the tetractys can be seen.

CLEMENT GREEK NAME OF GOD ALSO FOUR LETTERS

http://lavistachurchofchrist.org/LVarticles/PronouncingYHWH.htm

Early Christian Witnesses. We have three accounts from the "church fathers" of the first few centuries of Christianity regarding the pronunciation of the Tetragrammaton. Clement of Alexandria, around 180 CE, relates the following: "Further, the mystic name of the four letters which was affixed to those alone to whom the adytum was accessible, is called "Iaoue," which is interpreted, "Who is and shall be." The name of God, too, among the Greeks contains four letters [Greek theos, where "th" is represented with theta-- ed.]," (Clement of Alexandria, The Stromata, V. 6). Theodoret and Epiphanius, both later, establish that they heard the name as "Iabe."

I WENT TO SYNAGOGUE ONCE AND THEY WERE TALKING ABOUT THE FOUR CRITERIA FOR KOSHER BIRDS- THE FOURTH REALLY WAS SEEN AS DIFFERENT

http://www.jpost.com/Jewish-World/Judaism/Ask-the-Rabbi-What-characteristics-make-a-bird-kosher

To solve this conundrum, the Sages provided four identifying characteristics to identify kosher birds, which, unfortunately, did not provide the necessary clarity to resolve these disputes (Hulin 59a). First, a kosher bird is not a predator (dores). While they provided two physical indicators of predators (it spreads two toes to each side while standing on a rope and can consume food mid-flight), the medieval commentators continued to disagree on how to define a “predator” (Beit Yosef YD 82). Some focused on the method of killing, stating that predators claw their prey to death or inject it with venom. Others highlighted the method of consumption, requiring the bird to hold its prey down with claws and break off small pieces, or consume the prey while it is alive.

NO OTHER NUMBERS ARE REALLY MENTIONED IN THE BIBLE AND HOLY TEXTS JUST QUADRANT PATTERN- yes some sevens but four plus three so on the QUADRANT PATTERN DOMINANT- FOUR KOSHER LOCUSTS

http://www.bbc.com/news/magazine-21847517

Locust is the only insect which is considered kosher. Specific extracts in the Torah state that four types of desert locust - the red, the yellow, the spotted grey, and the white - can be eaten.

FOUR KOSHER ANIMALS MENTIONED BIBLE

https://en.wikipedia.org/wiki/Kosher_animals

Both documents explicitly list four animals as being ritually impure:

 

The camel, for chewing the cud without its hooves being divided.[1][2]

The hyrax, for chewing the cud without having cloven hooves.[2][3] (The Hebrew term for this animal - שפן shaphan - has been translated by older English versions of the bible as coney; the existence of the hyrax wasn't known to early English translators. The coney was an exclusively European animal, not present in Canaan, while the shaphan was described by the Book of Proverbs as living on rocks[4] like the hyrax, but unlike the coney.)

The hare, for chewing the cud without having cloven hooves.[2][5]

The pig, for having cloven hooves without chewing the cud.[6][7]

THE FOUR KOSHER EXCEPTIONS OF THE BIBLE

https://en.wikipedia.org/wiki/Kosher_animals

Deuteronomy 14:19 specifies that all "flying creeping things" were to be considered ritually unclean[97] and Leviticus 11:20 go further, describing all flying creeping things as filth, Hebrew sheqets.[98] Leviticus goes on to list four exceptions, which Deuteronomy does not. All these exceptions are described by the Levitical passages as "going upon all four legs" and as having "legs above their feet" for the purpose of leaping.[99] The identity of the four creatures the Levitical rules list are named in the Masoretic Text using words of uncertain meaning:

 

arbeh;[100] the Hebrew word literally means [one which] increases. The Septuagint calls it a brouchos, referring to a wingless locust, and older English translations render this as grasshopper in most parts of the Bible, but inconsistently translate it as locust in Leviticus.[101] In the Book of Nahum, the arbeh is poetically described as camping in hedges in cold days, but flying off into the far distance when the sun arises;[102] for this reason, a number of scholars have suggested that the arbeh must actually be the migratory locust.[13]

sol'am;[100] the Hebrew term literally means "swallower". The Septuagint calls it an attacos, the meaning of which is currently uncertain. The Talmud describes it as having a long head that is bald in front,[103][104] for which reason a number of English translations call it a bald locust (an ambiguous term); many modern scholars believe that the Acrida (previously called Tryxalis) is meant, as it is distinguished by its very elongated head.

hargol;[100] the Hebrew term literally means strafer (i.e., [one that] runs to the right or to the left). The Septuagint calls it an ophiomachos, literally meaning "snake fighter"; the Talmud describes it as having a tail.[105] The Talmud also states that it has large eggs, which were turned into amulets.[106] This has historically been translated as beetle, but since the 19th century, cricket has been deemed more likely to fit.

hagab;[100] the word literally means "hider". The Book of Numbers implies that they were particularly small.[107] The Septuagint calls it an akrida, and it has usually been translated as grasshopper.

STANDARD LEGAL CODE OF JUDAISM FOUR SECTIONS

http://www.jewishvirtuallibrary.org/the-shulkhan-arukh

The Shulkhan Arukh is divided into four volumes:

1. Orakh Hayyim-laws of prayer and of holidays.

 

2. Yoreh Deah-diverse laws, including those governing charity (tzedaka), Torah study and the Jewish dietary laws.

 

3. Even ha­Ezer-laws concerning Jewish marriage and divorce.

 

4. Khoshen Mishpat-Jewish civil law.

FAMOUS BOOK THE FOUR ROWS

https://en.wikipedia.org/wiki/Jacob_ben_Asher

Jacob was an influential Medieval rabbinic authority. He is often referred to as the Baal ha-Turim' ("Master of the Rows"), after his main work in halakha (Jewish law), the Arba'ah Turim ("Four Rows"). The work was divided into 4 sections, each called a "tur," alluding to the rows of jewels on the High Priest's breastplate.

FOUR ROWS

http://people.ucalgary.ca/~elsegal/TalmudMap/Tur.html

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The influence of the Arba'ah Turim is thus perceptible in its integration of the Franco-German and Spanish legal traditions, as well as in its fourfold structure, which was later adopted by Rabbi Joseph Caro's Shulhan 'Arukh, and remains the most widely used structure for the organization of law codes and responsa.

https://en.wikipedia.org/wiki/Council_of_Four_Lands

The Council of Four Lands (Va'ad Arba' Aratzot) in Lublin, Poland was the central body of Jewish authority in Poland from the second half of the 16th century to 1764. The first known regulation for the Council is dated by 1580.[1]). Seventy delegates from local kehillot met to discuss taxation and other issues important to the Jewish community. The "four lands" were Greater Poland, Little Poland, Ruthenia and Volhynia.[2]

 

Its activity may be divided into four branches:

 

Legislative

Administrative

Judicial

Spiritual and cultural.

ONLY FOUR ORDER OF MISHNAH WERE TAUGHT

 

And Ulla said: One may accept service from one who can repeat the four [orders of the Mishnah] but not from one who can [also] teach them.

http://learn.conservativeyeshiva.org/megillah-daf-kaf-het-part-6/?print=print

Ulla refers to “four orders of the Mishnah.” By the amoraic period two orders of the original six were not being learned. In Israel they taught: Zeraim, Moed, Nashim and Nezikin. In Babylonia they taught: Moed, Nashim, Nezikin and Kodashim. In neither place was Toharot taught. I think I can understand why.

 

As in the following story of Resh Lakish, who was once traveling along a road when he came to a pool of water, and a man came up and put him on his shoulders and began taking him across. He said to the man: Can you read the Scriptures? He answered: I can read. Can you recite the Mishnah? [He replied]: I can recite four orders of the Mishnah. Resh Lakish thereupon said: You have hewn four rocks, and you carry the son of Lakish on your shoulder? Throw the son of Lakish into the water! He replied: I would rather you teach me something.

 

 

 

This story illustrates Resh Lakish’s principle that one must honor someone even if the best they can do is recite Mishnah. The person carrying Resh Lakish across the river turns out to be one who can recite four full orders of the Mishnah. Upon hearing this, Resh Lakish refuses to receive any more service from him and orders him to cast him back into the river. The man has “hewn four rocks”—learned four full orders of Mishnah—and now he lowers himself to carry Resh Lakish. Disraceful.

SPEAKS OF FOUR ORDERS MISHNAH

http://parsha.blogspot.ae/2007/02/daf-yomi-megillah-28b-how-ulla-shows.html

One should make use of one who is tani four and not one who is matni four.

The explanation of "one who is tani four" = one who learns the four orders of Mishna, and the explanation of "one who teaches four" = one who learns {gamar} the Talmud of the four orders.

{The typical understanding is "one who learns" vs. "one who teaches."}

According to this explanation of the Rif, the difference between tani and matni is one who learns Mishna vs. one who learns gemara. And he only speaks of learning the 4 orders of Mishna vs. the 4 orders of gemara! Presumably, the other two orders existed for Mishna but not gemara, which is why they were mentioned. Since he speaks of 4 orders rather than 6 (or 5, given the dearth of material in Bavli Zeraim), he reflects the Eretz Yisrael tradition, as we would expect. And thus we see that even then, in the Amoraic period, there was no Talmud Yerushalmi on Kodoshim or Taharot.

Perhaps Rif is incorrect in his understanding of this and it is the more typical explanation of "learn" vs. "teach." {Update: However, from reading the continuation of the gemara, Rif seems correct.} Even so, Ulla only spoke of 4 orders, and Ulla was from Eretz Yisrael. I think this is no accident. Whether he means learning vs. teaching the mishnayot or learning vs. teaching the gemara, he only refers to four.

http://instonebrewer.com/RabbinicTraditions/EngText.php?StandardRef=Meg.28a&GotoRef=b.Meg.28a&Words1UC=&Words2UC=&&Words1HA=&Words2HA=&Resource=b.EngSoncino&Reference=

 

^ R. Zera [PA3] delivered a funeral address for a certain rabbinicai student in the synagogue, saying, Whether to pay honour to me or to pay honour to the dead, all the public will come. Resh Lakish [PA2] delivered a funeral address for a certain rabbinical student who frequented the Land of Israel and who used to repeat halachoth before twenty-four rows [of disciples]. He said: Alas! The Land of Israel has lost a great man. [On the other hand] there was a certain man who used to repeat halachoth, Sifra and Sifre and Tosefta, and when he died they came and said to R. Nahman, Sir, will you deliver a funeral oration for him, and he said, How are we to deliver over him an address: Alas! A bag full of books has been lost! Observe now the difference between the rigorous scholars of the Land of Israel and the saints of Babylon. We have learnt in another place: `Whoever makes use of a crown, passeth away [from the world]` and Resh Lakish [PA2] commented: This applies to one who accepts service from one who can repeat halachoth, and `Ulla [BA3] said: A man may accept service from one who can repeat the four [orders of the Mishnah] but not from one who can [also] teach them. This is illustrated by the following story of Resh Lakish [PA2], he was once traveling along a road when he came to a pool of water, and a man came up and put him on his shoulders and began taking him across. He said to the man: Can you read the Scriptures? He answered, I can. Can you repeat the Mishnah? [He replied], I can repeat four orders of the Mishnah. Resh Lakish [PA2] thereupon said: You have hewn four rocks, and you carry Resh Lakish [PA2] on your shoulder? Throw the son of Lakisha into the water! He replied: I would sooner that your honour tell me something. If so, he replied, learn from me this dictum which was enunciated by R. Zera [PA3]: `The daughters of Israel imposed spontaneously upon themselves the restriction that if they saw [on their garments] a spot of blood no bigger than a mustard seed, they waited for seven days without issue [before taking a ritual bath].

THE FOUR TANNAIM

https://www.ou.org/life/torah/masechet_kiddushin_3743/

According to that Gemara, Acher was one of the arba she-nichnisu ba-pardes – four tanna’im who embarked on the study of esoteric secrets of the Torah. According to the Gemara (Chagigah 15), Acher peered into heaven and found the Archangel Mitatron who had received permission to sit down to write the merits of the Jewish people. From the midrashim it appears that Mitatron is the angel responsible for the entire world, and seeing him gave Acher the sense that there existed shetei reshuyot (two competing forces in heaven) – Mitatron and God – which was a common belief of Gnostic sects at that time.

http://velveteenrabbi.blogs.com/blog/2008/02/the-pardes-of-p.html

Anton Boisen, the founder of Clinical Pastoral Education, taught that the pastoral interaction is an encounter with the human document. Jewish tradition centers around the encounter with God manifest in a written document. From that point of intersection, Rabbi Dayle A. Friedman spins a four-tiered way of looking at interpersonal encounters based in a very old Jewish mode of textual analysis.

 

There's a very old story in Tosefta Hagigah 2:3 about four rabbis who entered an orchard -- in Hebrew, פרדס / pardes, which is the source of the English word "paradise." (You can find the story cited here; it also appears at the beginning of Pardes: the quest for spiritual paradise in Judaism, a lecture by Moshe Idel.) One of the four men dies; one goes insane; one loses his faith; and only one remains unscathed. This is a story about an encounter with ultimate reality, which is both exalted and dangerous.

 

In the Zohar, Rabbi Moses de Leon maps the story to a four-tiered system of textual analysis. Pshat is literal interpretation, remez is allegory, drash is homiletical or ethical interpretation, and sod is the mystical understanding that ties it all together. The initial letters of those words spell PaRDeS, and these four levels of interpretation are the orchard into which we enter every time we learn.

 

Rabbi Friedman takes those four familiar levels of interpretation and applies them to the pastoral care encounter. As she writes, "[t]he individual encountered by pastoral caregivers is as complex, multilayered, rich, opaque, and in need of explication as any sacred text." Wow.

FOUR GROUPS OF FOUR BOOKS AND CHIASTIC CROSS STRUCTURE- FOUR BY FOUR IS QUADRANT MODEL around deuteronomy- FOUR FESTAL SCROLLS- FOUR SECTIONS OF CANON OF TANAKH

https://books.google.com/books?id=-5KvCmOcEjgC&pg=PA41&lpg=PA41&dq=three+plus+one+pattern+torah&source=bl&ots=HBa6oLEdCa&sig=t3GekaleAv6ZFtrAZ0KzBoBwQ-c&hl=en&sa=X&ved=0ahUKEwjFppKdwdjUAhUI1mMKHV6mDbUQ6AEINzAD#v=snippet&q=four&f=false

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FOUR ARCS

http://barrybandstra.com/rtot4/rtot4-09-pt2.html

This historical cycle is called the Deuteronomic theme and can be summarized by the four arcs of the cycle: sin, punishment, repentance, and deliverance (see Figure 3). This outlook made wonderful sense of the ups and downs of Israel’s historical experience. Moreover, it provided a measure of control over the future. How the nation would fare was up to the people and their faithfulness. Although the DH maintains this consistent overall perspective, each of the four books has its own literary unity, historical focus, compositional style, and theological nuance. These will be unpacked as we examine each of the books in turn.

http://barrybandstra.com/rtot4/rtot4-25-gls.html#Tetrateuch

TETRA IS FOUR

Tetrateuch The first four books of the Hebrew Bible, Genesis through Numbers; the use of this term implies that these belong together historically as a literary unit. (P1, P2)

SEE THE FIFTH IS ULTRA TRANSCENDENT I DISCUSSED HOW RABBIS SAY THAT THE FIFTH DOESNT BELONG HOW MOSES WROTE THE FIRST FOUR AND GOD WROTE THE FIFTH (FIFTH ULTRA TRANSCENDENT) THEY SAY THE FOURTH BOOK OF THE PENTATEUCH IS TRANSCENDENT DIFFERENT FIFTH EXTREMEELY DIFFERENT--- SCHOLARS CALL THE FIRST FOUR THE TETRATEUCH BECAUSE THEY ARE DIFFERENT

https://en.wikipedia.org/wiki/Deuteronomist

It is generally agreed that the Deuteronomistic history originated independently of the books of Genesis, Exodus, Leviticus and Numbers (the first four books of the Torah, sometimes called the "Tetrateuch", whose sources are the Priestly source, the Jahwist and the Elohist), and the history of the books of Chronicles; most scholars trace all or most of it to the Babylonian exile (6th century BCE), and associate it with editorial reworking of both the Tetrateuch and Jeremiah.[3]

SCHOLARS REFER TO AS TETRATEUCH- FOR INSTANCE MARTIN NOTH SAID THAT DEUTERONOMY WAS TOO DIFFERENT AND LIKE JOSHUA AND THAT IT SHOULD BE THE TETRATEUCH AS OPPOSED TO WHAT THE JEWS CALL THE PENTATEUCH- TETRA IS FOUR- SO AGAIN WE SEE THE THREE PLUS ONE PATTERN WHERE FOURTH IS DIFFERENT AND THE FOUR PLUS ONE PATTERN WHERE FIFTH IS ULTRA TRANSCENDENT NEW QUADRANT

http://www.crivoice.org/hexateuch.html

However, on closer examination of the biblical material, several features became more obvious.

 

1. Deuteronomy is much different from the other four books of the Pentateuch, both in terms of arrangement and content and in terms of how material was presented.

 

2. There is very little of Deuteronomic or "D" material in the first four books of the Pentateuch, and virtual none of the other strands of the traditions (JEP) in the book of Deuteronomy.

 

3. Some source critics thought they could trace the JE strands of tradition into Joshua and parts of Kings. However, it is difficult to establish much clear connection between those traditions in the first four books and material past Deuteronomy.

 

4. In terms of content, manner of presentation, and major themes, Deuteronomy has more in common with the Former Prophets than it does with the first four books of the Pentateuch.

 

Without tracing all the arguments, we can note that there emerged four basic proposals for the role of the Book of Deuteronomy among this material. While not all of the scholars used the terms, it became popular to use variations of the term Pentateuch to designate the various proposals.

 

Martin Noth saw a much closer relationship between Deuteronomy and the rest of the historical books that followed. He proposed that the material in Joshua through 2 Kings was basically a unity with Deuteronomy and its theme of covenant serving as a theological introduction to that material. By placing Deuteronomy as the introduction to the Former Prophets this left the four books of Genesis-Numbers, a Tetrateuch. The following material introduced by Deuteronomy and sharing literary and theological features with it he termed the Deuteronomic or Deuteronomistic History.

MOST SCHOLARS SAY THE TETRATEUCH- FOUR BOOKS

http://www.simoneventurini.com/en/tetrateuch-exateuch-enneateuch-or-pentateuch-first-part/

Tetrateuch: the supporters of this theory (Ivan Engnell 1906-1964 and Martin Noth 1902-1968) think that the first part of the Hebrew Bible was originally made of Genesis, Leviticus, Numbers and Deuteronomy. Only four books, then, hence the name “Tetrateuch” (“book divided into four parts”). The reason for this division is the singularity of the Deuteronomy that, as we have seen, is a kind of summary of the other parts of the Pentateuch. A summary that could also serve as an introduction to the next part of the Bible: Joshua, Judges, 1-2 Samuel, 1-2 Kings. As a whole, this work – from Deuteronomy to 2 Kings – is called by scholars “Deuteronomistic History” that is, the history of the Jewish people narrated from the theological perspective and the language used in Deuteronomy.

TETRA IS FOUR

https://books.google.com/books/about/The_Deuteronomistic_history.html?id=H5sNAQAAMAAJ

Moreover, many scholars have been influenced by Noth's theory that the book of Deuteronomy is no appendage to the Tetrateuch (Genesis--Numbers), but is instead the initial component of a large, complex literary work known as the Deuteronomistic History, which incorporates the Old Testament books of Joshua, Judges, 1-2 Samuel, and 1-2 Kings

SCHOLARS SAY SHOULD BE TETRATEUCH

http://www.bibleinterp.com/articles/2016/03/aus408003.shtml

Genesis–Numbers versus Deuteronomy

 

Martin Noth’s contribution to Old Testament scholarship can hardly be overestimated. Even if Noth did not invent the term ‘Tetrateuch’ himself – it was Ivan Engnell who began using this term – his denial of the possibility that the ‘sources’ J, E and P also continued in the book of Joshua was at the origin of the hypothesis that a clear distinction should be made between the first four books of the Pentateuch – Genesis, Exodus, Leviticus and Numbers – and the book of Deuteronomy. In Noth’s view, the latter book should be regarded as the beginning of the so-called Deuteronomistic History. Therefore, in his work Überlieferungsgeschichtliche Studien (1943), Noth could write: ‘Within the books Genesis–Numbers, there is no trail of a “Deuteronomistic redaction”’. Nevertheless, in a footnote, he added: ‘The fact that there are some passages, where the original text has been expanded in a Deuteronomistic style, such as Exodus 23:20-33 and 34:10-16, can not be regarded as traces of an encompassing Deuteronomistic redaction’.

FOUR ARMED SHIN V THREE ARMED SHIN THE DYNAMIC FOUR V THREE

http://gnosticteachings.org/courses/alphabet-of-kabbalah/759-shin.html

The Four-armed Shin and the Tefillin

There is another shape of the letter Shin, which is formed by four prongs instead of three.

shin

tefilin

The Shin with four prongs and the Shin with three prongs are written on the Tefillin that the Kabbalists use in order to read the Bible. The Tefillin is leather and is formed by two boxes: one box is tied to the head and the other to the hand. The box that is tied to the head is a small box that has inscribed the shape of these two letters, Shin with three prongs and the Shin with four prongs.

What do these two Shins symbolize? These Shins symbolize the unfoldment of the three primary forces into four forces. Kabbalists state that the Shin with four prongs is the Shin or the fire of the world to come, a world that does not exist yet but it might come or will come.

When you read that literally like many people do, they interpret that the Letter Shin with four prongs represents a new state of things, a future race that will exist, within which God will manifest. Why do they think this? Because the four prongs represent the four letters Iod-Hei-Vav-Hei יהוה, which spells Iod-Havah, written in English as Jehovah.

FOUR BRANCHES

http://www.haaretz.com/archaeology/.premium-1.760257

Yet evidently not everybody followed the divine dictate to make candelabra with three arms on each side. A crude menorah image found in an ancient drainage tunnel in Jerusalem, carved onto a stone and dating to at least 2,000 years ago, has only four main branches. This carving could be older or contemporary with the Second Temple menorah.

FOUR BRANCHED MENORAH (menorahs do have four branches I posted stuff on this a long time ago)

 

Given the uncertain antecedents of the four-branched menorah image found in Jerusalem, it's impossible to say which depiction is the earliest. Or what the great menorah in the Second Temple really looked like.

 

read more: http://www.haaretz.com/archaeology/.premium-1.760257

Quadrant

https://www.templeinstitute.org/menorah.htm

And in the menorah shall be four cups made like almonds, with their bulbs and flowers.

TAV AND THE MENORAH- CRUCIFIXION- JESUS CROSS IS QUADRANT- TAV IS CENTRAL PILLAR OF THE MENORAH TAV IS THE CROSS/QUADRANT

http://www.biblewheel.com//Topics/menorah.php

Given the fact that God calls His Word a "Lamp", and that He designed the Menorah Himself, there can be no conclusion but that the Menorah was designed as a prophecy of the completed structure of His Word in the form of the Wheel, fully integrated with the 22 Hebrew letters.

 

The structure of the Menorah also integrates with axis of the Wheel, with the Tav on the central pillar referring back, yet again, to the Crucifixion. Taking just the distinct letters from the central column yields the Tav KeyWord   (Talah, to hang). God used this word to describe the crucifixion of the Lord Jesus Christ when He gave this command in Deuteronomy 21:22f

 

And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

We know that this applies to the crucifixion because Paul quoted it in reference to Christ in Galations 3.13. Thus we see how the Menorah - designed by God Himself more than a thousand years before Christ was born - points to that one event that defines what the Bible is really all about and reveals how this is the source and essence of the great light of the Gospel.

 

The word Tehilah also intgrates with the nweight of another Tav KeyWord -   (Tawm) which means perfect, complete, done, or accomplished. It is used in the latter sense in the acrostic verses of Lamentations 4 (verse 22):

 

The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.

We have the identity:

 

 (Tehilah, Praise) = 440 =  (Tawm, Perfect)

 

Note that 440 (= 20 x 22) is a multiple of the Key Number 22. These two ideas are united in the words of the Lord Jesus (Matthew 21.16):

 

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

And so we can see a little of God's infinite Wisdom displayed in the integrated Bible/Menorah, and how all of this reveals the light of salvation through the crucifixion of our Lord Jesus Christ. What a wonder it is to see the Gospel adorned with such beauty and grace! Praise His Holy Name!

ALEPH AND TAV IS THE CROSS

http://thecreatorscalendar.com/wp-content/uploads/WS-Leviticus-24-1-4-MENORAH-The-Aleph-and-Tav-of-Fixed-Time.pdf

“Command the children of Israel that they bring to you pure oil of pressed olives for the LIGHT, to make the lamps burn continually.

“Appoint the Aleph and Tav covenanted children of Israel and they shall bring unto you olive oil beaten pure and clean for the luminaries to burn as LIGHT perpetually.

ALEPH TAV IS THE CROSS/QUADRANT

http://thecreatorscalendar.com/wp-content/uploads/WS-Leviticus-24-1-4-MENORAH-The-Aleph-and-Tav-of-Fixed-Time.pdf

In Verse 2 (Refer to Word Study Table) the Israelites at the time of Moses are identified as those who were part of the Aleph and Tav Covenant. For only those who were purified in the Covenant could legitimately bring olive oil beaten, pure and clean according to Yahuah’s specifications. For this was to be no ordinary oil, but it was to be sacred, as it was to be the fuel consumed by the luminaries in the Temple of Yahuah, as perpetual signals of His qodesh set-apart Feast Days, carrying the promise of the Messiah. The role of these luminaries was to shed LIGHT upon the pathway of the Messiah so mankind could understand His work, and that they may follow Him (the LAMB) whither soever He goes, as He journeys through each of the phases of His seven-part ministry.

ALEPH TAV IS THE CROSS/QUADRANT IN THE VERY FIRST LINE OF THE BIBLE

http://www.alephomegaministries.com/understanding-torah/yeshua-in-the-torah-starting-with-bereishit-genesis

AlephTav (The Alpha and Omega)

The very first sentence of the bible in Genesis 1:1

 

בראשׁית ברא אלהים את השׁמים ואת הארץ׃

In the beginning God created the heavens and the earth.

 

contains seven Hebrew words. The central word is את spelt Aleph Tav which is not pronounced in English. These are the first and last letters of the Hebrew alphabet equivalent to the Alpha and Omega in the Greek alphabet that is used in Revelation (1:8, 11, 21:6 and 22:13) to refer to Yeshua as the Beginning and the End of creation. Think of the seven candles of the Menorah with the middle candle called the Shemash or servant candle representing Yeshua, the Light of the world. This is reflected in the seven fold Spirit given in Isaiah 11:2 And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. Yeshua has the Spirit of הוה Father with the three pairs represented by the three candles on either side of the Menorah.

CROSS AND MENORAH

https://www.livescience.com/57371-ancient-carvings-of-menorah-and-cross.html

Engravings of a seven-armed menorah (left) and a cross were carved thousands of years ago in a cave in southern Israel.

Credit: Sa'ar Ganor, Israel Antiquities Authority

Engravings of a cross and a menorah carved thousands of years ago were recently found in a cave in Israel, according to the Israel Antiquities Authority (IAA). Though the two figures were etched close together on a cistern wall, they were likely created hundreds of years apart, the archaeologists said.

https://graceintorah.net/tag/menorah/

There are many places in the creation (nature) and the Holy Scriptures that speak to the imagery of four depicting completeness just as seven does. The seven branched menorah displays this imagery (in the natural) better than any other motif. Consider that the source or center branch is the fourth branch no matter which direction you begin your count. Messiah Yeshua stands at the center of this lampstand as He is the source from which all things flow. This brings us back to the beginning or Bereshit.

THE FOUR KINGS WON

https://www.biblegateway.com/passage/?search=Genesis+14&version=GNT

Four kings, Amraphel of Babylonia, Arioch of Ellasar, Chedorlaomer of Elam, and Tidal of Goiim, 2 went to war against five other kings: Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboiim, and the king of Bela (or Zoar). 3

FOUR KINGS WON

https://theisraelbible.com/reading-plan/genesis/portion-lech-lecha/war-four-kings-vs-five-kings/

The Torah now provides some political background to Abram’s life. An alliance of four kings waged war against five kings, oppressing them. The five kings fought back, briefly gaining the upper hand, but by the time Abram — or more precisely, his nephew, Lot — arrives on the scene, the four have beaten down the five again. They take the local population prisoner, Lot among them.

When Abram hears the fate of his nephew, he springs into action. With just 318 men, Abram defeats the four kings and frees the prisoners. The newly-rescued king of Sodom offers Abram a reward, but Abram refuses to give the king the chance to say he made Abram rich. Instead, he asks only that his allies be recompensed for their efforts.

 

Read more at https://theisraelbible.com/reading-plan/genesis/portion-lech-lecha/war-four-kings-vs-five-kings/#V43fkebxmHmo36QJ.99

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THE FOUR PRIESTLY GARMENTS

https://en.wikipedia.org/wiki/High_Priest_of_Israel

The Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle: "And you shall make holy garments for Aaron your brother, for dignity and for beauty" (Exodus 28:2). These garments are described in detail in Exodus 28, Exodus 39 and Leviticus 8. The high priest wore eight holy garments (bigdei kodesh). Of these, four were of the same type worn by all priests, and four were unique to the Kohen Gadol.

 

Those vestments which were common to all priests, were:

 

Priestly undergarments (Hebrew michnasayim) (breeches): linen pants reaching from the waist to the knees "to cover their nakedness" (Exodus 28:42)

Priestly tunic (Hebrew ketonet) (tunic): made of pure linen, covering the entire body from the neck to the feet, with sleeves reaching to the wrists. That of the High Priest was embroidered (Exodus 28:39); those of the priests were plain (Exodus 28:40).

Priestly sash (Hebrew avnet) (sash): that of the High Priest was of fine linen with "embroidered work" in blue and purple and scarlet (Exodus 28:39, 39:29); those worn by the priests were of white, twined linen.

Priestly turban (Hebrew mitznefet): that of the High Priest was much larger than that of the priests and wound so that it formed a broad, flat-topped turban; that for priests was wound so that it formed a cone-shaped turban, called a migbahat.

WHAT IS FASCINATING IS I JUST READ AN ARTICLE THAT SAID THERE IS THREE MAIN GROUPS OF LEVITES BUT THIS ARTICLE SAYS FOUR AGAIN THE FOURTH IS DIFFERENT

https://en.wikipedia.org/wiki/Levi

According to some Biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the Levites – the Gershonites, Kohathites, Merarites, and Aaronids

THE CITIES GIVEN TO THE FOUR LEVITE DIVISIONS

https://en.wikipedia.org/wiki/Levitical_city

The land for the cities was to be 'donated' by the host tribe [3] and was allocated to the Levites according to their tribal sub-divisions.

 

13 cities were for the Aaronite priestly division.

13 cities were for the Gershonite division.

10 cities were for the Kohathite division.

12 cities were for the Merarite division.

http://sakina.wikidot.com/arabian-deities

Jacob’s fourfold blessing is also of ‘the deep’ and ‘the breasts and womb’, hinting at the ancient ‘mother’ as well as the ‘father’ god and El Shaddai of the mountains and heavens:

 

Even by the God of thy father, who shall help thee;

and by the Almighty, who shall bless thee with blessings of heaven above,

blessings of the deep that lieth under,

blessings of the breasts, and of the womb (Gen 49:25 )

EACH DAY YOM KIPPUR ONE OF FOUR LETTERS OF TETRAGRAMMATON COMES DOWN

https://aleph.org/resources/god-and-gods-name-part-2-endlessness-and-the-light-of-ein-sof

And because this situation is unavoidable, something happens to start us new and fresh. During every Yom Kippur we receive a new name of God - meaning we receive a new Light, a corrected Light, a complete Light to start a new year. Between Yom Kippur and the harvest festival of Succot, there are four days called “Shem Adonai”, the “Name of God”. Each day one of the four Letters of the name of God descends in her pure and complete form.

The First day Yud descends.

The Second day Hey descends.

The Third day Vav descends.

The Fourth day Hey descends.

PALESTINE DIVIDED INTOF OUR PROVINCES

https://www.lds.org/ensign/1974/09/the-provinces-of-palestine?lang=eng

The land later known as Palestine, and spoken of by Christian peoples as the Holy Land, was in a large measure the same area that had been given to the Twelve Tribes of Israel as an inheritance, after their captivity in Egypt. Through the centuries, many changes had occurred in the control of the land, changes which had brought much outside influence and many people within its borders. The land was under the domination of the Roman Empire and was divided into four major areas or provinces.

 

In the northernmost area was the province governed by the vassal king Herod Philip, a son of Herod. The area is identified by five Greek names of the various regions within its boundaries: Iturea, Trachonitis, Batanea, Auranitis, and Gaulanitis. (See Luke 3:1.) Numerous Syrians, Greeks, and other foreigners lived there. Little of New Testament story takes place in this area.

 

Galilee is another northern province that was also governed by a son of Herod, Herod Antipas. It was a rich agricultural region, known for its grains and fine fruits. It is from these “people of the land,” considered uneducated and neglectful of the laws of the pious in Jerusalem, that Jesus called most of the leadership for his church and kingdom in that day.

 

Perea was also under the vassalship of Herod Antipas. It was a sparsely inhabited wilderness region of only minor consequence in its day.

 

The province of Judea had originally also been under the governorship of Archelaus, a son of Herod. He was not able to control the region satisfactorily; consequently, the Romans had established their own governors to rule the people. This resulted in Caesarea being the military capitol and Jerusalem the religious center of this province. The prominence of Jerusalem for the Jewish people is found in the scriptural designation “Judea and Jerusalem” (Luke 5:17). Also forming portions of this province were Samaria and Idumea.

16 LINES

https://en.wikipedia.org/wiki/Adon_Olam

There are varying texts in the Sephardic version; in some traditions the hymn comprises six stanzas of two verses each, but the fourth (which is but an amplification of the third) is omitted by the Ashkenazim, in others it has 15 lines, in yet others it has 16 lines.[5] For so widespread and beloved a hymn, the traditional tunes are singularly few. Only four or five of them deserve to be called traditional. Of these the oldest appears to be a short melody of Spanish origin.

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THERE ARE FOUR STRANDS OF TZIT TZIT ONE IS MADE LONGER THAN THE OTHERS THE THREE PLUS ONE PATTERN- SOME THREAD THE TZIT TZIT SO THE GEMATRIA IS 39 WHICH IS THE GEMATRIA OF "THE TETRAGRAMMATON FOUR IS ONE"- THE SEPHARDIM USE THE NUMBER OF WINDINGS OF THE TZIT TZIT TO BE THE GEMATRIA OF THE TETRAGRAMMATON FOUR

https://en.wikipedia.org/wiki/Tzitzit

The tassel (tzitzit) on each corner is made of four strands, which must be made with intent. These strands are then threaded and hang down, appearing to be eight. (It is customary that each of the four strands is made of eight fine threads, known as kaful shemoneh). The four strands are passed through a hole (or according to some: two holes) 1-2 inches (25 to 50 mm) away from the corner of the cloth. There are numerous customs as to how to tie the tassels. The Talmud explains that the Bible requires an upper knot (kesher elyon) and one wrapping of three winds (hulya). The Talmud enjoined that between 7 and 13 hulyot be tied, and that "one must start and end with the color of the garment." As for the making of knots in between the hulyot, the Talmud is inconclusive, and as such poskim ("decisors of Jewish law") have interpreted this requirement in various ways.[4] The Talmud described tying assuming the use of tekhelet dye, however, following the loss of the source of the dye, various customs of tying were introduced to compensate for the lack of this primary element.

 

Though many methods exist, the one that gained the widest acceptance can be described as follows:

 

The four strands of the tzitzit are passed through holes near the four corners of the garment (Shulchan Aruch Orach Chaim 11:9-11:15) that are farthest apart (10:1). Four tzitzyot are passed through each hole (11:12-13), and the two groups of four ends are double-knotted to each other at the edge of the garment near the hole (11:14,15). One of the four tzitzit is made longer than the others (11:4); the long end of that one is wound around the other seven ends and double-knotted; this is done repeatedly so as to make a total of five double knots separated by four sections of winding, with a total length of at least four inches, leaving free-hanging ends that are twice that long (11:14).[5]

 

Before tying begins, declaration of intent is recited: L'Shem Mitzvat Tzitzit ("for the sake of the commandment of tzitzit").

 

 

Blue and white tzitzit knotted in the Sephardi style, the all white is Ashkenazi. Note the difference between the 7-8-11-13 scheme and uninterrupted windings (between the knots) on the Ashkenazi, vs. the 10-5-6-5 scheme and ridged winding on the Sfaradi tzitzit.

The two sets of strands are knotted together twice, and then the shamash (a longer strand) is wound around the remaining seven strands a number of times (see below). The two sets are then knotted again twice. This procedure is repeated three times, such that there are a total of five knots, the four intervening spaces being taken up by windings numbering 7-8-11-13, respectively. The total number of winds comes to 39, which is the same number of winds if one were to tie according to the Talmud's instruction of 13 hulyot of 3 winds each. Furthermore, the number 39 is found to be significant in that it is the gematria (numerical equivalent) of the words: "The Lord is One" (Deuteronomy 6:4). Others, especially Sephardi Jews, use 10-5-6-5 as the number of windings, a combination that represents directly the spelling of the Tetragrammaton (one of God's names).

 

Rashi, a prominent Jewish commentator, bases the number of knots on a gematria: the word tzitzit (in its Mishnaic spelling) has the value 600. Each tassel has eight threads (when doubled over) and five sets of knots, totalling 13. The sum of all numbers is 613, traditionally the number of mitzvot (commandments) in the Torah. This reflects the concept that donning a garment with tzitzyot reminds its wearer of all Torah commandments. (Rashi knots are worn by the majority of Ashkenazic- Eastern European- Jews)

FOUR CORNERS

 

https://en.wikipedia.org/wiki/Christianity_and_fringed_garments

 

The Bauer lexicon, 3rd ed., 1979, includes this entry:

 

κράσπεδον: 1. edge, border, hem of a garment - But meaning 2 is also possible for these passages, depending on how strictly Jesus followed Mosaic law, and also upon the way in which κράσπεδον was understood by the authors and first readers of the gospels. 2. tassel (ציצת), which the Israelite was obligated to wear on the four corners of his outer garment, according to Num 15:38f; Dt 22:12. ... Of the Pharisees ... Mt 23:5.

FOUR LAST THINGS

https://en.wikipedia.org/wiki/Four_last_things

Four last things

From Wikipedia, the free encyclopedia

 

Hieronymus Bosch's 1500 painting The Seven Deadly Sins and the Four Last Things. The four outer discs depict (clockwise from top left) Death, Judgment, Heaven, and Hell.

In Christian eschatology, the Four Last Things or four last things of man (Latin: quattuor novissima[1]) are Death, Judgment, Heaven, and Hell, the four last stages of the soul in life and the afterlife.[2][3] They are often commended as a collective topic for pious meditation; Saint Philip Neri wrote, "Beginners in religion ought to exercise themselves principally in meditation on the Four Last Things."[4] Traditionally, the sermons preached on the four Sundays of Advent were on the Four Last Things.[5]

 

The 1909 Catholic Encyclopedia states "The eschatological summary which speaks of the 'four last things' (death, judgment, heaven, and hell) is popular rather than scientific. For systematic treatment it is best to distinguish between (A) individual and (B) universal and cosmic eschatology".[6] Pope John Paul II wrote in 1984 that the "judgment" component encompasses both particular judgment and general judgment.[7]

 

Contents [hide]

1 Books

2 Artworks

3 References

4 Further reading

5 External links

Books[edit]

Numerous theologians and Christian apologists have written on the Four Last Things; published accounts include:

 

Cordiale quattour novissimorum (15th century) attributed to Gerardus de Vliederhoven and to Denis le Chartreux ; translated into French by J. Mielot and thence into English as Cordiale, or Four Last Things by Anthony Woodville, 2nd Earl Rivers in 1479[8]

The Four Last Things (1522) by Thomas More; published posthumously

The Four Last Things: Death, Judgment, Hell, and Heaven (1631) by Robert Bolton; published posthumously in 1639[9]

The four last things : death, judgment, hell, heaven by Martin of Cochem[10]

Four Last Things (1649) by William Sheppard, whose preface supported the Rump Parliament against the Presbyterians[11][12]

Sinnliche Beschreibung der vier letzten Dinge ("A Sensuous Representation of the Four Last Things") (1675) by Angelus Silesius

Four Last Things–Death, Judgment, Heaven, and Hell (1691) by William Bates[13]

Myfyrdodau bucheddol ar y pedwar peth diweddaf ("Devout musings on the four last things") (1714) by John Morgan

Thoughts upon the Four Last Things (1734) by Joseph Trapp[14]

Four discourses on the four last things (1751) by Thomas Greene

The Four Last Things (1960) by Harry Williams

Reginald Garrigou-Lagrange's L'eternelle vie et la profondeur de l'ame (1947) has been published in English as Life Everlasting: A Theological Treatise on the Four Last Things: Death, Judgement, Heaven, Hell (1991); however, the sections are "Soul immensity in our present life", "Death and judgement", "Hell", "Purgatory", and "Heaven".[15]

 

Artworks[edit]

The Four Last Things are a common theme of artistic and literary works as well as theological works.

 

Works about the Four Last Things

Work Type Creator Year Notes Refs

The Seven Deadly Sins and the Four Last Things Painting Hieronymus Bosch c.1500

Christ painting the Four Last Things in the Christian Heart Engraving Anton Wierix 1585 One of 18 copperplate engravings published as Cor Iesu amanti sacrum [16][17]

"One Thing is Needful, or Serious Meditations upon the Four Last Things" Poem John Bunyan 1683 [18]

"The Four Last Things" (German: Die vier letzten Dinge) Sculpture Anton Neu, based on ideas from the Asam brothers 1751 Stucco cartouches in the vestibule of Weltenburg Abbey chapel [19]

"The Four Last Things" Sculpture Joseph Stammel c.1760 In Admont Abbey [20]

"The Four Last Things" Oratorio Joseph Leopold Eybler 1810 German title Die vier letzten Dinge; HV 137 [21]

"Die letzten Dinge" Oratorio Louis Spohr 1826

Cantata of the Last Things of Man Cantata Ladislav Vycpálek 1920–22 Czech title Kantáta o posledních věcech člověka [22]

The Four Last Things Poetry collection Madeleva Wolff 1959 Poems with theological themes

Unfinished Film Harry Everett Smith 1990s Intended as his masterwork

"Die vier letzten Dinge (Quasi una Sinfonia da Requiem)" Symphony Horst Lohse 1996–97 For organ and orchestra

THE FOUR SPIRITUAL LAWS

https://en.wikipedia.org/wiki/Cru_(Christian_organization)#Four_spiritual_laws

https://en.wikipedia.org/wiki/Christian_apologetics

Moral apologetics states that real moral obligation is a fact. Catholic apologist Peter Kreeft said, "We are really, truly, objectively obligated to do good and avoid evil."[52] In moral apologetics, the arguments for man's sinfulness and man's need for redemption are stressed. Examples of this type of apologetic would be Jonathan Edwards's sermon "Sinners in the Hands of an Angry God."[53] The Four Spiritual Laws religious tract (Campus Crusade for Christ) would be another example.[54]

 

Cru publishes several books, booklets, and other materials for ministry. The Four Spiritual Laws booklet was authored by Bill Bright in 1952 and one hundred million copies have been distributed.[26]

TO THE THIRD AND FOURTH GENERATION

https://en.wikipedia.org/wiki/The_Bible_and_violence

Ex 20:5 - "You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, 6 but showing love to a thousand {generations} of those who love me and keep my commandments."

Deut 5:9-10

Exodus 34:6-7: "And he passed in front of Moses, proclaiming, "The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation."

FLOWER OF LIFE AND MERKABA TETRAHEDRON- TETRA IS FOUR

http://www.oom2.com/t48682-the-sacred-geometry-of-creation-the-star-tetrahedron-merkaba

By joining together with straight lines the centres of the flowers in the Flower of Life, the equivalent angular ‘male’ shape is achieved.

This shape contains all the Platonic Solids, including the two tetrahedrons which form the Star Tetrahedron, and each of these shapes fits inside a sphere with its points touching the inside of the sphere.

TETRAHEDRON WITHIN THE CUBE

http://www.oom2.com/t48682-the-sacred-geometry-of-creation-the-star-tetrahedron-merkaba

Tetrahedron within Cube

The matter in our three-dimensional world is built up in cubic

form,but hidden within itself it contains the form of the tetrahedron based on Divine equilibrium.

Matter cannot exist without the Divine content.

TWO TETRAHEDRONS WITHIN THE CUBE

http://www.oom2.com/t48682-the-sacred-geometry-of-creation-the-star-tetrahedron-merkaba

By cutting off the remaining four corners of the cube (after forming the tetrahedron) we find that the cube contains not one tetrahedron but two, one within the other, each an exact reflection of the other.

These two tetrahedrons – the star tetrahedron (also known as the merkaba vehicle of light) – represent the innermost law of the physical world: the inseparable relationship between the two complementary halves – the positive and negative, the manifest and the unmanifest – which form a perfect equilibrium. In creation they rule as two opposite laws: the law of spirit and the law of matter.

Spirit is life: The law of the spirit is radiation, giving, selflessness.

Matter is resistance: The law of matter is drawing inward, cooling off, solidification.

THE CENTERALITY OF THE DOUBLE TETRAHEDRON (Star of David Merkaba) AND CELL DIVISION- TETRA IS FOUR

http://www.oom2.com/t48682-the-sacred-geometry-of-creation-the-star-tetrahedron-merkaba

After fertilisation occurs in a living being, the fertilised egg divides to form two cells, then the cells divide again, going from two to four in a binary sequence – 1, 2, 4, 8, 16, etc.

The first four cells form a tetrahedron in a sphere and the apex of this tetrahedron points either to the north pole or the south pole, which probably determines the gender.

Next, the cells divide into eight; they now form one tetrahedron facing up and one tetrahedron facing down; a star tetrahedron in a sphere. This is called the Egg of Life. Every single life on Earth must pass through the Egg of Life stage. Science has recognized that this particular stage of development is different from any other, and it has many unique qualities that don’t occur at any other time in its development.

 

The most important quality of these original eight cells is that they appear to be identical – there appear to be no differences in them at all. Researchers have tried to find differences, but they couldn’t. Scientists have found that they can split the egg of life in two at this point, with four cells in one part and four in the other, and two identical people – or rabbits, or dogs, or anything else—will be created. They’ve gone as far as dividing it once more, making four identical life forms.

These cells are centered in the precise geometric centre of your body, which is slightly above the perineum. There’s a little piece of skin there, and even though there’s not a physical opening, there is actually an energetic opening. That’s where the central tube runs through your body, coming out through the crown chakra at the top of your head.

The Star Tetrahedron models the energetic body of the human being, the blending of Heaven and Earth, Male and Female, and was known in the esoteric knowledge of Ancient Egypt as the ‘Mer-Ka-Ba*’. The two tetrahedrons contained within each other represent the two poles of creation in complete equilibrium; spirit and matter. All of creation is based on this divine equilibrium, whether the form concerned is considered to be inanimate matter or a living creature. It is the inner law operating through all forms. Whether a given form is that of a plant, an animal or a human, the body of each of these is subject to the laws of the three-dimensional world. Hidden and invisible within this body, however, is the higher, Divine Self – Life – Eternal Being!

There is only one creature which is able consciously to combine the two laws: man. He is the connecting link between the world of the spirit and that of matter. He is able to live at one and the same time by the laws of both worlds. His thoughts, words and deeds can be an act of giving, radiating selflessness and universal love. On the other hand, his body belongs to the material world and lives by the laws of matter.

Only man is able to manifest his higher Self – that is, God – through his thoughts, words and deeds, when he identifies his consciousness not with his body, but with its spiritual content, with his Self. As long as a person identifies himself only with his body he is like an opaque cube, in that he reveals only the characteristics of matter, crowding the Divine creative principle into a latent, unmanifested state. No-one suspects that the tetrahedron – the Divine Self – is dwelling within.

As the primordial form of matter, the cube, is built up around the Divine tetrahedron, man too, in his inner being, has contact with the Divine Self. That is why he can only find his own Divine being within himself, never by directing his attention towards the outside world.

DOUBLE TETRAHEDRON MERKABA AND PLANETS

 

Everything in our reality possesses a star tetrahedral energy field, and planets are no exception. The points of the bases of the two tetrahedrons in the star tetrahedron touch an enclosing sphere at 19.47 degrees. At each planet’s 19.47 degree latitudes we have the intersection between the light body of the planet and its surface, and since light-bodies have the ability to connect us to other dimensions, at these latitudes we have an energetic predisposition for inter-dimensional experience.

Hence at these latitudes we find the massive volcanoes on Mars, the great red spot of Jupiter, two volcanoes on Venus, a dark spot on Neptune, dark cloud bands on Saturn, sun spots on the sun, and the volcanoes of Hawaii.

The Star Tetrahedral form of the Merkaba is an immense science that is being studied everywhere throughout the world.

From various sources – Messenger Spirit

Source: http://www.ascensionnow.co.uk

Quadrant

ZULU MERKABA DOUBLE TETRAHEDRON
http://www.spiritofmaat.com/archive/sep2/merkaba.htm
I once spent a couple of hours with Credo Mutwa, the spiritual leader of the Zulu tribe in Africa. He explained to me that Merkaba (one word) was a Zulu word meaning a space/time/dimension vehicle. He told me that according to Zulu legend his entire tribe had come from another dimension here to Earth using the Merkaba.

TETRACTYS AND BARBURY CASTLE- AND HEXAGON WITHIN THE TETRACTYS

http://www.greatdreams.com/crop/2011ccs/2011ccs2.htm

A concept similar to those covered in The Sacred Symbols of Mu is the Pythagorean Tetraktys, Image 14, below --

 

 

 

 

Image 14

Pythagorean Tetraktys

 

Image 15

1991 Barbury Castle

Crop Formation

 

According to Joseph Campbell, the tetraktys represents creation in four steps. The one creative source (top dot) becomes two dots, representing duality -- male/female, sun/moon, plus/minus, light/dark, rational/intuitive, etc. The row with three dots shows the relative balance of the dual forces -- female dominant, balanced, or male dominant. The row of four dots at the bottom indicates "all things created" from the three above -- the four quarters of the Earth, the four quarters of Heaven, the four elements, the four fundamental forces, etc.

 

Note that the ten dots of the Tetraktys fit well with certain key points of the 1991 Barbury Castle formation (Image 15).

 

In 1992, I informed my snail-mail friend, Josephine," about some of the ideas concerning the creation process, as expressed above. She responded with a quote from a book on ritual magic by Donald Tyson --

Joseph Campbell pointed out that the Star of David design composed of thirteen stars, above the head of the eagle on the Great Seal of the United States, is composed of two interlaced Pythagorean Tetraktys, one pointing upward to Heaven, and the other pointing downward to Earth.

 

Physisist, Stephen M. Phillips, Ph.D., has develped an extensive string theory, which uses sacred geometries, the Tree of Life, and the Pythagorean Tetraktys. Each shape is composed of various triangles marked with the ten dots, called Yods. Image 16, below, is one example --

Dr. Phillips points out that there are seven yods (dots) making a hexagon within each tetraktys (Image 17) --

 

 

Image 17

 

 

Certain crop formations fit well with the Tetraktys ideas of Dr. Phillips. One example is the diamond-shaped formation that appeared at Chilbolton, around 12 June 1999 (Image 18) --

FOUR RULES POSTPONEMENT

http://www.jewfaq.org/calendr2.htm

There are four rules of postponement known as dechiyot, pronounced d'-khee-YOHT, where "kh" is a throat-clearing noise (singular: dechiyah). These rules postpone the date of Rosh Hashanah, but do not affect the calculated time of the molad. One of the dechiyot is a general rule of rounding while the rest are designed to prevent oddities in the length of the year and the date of Rosh Hashanah.

four colors sephirot

 

https://sites.google.com/site/dairiel23/colour-scales-and-hex-codes/medieval-jewish-kabbalah

 

For instance, the Introduction to the Book of Zohar vol 2 by Rav Yehuda Ashlag notes that 

 

"...in the Book of Zohar these Ten Sefirot ... are called by the names of four colors: white, red, green and black. White corresponds to the Sefira of Hochma; Red correspondes to the Sefira of Bina; Green corresponds to the Sefira of Tifferet, and Black corresponds to the Sefira of Malchut. 

 

"In our world these Sefirot create the four basic colors.

 

"This is similar to an optical instrument that has four lenses with colors corresponding to the ones mentioned above. In spite of the fact that the light is unified, while passing through a lens, it acquires a color and becomes one of the four lights: white, red, green, or black.

the sephirot four colors

http://www.kabbalah.info/eng/content/view/frame/27539?/eng/content/view/full/27539&main

6) You already know that there are ten Sefirot, called Hochma, Bina, Tifferet, and Malchut, and their root, called Keter. They are ten because the Sefira (singular for Sefirot) Tifferet contains six Sefirot, called Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod. Remember that in all the places where we are used to saying ten Sefirot,which are HB TM.

 

In general, they comprise all four worlds ABYA, since the world of Atzilut is the Sefira Hochma; the world of Beria is the Sefira Bina; the world of Yetzira is the Sefira Tifferet; and the world of Assiya is the Sefira Malchut. In particular, not only does each and every world have ten Sefirot HBTM, but even the smallest element in each world has these ten Sefirot HB TM, as well.

 

7) The Zohar compared these ten Sefirot, HB TM, to four colors:

 

White for the Sefira Hochma;

Red for the Sefira Bina;

Green for the Sefira Tifferet;

Black for the Sefira Malchut.

It is similar to a mirror that has four panes painted in the above four colors. And although the light in it is one, it is colored when traveling through the panes and turns into four kinds of light: white light; red light; green light; and black light.

four categories conduct learning

 

http://www.kabbalah.info/eng/content/view/frame/27539?/eng/content/view/full/27539&main

 

3) First boundary: There are four categories in the conduct of learning, called “Matter,” “Form in Matter,” “Abstract Form,” and “Essence.” It is the same in the ten Sefirot. Know that The Book of Zohar does not engage at all in the Essence and the Abstract Form in the ten Sefirot, but only in the Matter in them, or in the Form in them, while clothed in Matter.

he says why not quadrinity

http://www.dawntoduskpublications.com/html/Blogs/2010/12_20.htm

"The glory of the Lord" filled the First Temple and will also fill the millennial temple (Ez. 44:4). (And the Son will be there, too.) A study of Scripture shows that the "glory of the Lord" (kabod yhwh) gets a lot of coverage, appearing 36 times in the Old Testament, compared with only 31 instances for "the Spirit of the Lord"! And it's not found only in the Old Testament; when Jesus was born, God visited nearby shepherds:

 

And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid (Luke 2:9).

 

Did the fourth century theologians consider and reject the "glory of the Lord" as a possible fourth person? Why should it be left out of the formula, while "the Spirit of the Lord" is in? Who can prove that "glory" is intended descriptively while "Spirit" must be taken. ugh. ontologically? Binity, Trinity, Quadrinity? Which should it be? Or are even more persons missing from the formula?

davids name four letters

http://examiningthetrinity.blogspot.com/2009/09/david-and-holy-quadrinity.html?m=1

Some examples are listed in the trinitarian New Bible Dictionary (NBD): 

 

"Four ... is one of the symbols of completion in the Bible." [So the complete identity of God will not be perfected until the four (complete) persons are known. - RDB.] "The divine name Yahweh has four letters in Heb. (YHWH)." - p. 845, second ed., Tyndale House Publ., 1984.

 

What could be more clear as to the four-person composition of God than the evidence found in the composition of his very own personal name? And what could be plainer than the evidence of David's place as the fourth member of this Quadrinity as shown by the four letters of his name (DWYD) in Hebrew. The very first letter of this significant name is the fourth letter of the Hebrew alphabet; the very last letter is the fourth letter of the Hebrew alphabet. 

 

Thus, the "First and the Last" (see #11 above) of the composition of his name show his place in the composition of the four-fold God!] 

 

"There were four rivers flowing out of the garden of Eden (Gn 2:10)." - NBD.

 

The living waters, the source of life flowing from God's Paradise is four. And God Himself is the source of life and the fountain of living waters (Jer. 2:13; 17:13). 

 

"in his vision of the glory of God, Ezekiel saw four living creatures (ch. 1), and with these we may compare the four living creatures of Rev. 4:6." - NBD.

 

Yes, in the first chapter of Ezekiel we find a vision of God. And in this vision the single unitary God is represented by the one person who is seated on the throne at the top of the vision. But that is merely the upper part of the vision and is the part which represents the "Oneness" of God. The other half of the vision (the very foundation or structure of that "One" God) is composed strictly of four: The four "Living Beings" (NASB) upholding or composing that solitary God not only have four wings but each one also has four faces: a man's, an eagle's, a bull's, and a lion's. 

 

Therefore we have a single person (symbolic of the oneness of the only true God) supported by four persons (symbolic of the four persons within that one Godhead). There can be no other reasonable explanation (since we discarded the "ridiculous" concept that God is a single person over 1600 years ago with the establishment of the trinity doctrine)!

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