 So we learned last week that Hebrew is a unique language. We saw that number one, there is an intrinsic relationship, an intrinsic connection between Hebrew words and the things they describe. These are not arbitrary designations. All other languages, the words that we use are essentially conventional or arbitrary. We use the word chair for what you're sitting on, but there's nothing intrinsic that connects the chair to the word chair. You could have called it something else and the world will still continue to run. So we saw that in Hebrew there's an equivalence between words and things. And as a point of fact, the Hebrew word for word, davar, also means thing. The thing is the word. The word is the thing. Secondly, we saw last week that letters in Hebrew are not just symbols for sounds that we make, but the Hebrew letters have deep and profound spiritual significance. Every single letter has very, very specific meaning. And these meanings of the letters are reflected in the names of the letters. There's sounds of the letters, the shapes of the letters, the numerical value of the letters, as well as a number of other factors. There were two Israeli scientists who have recently and independently of each other made amazing discoveries about the shapes and sounds of the Hebrew letters. Chaim Yaakov Guggenheim is an electronics engineer, and he was intrigued by this Bible statement that when the Jewish people heard God speaking at Mount Sinai, it says in the book of Exodus chapter 20, verse 14, that they saw the sounds. We didn't just hear the sounds of the revelation, we actually saw the sounds. And Yaakov Guggenheim was very intrigued by this. He was aware that today we have sophisticated software that can transform sound waves into images that can be displayed on a computer monitor. And what he wanted to verify was the Jewish teaching that the sounds of the letters correspond to their shape. And so he put the letters by pronouncing them. He pronounced each one of the Hebrew letters and the sound of the pronounced letter formed an image on the computer screen. He discovered that the sound waves for 17 of the 22 letters of the Hebrew alphabet create an on-screen image that is very similar to the shape of the written letter. It would be like me saying W, and then the computer program, the software, transforming my pronunciation of the letter W that sound into a shape. And it would actually give you the shape of a letter W. Well, that's what happened with almost all the letters in the Hebrew alphabet. Another physicist in Israel, Chaim Elbiz, who works in Israel's aircraft industry, uses software to visually display the pronunciation of the Hebrew letters. And again, there was a remarkable similarity between the shapes generated by pronouncing the letters and the written forms of the letters themselves. We also learned last week that the Hebrew letters are the building blocks of creation. That God created the world with the Hebrew letters as he spoke the world into existence. The Bible tells us that God said, let there be light and there was light. And so with the three letters that formed the Hebrew word light, alavav resh v'or, those three letters, the permutation of those letters, the order of those letters basically capture the will of God that's responsible for producing light. Our letters in the Hebrew alphabet essentially express the will of God. That is the foundation of all existence. Now, last week we studied the first letter of the Hebrew alphabet, which is the letter alav. Actually, last week, the letter alav that we projected on the screen was the kind of alav that you would see printed in a Hebrew book. This is the shape of the alav as it appears in a Torah scroll. It's pretty similar. And what we learned last week was that the name of the letter alav, the sound that the alav makes, the numerical value of alav, the shape of the letter, its first appearance in the Bible at the beginning of a word, and a number of other factors that we use to determine the meaning of letters all point to the fact and reveal that the letter alav represents God and godliness. That is the significance of this letter. This is the word on top, Adam. Adam means man or human. And we saw last week how man's dual nature is reflected in this word. For example, the alav, which we just saw the first letter, don't forget Hebrew goes from right to left, so the alav, which is in blue, alav stands for godliness, or god, and that represents the spiritual nature, man's godly soul. That's the spiritual part of the human being. And then the two letters, Dalab and Mem, spell out Dam, which is blood, and that reflects that stands for the physical aspect of the human being. Human beings are both physical. We were created from the dust of the earth. And spiritual, God breathed the breath of life into us, which is our divine spiritual soul. And we saw that this part of the human being, our physical part, which is reflected in these letters, Dalab and Mem. Dalab and Mem are the two letters in Hebrew for four, Dalab and Mem, 40. So Dam is equal to 44 numerologically. And that is equal to the two words for father and mother. Av in Hebrew, alaf bet. Alaf is one, bet is two. So the word for father is three. And aim, mother is alaf one, and Mem is 40, 41. So 41 mother and three father is 44. So again, the mother and father basically are what contribute that physical part to the human being, which is the Dam part, the 44 part. What's interesting is that each person has 22 pairs of chromosomes in each cell. We have people usually say, no, there were 23. But if you look at this chart, there are actually 22 pairs of chromosomes. The chromosomes, both for men and women, are all essentially pretty much the same. But there's one other set of chromosomes, which is the 23rd set, which is used to determine a person's sex. So aside from that set of chromosomes determining our gender, we have a set, a pair of 22 pairs of chromosomes, which basically are 44 chromosomes. That interestingly corresponds to that number 44, which is that physical part of the human being. Now, we're going to look tonight at the Hebrew word for truth. This is on the bottom of the slide, and the Hebrew word for truth is emet. Or if you pronounce it like an Ashkenazic Jew would, MS. But we'll use the emet pronunciation. So emet is the word for truth. And what's interesting is that it is similar in structure to the word for the human being, Adam. They each begin with an alif, which is that spiritual divine godly part. And if we look at the numerical value of the letters, so again, alif is one. We saw that in the word Adam, the dolled is four, the mem is 40. But in emet, the word for truth, we have one. But then we have mem 40 and tough, which is the letter for 400. So Adam is one, four and 40. Emet truth is one, 40 and 400. Very similar. Another similarity is that when you take away the alif, the godly part of each of these words. So if you take away the alif from the human being, remove that spiritual divine spark from the human being, all you're left with is dam, is blood. And if you remove the alif, the godly divine spark from truth, you're left with met, which means dead or death. So the words have a similar structure. Now the prophet Jeremiah says in chapter 10, verse 10, that God is truth. Very famous verse in the prophet Jeremiah, God is truth. And what I wanted to look at is how do we see truth being connected to godliness? So the numerical value of truth, again, is alif one, mem 40, tough 400. So truth is 441. On the bottom of the slide, we have what we learned last week is one of the ways that God describes himself. When Moses comes to God and says, look, you want me to go to the Jewish people and tell them that God's taking them out of Egypt? What if they ask me your name? That's Moses' question. And God says to Moses, my name is aya asher aya. I will be what I will be. Now here the word aya in Hebrew is alif one, hay five, yud 10 and hay five for 21. And so you can look at this expression of aya asher aya as 21 squared. 21 times 21 and 21 times 21, interestingly, is 441. So you see here a connection between God, aya asher aya as one of God's names, and the value of 21 of aya times 21 is 441, which is also the value of emet, the word for truth. It's interesting that this number 21 is also found in many other places. The three patriarchs are Abraham, Isaac and Jacob. So if you take the first letter of each of their names, the first letter of Abraham, Abraham is alif. The first letter of Yitzhak is yud, and the first letter of Jacob is yud. Yud is the 10th letter. That's the number 10. You have 10, 10 and alif is one, 21. The patriarchs have this abbreviation of their names adding up to 21. Also what's very interesting is we have a verse in the book of Psalms chapter 119. This is the longest chapter in the Bible. Chapter 119 in the book of Psalms has 176 verses. So in the verse number 160, the verse begins, rosh divarcha emet, that the beginning of your words are truth. Or another way of translating it is your very first utterance is truth. Now how do we see this reflected in the number 21 and godliness? So before we get to the godliness, I'm sorry, where do we see this idea reflected that the beginning of your words, God, are truth. So if we go to the five books in the five books of Moses, we have Bereshit. This is the first word of the first book. The first word in the book of Genesis is Bereshit in the beginning. The first word in the second book of the Bible, the book of Exodus, is ve'ela. And these, the first word in the third book of the Bible is va'ikra, and he called. The first word in the fourth book of the Bible is viadabheir, and he spoke. And the first word in the fifth book of the Bible, dvarim, is e'ela, these. If you take the first letter of each of these words, you get bez in Bereshit, that's two. The vav in ve'ela, va'ikra and viadabheir, there are three vavs. The vav is the number six. So three times six is 18, plus the two for the bait in Bereshit is 20. And the aleph in e'ela is 21. So when the book of Psalms tells us that the beginning of God's words are truth, rozhdivarchah, emet, we see here a connection, because again this number 21 is a number that's connected to truth. And so the beginning of God's words have this value of 21. Another connection between truth and the beginning of God's words, these are the first three words in Genesis chapter one verse one. The first three words of the Bible, bereshit, berah, e'ela kim, in the beginning God created. So the balaturim, one of the commentaries to the Torah points out, if you take the last letter of each of these words, you get the three letters that make up the word emet, truth. So again this illustrates this idea of rozhdivarchah, emet, the beginning of your words are truth. Now one of the things we're going to look at more deeply is the word emet truth and it's counterpart Shekher falsehood. Let's look a little bit more deeply into this word emet for truth. It's actually a very fascinating word. One of the things that we notice about the word emet, the top of the slide, is that it begins with the first letter of the alphabet alif, it ends with the last letter of the alphabet, tough, and the middle letter is the middle letter of the alphabet, meaning when something is true, it's true from the beginning to the end all the way through. It's consistent, it's truth all the way through, 100%. Another thing about the word emet is that there's an expression that we have in the Talmud, we actually have the same expression in English and probably other languages. The Talmud says that when something is true, yehra glayim ladavar, it has feet. When something is true, it has feet. We say in English, it has a leg to stand on. You'll notice that the three letters in emet each have a base of two points. The alif stands on two points, the mem stands on two bases, and the tough stands on two bases. And then there's something else which is fascinating about the word emet truth. Again, we saw that the value of emet is 441. Again, alif is one, mem is 40, tough is 400. But if you add those numbers together, 441, you get 4 plus 4 plus 1 is 9. And 9, as we'll see tonight, is the number of truth. 9 is the number that always corresponds to truth. Here's one reason why. Take any number and multiply it by 9, and you'll find something fascinating. So for example, 9 times 2 is 18, 1 plus 8 is 9. 9 times 3 is 27. 2 plus 7 is 9. 9 times 4 is 36. 3 plus 6 is 9. 9 times 5 is 45. 4 plus 5 is 9. 9 times 6, 54. 5 plus 4 is 9. 9 times 7, 63. 6 plus 3 is 9. 9 times 8, 72. 7 plus 2 is 9. 9 times 9, 81. 8 plus 1 is 9. And just to try out to see if this works in real life, so I picked at random the number 389. And I multiplied 9 times 389. And I got 3,501. So 3, 5, and 1 is up to 9. You could try it with any number on the planet, any number multiplied by 9, if you add the digits up from that number, it'll be 9. And so one thing about truth is that truth is consistent. Truth never wavers. Now we're going to see, on the other hand, that the word for falsehood is the exact opposite. First of all, the letters in falsehood Shekher are not spread out in the beginning, the middle, and the end of the alphabet. The letters kuf, reish, and shin are at the very end of the alphabet. They're the second, the third, and the fourth letter from the very end of the alphabet. So these are letters that require each other. They have to stand together to stand up. They don't stand independently. They have to all bunch together, and they're all at the very end of the alphabet. Also we saw the expression in Hebrew is that truth has legs. But we say Shekher, ain ragliim ladavir. Shekher falsehood doesn't have a leg to stand on. And you'll notice that the letters in Shekher each have a base of just one point. They don't stand on two points. So that's the shakiness of falsehood. And then we're going to see that the letters in Shekher equal the number 6. Shin is 300. Kuf is 100. Reish is 200. For a total of 600, if you reduce 600 down, you get 6. And 6 is the number of falsehood. We saw that 9 is the number of truth. 6 is the number of falsehood. How do we see this? So our sages teach us something interesting. The sages ask, why does the Torah begin with the letter bet? Why does the Torah begin with the letter bet? And there are actually numerous reasons that have been offered for this. Michael Alter wrote an entire book called why does the Torah begin with a bet? An entire book, just on this question. And here is one reason that touches on our question of the numbers 6 and 9. Here you have to, as we say in Yiddish, you have to sort of focus for a few seconds. Let's go to truth. The Torah begins with the letter bet, which is the number 2. The Torah begins with the letter bet, number 2. Why? Why begin with the letter bet and not the letter aleph, which is the number 1? So if you take the number 2 and you begin counting in series of 3, so 2 plus 3 plus 4 is 9. Take the next 3 numbers. 5 plus 6 plus 7 is 18. 1 and 8 is 9. Take the next 3 numbers. 8 plus 9 plus 10 is 27. 2 and 7 is 9. Take the next 3 numbers. 11, 12, 13 is 36. 3 plus 6 is 9. So when you begin with the second letter with the bet and you add up the numbers, you always will hit 9, which is the number of truth. That might be why the Torah begins with the letter bet. What's the problem with aleph? So if you begin with aleph 1 and you take these sets of 3 numbers, so 1 plus 2 plus 3 is 6. 4 plus 5 plus 6 is 15. 1 and 5 is 6. 7 plus 8 plus 9 is 24. 2 plus 4 is 6. 10, 11 and 12 is 33. 3 plus 3 is 6. So when you begin with the number 1 aleph, you get, as a result, the number 6, which is the number for falsehood, we didn't want to begin the Torah with that. Now we saw that the word for truth, emet, is made up of the first, last, and middle letters of the alphabet. There is consistency to truth. Now there is another fascinating and similar teaching of our sages about this kind of consistency. The Zohar, which is the primary text of Jewish mysticism, the Kabbalah, the Zohar teaches that God and the Torah and Israel are one. That God, the Torah and Israel are one. Here I have it reversed. God and Israel and the Torah are one. Now let's look at the numerical value of each of these terms. I have here the hey, which is the number 5, but we saw last week that the ultimate essential name of God is the tetragrammaton, the four letters, yud, hey, vav, hey, that we do not pronounce, and we saw last week that those letters add up to 26. So the name of God has the value of 26. Yisra'el, Israel, is yud 10, shin 300, reish 200, aleph 1, and lamid 30, for a total of 541. And Torah is tough 400, vav 6, reish 200, and hey 5, for a total of 611. Now we're going to work with these three numbers. Interestingly, by the way, just while we're on the number of Torah here, 611, the Talmud and Tractate Makos, 23b, asks us, how do we know there are 613 commandments in the Torah? So they base it upon a verse in Deuteronomy chapter 33 verse 4, which says, Torah tseva lanu moshah. Moses commanded us the Torah, and we saw the Torah has a numerical value of 611. So the Talmud says, yes, Moses gave us 611 commandments, but two we heard directly from God. If you look at the 10 commandments, it's interesting that the first two are spoken in the first person. God says, I am the Lord your God, who took you out of the land of Egypt from the house of slavery. The second commandment, you shall have no other gods before me. But the third commandment switches into the third person. Don't take the name of the Lord your God in vain. It doesn't say, don't take my name in vain. And the sages teach us that what happened was as the Jewish people were hearing the Torah spoken to them directly by God, they were overwhelmed. It was just too much for them. They said, Moses, we can't take it anymore. You please get the rest and you are related to us. So the Talmud says that Moses gave us 611, but two we heard directly from God for a total of 613. Now what we're going to do is actually quite startling and amazing now. We're going to show again this consistency between these three terms of God, Torah and Israel as it stretches across the entire Torah. And what we're going to do now is we're going to take the words for God and Israel. I have it highlighted for you in blue. God again we saw was 26. Israel was 541. If you add that together, you get 567. So the value of God and Israel is 567. Here's what we're going to do. We're going to begin with the first word in the Bible, Baraysheet. And you'll notice that the last letter in this word Baraysheet is a tough. Tough is the last letter in the Hebrew alphabet. Tough also is the first letter in Torah. So what we're going to do is starting with this tough in the word Baraysheet, the last letter of the first word in the Bible, and we're going to go forward 567 letters, counting forward. And guess what letter you're going to hit. Starting with that tough and counting forward 567 letters, you're going to land on the letter Vav, which is the next letter in the word Torah. From that Vav, go forward 567 letters, you're going to hit a reish. And from that reish, go forward 567 letters, you're going to hit a hey. So starting with the last letter in Baraysheet at intervals of 567, which again is the value of God and Israel, it will produce for you the word Torah. And here you see a Torah scroll, and it's rolled to the beginning on the right hand side is the beginning column. And so starting at that first word on the first column, you'll go in sequences of 567, you're going to hit the word of Torah. Now, the second thing we're going to do is take Torah, which is 611, and Israel, which is 541, we're going to combine them to get 1152, 1152. And here we're not going to start in the beginning of the Torah. Here we're going to go right to the middle letter of the entire five books of Moses. And the middle letter of the Torah is the Vav in the word Gachon. The word Gachon means belly. And it's describing here the kind of crawling creatures that we're not supposed to eat. So we know that the letter Vav is one of the letters in God's name. God's name is again Yud, Hey, Vav, Hey. So starting with that Vav in the word Gachon, and going forward 1152 letters, we're going to get a Hey. If we go backwards 1152 letters, we're going to get a Hey. And if you go from that Hey back another 1152, you're going to get a Yud. So again, using the Vav in Gachon as your starting point and going at intervals backwards and forwards from that Vav of 1152, which is the combination of Torah and Israel, you're going to get Yud, Hey, Vav, Hey, which is God's name. And by the way is a picture of the way a Torah scroll actually looks. And you'll see on the second line, the second word from the end of the line, you see the word Gachon. And the Vav there in Gachon is written very large because it's pointing out that that's the middle letter of the entire Torah. And then we're going to go to the last word in the entire five books of Moses. The last word in the five books of Moses is Israel, right? The verse says that God spoke to Moses in the eyes of all of Israel, the Aenei called Yisra'el. So here we're going to take Israel, the last letter in Yisra'el is a Lamed. We're going to take, not Israel now, we're going to take a combination of God, Yud Hay Vav Hay, which is 26, and Torah, which is 611. 26 and 611 is 637. And we're going to go backwards now from that last letter in Yisra'el Lamed, and we're going to go back 637 letters, and we're going to get an Aleph. And from that Aleph, backwards 637, you're going to get a Raish. And from that Raish, backwards 637, you're going to get a Shin. And from that Shin, backwards 637, you're going to get a Yud. Spells out Yisra'el. So when the Zohar says that God, Torah and Israel have a unification, a unity to them, they're one. This exercise illustrates it in a very dramatic and powerful way. Now today was Yom Ha'atsma'ut, the Israeli Independence Day. And last week we saw some incredible biblical pointers to the year of the founding of the state of Israel, the modern state in 1948. One of them we saw was Deuteronomy chapter 30 verse 3, which is the 5,708th verse in the Bible. Deuteronomy 33 is verse number 5,708, and it describes how God will in-gather the Jewish people from all the lands across the world where he scattered us. 5,708, the Hebrew year 5708 corresponds to the English year 1948. So we saw that Deuteronomy chapter 30 verse 3 is an incredible indicator for the year 1948. Also we saw in the book of Leviticus chapter 25 verse 13, which describes the Jubilee year, and it speaks about in this year of the Jubilee. We saw that was strange. Why does the Bible say in this year of the Jubilee people return to their ancestral lands? It should have just said in the year of the Jubilee. So we saw that the way that word to return is spelt in the Bible, it spells out the year again 5,708 for 1948. That specific year is when we will return to our land. But I want to share with you another indicator for 1948 that is quite mind-blowing. The Vilna Gown, a brilliant 18th century sage, uncovered another reference to 1948 in this passage from the Talmud. The Talmud discusses what happened on the day that Adam and Eve were created. The Talmud says that this is tractate Sanhedrin 38b. The Talmud says that on the first hour the dust was gathered. God gathered the dust of the earth. In the second hour an undefined figure was fashioned. In the third hour his limbs were extended. In the fourth hour the soul was placed within him. And in the fifth hour he stood up from the dust. Adam rose up on his feet from the dust. I'll just go through the rest of the hours in case you're interested. In the sixth hour he named the animals. In the seventh hour he was paired with Eve. In the eighth hour they gave birth to Cain and Abel. In the ninth hour he was commanded not to eat from the tree of knowledge of good and evil. In the tenth hour they sinned. In the eleventh hour they were judged. In the twelfth hour they were expelled. Now we have a famous verse in the book of Psalms, chapter 90 verse 4, which says that a thousand years in your eyes, God, are like a day that has just passed. And based upon this verse there's a famous teaching that the six days of creation parallel six thousand years of history. There's a teaching that we have that history will last a maximum of six thousand years. And by the six thousandth year we will enter into the seventh day, the Sabbath, which represents the messianic age. So the present world order will basically end at the latest by the year six thousand. And this is based upon the idea that there were six days of creation. Each day is equal to a thousand years. So we have six thousand years of history followed by the Sabbath day, which parallels the Sabbath messianic age. Now the Vilna Gown basically calculated these years in the following way. He said that Adam we know stood up in the fifth hour of the sixth day. So before the sixth day you had Monday, sorry you had Sunday, Monday, Tuesday, Wednesday, Thursday. You had five days before the sixth day. And five days we know is equal to five thousand years. If a day is a thousand years, so those first five days is five thousand years. But then we have the sixth day which is Friday. When does Friday begin? It really begins Thursday night. On the six days the Sabbath begins, not Saturday morning, the Sabbath begins Friday night. So the sixth day Friday really begins Thursday night at sunset. And so we have from sunset Thursday night until sunrise Friday morning, that's 12 hours. 12 hours would be 500 years. If 24 hours is a thousand years, 12 hours is 500 years. And then we have five hours into the sixth day, which would be not six o'clock in the morning, daybreak, but 11 o'clock in the morning. So if we know this is simple math, if a thousand years is 24 hours, how many years is one hour? So you do the conversion. One hour would be 41.6 years, 41.6. So five times 41.6 is 208. So the Vilnergon said, if you take these years, 5,000 plus 500 plus 208, you get 5,708. The Hebrew year 5,708, we saw was the English year of 1948. Now what happens in that year? Adam begins to rise up out of the dust. We know that Adam has a connection or correspondence to the Messiah. The Messiah is going to be a descendant of David. And the Midrash teaches us that David was going to be stillborn. David was going to be stillborn. And Adam, so to speak, donated 70 years of his life to David. David lived to be 70 years of age. Adam was supposed to live to be a thousand, because God said on the day you eat from the tree of knowledge of good and evil, on that day you're going to surely die. So Adam should have lived to be a thousand, but he donated 70 years to David. So we know that Adam lived, if you look at Genesis, to be 930 years of age. There's a connection between Adam and the Messiah. Adam, David, Messiah. So the letters in Adam, the first line on the slide, Aleph, Adam, David, David, and these three personalities are all connected. Adam is sort of a prototype for Messiah and there's a connection there through David. So according to the Vilnegon, what we're learning here is that Adam standing up in the fifth hour of the sixth day teaches us that the beginning of the messianic process with Adam emerging out of the dust, you could say emerging out of the ashes, because that was 1948, out of the ashes, would take place in the year 5,708 or 1948. Now we're going to share a theory now about Hebrew that is somewhat controversial, but I think it's very fascinating. Isaac Moses has written a number of books putting forth the idea that Hebrew is the source of the languages of the world. He wrote in 1989 a book called The Word, which has over 200 pages of Hebrew word parallels to English and other languages and then in 2006 he wrote The Origin of Speeches, which further explores his theory called Edenics, which traces language etymologies back to the original language of humanity, which was Hebrew. Now it says in the book of Genesis, chapter 11 verse 1, that the whole earth was of one language. The whole earth had one language and conforming or uniform words. What was that language? What was the one language that was spoken by the whole world in Genesis chapter 11 verse 1? So the greatest commentary to the Bible, the premier Bible commentator is Rashi, Rabbi Shlomo Ben Yitzchak. He lived 1,000 years ago in France. His commentary to the Bible is so awesome that there are over 500 scholars who dedicated themselves to writing super commentaries, to Rashi's commentary. Just think about that for a minute. That's how profound his commentary is. So in Rashi's commentary, he says, what is Safa Akhat? Akhat, what is the one language? Rashi says Lashon HaKodesh, Hebrew. We saw last week Lashon HaKodesh means the holy tongue or the holy language, which is the expression we use for Hebrew. So Rashi's telling us that when the Torah tells you that the whole world spoke one language, Rashi says it was Hebrew. Now you can read this phrase of Safa Akhat as one language. You can read it as the language of the one. The language of the one. Meaning the Torah describes God creating the world using Hebrew words. God didn't say let there be light in German or in Japanese. He said let there be light in Hebrew. So Hebrew is the language of the one, of the creator. Now in 1980, I was studying in Israel and I had the opportunity to meet the stapler Gaon, Rabbi Yakov Yisrael Kenevsky. And in his book called Birkas Peretz, he has a section where he shows numerous examples where the commentary of Rashi, if you take the numerical value of his commentary, which means take Rashi's commentary and add up all the Hebrew letters in his comment and take the numerical value of all those letters. So the stapler shows that the numerical value of Rashi is the same as the numerical value as the words in the Torah he's commenting on. Dozens and dozens and dozens of examples. And this is one of them. The numerical value of Safa Akhat and Lashon HaKodesh is essentially the same. It's actually auth by one. Lashon HaKodesh is 795 and Safa Akhat is 794. But we have a principle in Gamatria that you can add one to a word for the Kolel. One is the value of the word itself. So basically this is an interesting example of how Hebrew is the special language of God. Now one of the theories of Moses' sin is the idea that there were word families and he finds consistent similarities between Hebrew word families and related families in other languages. So for example, the first two letters on the top of this slide on the right hand side are mem and nun. Mem and nun. And this is basically a family of letters with these two letters in common. I basically have put in red mem and nun in all these different words. Mem and nun is the word which means mean. Mean means from. When you have something taken from something else you're taking something from the whole. And basically mean in Hebrew will appear in words dealing with numbering and things that you count. Counting and numbering. So for example Mamon, the second word on the top line, Mamon is Hebrew for money. Money is certainly something that's counted. Minyan is a word that means counting or a number of people for a prayer quorum. Hamon in Hebrew, the third line, means many. Limnot means to count. Amanah is a portion. So this is a family of words all containing the two letters mem nun. But we'll see that you have the mem nun, the MN family in English as well. So again mem nun, min in Hebrew means from. From is when again you take something from something else. When you do that you minus it. When you take something from something else you minus it. So you have minus, you have diminish, you have many, numerous, money, Mamon. Mamon is also an English word for Mamon for money. Number, amount, all words about counting and numbering with the MN root. So basically what Moses in shows is that the same kind of word families in Hebrew will be replicated in other languages as well. Now what I want to show you is about 45 examples where Hebrew words are parallel to the English word. Let's begin. The first word on the list is Adon. Adon in Hebrew means a mister or a master or sir. And the English equivalent of Adon would be Adonis possibly. Adon in Hebrew, Adonis in English. The next word is Atik. Atik in Hebrew means ancient. And in English Atik sounds very much like antique. So antique and antique. Getting the point of this, I hope. The next word down is Ason. Ason is a donkey. Ason sounds very much like the English ass or asinine. Gamal. Gamal is pretty easy. Gamal is camel. So camel is camel. Gamal. There it is not much of a struggle. Charov in Hebrew is carib. Again, Charov sounds very much like the English word carib. Our next slide, Ikar is the Hebrew word for essence. What would be the English equivalent of Ikar that sounds like Ikar? Core. The core of something is its essence. The Ikar, the core. Then we have the word Karin, which means corner. Well, Karin sounds like corner and that's what the English equivalent would be. Kafel in Hebrew, the third word down. Kafel in Hebrew means double. And the English equivalent of Kafel would be couple. Then we have one of my favorite examples. The Hebrew word Mifunak. Mifunak is someone that is squeamish. What's the English equivalent of Mifunak? Finicky. Someone whose finicky is Mifunak. Then we have the Hebrew word Perek, which is a portion. Perek, which is a portion. And the English equivalent is fraction. You can see the Perek, pay that can be an F sound by the way. Perek or Perek, fraction. Then we have the word Peyrot, fruit. Well, Peyrot, fruit is more or less the same word. Mahare in Hebrew means quickly. So what would be the English equivalent of Mahare? Hurry, hurry, Mahare. Yelled in Hebrew is a lad. And the English would be Yelled. I'm sorry. I switched it. Yelled is lad. I should have said Yelled is child. And the English equivalent is lad. Yelled lad. Then we have Masecha in Hebrew. Which in English is mask. And that's the English equivalent. Mask, Masecha. And we have the same thing with Prat. We saw this last week. Prat is part. And that's the same exact word. Part, Prat, the Hebrew and the English. Then we have Pras. Which in Hebrew means a reward. Then we have prize. Then we have Refes, garbage. So the equivalent of Refes would be Refuse. Refuse. Then we have Charat in Hebrew which means to feel bad. And Charat is very similar to the English regret. Charat, regret. Ragil in Hebrew means routine or habitual. And the English of Ragil would be regular. And then Reshima in Hebrew is a list. But also English could be Resume, Reshima, Resume. Then we have Orez in Hebrew. Orez is rice. Orez, rice. Rice, same sounds. Rechush in Hebrew is treasure. And the English of Rechush could be riches. Rechush, riches. Reeve in Hebrew is a fight or a quarrel. And English would be a rivalry. Reeve, rivalry. Sagur in Hebrew means closed. And the English equivalent would be secure. Saad in Hebrew means side. Saad, side. The same exact sounding word in English. Otsar in Hebrew is a treasury. And Otsar in English could be a store. Otsar, store. Naval in Hebrew is despicable. And the English equivalent could be vile. Zemain in Hebrew to call up or to convene. Zemain could be summon. To summon Zemain. Yelel in Hebrew means to scream. And in English Yelel would be to yell. Yonake is a nursing baby. And you could say in English it would be young. Then we have Zauriz. Zauriz in Hebrew is quick with a lacrity. And you could say Zauriz is zealous. Zauriz in Hebrew is a disgusting act. And the English would be to eva taboo. To eva taboo. You have to remember that in Hebrew the the and the be are interchangeable. Then we have trafim, idols or statues. Trafim could be trophies. Trufa in Hebrew is medicine. Trufa could be therapy. Trufa, therapy. Shesh is six. Six is Shesh. Then we have Chalav, milk and white. And that's what's the sound for that? Chalav and Lavan is albino. Lavan, albino for white. Kohl in Hebrew means all. Same as in English, all Kohl. Asham in Hebrew is guilt. And in English Asham could be shame or ashamed. Then or in Hebrew is light. And the English could be aura. Or in Hebrew aura in English. Derech in Hebrew is a path or a way. And English would be direction. Derech direction. And then finally the last four. Avel in Hebrew means an injustice or a wrong. And we could say in English that's evil. Avel is evil. Pleitah in Hebrew is to escape. And in English we could say it's to flee. Again the P and the F are interchangeable. So pleitah, leitah, flee. Goran in Hebrew is a place of threshing or Goran grainery. And finally Shoresh in Hebrew means source. And Shoresh and source sound exactly the same. Now are these just coincidental? Moses in shows thousands of examples. And I think that once you're looking at thousands of examples it becomes difficult to say that something is just a coincidence. Now we want to conclude tonight with a well-known story from the book of Genesis about Jacob. Jacob is told by his parents to flee from the wrath of his brother Asav. And to go to the home of his uncle Lavun. On the way we know what happens he beds down in a place to sleep at night. He has a dream of a ladder from the earth up to the heavens with angels going up and down that ladder. According to our sages the place where he had this dream would be the location where in the future the Holy Temple in Jerusalem would be built. In Genesis chapter 28 verse 19 we're told that Jacob named this place where he had the dream Beth El, the house of God. But we're told the city's original name was Luz. This is the Hebrew word on the screen Luz. In English it should say Luzed. Now this is a curious detail for the Bible to share. Normally the Bible doesn't give us sort of geography tidbits. That by the way the name of the city back in the olden days was something else. So it's interesting that the Bible chooses to tell us that the original name of Beth El was Luz. What might the significance of this be? So we know that Luz according to our mystical teachings the Luz is a bone it's the name of a bone at the top of our necks that the skull rests on. It's called the Luz bone and according to our sages it's the only part of our body that will never disintegrate and it's from that bone that our bodies will be reconstituted when they are resurrected in the future. That is the significance of the Luz bone and we're taught by our sages that that bone in our body is nourished from only one thing it's nourished from the food that we eat at our Malava Malca. The Malava Malca is a meal that is eaten after the conclusion of the Shabbat. Now let's look at this word Luz. The middle letter in Luz is the letter Vav. Let's try to figure out the letter Vav what it means. In Hebrew the word Vav means a hook. The word Vav means hook in Hebrew and interestingly the letter Vav is shaped somewhat like a hook. Also the letter Vav in Hebrew serves as the conjunctive meaning Vav in Hebrew means and and. Ani v'ata I and you ve and you. That's what a hook is. A hook combines two things. A hook is basically and. It hooks two things together. So that is the significance of the middle letter Vav. It's interesting that in the tabernacle in the desert we're told that there was a curtain that went around the entire perimeter of the tabernacle around the Mishkan. And the curtain was held up by columns. Columns in Hebrew are called amudim. You see on the right hand side of the slide is an amud, one of these columns. And on the top of the column was a hook. And the hook was what held the curtain in place. And the hook is called a Vav. So the hooks of these columns are called the Vav. Amudim. Vav is the construct form. Vav is vaves of the columns. So these hooks on top of the columns are called the hooks of the columns, the Vav. Amudim. And this is the way we would have looked in the desert where you see the curtains that are around the perimeter of the tabernacle and the curtains are held up by those columns. Interestingly, in a Torah scroll Torah text is written in columns. Every single column in the Torah scroll is called an amud, a column. Same word, column. Interestingly, in a Torah scroll you'll see that almost every column in the Torah scroll begins with the same letter. Almost every single column in a Torah scroll begins with the letter Vav. And those are also called the Vav. Amudim. Here it's not the hooks of the columns. Here it's the Vavs of the columns. So we have both the hooks in the tabernacle and the Vavs of the columns in the Torah scroll. So that's the letter Vav. Now we have the letter Zayin. Again, in the word Luz, it's the last letter. Now the Zayin in Hebrew clay Zayin in Hebrew are weapons. Clay Zayin are weapons. The Zayin, by the way, you'll see is shaped like a sword. It has a handle on top with a sharp point. And again, this is not the kind of Zayin you will see in a printed book. This is the kind of Zayin you'll see in a Torah scroll. Because in the Torah scroll, many of the letters have little crowns on top. Those you will not see in a printed book. Now, in Hebrew, Zayin doesn't only mean weapon. Zayin also has the connotation of food or nourishment. For example, the word Zan means to nourish or to sustain. Mazon in Hebrew is food. Now, what's fascinating is that there is a connection between weapons and food. Let's look at an interesting two examples. The word on top is maachelet. Maachelet is a word that's used in Genesis 22, verse 6 for a knife. We're told that Abraham, when he took his son to the Akheda, as Isaac to be bound, he took with him a knife. And the Bible describes that knife as a maachelet. A maachelet. Knife. But you'll see that in the middle of the word maachelet are the letters alif, chaf, laamid which are the words for to eat or food. Ochel is food. So here you see again this pairing between a weapon and food. And then we have the word milchama, the next word down milchama is war. But in the middle of milchama islamid chet mem which is lechem bread. So we see all these connections between food and weapons and war. What's the connection? Well, we all know the connection. If you study the history of humanity this is what wars were often thought about, was food was resources, was economics. The last letter in Lewis, actually it's the first letter in Lewis is the laamid. Now in Hebrew the word laamid itself, the name of the letter we saw last week was significant. Laamid in Hebrew means to teach to learn, to study. That's the meaning of laamid is to teach, to learn, to study. A talmid in Hebrew is a student. Now in Kabbalistic literature the shape of the laamid reflects the idea of divine wisdom being channeled down to our world from higher realms. It's almost like an eaves trough of a house that brings the water down to the street level. So that's what the laamid is. The little big piece going up in the sky is channeling is bringing down divine wisdom into our world. And what's fascinating about the letter laamid I mentioned last week that almost all the Hebrew letters are compounded from other letters. So the laamid is built from a khuf which is the 11th letter in the alphabet. It stands for the number 20. Khuf is the bottom of the laamid and coming out of the top of the khuf is the letter Vov. Here you have a khuf which is 20 and a Vov which is 6 26 which we've seen a number of times so far is the number of God's name. Yud, Hey, Vov, Hey is 26. So this is further evidence that the kind of teaching that's going on here is not just reading, writing, and arithmetic but this is divine knowledge divine teaching. 26 is the number of Hashem and the number of God. Now back to our word Luz. Now that we know the meaning of these three letters what we can see is that the word Luz is actually a pictogram. It is an incredible pictogram and what is it teaching us? It's teaching us that there's a connection that's Vov between laamid and Zion. Again, Vov is the letter of connection. It's the hook, it's the end and so we have a connection between laamid which is wisdom and teaching and spiritual knowledge and Zion which is physicality, sustenance meaning that Luz is the connection between the spiritual and the physical. That's what Luz is all about. Laamid is spiritual Vov is connection, Zion is physical and so the word Luz connotes the connection between spirituality and physicality. Now let's go back and look at our story. Not the story about Jacob but the story about the Luz bone. So the Luz bone we saw is in the neck. The neck is the part of the body that connects our head. The head is the center of our intelligence, our intellect the center of our spirituality and the rest of our body which is the more physical part of who we are meaning the neck, the Luz that bone connects the physical to the spiritual. It connects the head to the rest of the body and this is why the Luz will serve as the link between our returning soul and our regenerated body at the resurrection. Because again the Luz is the connection between the physical and the spiritual. So it's from that bone that we have the connection between our physical body that will be regenerated and our spiritual soul that will be returning. What is it that sustains the Luz bone? What sustains it? The food that we eat at the Malawal Maka the meal that's eaten right after Shabbat. Now the Shabbat is a day of pure spirituality. What we do right after Shabbat is that period of time that connects it's the point of the week between the pure spirituality of Shabbat and the more mundane existence of the other six days of the week. So it's significant that we nourish the Luz bone at that point which is the connection between the spirituality of Shabbat and the more physical mundane existence of the other six days. Luz was the place where Jacob had his dream of a ladder bridging heaven to earth. Again the connection between the physical and the spiritual is Luz and that's going to be the place of the future temple the holy temple in Jerusalem because it's the holy temple ultimately that connects our material world to God and to spirituality.