Yom Ehhad/Day One
[Gematria = 2701]
Suares: "If you are now thinking that you have undertood the given elements of the problem, you are on the
wrong track. You have only the idea of it, and the idea is not the thing. The problem, reduced to its
essential equation, is: pulsation of life and cosmic resistance." --Cipher of Genesis, page 79
Aleph: Infinite expansion, timeless, unknowable creative life-death
Tav: Infinite compression, cosmic resistance, final sanctuary of all energy
"The problem," the manifestation of the universe, reduced to its essential equation: (pulsation of) life and
(cosmic) resistance. Bereshyt-Bara-Elohim-Et leaves us in the center of the core equation of the universe,
on the edge of manifestation. The following equations will show us the structure and process of that
The translators tell us not to make too much of this word, which indicates "the demonstrative sense of entity"
and appears only 22 (or 25 depending) times (as "untranslated") in the
of the Hebrew Tanakh. It is said to be a contraction of
Aut as in "the Aut of
Cain ," a "distinguishing mark" which
itself appears only 77/9
times in the Hebrew Bible. Genesis I, of course, has 22 verses.
Aleph-Tav can be understood in the English sense of "from A to Z." In this sense it is a totalizing
equation, the integral from Aleph to Tav (on every level of structuration) of the unfolding
creative process of manifestation, operating on both the existence of the container and the life of
the contained (heaven and earth):
Ha Eretz .
Here's another of the 22:
Qaneetee Esh Et YHWH.
If they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign.
The following scheme is ETT :
Aleph/1, Taw/400 = 1 - 400
Conscious consciousness of being has posed the fundamental question of being and of the existent with enough intensity and seriousness to avoid false solutions.
Thought, compressed until it is more than observation, is silent. Consciousness then discovered itself vibrant and creative. The dream that transformed the "there is"
into representation, and the immanent spontaneity into entity, is cut in two. Remain face to face the 1 in its immateriality and the 400 force of cosmic resistance
of "there is." This is the fourth scheme of the verse.
Grammatically, this scheme is useless. At most it is indicative. He is, for sure, ontologically. This shortcut from 1 to 400 (from the first to the last letter)
expresses both the fundamental problem of consciousness and its solution. If it is true that revelation is in every letter, 1-400 is the penetrating force of
revelation. The sudden direct perception of the coexistence of 1 and 400 is the proof that the Universe-Consciousness is a pact of Alliance between the immeasurable
and the measurable. Thought can realize this if it submits to everything that has been said from the beginning. From the immeasurable Universe, thought knows how to
extract measurable elements. Consciousness immeasurable, she knows how to detach identifications that lend themselves to representations. But she deceives when it
believes that it can use these evaluations and these images as springboards towards the immeasurable. By behaving thus, she betrays the covenant pact, because instead
of respecting the Aleph and its unthinkable essence, it imagines annexing it. For thought, respecting the pact of alliance is to give up jumping from number to infinity
is to know that the number satisfies infinity (otherwise 27 nothing would be). What has been said of the Aleph prevents it from becoming unreal. She knows that words
like that Eternity, Infinite, Supreme Being, Perfection, Absolute, Immortality, are empty. All thought is 400. The 400 does not join the 1: it engenders it.
The pact of alliance is the fundamental postulate of the Berechiytt. It is implicit from the appearance of numbers, within consciousness, as constituent elements
of the notion of being. The flowering of this germ is its own revelation. We see that the 1 and the 400 are satisfied mutually: the Aleph because the Taw gives
birth to it; the Taw because the Aleph gives it birth. Thus are born life and death, being and existing, the infinite and the finite, the timeless and the temporal.
Genesis assigns to man the vocation of this double birth. To this end, the tradition ontology teaches him how to behave in relation to these two forces of life.
La Kabale Des Kabales
Aleph-Tav-Hay: You are alive from Aleph to Tav
The Hebrew word for "you" (in the second person masculine singular) may seem like a strange choice for an entry in this spiritual
vocabulary list. In modern spoken Hebrew, it is used constantly in conversation without a second thought.
But "you" is also "You"—the pronoun we use when addressing God in prayer. This provides us a good place to reflect a bit on
Hebrew, a language in which even the shortest and simplest of words cannot be spoken without profound theological overtones.
Because Hebrew was preserved for so long as the language of the synagogue, most Jews for more than 1000 years learned atah as
the word that followed barukh (in the phrase "blessed are You ...") in the opening to all traditional Jewish blessings.
The philosopher Martin Buber's great insight, in his classic I and Thou, is that every "you" we speak contains within it
echoes of "the eternal You." This insight came to him because he was thinking in Hebrew. Every atah, for the hearer sensitive to
Hebrew rhythms, bears within it the atah we say when we turn to God in prayer. Every atah, then, contains within it some hidden
fragment of prayer. Speech is inevitably holy speech, if we look deeply enough into its root. Buber's genius lay in universalizing
the Jew's experience of this primal Hebrew word.
The first two letters of atah are aleph and tav. These form the beginning and the end of the Hebrew alphabet.
Since the mystical masters believe that God created all the worlds by combinations of letters, aleph and tav can
be seen to stand for all Creation: All that ever was or will be comes about only through the letters from aleph through tav.
(This is something like Jesus' saying, using the Greek alphabet, "I am alpha and omega," meaning "I am the beginning and the end.")
But combining those two letters gives us only the word et, a particle used for the direct object. Aleph to tav by themselves
refer to the world only as object.
The third letter in atah, heh, is used here to stand for the name of God. Add God's name to aleph and tav and the word comes
alive. With the heh added (even though heh is really nothing but a breath!), the word is no longer "it," but "You"!
The "aaahh" sound at the end draws us out, connects us to the other. With atah we address the living Subject, not the
inanimate or abstract object.
These Are the Words: A Vocabulary of Jewish Spiritual Life
by Arthur Green
"And yet," added Ben-Levi, "thou canst not point me out a Philistine-no, not one-from Aleph to Tau-from the
wilderness to the battlements---who seemeth any bigger than the letter Jod!"|
Rabbi Akiva's aleph tav|