Torah Has Endless Meanings? - Odd Man Out

Thanks for checking out Ep. 215 the 26th episode in the Those We Don't Speak Of series! In this cut, we dive deeply into the belief in Judaism that the Torah has endless meanings and can be interpreted to fit the wants and goals of those who believe this. I take numerous quotes from rabbis and Jewish authors who confirm it and discuss the possible problems with this kind of thinking. Now, time to go deep down the rabbit hole, far beyond the mainstream! Cheers and Blessings!

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Episode Transcript

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Speaker 6 (03:11):
And this episode is going to be about the Torah
having endless meanings. And I've touched on this in other
episodes of those we don't speak of, but I've never
went into detail about it. It's one of those aspects
of Judaism that I think so many people are completely
and totally unaware of. You're probably never going to hear

(03:32):
this in church, probably never hear about this pretty much anywhere,
unless you're actually studying these things. In a book called
The Canon and Exposition of the Pagan Mystery Perpetuated in
the Kabbalah as the Rule of all the Arts, its
publication date was eighteen ninety seven author William Sterling, and

(03:54):
he said that although the true interpretation of the Jewish
law depends upon a knowledge of these capitalists mysteries, it
is possible that not a single human being at the
present day understands their meaning or application. Talmud Conduc forty
nine a and tosefta Mcgilla three fourteen. He who translates

(04:16):
a Biblical verse literally is a liar, and he who
adds to it is a blasphemer. Rabbi Yehudah bar Eli,
We're going to be reading from various Talmudic verses and
other rabbinical verses, and I may not give you the
exact source every single time, but I have them all here.

(04:37):
Some of these words are hard for me to pronounce
because I'm just not familiar with them. I've never heard them,
so please forgive me for that. But if you have
any questions on any of these quotes, always reach out
to me and I will give you the source. Come
and see. Tora contains countless concealed supernal secrets, so it
is written she is more precious than Rubi's many hidden treasures.

(05:01):
She contains. When David contemplated the spirit of wisdom and
realized how many wonders emerge from Torah, he opened saying,
uncover my eyes so I can see wonders out of
your Torah. It is not an empty word for you
because of you. See bearashet Rabah one fourteen. In the
name of Rabbi Yshma'el. It is not an empty word

(05:23):
for you. If it is empty, it is from you
because of you, because you do not know how to
interpret see Midrashtanum Deuteronomy thirty two forty seven. Like the
hammer that breaketh the rocks in pieces, as a hammer
divideth fire into many sparks. So one verse of scripture
has many meanings and explanations. That's the Sanhedrin. In the

(05:46):
Masher for Pentecost, page sixty nine. God is said to
have explained the law to his people face to face,
and on every point ninety eight explanations are given. That's
from Hebraic literature, translations from the talmudment rationum in Kabbalah,
and we talked about that one several times in the
last episode. The growing attention to collections of sacred texts

(06:09):
inevitably created the basis for the emergence of sectarian conflict.
Interpretation and reinterpretation of traditions affected a more profound self
understanding of identity among the various groups that arose during
the Second Temple period. Interpretation served as the primary factor
in shaping other renditions of archetypes envisioned in or presumed

(06:33):
by sacred texts, whether they were included in the Bible
or not. This is from the transformation of the Israelite religion.
Jewish religious thought, beginning in the Hellenistic period, became engaged
in a critical reassessment of the received tradition in revelation.
This appears to have been spurred by delayed deliberance after

(06:54):
the end of the Babylonian exile. Rereading sacred texts in
stimulated by pop popular pagan traditions. Jews reviewed the concept
of divine revelation as key to understanding God's role in
the history of his creation, and the Zohar Pritzker edition
says that this is his own benefit, since to Torah herself,

(07:17):
any new discovery one finds in Torah was hidden there
all along. Nothing can be added to her, Yet they
add all the time, as we're about to learn. The
term Torah traditionally refers to the five Books of Moses,
also known as the Pentetouk, which formed the first and
most sacred part of the Jewish Bible, the Tanakh. However,

(07:38):
the word Torah has a broader meaning and can also
refer to the entire Jewish tradition, including the Talmud and
other rabbinic writings, which are collectively known as the oral Torah.
This expansive use of the term Torah reflects the idea
that Torah encompasses not only the written text, but also
the oral teachings, interpretation, and legal discussions that have developed

(08:02):
over time. This is from the burnt book reading the Talmod.
Judaism a biblical religion does not have one canononical book
besides the Tanach, the Hebrew part of the Bible, the
First Testament. There is also another book, the Talmod. Only
the Bible read in the light of the Talmod can
guide the reader in a Jewish reading of scripture and

(08:26):
from wisdom of the Talmod page five. The supplementation of
the Bible and its rich flowering in the literature of
the Talmud was a daring process. It was conceived as
a means of fulfilling the law, but it often proceeded
in bold new channels. It was, in a sense, a
confession that God's word is in some sense not final,

(08:48):
and that man must step in to adapt it to
the world. Adaptation is akin to change. Dare man adapt
the word of God? Is it not presumptuous for a
man to supplement a work through which the Lord hath spoken?
The Bible itself seems explicitly to worn against it. Deuteronomy
four two speaks out against any tampering with the word

(09:09):
of God. Ye shall not add into the word which
I command you, nor shall you take aught from it.
The seeming presumption in supplementing the Word of God was
destined to be an issue on which conservative and progressive
schools of thought debated in Judaism, but the spokesman for supplementation,
found ample justification for their labor in the hallowed texts

(09:33):
of the Bible itself. For the Bible, apparently since the
need of supplementation, and even projected an institution to accomplish it.
Encyclopedia of Jewish Knowledge says that for the Jews, the
oral law had a great advantage in that it permitted
the amending and modification which circumstance and time demanded, and

(09:54):
thus made the whole body of the law a living code.
We talked about the living Torah in the last episode
and how it's been continuously added to even up until
this day. Rabbi yeahel Been Joseph said that further, without
the Talmud, we would not be able to understand passages
in the Bible. God has handed this authority to the sages,

(10:17):
and tradition is a necessity as well as scripture. The
sages also made enactments of their own. Anyone who does
not study the Talmud cannot understand scripture. We talk about
the Agadah we've mentioned before, and it means tales, fairy tales,
lore in the non legalistic exegesis which appears in the

(10:38):
classical rabbinical literature of Judaism, particularly in the Talmud, in Midrash.
In general, Agada is a compendium of rabbinic texts that
incorporate folklore, historical anecdotes, moral exhortations, and practical advice in
various spheres, from business to medicine. Hearsam Sholom, professor at
Hebrew University, discussed this is the Agadah in Kabbala, and

(11:02):
he notes the position and restates the importance of the
Yalkut rue Evini in this literature. Gersham Sholam writes that
in the realm of Agadah, the Kabbalah was unrestricted, and
many Kabalists made use of this opportunity not only to
compose far reaching interpretations of the early Agadat of the Midrash,

(11:22):
in which they saw the key to many of their
mystic doctrines, but also to create a new and rich
body of legend bearing a strong mythical character. In general,
they were more at home in Agadah expression than in
the systematic exposition, and to this cabalization of the Agadah
that much of the attraction of the Zohar must be credited.

(11:46):
Mid Rash and rabbinic readings discern value in texts, words
and letters as potential revelatory spaces. Writes to the Hebrew
scholar Wilde Gaffney, they reimagined dominant narratival reading while crafting
new ones to stand alongside, not replace, former readings. Midrash
also asks questions of the texts. Sometimes it provides answers,

(12:10):
sometimes it leaves the reader to answer the questions, and
we talk about how the rabbis they sometimes teach this
stuff as if it were historical, if it were factual,
without telling their audiences that it is made up, that
it is folklore. The Minrashi Halaka or the Halacic exegesis,
which is the interpretations of the law, which elucidated and

(12:32):
emphasized the ties between the written and oral Torah. Other
scholars continue to draw up compilations of the tenatic material,
but only traces of these have remained, the abundance of
this material is illustrated by an allegorical interpretation of a
verse from the Song of Songs. Three score queens. These
are the sixty tractates of the Mishnah, four score concubines,

(12:56):
the Tosceptat Virgins without numbers, The halak the isolated and holakhat.
Compilations of tenatic material outside the Mishnah are known as
barotat outside teachings, that is, extraneous material. Remember, amid rash
is a fictional tale meant to reinforce an idea or teaching.

(13:17):
They use them not only to interpret the Tanakh, but
also to further interpret the interpretations that the Talmud gives
on the Tanakh. Ammonodes explained in his essay called Schleek
that people who believe that the midrashams state the truth
are fools because midrasium are composed as allegories and parables
to help people understand truths, even though the stories in

(13:39):
the midrasim are not true themselves. An excerpt from the
Essential Talmod. The rabbis were as serious in their attitude
to the Agadah as any sphere pertaining to Torah. This
does not mean that they were incapable of humor or lightheartedness,
but even when they told humorous stories or related fables
or sayings, they did not feel they were stepping outside

(14:01):
the bounds of Torah. Even the everyday conversations of scholars
were regarded as worthy of study, and in many cases,
the stages themselves demonstrated that the conclusions, sometimes of great
Helockic significance, could be deduced from these seemingly inconsequential conversations
of great scholars. And I would just say, read some
of the stuff, read some of the tallmoon. It's not

(14:24):
all crap, but a lot of it is absolute crap,
just ramblings by these crazy rabbis who've been out in
the desert and breathed too much sand for way too long.
Here's the Pharisees. It says that, in a sense, the
Bible of the Synagogue is the totality of rabbinic literature.
The earliest part of that literature, the Tanatic Midrationum, took

(14:47):
the form of running commentaries, mostly of a legal character
on the biblical texts. The Mishnah, though not actually a
running commentary like the Tanatic Midrasum, is nevertheless based on
the oral law understanding of biblical legislation. The Gamara, which
together with the Mishnah, makes up the Talmod, is in

(15:08):
a way a commentary on the Mishna itself. While a
considerable part of the Jewish literature through the Ages also
took the form of commentaries and super commentaries on the talmod.
Some of this stuff we've went over, but I'm gonna
give it one more go in this episode because I
think it's very important something that we need to get

(15:28):
through to others. In the Tomorrow Full late sixteen, it
says that seventeen hundred of the arguments and minute rules
of the scribes were forgotten during the days of mourning
for Moses. Off Neil, the son of Kenas, by his
shrewd arguing, restored them all as if they had never
lapsed from the memory. You know, we talked about in

(15:51):
other episodes how they try to act like the oral
law and these traditions go back to Moses and actually
go back to God giving these ideas to Moses. And
in Reuven foll late twenty one, it says that rob
Hamuna said that what is it that is written? And
he spoke three thousand proverbs and his songs were a
thousand and five. It is intended to teach that Solomon

(16:15):
uttered three thousand proverbs upon each and every word of
the law, and for every word of the scribes he
assigned one thousand and five reasons. Sandhedron Full eight sixty eight,
it says over and above this I expounded three hundred
some allege he said three thousand holocaus with reference to
the growing of Egyptian cucumbers. And yet no one except

(16:38):
Rabbi Akiva ben Joseph has ever proposed a single question
to me respecting them. It's just holocaus, as you know,
are laws, Okay. So I'm just including this stuff to
show you that they added so much to the Torah,
to the Bible, and to the so called holy books
that it's just insane. It's insane, but they.

Speaker 5 (17:01):
Believe this stuff.

Speaker 6 (17:02):
The Tamura folio sixteen, it says three thousand holocau were
forgotten at the time of mourning for Moses, and among
them the holocau respecting an animal intended for a sin offering,
the owner of which died before sacrificing it. Just throwing
that in there. Gabala and Exodus, it says that ancient
Jewish legend says that the Torah or teaching existed before creation,

(17:27):
and that God consulted it before bringing the universe into being.
This pre creation epoch is part of the oral tradition
not included in the Bible canon, and is therefore not
generally known outside learned or esoteric circles and the Hema
or Folio one thirty five. It says that the rabbis
teach that in the future, in the days of the Messiah,

(17:50):
all scripture will be abolished except the Book of Esther,
also all festivals except the feast of Purim and the
kidser shithe Folio U seven says, remember ye the law
of Moses, my servant, which I commanded unto him in
horrib for all Israel. Formerly the law was a garment
of light, but in the consequence of sin, the law

(18:13):
became materialized in a garment of skin, in the same
proportion as man became materialized in a body of flesh.
In the future, after the redemption, however, the law will
have the garment of light restored, and the Messiah will
preach the law in terrible mysteries such as no ear
has ever heard, and it will appear to us as

(18:34):
a new law. But the law will not be altered
or made new, as the nations of the world say.
And that actually conflicts with some of the other things
that we've read. But they can say just about anything,
And there's a lot of stuff in these extra biblical
books that conflict with other writings, and some of these
rabbis in the Talmoon are just arguing back and forth.

(18:57):
I've said before, sometimes there's no real answers to it whatsoever.
The Hubbad website gives an example of a gentile who
believed the Bible but not the oral law, and this
is how Rabbi Hillel handles him. Now this is all
made up, of course, but remember we talked about in
one of the other episodes how there were two rabbinical families,

(19:17):
Hillel and Shamai. And this is Hillel, the one who
his group won out and were part of writing the
Oral Torah, or putting it into writing. It says, I'm
glad to hear that you have such strong faith in
the Hebrew Bible. My question is, how do you know
that this is true? Certainly you must be relying on tradition. Otherwise,

(19:38):
how do you know that the words you have before
you are the original words written by Moses and the prophets?
How do you know that they ever received this to
begin with? What other way is there than to rely
on the integrity of Jewish people over the ages? And
that really is Judaism, a faith in the integrity of
the Jewish experience as transmitted to us by previous gen

(20:01):
It turns out that everything we believe, including faith in
the Word of the written Torah, is based on this
faith in the Jewish people. Perhaps that is the reason
we call it Judaism and not Torahism or Karaism, because
the most basic faith we have is in the Jewish people,
and from there extends our faith in the written Word
and in the prophets. We talked about how they worship themselves,

(20:26):
and even Professor Gersham Scholam talks about how really a
lot of the talk about the Moshiak, the Messiah, is
really just it's all talk. I mean, they are their
own Messiah, and they're just using these biblical terms and
whatnot to kind of go along with what they are
actually doing themselves.

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Speaker 6 (21:47):
Is that about two thousand years ago, there were two
great stages in Israel, Chamai and HELLEL. A certain gentile
came to Shemai and asked, how many tours do you have?
Shamai answered too, the Torah that is in the writing
and the explanation of the Torah that we know by tradition.
So the gentile answered, about the written Torah, I believe you.

(22:08):
About the oral Torah, I don't believe you. Make me
a Jew on one condition that you will teach me
the written Torah. Shamai responded with wrath and deprecation, chasing
the man away. So the gentile went to Hillel, and
Hillel performed the conversation. Then came time for the first lesson.
This is an lef, said Hillel, And this is a bet.

(22:31):
And so Heleel taught the new convert the Hebrew alphabet
that he would need to read written Torah. The next day,
the man returned for his second lesson, but this time
Hillel reversed everything. This is a bet, he said, pointing
to the lef. And this, he said, pointing to the bet,
is an a lef. Hold on a minute, cried the convert.
Yesterday you told me the other way around, and you

(22:53):
trusted me, said Helll. Well, so why not trust me
about the oral tradition as well. Helle's point was that
without an oral tradition, there is no written Torah. Written
symbols on a scroll are meaningless without context, we have
no clue what the words mean or even whether they
are at all true. That's the dot org website. Remember Habbad,

(23:16):
the Hubbad mafia. I think about half the people that
follow Trump are Habbodhists, his daughter, his son in law
Alan Dershowitz. There's a bunch of those guys. But anyway,
On a website called as the Rabbi Rabbi Ulman, he
says that but the oral Torah is not just an
explanation of Torah laws. It also explains the manifold meanings

(23:40):
of Torah versus, including the explanation of ambiguous or cryptic passages,
and it is also replete with esoteric teachings. So in truth,
the written Torah cannot really be understood on any level
without the God given supplemental oral Torah. And what he means,
of course, is the second Torah that the rabbi's put
together around the Second Temple and afterwards that they tried

(24:04):
to claim goes all the way back to Moses and God.
It always comes back to them, guys. They are the deciders,
the lawgivers, and the Gods themselves. And all we have
to do is really read what they write. A book
called Ceremonies, Customs, Rites and Traditions of the Jews I
am Isaacs. He says, the latter chapters contain much moral
and social instruction, which however, require explanation. But I am

(24:27):
sorry to say the manner in which they are explained
by the rabbis is very deficient. It must be understood
that the Talmod says every chapter, verse and word has
got seventy interpretations, yet when properly explained by them, it
terminates upon one point as respects their laws. I am

(24:47):
well convinced that there are hundreds among the Jews who
feel dissatisfied with the code of laws laid down by
the Rabbis, But they are afraid to ask any questions
for this reason, lest they be looked upon on as
hypocrites and self righteous and be cast out from among
their brethren. They decide what's right and wrong, who pays,
who's to blame, and who's to be punished. It's like

(25:10):
God needs them worse than they need God, and they
have all these the urgic ideas of they can do
stuff to make God act in a certain way. The
top three books if Jewish mysticism would be the Sefer
at Zerra that's the book of Creation, the Zohar, and
the Bahir. There's other books like the Couhatur and others
that we'll mention when we get into the Kabbala deeply,

(25:32):
but I just wanted to put that out there. When
the rabbis refer to the Sefer Yitzera, the Zohar, the Bahir,
and their commentaries as Tora, they are invoking a broader
mystical understanding of Torah that extends beyond the Five Books
of Moses and Jewish thought, and especially within Kabbala. Torah
is not limited to the written text, but encompasses all

(25:54):
divine wisdom, revealed and hidden, legal and mystical. This concept
reflects the belief that the Torah is synonymous with the
divine will and the blueprint of creation. This expanded view
allows foundational cabalistic works to be regarded as expressions of
Torah she b al pei oral Torah, or even as

(26:14):
part of primordial, pre existent Torah that existed before the
world was made. And we've talked about that. I think
I've mentioned that very verse, very recently, but I wanted
to put it all in here together. For the Cabalists,
the stories of the Bible are merely the outer covering
under which exalted mysteries are concealed. They are only the

(26:34):
garment for the body of the inner. Meaning Kabbala seeks
to imbue the commandments and laws of the Bible with
their true hidden spirit. Indeed, in the view of the Zohar,
the tales and parables of the Bible are symbolic reflections
of the inner metaphysical realm through which one could perceive
the hidden divine mysteries of our universe. Rabbi Shimone berates

(26:57):
those who take the single tales as relating only to
incidents in the lives of individuals or nations, as Rabbi
Berg He's written a ton of books on kabbala and
a bunch of weird occulty books on astrology and stuff
like that. In a book by Rafael Patai the Jewish Alchemists,
it's a hard book to find. If you want to

(27:17):
find this book in paperback, you're going to be paying
several hundred dollars. Zohar is a huge book published in
three volumes in the standard edition in comprising a total
of some eight hundred and fifty thousand words. It is
written almost entirely in Aramaic, and the claims is made
in it that it was written by Rabbi Shimone bin Johai,

(27:40):
a leading tana or Mishnaic master who lived in the
second century CE in Palestine and had the reputation of
a miracle worker. Formerly, it is a commentary on the Bible,
but in fact it is a rambling mystical discourse on God,
the world, man, moral issues, and many other esoteric subjects

(28:02):
that were of interest to its author. It was not
until the twentieth century that critical scholarship headed by Professor
Gersham Scholm, established that the Zohar was in fact written
by Moses dal Lyon circa twelve forty to thirteen oh five,
a Spanish cabalist who has to his credit several other

(28:23):
books as well, dealing with both traditional Jewish and mystical
cabalistic subjects. I'll give you kind of an example of
a cabalistic text. The oral Torah is also called the
mal kut because it comes out from the mouth and
reveals the energy of the concealed. The oral Torah is
the dwelling of the Chicaina, the queen of Heaven, the

(28:44):
feminine aspect of God, and also the aspect of the righteous.
That's from the Tekunai Zohar, also from the same book.
The two aspects of the Torah, which are the oral
and the written, are represented by the fifty three Torah
portions that are on the Shabbat. The inner courtyard of
the Holy Temple represents the written Torah and the outer

(29:06):
yard is the oral Torah. The gate between them is
only on Shabbat. In Studia Judaica, Volume thirteen, Language of
the Mystics, it says here that the widespread late medieval
and early modern cabalistic phenomenon of the celestial magid a
mcgid is a traditional Jewish religious itinerant preacher skilled as

(29:29):
a narrator of Torah and religious stories. The widespread late
medieval and early modern cabalistic phenomenon of the celestial magid
a divine power revealed to mystics in dictating them divine secrets.
Many detailed descriptions survive of this phenomenon, and it seems
that in most cases the experience was entirely an audio

(29:51):
textual one. It appears to be a paradoxical phenomenon, but
it actually expresses the thesis we are trying to establish here.
Mystical capitalistic experience is very often the mystical revelation of
the old text of revelation itself. Old Theophany is transformed
into contemporary mystical revelation. The century between eleven seventy to

(30:15):
twelve seventy approximately, is the one in which all the
phenomenon described above came to a head among the Jewish
esoterics and mystics in Germany, especially in the Ashkenazi Hasidic circles.
Three processes converged together in this period to create one
of the most intense and variegated spiritual developments in medieval Judaism.

(30:40):
The first process was the development of the Midrashic methods
to their extreme expression of the infinity of meanings of
the scriptural verses, especially in the system of the seventy
three Gates of Wisdom. The second was the intrusion of
a mystical element in this structure, the appearance of an
external criterion, which transformed Midrashic anarchic deliberations into the discovery

(31:06):
of mystical symbolism. So I mentioned all this because I
wanted to include these verses and these excerpts from these
different books, just showing you that it's not one or
two or just a handful of rabbis who claim that
the Torah has endless meanings. This is something that's been
going on it's widespread, and again, I don't think that
many people even realize it whatsoever. This is from I

(31:29):
think it's Sanford drop capitalistic ideas, and he says that
authors held that the world is created and sustained by
divine speech and writing, and that an act of speech
through which one entity is differentiated from all others is
the primordial point that brings about the possibility of both

(31:50):
God and the world. That the substance of the world
is composed of the twenty two letters of the Hebrew alphabet,
and that the name of an object is the vessel
for it, it's essence or soul. The divine is identical scripture,
and that both scripture and the world are subject to
an indefinite, if not infinite, variety of perspectives and interpretations.

(32:13):
And you know, some even believe that the whole Torah
is just one long word that spells out God's name.
And we'll probably get into that eventually. Talk a little
bit about the secret magic of the Hebrew alphabet. And
this is from Let's see if I can find out here.

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This is a new oracle of Kabbalah Mystical Teachings of
the Hebrew Letters by Richard Seedman Kay And this is
pretty long here, so hold tact. The Hebrew word for
letter m n ot, also means sign or wonder or miracle.
For thousands of years, Jewish ages have taught that the

(33:21):
letters of the Hebrew alphabet, the aleft bate, embody wonderful
and miraculous powers. We mentioned that they teach you know
that basically their alphabet is magical and that it created
the world, and it was the first alphabet, which we
know that it's not. We learned before that it was
definitely not the first language, and of course it was

(33:41):
part of the Canaanide languages. We'll go on here that
according to the earliest known book on Jewish mysticism, the Seffragatzeira,
or the Book of Creation, written more than fifteen centuries ago,
God formed the entire universe through speaking aloud the twenty
two letters. With the vibration of God's cosmic utterances. Out
of nothingness of silence, all things spring to life. And

(34:05):
God said, let there be light, and there was light.
The letters of the elaph bet as the manifestations of
God's voice, are the energetic and vibrational building blocks of creation.
They are analogous to physical elements, just as, for example,
an atom of oxygen gas unites with two atoms of
hydrogen's gas to form a molecule of water, so does

(34:28):
one letter combine with another to create new beings. Rabbi
Marcilla Peeger writes this perception of Hebrew words and letters
as the constituent spiritual elements of existence Undergird's most Jewish
mystical teachings. Well, today we have paleo Hebrew, and they
borrow from other languages and put in there, so we

(34:50):
don't have the pure Hebrew language, even though they pretend
that we do. The letters are archetypes. Each one expresses
a specific primordial power or creative energy. For example, jay
bit is the sign of the house, in mem is
the letter of water, and the womb. David Abram puts

(35:11):
it this way. Each letter of the aleft Bet is
assumed by the Kabalists to have its own personality, its
own profound magic, its own way of organizing the whole
of existence around itself. Yeah, and I've known people, and
I've talked to people and read about people who are
practicing types of magic and they learn the Hebrew alphabet

(35:33):
to actually perform their magical spells. And you see that
if you look into some of these esoteric teachings in
these different secret societies, and there's a reason why each
degree in freemasonry has a Hebrew letter to represent it.
The thirteenth century, a masterpiece of Jewish mysticism, the Zohar,
the Book of Splinter, says for when the world was created,

(35:55):
it was the supernal letters that brought into being all
the works of the lower world, literally after their pattern. Hence,
whoever has a knowledge of them and is observant of
them is beloved both on high and below. Unlike Indo
European languages and Hebrew, each letter also is a number.

(36:15):
The characters do double duties, serving simultaneously as numerals and
as sounds. We'll talk about Gimachria eventually and get more
into that, but they stole that from the Greeks. The
Hebrew letters therefore represent not just the sound of creation,
but also the mathematics of creation. We are all numerals
in the vast equation of the universe. That is, at

(36:38):
the same time the song the musical score of the universe.
The word score suggests the mathematical basis of music. All
life is created by the infinite combinations of holy numbers
that are also letters of the alaif Bet, their alphabet.
For centuries, Jewish mystics and scholars have cultivated knowledge and

(36:58):
observance of the alaife Bet, and vast folklore and mystical
tradition arose regarding the letters. In the thirteenth century, Abraham
Abulafia developed practices for meditating on the letters that makes
up God's numerous holy names. He taught how to permutate
and combine these letters to illicit heightened spiritual states. Abulafia

(37:22):
and other Cabalists created elaborate theories regarding the role of
each letter, its numerical force and in special place in
creation and informing the words of the Torah. They believed
in the power of the Hebrew letters to affect reality
in profound ways. For example, some rabbis and students invoked
spells in attempts to create gollums, human like creatures made

(37:47):
of clay. The word spell indicates the magical powers inherent
in the combining of letters. One well known spell, the
incantational phrase abracadabra, may stem from from the Hebrew word
abra cadabra. It's just spelled with the K, that's all.
The difference literally means I will create as I speak.

(38:10):
The power of the letters to manifest as physical objects
is reflected in the shared root of the Hebrew word
for word and thing. It looks like it says Deburah
and dvar. Words are things, and things are words made manifest.
In the Torah, the Ten Commandments are not referred to
as commandments, but rather asret Ha Dibrat, the ten utterances,

(38:36):
or the ten sayings. The Zohar describes how God's speech
created the tablets bearing these ten utterances. It says that
when these letters came forth, they were all refined, carved precisely, sparkling, flashing.
All of Israel saw the letters flying through space in
every direction, engraving themselves on the tablets of stone. And

(38:58):
it goes on to say that inspiring the language breath
and the absence of vowels and the ancient Hebrew, the
Hebrew letters represent consonant sounds. Only the vowels are filled
in by the breath of the reader. And you hear
how they use ah. You know, they make those sounds
all the time, sounds like they need to clear their throats.

(39:18):
In modern Hebrew, vowels are indicated by symbols inserted above, below,
or beside the continents. Reading ancient Hebrew is thus a
profoundly interactive experience. The language comes alive only when spoken aloud.
David Abram writes the Hebrew letters and texts were not
sufficient unto themselves in order to be read, they had

(39:41):
to be added to and spirited by the reader's breath.

Speaker 8 (39:45):
The holic.

Speaker 6 (39:47):
Not only does the reader inspire the text through his
or her breath, the absence of written vowels compels the
reader to actively engage with the text, to decide which
vowels to use, or to or to insert. Abram continues,
there was no single definitive meaning. The ambiguity entailed by
the lack of written vowels ensured that diverse readings, diverse

(40:11):
shades of meaning were always possible understand what he just
said there, even the way they say the words. And
that is so true, because just reading all these different
books and watching the videos and different things like that,
they've got three or four pronunciations for nearly every word.
Different spellings as well, and that could be for several reasons,

(40:32):
but we'll go on here. Despite or because of this ambiguity,
ancient Hebrew retains a powerful eloquence. In the introduction to
his translation of Genesis, Stephen Mitchell writes, ancient Hebrew's dignity
comes from its supreme simplicity. It is a language of
concision and powerful earthiness, austere in its vocabulary, straightforward in

(40:55):
its syntax, spare with its adjectives and adverbs, a language
that pulses with the energy of elemental human truths. Again,
though it's Paleo Hebrew that is spoken today, because some
of the words in the original Hebrew are just lost.
They're gone again. This is the book the Canon, the
exposition of the pagan mystery perpetuated in the Kabbalah as

(41:18):
the Rule of all the Arts by William Sterling. He
says that a demonstration will now be attempted for the
information of the curious. As to the means employed by
the Kabbalists to discover the highest mysteries of the Law,
they have thirteen methods of discovering the mystery they attribute
to the whole law in a logical sense and the

(41:39):
secret meaning of its words. Brief examples of these rules
will clearly explain their nature. Their second rule is called transposition,
that is, the letters of a word being transposed and
joined in different ways for various words. This rule also
seems to be derived from Scripture, as it says in
Genesis no found grace in the side of the Lord,

(42:02):
the letters in the name in c. H Noah being
transposed from h n grace. By this change, the numerical
value of the word becomes seven eight instead of fifty eight.
The third rule is called gamatria or numeration, and is
performed by numbers, being a mathematical mode of comprehending the Scripture.

(42:26):
Where As the Hebrew letters are numerals, they contain everything.
Pythagoras said God created the world by numbers, as did Plato,
So the word ereschith amounts numerically to the same as,
and I can even pronounce it. It's Sir Bitterva, he
formed the law, thus drawing the conclusion that the law

(42:49):
was the instrumental cause of the creation of the world.
To this question, why does the law begin with a B,
they answer to signify to laws an oral or justice
and mercy and similar things. This rule is used in
different modes, as explained in pards Reemonin. They often add

(43:11):
a unit to the amount of letters in a word,
which is called kollel. As to the word covenant numerically
six twelve, they add this kollel, making it six thirteen,
saying this word signifies the law, which contains six hundred
and thirteen precepts. You know they do. The six hundred
and thirteen midst us, which we've talked about but I

(43:34):
will go into detail. Eventually, was just made up by
a rabbi the number, and it kind of caught popularity.
This mystery of numbers also appears stated and Holy writ
For in the case of the idolatrous priest of bel
who accepted Elijah's challenge, it says that Elijah took twelve
stones according to the number of the sons of Jacob is.

(43:56):
Taking this number for this special purpose of invoking the
Lord was not merely that twelve was the number of
Israel's sons, but because those sons were twelve in consequence
of that special number in scripture, covering a profound mystery.
The Talmudists also used this rule in various passages in
the Talmud, and modern authors much more so as Rabbi

(44:20):
Solomon Mulko, Rabbi Jacob ben Habib, Rabbi Mordecai are Sabbatai,
and others, deducing great mysteries they're from, and Sanfer Drab
in Cabalistic ideas. Again, he says that much contemporary scholarly
interest in the Kabbalah has focused on the Cabalists' views
that there are infinite layers of meaning to both scripture

(44:43):
and the world, and that texts and the world changed
their nature and meaning in response to new contexts and
moments in time. Rabbi Berg again in Kabbala for layman,
the clothes men wear are the most visible part of him.
Fools on seeing a well dressed man, you don't see
any further and judge him simply on the basis of

(45:03):
his beautiful clothes. They see the attire as a reflection
of the physical individual, and the physical appearance as a
reflection of the soul itself. So it is with the Bible.
Its narrations relating to the mundane things of this world
are both the garments that clothe the body of the Bible.
The body of the Bible consists of its precepts. Foolish

(45:24):
people see the outer garments narrations of the Bible and
ignore which lies beneath the outer garment. Those who understand
more see the body beneath the garment. But the truly wise, however,
those who serve the supernal King and who stood on
Mount Sinai, will penetrate to the soul of the Bible,
which is the essence of the entire Bible itself. It's

(45:47):
just a fancy way of saying that the Bible has
tons of meanings. And if you're this esoteric mystical guy,
you can find these ideas out in the Adar website.
It's talking about drinking Torah milk. The oliot Ephraim explains
that the comparison to milk expresses itself in three ways,

(46:11):
corresponding to the three letters of the word I. In
a y n. The first way in which Torah is
similar to milk is that it always yields new meaning,
as the Talmud n your even fifty four b teaches,
since the taste of a woman's milk is affected by
what she eats, every time a baby drinks the milk,

(46:32):
the baby experiences a slightly different taste. So two the
Tora can always be explored for a new taste in
new explanations. Gersham Scholam says in Kabbala, page one seventy
three two one seventy four. Since the Tora was considered
to be essentially composed of letters that were nothing less
than configurations of divine light, and since it was agreed

(46:55):
that it was assumed different forms in the celestial and
terrestrial world, the question arose of how it would appear
in paradise or in a future age. Certainly, its present
reading had been affected by the corporealization of its letters
that took place at the time of Adam's sin. The
answer was given to this conundrum by the Cabalists of
Safety was that the Torah contained the same letters prior

(47:18):
to adam sin, but that in a different sequence that
corresponded to the condition of the world at that time. Thus,
it did not include the same prohibitions or laws that
we read in it now, for it was adjusted in
its entirety to adams state before his fall. Similarly, in
the future ages, the Torah will cast off its garments
and will again appear in a purely spiritual form, whose

(47:41):
letters will assume the new spiritual meanings. In its primordial existence,
the Torah already contained all the combinational possibilities that might
manifest themselves in it, in accordance with men's deeds and
the needs of the world. Had it not been for
Adam's sin, its letters would have combined to form a
completely different narrative. In the messianic times to come, therefore,

(48:04):
God will reveal new combinations of letters that will yield
an entirely new content. Indeed, this is the new Torah
alluded to in the Midrash in its commentary on Isaiah
fifty one four, for Torah shall go forth from me.
Such beliefs continued to be widespread even in Hasidic literature.
The most radical form that this view took was associated

(48:27):
with the Talmunic Agadah, according to which prior to creation
of the world, the whole of the Torah was written
in black fire on whitefire. As early as the beginning
of the thirteenth century, the daring notion was expressed that
in reality, the white fire comprised the true text of
the Torah, whereas the text that appeared in the black

(48:48):
fire was merely the mystical oral law. Hence follows that
the true written law has become entirely invisible to human perception,
and is presently concealed in the white place harchment of
the Torah scroll, the black letters of which are nothing
more than a commentary on this vanished text. In the
time of the Messiah, the letters of the white Torah

(49:10):
will be revealed. This belief is referred to in a
number of the classic texts of Hasidism as well. The
Cabitalists were acutely aware of the nearly limitless expansion of
significance that is potentiated through acts of understanding and interpretation.
The Cabitalist Azulae, for example, held that each time an

(49:30):
individual reads a given verse of Torah, the combination of
its linguistic elements change in response to the call of
the moment. Okay, guys, I think that's going to wrap
up this episode The Torah has Endless Meanings Part one
And why is this important to us? Well, because it

(49:51):
seems like that Israel and these rabbis have so much power,
so much influence over our country, over the world world
for that matter, and a lot of people are misguided.
A lot of people believe that the things they say
are factual and go back to Moses's day and our
biblical and all of these things. But when you break

(50:13):
it down, you realize that there is a real chaos there,
and I think it explains a lot about why the
world is so chaotic. And when you can take your
holy books to mean absolutely anything you want to fit
the time, to fit your politics, to fit your social
beliefs of the day, then that's a real weapon, and

(50:34):
it is being used against the people of all sorts
to make excuses for this, that and the other, to
excuse downright evil. So we need to understand these beliefs
so we can fight these beliefs, and so we can
approach our lives in a way where we won't be

(50:55):
our own worst enemies, so we won't be supporting these
things that we think are just and fair and righteous
and all that, and.

Speaker 5 (51:02):
We'll know better.

Speaker 6 (51:03):
This is part of discernment, and I hope that this
helps you guys to understand a lot of the things
that we've been talking about up until this point, because
all of this seems to connect. And so look forward
to bringing you Part two, which I already have all
the show notes for, and I'm also working on an episode.
The show's already recorded. I just need to do some edits,
but it's on the Committee on Public Information, which I've

(51:26):
mentioned a million times. It's going to be in the
Democracy Propaganda series and number six in that series. So
I'm really excited to bring you that history because I
think it will also kind of help you to understand
why our nation in the world is the way it
is today. With that being said, I want to thank
my supporters. I want to thank my patrons, and if

(51:46):
you want to support me on Patreon, go over to
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The odd Man Out and as always, check out my
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Oddman Out. I want to thank Yarnboard for being a
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(52:30):
you to Andy and Maverick Pilgrim, Awake, Jake, an Cole, Ashley,
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Thank you all for your help. Thank you for sharing
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(52:52):
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(53:14):
remember their order is not our order.

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Seeya.

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