The Heap
The root of all language and mathematics, the divine pattern that became known as “the Word” springs from the purity of the Father’s heart. Projected by the eternal Father, that purity has been shed abroad upon the children of men. If the Father’s sacrifice is received and lifted up in the hearts of believers, it restores a steady hand upon the reins of intellectual calculation; and the mind escapes the rodeo of speculation because it receives the direct spiritual revelation that comes with the Father's counsel, bringing ambivalent thought into alignment with the mind that was observed in Y’shua, the anointed servant of Yahushua.
The spell of approximation is cast upon Torah now when the Hebrew “iniquity” is read as the English sound cue, “in-nick-quit-tea.” Thought that is conjured entirely by the recollection of memorized phonemes is inherently tribal, and its intent and meanings cannot be firmly established; for ears receive the spoken word into a context that is only similar to that in the mind of the speaker.
Y'shua made reference to literal understandings of Torah when he said they were of the bondswoman Hagar. Sarah is not subservient to Hagar. Like the ancient dust clouds that arose with collapse of Babylon’s great tower, sound-based language raises a confused cacophony of impressions in the minds of recipients of its many dialects. Holy names are not monikers. They are sacred keys to the book that was sealed.
Language is the first fruit of the Tree of Life, and the alphabets of mankind are its rinds: they have purpose. Passed from Eden to Ararat and from Babel in most ancient times and from Egypt to the desert of Sinai in the days of Moses, the oracular language was in the hands of merchant traders based in what became modern Venice. It's unclear how they received the twenty-two core emblems of the Tree of Life, but they relied upon their universality to conduct their business.
By the trade conducted by these seamen, the alefbet of Adam became known as the Phoenician alefbet, but it's as old as Creation itself. The rulers of Egypt relied on their hieroglyphs for matters of state, but they had great respect for the language of Phoenicia How could they not? The merchant fleets brought both goods and cohesion to the masses within its far-flung dynasties. A measure of this respect is that a Phoenician ship, in its entirety, was found in one of the pyramids.
If the higher applications of the script’s alphanumeric symbolism was lost on the common man in the days of Egypt, that detail was of no importance in the marketplace. With ancillary words spoken in tribal tongues and with down-to-business gestures, consumers and traders completed transactions while sharing anecdotes of this and that.
Raised in this bustling context by Pharaoh’s daughter, Moses was schooled in all the arts of Egypt. He was a masterful adept of the Phoenician emblems, which he later used in compilation of Torah, on behalf of the mixed multitude that accompanied Y’SharAL into the desert. That there was to be one law for all people required that Torah should be written in the language that all could understand.
Because of our experience with modern languages, we tend to think of the alphanumeric script as integers that function both as letters and as numbers, points of discussion putting the difference between them. In truth, however, these aspects of the oracular emblems operate simultaneously, both within words and within groups of words. Sentences are formulas, computations. HaShem speaks once; yes, twice, and man does not perceive the message; for every word has its number, which is also comprised of words whose interpretation must support the core definition of the base word. A word's numerical properties confirm that the verbal interpretation is true and reliable.
By this fact-checking feature of Sinaitic Hebrew,, the meanings of Torah’s words within its narratives are understood to present a seamless interplay between literary and mathematical properties. This complexity was operative within the background of the deliberations between the Egyptian priesthood and the brothers Moshe and Aharon as they petitioned Pharaoh for the release of the people of HaShem hwhy.
The priests of Egypt could replicate some things the brothers did, but not all. The interplay of oracular understandings was beyond them. When we reverse-engineer the biblical narrative, after having restored the original script, we can regain fuller understanding, God willing. The priests of Egypt had rudimentary skills when using the alefbet of Adam, but those skills were dwarfed by the expertise of Moses and Aaron.
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