The Profound Language of the Torah: Unlocking Mystical Meanings

Just as each person operates with three main forces: the power of thought, akin to the soul in the brain; the power of emotions in the heart, representing spirit; and the desires in the liver, the essence of the soul, with the task to strengthen and rule the brain over the heart, and both over the liver (creating a true 'king' - brain, heart, liver), so too with every word. The first letter in the root of each word is the most significant, serving as the soul of that word. The illumination of the second letter in the root is of a lower degree, akin to the spirit of the word. The third letter is even lower, reflecting the soul of the word. Likewise, in a person's name: the first letter is the most influential, followed by the second, and so forth. Thus, through the various combinations, the details of creation were formed, each according to its specific letter combinations.

In reality, the order of letters in the Torah, as found in each portion, is the cipher of the universe (although the portions themselves were not given in order, as explained in the Midrash "Shocher Tov": "The portions of the Torah were not given in order. For if they were, anyone reading them would know how to revive the dead, hence the order of the Torah was concealed"). This book, the only one in the world written in a superhuman style, contains depths beyond measure. The plain meaning of the verses describes the stages of creation, the historical evolution of humanity, particularly the children of Israel, and primarily provides the Creator's instructions to His creations on how they should behave for their own benefit. Yet, in addition, the book is written so that the order of its letters, without the current gaps between words, reveals the creation's cipher in all its details. As the sages said: "The entire Torah is Hashem's names." A "name" is a combination of letters creating a spiritual influence that operates in the reality we understand. This is one of the main reasons for the differences in 'ketiv' and 'keri' in the scripture, such as where "na'ar" is written and "na'arah" is read. From the plain meaning, it hints that the young woman behaved like a wandering youth; however, more profoundly, it is because, in the universe's code, there is no place for the action of the 'he' letter here, and adding it would change here what flows and is created from the letter combination there.

The Language of the Torah

When dealing with the complexity and depth of the Torah's language and its writing style, it's important to emphasize that the language of the Torah is rich and profound compared to our mundane manner of speaking. We are often puzzled by seemingly unclear verses because of our habit of crafting expressions without depth. If we were aware of its language rules, with their beautiful concise methods, many of our questions and doubts would fall away. For instance, in many places in the Tanakh, words appear as though missing a letter. Yet, within the language of the Torah, the ending letter of the previous word serves doubly, as if it is written twice: at the end of the previous word and the beginning of the next. This clarifies many verses. Like the phrase: "balaylah hu", appearing four times in the Tanakh: "They made their father drink wine at night"; "And she said to me to come because I surely hired you with my son's mandrakes. So, he lay with her that night"; "He arose in the night"; "And David ran and escaped that night." In all these verses, the reader feels uneasy with the missing first 'he' of "hu". However, if he knew the Torah's language, where the last 'he' of the previous word also serves at the beginning of the next, it would ease his mind. Moreover, the text "and a matter was hidden", is interpreted in the Talmud as "hidden from matter". Similarly, "beware of ascending the mountain" reads as "ascending the mountain". And so, the letter at the beginning of a word can serve doubly. Like in the Psalm verse "He asked, and He brought quail, and provided the bread of heaven". Didn't Israel ask, and Hashem provided the quail? Yet the 'vav' at the beginning of the following word also serves at the end of the previous one. It is as if it says: "They asked, and He brought the quail".

This fundamental understanding of the Torah language not only eases understanding the scripture but also resolves questions. For instance, the prophet Jeremiah commands the exiles in Babylon on behalf of Hashem: "And seek the peace of the city to which I have exiled you, and pray for it to Hashem, for in its peace there will be peace for you." The Radak questions, didn't the Second Temple's construction happen after Babylon's fall? However, the sages of the Talmud clarify the intention here is to pray for Jerusalem from which they were exiled, not for Babylon to which they were exiled. This explanation seemingly contradicts the verse's straightforward meaning. Yet, under the light of the aforementioned, the verse shines with clarity. The 'mem' at the end of the word "etchem" also serves at the beginning of the next word. As if it is written: "from which I exiled you"!

Not only a letter, but also a word and even entire sentences are read continuously with the words before and after them. For instance, the verse: "The children of Israel did all that Hashem commanded Moses, so they did". It's as if it states: "The children of Israel acted, as Hashem commanded Moses. As Hashem commanded Moses, so they acted". See dozens more wondrous examples like these in the book "The Mikra and the Masora".

In the Torah's elevated writing method, there are also words whose appearance in two different portions serves as a "code" pointing to transfer data from one portion to the other. This is one of the thirteen hermeneutical rules with which the Torah is expounded, known as "gezerah shavah". And many more.

This basic understanding that we are far from grasping the depths of the Torah grants a learner humility towards all Midrash of the sages which seem puzzling to us. As the Jerusalem Talmud states about the verse: "For it is not an empty thing from you" – "And if it is empty, it is from you! Why? Because you are not diligent in studying the Torah".

This also explains why every person and event in our world appears in the Torah as a code of letter skips - something unparalleled in all human literature, as confirmed in our generation by the sages of mystical Torah with the development and enhancement of computer technologies and programs. Because the divine code of the Torah is like the architectural plan of creation; as the sages express it: "He looked in the Torah, and created the world. Meaning, creation was made according to the plan hidden within the Torah, written by the Creator as a sequence of letters, before the world was created. And as with any grand architectural sketch of a massive building, every feature that exists therein is necessarily present in the plan from the outset (thus, we understand how misguided some people are who, with astonishing lightheartedness, raise a hand and open their mouths to 'criticize' the scripture, without ever studying the layers in the depth of the Torah of Israel, which illuminate its unique formulation. Also, the manner in which the Bible is taught to Israeli children in general schools by individuals treating the divine Torah for which our ancestors gave their lives as merely human writing, rends the heart of anyone understanding. On the other hand, there are those who, from their enthusiasm over the discovery within Jewish mysticism that the world was created with letters, have ventured into a world of imagination leading to distortion and self-misunderstanding, or illicit use of this significant information to create concepts like the 'Matrix' and 'Pi' and other distortions. Every person feeling overwhelmed by 'an abundance of light' which their spiritual 'vessel' cannot contain, should soberingly return to the simple meanings of the verses that teach the Creator who designed creation, gave us His practical guidance on how to live within this world: 613 commandments for the seed of the patriarchs and righteous converts, and seven commandments for the rest of humanity, to live our reality according to the divine will).

This principle, that every letter of the Torah serves as a vital component in the universe's code, explains the warning given by the high priest, Rabbi Yishmael, to Rabbi Meir Baal HaNes, when he learned his occupation was writing Torah scrolls: "My son, be cautious in your work, for your work is heavenly. Should you omit one letter, or add one, you would thus destroy the whole world." (From here, incidentally, it must be understood that the commandments of the Torah teach and guide a person how to live according to the inner code of creation – for his benefit and for the benefit of creation!Therefore, even in commandments where the plain meaning is not visible, one should not, Heaven forbid, doubt their usefulness and the importance of observing them with all their details).

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