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Code of Creation
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913:Secrets of Genesis
   by R.Y.Ginsburgh  

















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Free Will

As before, the Gematria of Genesis 1:1 is 2701

Gematria of First Verse
בְּרֵאשִׁ֖ית בָּרָ֣א אֱ-לֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ
913 203 86 401 395 407 296

Genesis 1:1 was the first statement of the Creator and thus it contains all of creation as a seed of everything. This seed is also embodied numerically in the number 2701.

Our sages teach the purpose of creation is Free Will. A little thought will show everything in nature is built around this concept.

Interestingly, the Hebrew term for free will is:

בחירה חופשית = 2701 (expanded Gematria[1])

(photo by Oren Evron[2])

For Genesis 1:1 is a kind of seed and summary of the entire creation and its purpose. According to the Vilna Gaon: "the first verse in the Torah contains all the details of Creation" (Vilna Gaon on Tikunei Zohar 200:32)


Another central concept of creation is the idea of love. In the Tikunei Zohar (Hakdama 10b):"Beresheit is אהבה (love) and has small gematria of 13 like the Gematria of אהבה (love).."[3]

For the creation is about man's relationship with G-d as a son to his Father, as the Shemah opens "You shall love the L-ord your G-d with all your heart, and with all your soul, and with all your might" (Deut.6:5). And in the Talmud "G-d wants the Heart" (Sanhedrin 106b)[4]
G-d's Name=י-הוה=26
262 + 452 = 2701

Interestingly, the two triangle Gematrias (Meshulash Milah) of אהבה (love) are:
א =1
א ה =6
א ה ב =8
א ה ב ה =13
Total = 28
ה =5
ב ה =7
ה ב ה =12
א ה ב ה =13
Total = 37

These two numbers: 37 and 28 (and their mirror reflections) play a central role in the Genesis 1:1 numeric structure as we have seen. Likewise, for triangular numbers and figurates.

I also heard (from Oren Evron) that there is another important connection to be made here:
The center point of 2701 is 1351 and it's center, which is the ultimate center = 676

Center Point
1351 is the exact center point of 2701


(i.e. for 2701 dots side by side, the middle dot is the 1351th)
Center Point
676 is the exact center point of 1351


(676 is the final center point, since only odd numbers have center points)

As before, 262 (676) + 452 = 2701, where 45 is the Miluy Alfin (expanded Gematria) of Havaia (י-הוה).

In any case, 676 is connected to 2701 very very deeply.

28 and 37 are connected geometrically as we showed. Their connection is also shown by adding them together:
28 + 37 = 65 - the Gematria of A-donai, which is how we pronounce Havaia (י-הוה).

Notice also, the primary Numeric split is 703/1998
Primary Split in Verse
בְּרֵאשִׁ֖ית בָּרָ֣א אֱ-לֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ

703=37×19 - Mirror of 19 = 91 G-d's Name (Havaia/A-donai)
1998=37×54 - Mirror of 54 = 45 Adam

2701 is also built around the Gematrias of "wisdom". For the purpose of creation is to illuminate man with the divine wisdom of the Torah as Master Kabalist, Rabbi Chaim Vital wrote:
"And not only that but man was created only to delve into the depths of the Torah. But this requires that his body (and lower soul) be clean first, through the action of the mitzvot (Torah commandments) whose entire purpose is for this and are therefore necessary. Then the neshama (higher soul) which is called the 'candle of G-d' (Proverbs 20:27), will be capable of illuminating this body, like a candle inside a glass container, which shines through, and it gives him the power to understand secrets of the torah and it reveals depths from within the darkness" (Etz Chaim, Hakdama daf 13).

And in "the Way of G-d" (4:2):
Among all the influences that G-d causes to emanate from Him for the sake of His creations, there is one which is higher than all the others, being more important and lofty than anything else G-d created. This influence is the closest thing to G-d Himself that can be found in creation, its loftiness and excellence resembling G-d's own to some degree.. This influence was bound to the Torah... in such a way that when man actually pronounces the words of torah, the influence is transmitted to him... Because of this fact, it is imperative that one should have reverence and awe when involved in the Torah. What one is then doing is approaching His G-d and involving himself in the transmission of the great Light from G-d to himself. The individual involved in the Torah should therefore be abashed by his human lowliness and tremble before G-d's loftiness. He should rejoice in what he can attain, but even this should be combined with the greatest possible awe... If this condition is not met, however, then it will not result in any such Illumination, and reciting words of the torah will be no different from any other human speech... The value of a person's study, and the level of the resulting Influence, therefore vary according to the degree of his reverence and the measure of his respect and attentiveness. (Feldheim translation)

Tree of Life

Here is an illuminating excerpt from "Derech Etz Chaim" by the Master Kabalist, Rabbi Moshe Chaim Luzzato which sheds light on many things we have discussed in this series:

The Creator of man, and his guide, made him and established him ready to understand and to comprehend greater comprehension than the ministering angels. And our Sages have already said (Midrash Genesis Raba 17):"He (G-d) said to them (the angels): 'his wisdom is greater than yours'." And when man desires understanding in G-d's way, G-d will guide him to fathom until the heaven of heavens - things which stand in the loftiest heights of the worlds.

But, behold, the good is in his hands and he has the power to choose - to become wise and to know, or to remain naked of all wisdom, even though the heart and the intellect are within his body. And this you will see, that there are two things which were created with one likeness - the intellect of man and the Torah which gives him understanding. On the Torah it is written "Is not My word like fire? says the L-ORD; and like a hammer that smashes the rock in pieces?" (Yirmiyahu 23:29). With this, He has revealed to us that it is the truth of the matter that the Torah is literally a light that was given to Yisrael (the Jewish people) to enlighten in it.

Because it is not like the wisdom of the nations and the secular knowledge, which are nothing more than knowledge which the intellect grasps after toiling (to understand it). Rather, the Torah, behold, it is holy. It has a supernal existence in the upper spheres. And when a man toils in it below, it is a light which illuminates in his soul to elevate it to the treasures on high, the treasures of the Creator, blessed be He. And this is what the wise man said (King Solomon) "And Torah is light" (Mishlei 6:23), literally light, and not just wisdom. And not that it is called "light" as a kind of metaphor rather it is literally "light". Because this is its existence above (in the higher worlds), and when it enters the soul, the light enters it just like the sun's rays enter inside a house.

Behold with great precision it (the Torah) was compared to fire and with precise choice of word. Because when you see an ember which does not flame, and the energy of the flame is inside, hidden and concealed, until one blows on it, then the flame spreads out and goes forth, and in that flame is visible many colors, what was not previously visible in the ember, and everything came out from the ember. So too, the Torah which is in front of us, because all of its words and letters are like embers, which when you ignite them look the same. One sees only embers which are also almost dim. And he who exerts himself to toil in it, then it will flame from every letter a mighty flame full of many colors, which are the knowledge which are hidden inside that letter.

This has already been explained in the Zohar on the Alef-Beit, and the matter is not an analogy, rather it is itself actual and completely literal. Because all the (22) letters that we see in the Torah, all of them teach on the 22 lights which exist on high. And these supernal lights, shine on the letters. And from them comes the holiness of the Torah, the holiness of the sefer Torah, Tefilin (philacteries), and Mezuzot, and all the holy writings. And according to the holiness in which they were written, so too will be the resting and shining of these lights on the letters. Therefore the sefer Torah which has one invalid matter (pasul), becomes entirely invalid because the lights cannot remain in it properly, that it should pull down the holiness to the congregation with the power of the reading of it.

Returning to the matter, the lights which stand on the letters contain all the levels and sub-levels which are in each letter. However, it doesn't reach the soul of the one who sees the letters except a small, concealed light, like an ember. But when the man exerts himself to understand, and he reads, and re-reads, and strengthens himself to understand, behold, the lights ignite and go out like the flame from an ember. And on this the Tana (Mishnaic Sage) said "Turn it and turn it again, for everything is in it" (Avot 5:21). Because the one who toils needs to turn it over again and again until it flames exactly like the actions for [physical] fire.

And behold when the flame ignites, I've already mentioned that there are in it (in fire) many colors and forms, and likewise there are found many great matters in the flames of that fire. However there is another matter that we find, namely that there are many sides (facets, levels of understanding) to the Torah. And the early ones already received (from Sinai) that for each root of the souls of Israel they are in the entire Torah, therefore there are 600,000 explanations of the Torah (corresponding to the 600,000 root souls). And this is what is meant by the Torah "splits to many sparks", because at first it flames and then all the lights in it become visible on that matter. And those lights, themselves, enlighten to 600,000 ways in the 600,000 (souls) of Israel. And this is the secret meaning of "Is not My word like as fire? says the L-ORD; and like a hammer that smashes the rock in pieces?" (Yirmiya/Jeremiah 23:29)

It comes out from this, that even though the Torah is endless, and even each letter from it is like this, however one needs to ignite it, and then it flames. For this, the intellect of man was made. Because it also has the power of great attainment, but when it flames (the intellect of man) it is through the power of contemplation. And on this it is written "For the L-ORD gives wisdom, out of His mouth comes knowledge and understanding" (Mishlei 2:6). Because all that exists from the word of the Holy One blessed be He, becomes existing (i.e. has an existence), because this "mouth" (of G-d) is the root of all creations, and this itself sustains their existence. And the "hevel" (lit. breath, or vapor which exudes from the mouth), which means the hashpaah (influence, energy) which goes out to all creations forms the source which took it out. And therefore it is written "that man does not live by bread only, but by every thing that goes out of the mouth of the L-ORD does man live" (Devarim 8:3), which is this hevel which goes out and sustains. And this (hevel) envelops and enclothes itself inside the edible foods to nourish a man.

Behold, the wisdom is already given from the Holy One blessed be He in the heart of every man. However, in order that it strengthens, it is necessary that this mouth (i.e. the mouth of G-d) that sustains its existence should blow with strength, and then it also becomes like fire, that when one blows in it, it flames. Likewise when this hashpaah (influence, energy) descends from the mouth like a breath, the wisdom flames and the knowledge and understanding which were inside it already (i.e. inside the intellect of man) become visible, just that they were not visible before. Because there was nothing visible before except the chachma which is the intellect itself, but the tevuna (understanding), which is the understanding of the intellect which joins things together (logically) , and upholds things together, and the (daas) knowledge which is the offspring (result) which comes out of this - and these won't do their work except through the power of the blowing of the breath which that supernal mouth blows on them. Therefore, we find, that the wisdom (chachma) is already given, and the mouth only sustains it, but the understanding (tevuna) and the knowledge (daas) they renew, which means their revelations are renewed all the time through the blowing of that mouth. And therefore Elihu said "But it is a spirit in man, and the breath of the Almighty, that giveth them understanding" (Iyov/Job 32:8), which means the breath of the mouth, the breath of the Ruach (wind) and this is what gives a man understanding - and not days or years... end quote

Therefore it is a duty on a person to put himself to contemplate. Because if he does not contemplate and exert himself to think, behold, the wisdom will not come to seek him, and he will remain in darkness without knowledge, and he will go in the ways of vanity and obscurity and the end of the matter is that he will give judgment and accounting before the King of kings, the Holy One, blessed be He on that he did not use the wisdom (chachma) and the power which He implanted in him, [and instead] made it profane. This is certainly the temptation of the yetzer (evil inclination) which tries with all its might to make him fall in this world and the next, because he knows already that if he falls in this a little bit, it remains (difficult) for him to return and rebuild, because the knowledge of truth strengthens the soul and repulses the yetzer (evil inclination), and there is nothing that weakens the soul before the yetzer like lack of knowledge. And if the knowledge was wide and firmly standing in the hearts of men, they would never sin. The yetzer would not even be close to them and rule over them, just like he does not rule over the angels.

And being that the Holy One blessed be He wanted that man should have a yetzer, that he be capable to victorious or defeated with equal weight. Therefore He made in them the knowledge, but it is closed like an ember, although capable of exanding and flaming like a fire. And the free will is in man's hands. Our Sages of blessed memory said "and therefore those who rule over their yetzer say 'Come, let us make the calculation of [how to act in] this world'" because he who does not rule over his yetzer (evil inclination) he will not put this to himself ever. But those who rule over their yetzer, they do these things and teach it over to others so that they may do it themselves. Behold a man, most of his years are spent in thinking thoughts on his businesses, business of this temporary world. Why does he not put to heart even one hour also on thinking these other things - what is he? Why did he come to this world? Or what does the King of kings seek from him? What will be the end of his matter? This is the biggest and most powerful medicine that one can find against the yetzer. It is easy and its effects are great. Its fruit is many, in that a man should stand each day for at least an hour, free from all other thoughts, and to think only on this matter that I've said. And he should seek in his heart:
• what did the early ones, the fathers of the world, that G-d desired in them? What did Moshe Rabeinu do? What did David, the moshiach (chosen of) H-shem do? And all the gedolim (great men) who lived before us? And he should put to his mind:
• what is good for a man all the days of his life in order that he should also do the good. Then he should explore with his thoughts to know what is his situation that he is in and that he stands in relative to that which is wanted [by G-d], in the path which trod these men of G-d before him. (translator's note: these are things one must work out and verify on his own. It's not enough to read answers from a book. If a person does this truthfully, he will see how unclear he is about so many of these fundamental life-deciding issues).

And if not? And if the power of the yetzer is too strong and he cannot bring himself to judge due to its strength - behold for this Rabbi Shimon trembled and screamed like a crane in his book - "Voy to the men who G-d has abandoned in the exile - as in 'And he looked this way and that way, and when he saw that there was no man' (Shmos/Exodus 2:12), rather each man turns to his ways, to his business, to his path."

The general principle: The man who does not think on this, it is very, very hard to reach the shlemus (wholeness), and the man who does think - he is very close to it. (the great men), they would not stray their minds from this, therefore they succeeded in all their actions, but at least one should do the minimum and fix times, to put to his heart whether a little or a lot - because then he will succeed in his ways and then he will understand... end quote. see there for more


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