Hebrew Roots: Part VIII
Kabbalah: Gematria & Numerology
Please note: Research into the Hebrew
Roots & Messianic movements constitutes research into
Judaism as well as the occult. We fully respect each persons
right to believe or utilize what resources they choose. We
however, see a clear distinction in believing the Messiah has
come versus utilizing resources which still await His coming.
That is how and why we must evaluate all to Christ and the New
Testament as well as the Tenach. We do not wish to edit or
criticize Judaism, but recognize it as distinct from our
Christian beliefs, just as many in Judaism also see a
distinction and separateness from our beliefs, and we jointly
have mutual respect for our differences and each other.
"But unto the wicked
God saith, What hast thou to do to declare my statutes, or
that thou shouldest take my covenant in thy mouth? Seeing
thou hatest instruction, and castest my words behind
The basis of the Hebrew
Roots Movement is the belief that Christians need to
understand the Word of God through Jewish thought and
teachings and that without the wisdom of the ancient sages
they cannot truly grasp Scriptural truth. The question must be
asked, what methods were used to obtain the oral traditions of
the ancients and are they Biblically sound?
Gershom Scholem states that
in all religions," mystics are men who by their own inner
experience and their speculation concerning this experience
discover new layers of meaning in their traditional
religion." If their new revelations do not cause them to
break away from the old traditions, they generally determine a
way to cause the needed change for their interpretations to
become dispensed within the tradition. 1.
As with all gnostics,
Kabbalists had to overcome many obstacles in order for their
teachings to be regarded as sacred texts. Gershom Scholem
relates that the vehicle of choice for mystics to bring
their gnostic view into harmony with their own traditions was
allegory or midrash.
"It is generally
known that allegorical interpretations arise spontaneously
whenever a conflict between new ideas and those expressed in
a sacred book necessitates some form of compromise. What is
true of allegorical interpretation is still more applicable
to the specifically mystical interpretation of such
texts…Vast numbers of books have been written by Jewish
mystics attempting to find their own ideas in, or read them
into, the Biblical texts. A large part of the enormous
Kabbalistic literature consists of commentaries of Books of
the Bible, especially the Pentateuch, the Five Scrolls, the
Psalms, the Song of Songs, the Book of Ruth, and
Ecclesiastes. Many productive minds among the Kabbalists
found this a congenial way of expressing their own ideas,
while seeming to make them flow from the Bible. It is not
always easy, in a given case, to determine whether the
exegesis was a deliberate device, calculated to bridge the
gap between the old and the new vision by reading completely
new ideas into the text…"2.
The Kabbalah in English
verifies that the Kabbalists reinterpreted large portions of
the Old Testament midrashically in order to inject Judaism
stemming from the same period as the Talmud, but more
concerned with supplying context and elaboration of the
Biblical text. Much legendary material is archived here.
Midrashim exist on the Torah, the books of Ruth, Lamentations,
Ecclesiastes, Esther, Song of Songs (together referred to as
the five Megillot), and Psalms. Usually all but the last are
grouped together as Midrash Rabbah, and a multivolume
translation from the Soncino Press is available. 3
Jacob Prasch of Moriel
recommends the classical Jewish works mentioned above, Midrash
Rabba and Lamentations Rabba, as the preferred resources for
the study of Scripture:
prophecy as a cyclical pattern of historical recapitulation
(prophecies having multiple fulfillment), with an ultimate
fulfillment associated with the eschaton, which is the final
focal point of the redemptive process. A classical work
of Midrash in Judaism is the Midrash Rabba on Genesis
(Berashith). Another is Lamentations Rabba.
" The clearest set of
guidelines in Midrash are the Seven Midroth attributed to
Rabbi Hillel, the founder of the Pharisaic School of Hillel,
where Rabbi Shaul (St. Paul) was educated as a rabbi by
Rabbi Gamaliel, the grandson of Hillel.
Midrash makes heavy use
of allegory and typology to illustrate and illuminate
doctrine, but never as a basis for doctrine. It sees
multiple meanings in Bible texts found in strata, but this
is very different in certain fundamental respects from the
gnostic and Alexandrian uses of figurative interpretation
associated with Philo and Origen, reflecting more of
Hebraic, rather than Helenistic philosophical world-view and
view of theology. 4.
Hillel was one of the sages
referred to in Part 7 of this series, whose teachings
contributed deeply to the Talmud, Mishnah and other works. It
is common knowledge that the Talmud holds over 300 differences
of opinion between Hillel and Shammai, another famous Talmudic
sage. In every dispute over their interpretations and
teachings, Hillel invariably prevailed.
The apostle Paul was a
Pharisee, who before his conversion, persecuted Christians
according to the instructions of the Pharisees. After his
conversion, he was inspired by God to write extensively about
the change in his beliefs and their incompatibility with the
Pharisee's teachings that had caused their rejection of Jesus
Christ. Peter also addressed the issue of fables or allegory
in his epistles.
2 Peter 1:16
"For we have not
followed cunningly devised fables, when we made known unto
you the power and coming of our Lord Jesus Christ, but were
eyewitnesses of his majesty."
For an indepth treatment of
a Scriptural view of allegory or Fables, see the article
"Have Nothing to Do With Fables and Old Wives
"The Kabbalah and
Jewish Mysticism" identifies the doctrine of creation and
the throne of God, as the two primary subjects of ancient
mystical thought which were consistently interpreted
midrashically by the sages.
"The Talmud contains
vague hints of a mystical school of thought that was taught
only to the most advanced students and was not committed to
writing. There are several references in ancient sources to
ma'aseh bereshit (the work of creation) and ma'aseh merkavah
(the work of the chariot (of Ezikiel's vision), the two
primary subjects of mystical thought at the time." 5.
Gershom Scholem explains
Kabbalistic interpretation of the written Torah as theosophy.
The use of allegory to interpret Scripture on a consistant
basis, was considered dangerous.
What Kabbalistic exegesis
discovers behind the literal meaning of the Bible or of the
Talmudic interpretations of the Bible was something very
different. What the Kabbalists looked for in the Bible was
not primarily philosophical ideas, but a symbolic
description of the hidden process of divine life, as it
unfolds in the manifestations and emanations of the sefiroth.
Their primary interest in the Bible may be termed
theosophical. As for allegory proper, we find very different
attitudes among the Kabbalists. So outstanding an authority
as Nahmanides deliberately avoided the allegorical
interpretations of the philosophers in his commentary on the
Torah. He was well aware of the danger that might accrue
to the observance of Jewish ritual from a pure
spiritualization of the Torah such as a consistent
application of allegorical method would apply. He
expressly warned against this danger in a passage in his
commentary on Deuteronomy 29:29…" 6.
Jacob Prasch states that
Midrash follows various forms of Hebraic interpretation of the
Scriptures and can therefore only be understood by a student
of Judaism or theology:
" Midrash follows
certain formats. One is the Mashal/Nimshal format seen in
Proverbs or the parables, where physical things are
representative of things spiritual. Figurative midrashic
exposition in the New Testament is viewed, for instance, in
Jude's epistle or Galatians 4:24-34. It is Midrash which
accounts for the manner in which the New Testament handles
the Old Testament…Another format is the parashiyot;
sections opening with a petihah in which a base verse is
followed by commentary.
"In addition to
exegetical midrash, there are homiletic midrashim, arranged
in topically argued pisaqaot. These frequently follow a
yelammedenu rabbenu format used by Jesus in the gospels.
Both of these kinds of midrashim are haggadic. There are
also wide bodies of midrashic literature which are halakik,
but these are of less importance to New Testament
Unless someone has been
educated in Judaism, Hebrew, or theology, it is easier to
demonstrate midrash than to explain it. " 7.
According to Gershom Scholem,
the use of allegory or Midrash by the sages was a mystical
interpretation leading to higher levels of esoteric thought
such as theosophy.
"…But not all the
Kabbalists were so reserved toward allegory. Many regarded
it as a legitimate instrument. The author of the Zohar,
though interested primarily in a mystical and symbolic
description of the Godhead, did not refrain from
interpreting certain Bible passages allegorically. Thus the
Book of Jonah and also the story of the Patriarchs in
Genesis become allegorical accounts of the human
soul--though this does not prevent the author from giving a
purely mystical (and more far-reaching) interpretation of
these same stories of the Patriarchs. Once the esoteric
interpretation of Scripture had assumed two different
aspects --the one allegorical, the other mystical---the way
lead open to the doctrine of the four levels of meaning. While
for example, Joseph ibn Aqnin, contemporary of Maimonides,
speaks, throughout his commentary on the Song of Songs, of
three such levels of interpretation--literal, Aggadic, and
philosophico-allegorical--the Kabbalists added a fourth,
that of theosophical mystery in the sense defined above. This
level the Zohar terms raza de-mehemanutha--understanding
according to the 'mystery of faith.' " 8.
Jacob Prasch states we need
a demonstration of Midrash unless we have been trained in
Judaism, Hebrew or theology. In other words, lay people cannot
understand Midrash or Biblical truth, without the help of
teachers such as himself. 9.
We have seen that Jacob
Prasch recommends the Midrash Rabbah which the Kabbalah in
English states, includes the Midrash on the Book of Ruth.
Midrash on the Book of Ruth is used repeatedly throughout
Kabbalistic thought and it contains the earliest
representations of the four mystical levels of interpretation
of the Bible. Referring to the Zohar Hadash, Scholem
demonstrates this Midrash:
reference to the four levels is to be found in the Midrash
ha-Ne'elam to the Book of Ruth, one of the earliest
works of the author of the Zohar. In it he writes:' The
words of the Torah are likened to a nut. How is this to be
understood? Just as a nut has an outer shell and a kernel,
each word of the Torah contains outward fact (ma'aseh),
midrash, haggadah, and mystery (sod), each of which is
deeper in meaning than the preceding.' This passage is
remarkable in several ways…Haggadah seems to refer to some
allegorical or tropic form of interpretation, while by
midrash is meant the hermeneutic method by which the
halakhists, or legalists, of the Talmud derived their
definitions from Biblical text. The comparison of the Torah
with a nut is not new in Jewish literature. It was already
employed by the German and French Hasidism of the early
thirteenth century, especially in connection with the
Certainly, as demonstrated
by Jewish scholars and sages, Midrash or allegory would damage
beliefs and understanding of the written Bible. The allegory
of the sages was intended to change the traditional thinking.
Mr. Prasch acknowledges that changing the meaning of Scripture
Whenever you have a change
in world-view, you're going to have a change in theology…
Redefining the gospel instead of re-explaining what the
Bible means, redefinition changes what the Bible means. That
is wrong…. " 11.
Mr. Prasch defines
theosophy, which clearly applies to the sages he upholds, but
then applies his definition to Greek and not Jewish thinking.
reinterpreting the Bible, not using the Jewish method of
midrash, but using Greek methods."
allegory. Midrash uses typology and allegory-symbols-
in order to illustrate and illumine doctrine. "
"These methods first
started to creep into the Church through people who were
influenced by Philo. His teachings progressively entered
into Roman Catholicism, … Instead of recontextualising,
they were redefining Scripture. They were reading a Jewish
book as if it were a Greek book. That was a mistake….
However, Gershom Scholem and
many other Hebrew scholars are clear that the Midrash and
other oral teachings are derived through theosophical
interpretations. Mr. Prasch disregards information that is
common knowledge of the mysticism of the sages and their
influence and understanding of Jewish Midrash. Gershom Scholem
states that the mystic interpretations of the Jewish sages
were paralleled in the works of Philo and were only developed
through esoteric practices.
philosophers identified the inner meaning of the Torah with
philosophical allegory. And indeed many of their
explanations smack strongly of Philo… But allegory
in this sense was by no means the cornerstone of the
Kabbalistic exegesis, which was strictly symbolic."
The Midrash or allegory and
typology of the sages was the gnosticism Mr. Prasch wishes to
only apply to the Church, Greek thinking and Catholicism. He
points out that Midrash uses typology and
allegory--"symbols", which he has stated is not a
part of Jewish thought, but rather a method of Gnostics.
"In the Gnostic world
of Greek thinking, the opposite happens. Gnostics claim to
have received a subjective, mystical insight -called a
gnosis-into the symbols. They then reinterpret the plain
meaning of the text in light of the gnosis. For Gnostics,
symbolism is the basis for their doctrine, contrary to the
ancient Jewish methods." 14.
Jacob Prasch of Moriel also
states that Christians today are bound by the thinking of the
Reformers, and that we must shed any hindrances to exegesis we
have assimilated from their teachings, and embrace the much
more accurate Jewish thought, found not only in the Midrash,
but in the Talmud.
"The problem with the
Reformers is that they only went so far. They made rules
governing the application of their grammatical-historical
system in order to refute medieval Roman Catholicism, and
many of those rules are still taught in theological
seminaries today. One such rule is this: There are many
applications of a Scripture but only one interpretation.
That is total rubbish! The Talmud tells us there are
multiple interpretations. Who did Jesus agree with?
The Reformers? Or the other rabbis? …" 15.
Although Jacob would have us
believe that Jesus agreed with the rabbis, it is a matter of
Scriptural fact that Jesus spoke often against the Rabbis who
were referred to at that time as the Pharisees.
In his scathing rebuke to
the Rabbis and Pharisees, Jesus warned his disciples not to
follow their pernicious and hypocritical ways Matthew 23:6-8
" And love the
uppermost rooms at feasts, and the chief seats in the
synagogues, And greetings in the markets, and to be called
of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is
your Master, even Christ; and all ye are brethren."
Jacob's reference to the
allegorical interpretation of Jonah, conveniently omits the
introductory verses which are Matthew 12:38-39:
"Then certain of the
scribes and Pharisees answered, saying, Master, we would see
a sign from thee.
But he answered and said
unto them, An evil and adulterous generation seeketh after a
sign; and there shall no sign be given to it, but the sign
of the prophet Jonas:"
After responding to the
Pharisees and the scribes of Jerusalem, Jesus again rebuked
them for their teachings in, Matthew 15:7-9:
"Ye hypocrites, well
did E-sai-as prophesy of you, saying, This people draw nigh
unto me with their mouth, and honoureth me with their lips;
but their heart is far from me. But in vain they do worship
me, teaching for doctrines the commandments of men."
The comparison to the Old
Testament teaching that Jesus referred to on this issue, is
found in, Isaiah 29:13-14:
"Wherefore the Lord
said, Forasmuch as this people draw near me with their
mouth, and with their lips do honour me, but have removed
their heart far from me, and their fear toward me is taught
by the precept of men. Therefore, behold, I will proceed to
do a marvelous work among this people, even a marvelous work
and a wonder: for the wisdom of their wise men shall perish,
and the understanding of their prudent men shall be
We can see that the ancient
sages either (1) understood the danger of Midrash and avoided
it; (2) totally embraced its use for disseminating their
esoteric beliefs; (3) rejected the New Testament and Jesus
Christ; or (4) used Kabbalist definitions and applications as
well as the Babylonian Talmud to reinterpret the Word of God.
To which of these groups of sages are we to turn? And since
there are no Jewish Midrash teachings of the New Testament in
any of the oral or written works of the sages of old, whose
ancient wisdom is Mr. Prasch promoting for interpreting the
"Trust in the Lord
with all thine heart, and lean not unto thine own
Do we need the teaching or
methods of men who reject Jesus Christ?
Does Scripture state that we
need men to tell us what a passage means, or that its meaning
is really something entirely different than what is in the
written words of the New and Old Testament?
1 John 2:26-27
"These things have I
written unto you concerning them that seduce you. But the
anointing which ye have received of him abideth in you, and
ye need not that any man teach you: but as the same
anointing teacheth you of all things, and is truth, and is
no lie, and even as it hath taught you, ye shall abide in
Do scholarly authorities
agree with Jacob Prasch's teaching that although the Gnostics
read their subjective, mystical insight into symbols, this is
not true of ancient Jewish methods of interpretation?
M. Matter in Histoire du
Gnosticisme, erroneously presents Gnosticism as an
extension of Christianity.
"... In its purer
forms Gnosticism aimed at supplementing faith by knowledge
of eternal verities and at giving a wider meaning to
Christianity by linking it up with earlier faiths."
"The belief that the
divinity had been manifested in the religious institutions
of all nations"¹ thus led to the conception of a sort
of universal religion containing the divine elements of
Such misinformation is in
contrast with the Jewish Encyclopœdia, which states that
Gnosticism, as Jewish mysticism, predated Christianity:
however, as the Jewish Encyclopœdia points out, "was
Jewish in character long before it became Christian."
² M. Matter indicates Syria and Palestine as its cradle by
which it was influenced at the time of its alliance with
Christianity. This influence again was predominantly Jewish.
Philo and Aristobulus, the leading Jewish philosophers of
Alexandria, "wholly attached to the ancient religion of
their fathers, both resolved to adorn it with the spoils of
other systems and to open to Judaism the way to immense
conquests." ³ 17.
In "Gnosis: The
Nature & History of Gnosticism," Kurt Rudolph exposes
the true character of Gnosticism as a heresy that infiltrates
and destroys Christianity from within:
" ... The process,
which is plain from the New Testament itself, is twofold,
the Christianising of Gnosis and the gnosticising of
Christianity. The result of both processes is the canonizing
of Christianity as an orthodox Church on the one hand, and
the elimination of Gnosis as a heresy on the other. Gnosis
as we meet it in the New Testament is understood less as an
alien pagan religion; " rather, it is only dealt with
so far as it is a phenomenon within Christianity." The
gnostics feel themselves as Christians and present
themselves as such in the young Christian communities. Thus
it is a danger of more from inside than from outside about
which Paul is already said to have given warning. (Acts:
Gnosticism, according to
Rudolph, aims at "the acute secularisation of
Christianity," meaning its Hellenization. The Jewish
contribution to Gnosticism is duly noted by one historian:
" ... the work of
Adolf von Harnack (1851-1930)… set the treatment of
Gnosticism under the programmatic heading: "The intent
of the gnostics was to create an apostolic doctrine of faith
and a Christian theology, or: the acute secularisation of
Christianity." In this way he lead the basis for an
assessment of Gnosis from the point of view of church
history...but which now first clearly emerged and became
normative for almost half a century thereafter. Gnosis is
the Hellenisation of Christianity (that is what Harnack
understood by "secularisation"); it was kept at a
distance from the church by orthodoxy. Harnack later showed
himself open to newer insights. For example, he made room
for the Jewish contribution to the origin of Gnosis, and
indeed recognised an extra-Christian Gnosis, but he regarded
this as "a Syrian vulgar-Gnosis" and assigned to
it no significance for the history of Christianity. This
shows he wanted to treat Gnosis only within this
church-historical framework…" 19.
Two separate authors, M.
Matter and S. Baring-Gould agree that the Gnostics sought to
replace the Christian Scriptures with their own.
"... By way of
systematically perverting the doctrines of the Christian
faith the Gnostics claimed to possess the true versions of
the Gospels, and professed belief in these to the exclusion
of all the other..." 20.
Kabbalist James Trimm, of
the Society for the Advancement of Nazarene Judaism, who is
allied with Avi ben Moredechai, the Qumran Bet webring, and
Yair Davidy's Lost Tribes (which publicly rejects Jesus
Christ) is in the process of writing his own version of the
New Testament called, "Semitic New Testament". Many
others are involved in similar projects.
M. Matter identifies the
esoteric methods through which the Gnostics purveyed their
"... From all this M.
Matter concludes that: 1.The Gnostics professed to hold by
means of tradition a secret doctrine superior to that
contained in the public writings of the apostles. 2. That
they did not communicate this doctrine to everyone… 3.
That they communicated it by means of emblems and symbols
… 4.That in these communications they imitated the rites
and trials of the mysteries…" 21.
The Kabbalists, who believed
themselves to be Orthodox Jews, believed that the Torah holds
interpretations that are deciphered and accessible to the
sages or prophets alone. The oral Torah of the sages is their
esoteric interpretation of the written Torah. That
interpretation relies on the Literal Kabbalah teachings, which
involves the idea that every letter and space of the written
Torah holds magical meanings and that there are layers of
meaning within the written Torah.
"Most if not all
Kabbalistic speculation and doctrine is concerned with the
realm of the divine emanations or sefiroth, in which God's
creative power unfolds…two most important kinds of
symbolism used by the Kabbalists to communicate their ideas.
They speak of the attributes and of spheres of light ; but
in the same context they speak also of divine names and the
letters of which they are composed." 22.
Kabbalists believe that
unless one goes beyond the literal, or first layer of the
written Torah, one has not really understood much of value.
"The word zohar
means literally radiance. According to him [Hayim Vital],
the radiance of the Torah's divine light is reflected in the
mysteries of this book. But when these mysteries are
shrouded in the literal meaning, their light is darkened.
The literal meaning is darkness, but the Kabbalistic
meaning, the mystery, is the zohar that shines in
every line of Scripture. This devaluation of the simple
literal meaning is no invention of the later Kabbalists. It
is clearly stressed in certain passages of the zohar
Citing from passages of the
Zohar, Nesta Webster states that once the Cabala initiates
solved the magical significance of the Hebrew alphabet their
students learned truths that they would never have known
through the study of the written Word of God. One of these new
revelations was that Noah was lamed for life.
"According to the
Cabala, every letter in the scriptures contains a mystery
only to be solved by the initiated.4. By means of this
system of interpretation passages of the Old Testament are
shown to bear meanings totally unapparent to the ordinary
reader. Thus the Zohar explains that Noah was lamed for life
by the bite of a lion whilst he was in the ark…5" 24.
Co-founder of the Hermetic
Order of the Golden Dawn and Kabbalist, S.L. McGregor Mathers
explained in, Introduction to the Kabbalah, the significance
of the Hebrew alphabet to the Kabbalist:
mystics, every letter in the Hebrew alphabet was a channel
to the life force of God and possessed of sacred meaning.
Hebrew numbers were also represented by letters so that
names and words had numerical values. Finding associations
of words with the same value revealed a complex series of
hidden meanings beneath the text of the Torah, the book of
law attributed to Moses. In fact, the entire Torah can be
considered to be a single long word spelling out one of the
names of God. The significance of the name of God goes back
to ancient Egypt where knowing the name of a god allowed one
to gain power over that god." 25.
McGregor Mathers in the
"Introduction to the Kabbalah Unveiled" categorized
the various parts of Kabbalah:
"The Qabalah is
usually classed under four heads:
- The practical
Qabalah.[Talismanic and ceremonial magic]
- The literal Qabalah. [Gematria]
- The unwritten
Qabalah.[Secret oral teachings kept hidden]
- The dogmatic Qabalah.
[The doctrinal portion]
Qabalah is referred to in several places, and therefore a
knowledge of its leading principles is necessary. It is
divided into three parts: GMTRIA. Gematria; NVTRIQVN,
Notariqon, and ThMVRH, Temura." 26.
Gershom Scholem's "On
the Kabbalah and its Symbolism" explains the changing
terms referring to Gematria in (around) the years 1280.
Gematria was added to the four methods of interpreting the
hidden and esoteric meanings of Scripture, that is: outward
fact (ma'aseh), midrash or allegory, Haggadah (which is also
allegory), and sod (mystery) or theosophy.
"…The old term haggadah
is replaced by the new term remez, which in
medieval Hebrew had come (under Arabic influence) to
designate allegory…in addition to the above mentioned four
levels of meaning [of the Torah], a fifth is mentioned,
namely gematria, or interpretation through the
numerical value of the Hebrew letters, which elsewhere is
not regarded as an independent level of meaning." 27.
Jacob Prash compares Midrash,
which we know was derived through esoteric means, to an
equation that must be solved by the wisdom of the ancients.
"Midrash is like a
quadratic equation or a very complex second order
differential equation, a thirteen or fourteen step equation.
Some people take the first step of grammatical-historical
exegesis and think the equation is solved. There is nothing
wrong with what they do, but there is plenty wrong with what
they don't do. The equation is not solved. There is nothing
wrong with grammatical-historical exegesis. It is a
necessary first step, it is a necessary preliminary, and it
is okay for reading the Epistles. But that is all.
It takes the wisdom of the
ancients to really understand these things-Let him that hath
understanding count the number of the beast... (Revelation
13:18)-not the wisdom of the 16th century, but the wisdom of
the first century." 28
In her Theosophical
Glossary, H.P. Blavatsky defined Gematria as she received it
by special request from her colleague, William Wynn Westcott,
who was Secretary General of the Rosicrucian Society and
Praemonstrator of the Kabalah to the Hermetic Order of the
"Gematria (Heb.). A
division of the practical Kabbalah. It shows the numerical
value of Hebrew words by summing up the values of the
letters composing them; and further, it shows by this means,
analogies between words and phrases. [w.w.w.] One of the
methods (arithmetical) for extracting the hidden meaning
from letters, words and sentences." (Theosophical Pub.
Co., 1982, p. 127)
S. L. McGregor Mathers, who
in 1888 co-founded with William Wynn Westcott the Hermetic
Order of the Golden Dawn, provides an understanding of the
very complex application of Gematria and its various
equations, modes and forms.
"Gematria is a
metathesis of the Greek work grammateia. It is based on
the relative numerical values of words…Words of
similar numerical values are considered to be explanatory of
each other, and this theory is also extended to phrases.
Thus the letter shin, Sh, is 300, and is equivalent to the
number obtained by adding up the numerical values of the
letters of the words RVCh ALHIM, Ruach Elohim, the spirit of
the Elohim; and it is therefore a symbol of the spirit of
"… Notariqon is
derived from the Latin word notarius, a short-hand writer.
Of Notariqon there are two forms. In the first
every letter of a word is taken for the initial or
abbreviation of another word, so that from the letters of a
word a sentence may be formed. Thus every letter of the
word BRAShITh, Berashith, the first word in Genesis, is made
the initial of a word, and we obtain from it BRAShITh RAH
ALHIM ShIQBLV IShRAL ThVRH, Berashith Rahi Elohim
Sheyequebelo Israel Torah: "In the beginning the Elohim
saw that Israel would accept the law."
Note: The term Berashith in
the second paragraph, refers to the Genesis Rabbah promoted by
Jacob Prasch as a classical work of Judaism. "A classical
work of Midrash in Judaism is the Midrash Rabba
on Genesis (Berashith)."
"The second form
of Notariqon is that exact reverse of the first. By
this the initials or finals, or both or the medials, of a
sentence, are taken to form a word or words. Thus the
Qabalah is called ChKMh NSThRH, Chokhmah Nesthorah,
"the secret wisdom;" and if we take the initials
of these two words Ch and N, we form by the second kind of
Notariqon the word ChN, Chen, "grace." Similarly,
from the initials and finals of the words MI IOLH LNV
HShMIMH, Mi Iaulah Leno Ha-Shamayimah, "Who shall go up
for us to heaven?" (Deut. xxx. 12), are formed MILH,
Milah "circumcision," and IHVH, the Tetragrammaton,
implying that God hath ordained circumcision as the way to
heaven. " 29.
By applying the various
forms of Kabbalistic gematria and numerology to the Bible,
entirely heretical meanings can be promoted as also is
demonstrated with the process of Temura or permutation of the
permutation. According to certain rules, one letter is
substituted for another letter preceding or following it in
the alphabet, and thus from one word another word of totally
different orthography may be formed. Thus the alphabet is
bent exactly in half, in the middle, and one half is put
over the other; and then by changing alternately the first
letter or the first two letters at the beginning of the
second line, twenty two commutations are produced. These are
called the "Table of the Combinations of TzIRVP,"
"…There are 22
methods of combinations, plus the modes ABGD and ALBM…
Then comes the "Rational Table of Tziruph,"
another set of twenty-two combinations… There are also
three "Tables of the Commutations," known
respectively as the Right, the Averse, and the
Besides all these, there
is the method called ThShRQ, Thashraq, which is simply
writing a word backwards. There is one more very important
form, called the "Qabalah of the Nine
Besides all these rules,
there are certain meanings hidden in the shape of the
letters of the Hebrew alphabet; in the form of a particular
letter at the end of a word being different from that which
it generally bears when it is a final letter, or in a letter
being written in the middle of a word in a character
generally used only at the end; in any letter or letters
being written in a size smaller or larger than the rest of
the manuscript, or in a letter being written upside down; in
the variations found in the spelling of certain words, which
have a letter more in some places than they have in others;
in peculiarities observed in the position of any of the
points or accents, and in certain expressions supposed to be
elliptic or redundant." 30.
The introduction of Bible
Codes is nothing less than the mainstreaming of gematria in
the Christian churches. For further explanations and examples
of gematria, see The Kabbalah Unveiled, at: http://www.webvs.com/hogd/kabalah_unveiled.html
"What thing soever I
command you, observe to do it: thou shalt not add thereto,
nor diminish from it."
The Hebrew alphabet is the
very basis of Kabbalistic and Hassidic teachings.
Qabalistic and Hassidic tradition, the material aspect of
the world (=universe) rests on the structure of the Hebrew
aleph-beth (cf., e. g., the 'Sepher Yetsirah', where, having
stated that"... the world was created through 32 paths
or ways, the 10 primordial numbers and 22 fundamental
letters...", the text goes on to expound in detail the
relationship between the letters and the body, the letters
and the directions arisen from the primordial point-instant,
Using the Kabbalistic
practice of gematria, Mr. Peter Michas has expanded upon the
literal meaning of Scripture in his book "The Rod of an
Almond Tree in God's Master Plan.
understanding also reveals the light of Genesis 1:4 to be
associated with Messianic fulfillment. By study of the
numerical equivalence of the Hebrew words (gematria) the
light of creation is shown to be related to the light of
Torah, God's instructions according to the 613
commandments given in the first five books of the
By applying Gematria, Peter
Michas expounds on the remedy for Adam's Fall:
"The human race would
now need the full manifestation of the Light that God placed
into the earth realm for redemption." 33.
In this chapter, Peter has
previously explained that the Light of Genesis 1:3,4 refers to
"Primeval Light," which is illumination or
"The Hebrew word,
'or', is translated 'light' in the above verses. The literal
meaning of this word is 'illumination' or 'luminary.' Its
root means 'to be, cause, or make luminous' and 'enlighten,'
and may be used literally and/or metaphorically..." 34.
seems to be the Hebraic Roots euphemism for gnostically or
mystically. In fact, there is no indication that these verses
refer to anything but physical light. Peter continues to
exegete these verses using the occult method of gematria,
which leads to the interpretation that Yeshua is identical
with the Torah:
"By study of the numerical
equivalence of Hebrew words (gematria), the light
of creation is shown to be related to the
light of Torah. God's instruction according to the 613
commandments given in the first five books of the Bible. In
John 1:1, Yeshua is referred to as the Word, the meaning
of which is identical to Torah. Again this is a direct
reference to Yeshua as the Light and the Word (Torah) of
rejects Jesus Christ. Gematria is a Kabbalist esoteric
teaching. Peter Michas references John 1, saying 'The
Word" is the same as "Torah" and that Torah is
the same as Light. However, "The Word" in John 1
means "Logos" (#3056), not Torah, as indicated in
Strong's Exhaustive Concordance of the Bible.
Since the Torah (first five
books of the Old Testament) is not the whole revelation of
Scripture, students of HRM are bereft of full revelation of
Jesus Christ. Peter's conclusion to the matter is that this
Messiah was and will be the Primeval Light or knowledge,
wisdom, illumination or enlightenment (gnosis) that is
restored to the world:
"Delving deeper into
the Hebrew of Genesis 1:3, we find that there are two Hebrew
words translated 'let there be light.' The word meaning
'light' has already been discussed. [ed. enlightenment] The
other Hebrew word literally means 'let be.' The word 'there'
does not appear in the original Hebrew but has been added
for clarification. In fact, the Hebrew word that means 'let
be' is a masculine form and therefore refers to 'him',
rather than 'it.' Therefore, the Hebrew can validly be
translated as 'Let Him be Light.' In this way, Messiah is
revealed in the original Hebrew words! An expanded
translation of Gen. 1:3-5, including its metaphorical
meanings, is:.." 36.
To appreciate the total
changing or permutation of the Scriptures that is taking place
through Peter's application of Gematria, please note his
spiritualization of Genesis 1:3,4 of the KJV:
Genesis 1:3: "And God
said, Let there be light: and there was light."
Peters gematria rendition:
"v. 3 And Elohim said, 'Let Him be Light [life, natural
and spiritual; prosperity; honor; joy and all manner of
happiness in this world and the next, encouragement;
comfort; hope in adversity; the saving knowledge of Elohim
and of the Messiah]' and He was Light." 37.
Genesis 1:4: "And God
saw the light, that it was good: and God divided the light
from the darkness."
Peters gematria rendition:
"v. 4 "And Elohim saw [the revelation of] the
Light that [the knowledge and wisdom of it] was good. And
Elohim separated the Light from the darkness [spiritual
darkness, spiritual ignorance, spiritual discernment]."
Genesis 1:5: "And God
called the light Day, and the darkness he called Night. And
the evening and the morning were the first day."
Peters gematria rendition:
"v. 5 "And Elohim spoke, 'You will be the light'
[Messiah; Word of God], until darkness [Lucifer; spiritual
darkness] is defeated..." 39.
"God expressed Himself through this Primeval Light when
He commanded the Light to be revealed. By his Word, God's
knowledge, wisdom, and purpose for this world burst across
the chaotic waters in a blinding revelation of God's
glory...[And the Spirit of God moved upon the face of the
waters v.2]God gave this light as the knowledge of
Himself...God's first words to the world contained the
knowledge of Himself, the very essence of Himself, the Word
of God. This was the light that shone so brilliantly on Day
One. It was the gift of the Light of God, the Primeval Light
that was revealed to a world which had been consumed in
chaos and darkness." 40.
If we evaluate Peter's
teaching about creations' light and darkness, the implication
is that Christ was created. The teaching also places Christ or
God, as an equal and opposite to Lucifer. This concept is not
new but is the classic occult doctrine of dualism. In her
expose of Jay
Gary, The Millennium Doctor, Dr. Cathy Burns
quotes David Spangler's Reflection on the Christ:
"Lucifer and Christ are twin sides of the demiurgic power
of the manifest universe..." (Scotland Findhorn
Publication, 1997). This is the gnostic concept of dualism
which contradicts Scriptural truth.
There is none equal to God.
Nor is there any Scriptural reference that Lucifer was created
on Day 1.
When Peter states that God
expressed himself through this Primeval Light, he is actually
referring to the Kabbalistic concept of the Torah as a living
organism which is an extension of God or the wisdom of God.
"Primordial Torah", also referred to as
"primordial wisdom," is actually the second sefiroth,
Hokhmah or wisdom, and the Torah is viewed by the Kabbalist as
emanations of God and His wisdom. Gershom Scholem explains
"In other words, the
secret life of God is projected into the Torah; its order is
the order of the Creation. This most secret aspect of the
Torah, or one might say, the Torah in its occult form, is
sometimes referred to in the Kabbalistic literature of the
thirteenth century as torah kedumah, the primordial Torah,
and is sometimes identified with God's hokhmah (sophia), His
'wisdom', the second emanation and manifestation of the divine power, which sprang from the
hidden 'nothingness'.3. We shall see in the course of our
discussion how certain Kabbalists conceived the state of the
Torah when it was still contained in the mystical unity of
God's wisdom. ..."
From the Footnotes of that
passage we read: "3: Sophia as the primordial Torah
...:The primordial Torah is the name of God". " 41.
Gershom Scholem decribes in,
On the Kabbalah and it Symbolism, a teaching that parallels
that of Peter Michas. The following is from an expansion of a
"…Abraham bar Hiyya
writes: "Every letter and every word in every section
of the Torah have a deep root in wisdom and contain a
mystery from among the mysteries of [divine] understanding,
the depths of which we cannot penetrate… 'The meaning of
the holy text cannot be exhausted in any finite number of
lights and interpretations, and the number seventy stands
here of course to for the inexhaustible totality of the
divine word. Moreover, the light and the mystery of Torah
are one, for the Hebrew word 'or, light, and the word raz,
mystery, have the same numerical value, 207. When God said,
Let there be light,' he meant, as the author of the Midrash
ha-Ne'elam puts it, the mystery that shines in Torah. And it
was this hidden primordial light of Creation, which was so
noble that it could not be abased to the use of creatures,
that God enclosed the Torah." 42.
We shall at this point turn
to H.P. Blavatsky's Secret Doctrine for another look at the
Kabbalist interpretation of the Genesis account of creation.
The term "Primeval Light" is a frequent usage of
Blavatsky and the Kabbalists from whom she derived her
"secret doctrine" (as a search on the Internet will
reveal). Note the exposition of Genesis 1:3 from her
foundational theosophical work, which identifies the light as
"Spiritual light" created by a "second
god" who is the eternal Law (Torah):
"Let anyone read the
first verses of chapter i of Genesis and reflect upon them.
There 'God' commands another 'god' who does his bidding --
even in the cautious English Protestant translation of James
the First's authorised edition...
"'And God said, Let there be a firmament. . .'(i,6),
and 'God,' the second, obeyed, and 'made the firmament'
(i,7). 'And God said let there be light,' and 'there was
light.' Now the latter does not mean light at all, but in
the Kabala, the androgyne 'Adam-Kadmon,' or Sephirah
(Spiritual light), for they are one: or, according to the
Chaldean book of numbers, the secondary angels, the first
being the Elohim who are the aggregate of that 'fashioning'
god. For to whom are those words of command addressed? And
who is it who commands? That which commands is the eternal
Law, and he who obeys, the Elohim..." 43.
According to Mme. Blavatsky
and Peter Michas, the light of Genesis 1:3 was Spiritual light
created by a secondary god, who is himself the eternal Law
(Torah). Elsewhere Peter states "In Jewish thought, the
Word (Torah) of God is the same as God." 44. This
is a Kabbalistic teaching which a perusal of works like
Gershom Scholem's reveals.
"From here it was
only one more step to saying that God Himself is the
Torah…He explains this by saying that the letters are the
mystical body of God, while God, in a manner of speaking, is
the soul of the letters...The principle that the Torah is a
living organism falls in with several lines of Kabbalistic
thought. The reference to body and soul …suggests such a
conception, and the notion that the Torah is woven of holy
names is merely a metaphoric way of saying that it is a
living fabric...This conception of the Torah as an organism
is also fundamental to the Zohar…the position of the Zohar:
'Scripture is like a man and has flesh [according to the
literal meaning], soul [according to the allegorical
interpretation] and spirit [in accordance with the mystery].'
"The author of the
Tikkune Zohar, who wrote only a few years after the
completion of the main body of the Zohar, also declares:
'The Torah has a head, a body, a heart, a mouth and other
organs, in the same way as Israel.'1.
Here we have the parallel
between the two mystical organisms: the Torah and
Israel…The mystical organism of the Torah, which embodies
the name of God, is thus correlated with the mystical body
of the Community of Israel, which the Kabbalists regarded
not only as the historical organism of the Jewish people,
but also as an esoteric symbol for the Shekhinah, its
members being, as it were, the 'members of the Shekhinah.'2
the Word of God
In a similar teaching of Avi
ben Mordechai: "Understanding the New Testament in Light
of the Torah" Mr. Mordechai also teaches that
Jesus=Torah=Light. In fact, Mr. Moredechai acknowledges that
he is changing Scripture and that it is "fun" to do
…29:18… In Deuteronomy 32:46 …
In these three passages,
the English word translated law is the Hebrew word Torah
(Tow-Rah) which literally means teaching. In other words,
the Torah is G-d's teaching. In the Hebrew of Deuteronomy
32:46, the phrase, "words of this law" is "Divra
HaTorah." This is really wonderful and inspiring
because now we have a true biblical definition for the term
Torah. It is simply, "The Words" or in its more
conversationally Hebrew form, "The Word."
"Torah Is light…" 47
Concordance of the Bible reveals Torah, "towrah" or
"to-rah" to mean not a person, but a law or
teaching: 8451: from 3384; a precept or statute; espec. The
Decalogue or Pentateuch - law."
3384: yarah, (yawrah); or (2
Chr 26:15) yara, yaw-raw ; a prim. root; prop. to flow as
water (i.e. rain); trans. to lay or throw (espec. an arrow,
i.e. to shoot); fig. to point out (as if by aiming the
finger), to teach: (+)archer, cast, direct, inform, instruct,
lay, shew, shoot, teach (-(-er, -ing), through.
Mr. Mordeachai continues
with his lesson on how to change the Word of God.
"..Also, in Proverbs
6:23, …"For the commandment is a lamp, and the
teaching is light." In the Hebrew, the word translated
teaching is Torah and therefore Torah is defined as light.
With these definitions, let us look at Psalm 119:105, …
"Thy word is a lamp to my feet, and a light to my
path." To King David, who wrote Psalm 119:105, the
Torah was considered a lamp and a light." 48.
To the Hebrew people the
Torah is the first five books of the Bible. Mr. Mordechai is
teaching that those first five books alone are the
" Now, we are going
to have some fun! Let us go to the Brit Chadashah (New
Testament) and to the words of the Messiah, who was a Jew
and understood the significance of His usage of the word
"light." In Yochanan (John) 12:46 we read, "I
have come as light into the world, that everyone who
believes in Me may not remain in darkness. "In Yochanan
12:35-36, we read, "...For a little while longer the
light is among you. Walk while you have the light, that
darkness may not overtake you; he who walks in the darkness
does not know where he goes. While you have the light,
believe in the light, in order that you may become sons of
light." In Yochanan 9:5, "While I am in the world,
I am the light of the world."
Now go back over each of
these verses and where you see the term light read it as
Torah. And remember what Torah is? It is the The Word!
So, with this biblical
definition, we are not just going to have some fun. We are
going to have BIG FUN!
Let us go back to
Deuteronomy, which is called in Hebrew, Dvarim or Words and
turn to Chapter 18, verse 18… Now go forward to the Brit
Chadashah (now you know why G-d gave you fingers!) And to
the words of Yshua who said in Yochanan 14:24…" In
Yochanan 1:14 it was written concerning the Messiah,
"and the Word became flesh, and dwelt among us; and we
beheld His glory, glory as of the only begotten from the
Father, full of grace and truth." In this passage we
learn that Yshua, the light and the Torah of the Mosaic
Covenant, is also G-d's grace and truth. This is where we
progress beyond BIG FUN! We are going into the realm of
excitement beyond words! We are going to biblically define
grace and truth."
"In Psalm 119:42 we
read, "Thy righteousness is an everlasting
righteousness, and Thy law is truth." In this passage
the term "law" is the Hebrew word Torah. So, King
David is simply saying, Thy Torah (or Word) is Truth. Does
this sound familiar? In the garden of prayer of Yshua,
yochanan 17:17, He says, "Sanctify them in the truth;
Thy word is truth." Oy Vey! Did you hear that?!!! Yshua
is praying to the Father, saying on behalf His talmidin
(disciples) and 2,000 years later, that The Torah sanctifies
us, sets us apart and makes us holy! And then in Psalms
119:64 King David says of G-d His Torah, "The earth is
full of His lovingkindness, O Lord; teach us Thy
statutes." In the Hebrew, this is astounding! The word
translated lovingkindness or in some translations mercy is
the Hebrew "Chesed" which means "grace"
in English. And notice, King David links G-d's grace with
His statutes which is from the Hebrew root word Choq, one of
five specific descriptions of the commandments of Torah! And
you thought grace and law were two different concepts? Not
on your life - grace and law are the same!"
"Now, let us return
back to chanan 1:14, "And the Word became flesh, and
dwelt among us and we beheld His glory, glory as the only
begotten from the Father, full of grace and truth." If
I was doing the translating it would say something like
this, "And the Torah of Moses, the Sinatic Law of G-d
became flesh and tabernacled among us and we beheld His
glory, glory as of the unique one from the Father, full of
grace (chesed) and the teaching of G-d's Torah."
"I know for many this
news is shocking. Right about now you ought to be having a
spiritual seizure trying to reconcile the words of Paul to
the Galatians, Romans, Ephesians, Colossians, etc. …
What Mr. Mordechai had fun
doing is simply the application of gematria and kabbalistic
thinking to Scripture. However, please realize that Avi ben
Mordechai literally changed the Word of God. Instead of
sticking with the true definition of "words of this
law" referring to the Torah - "words" - Avi
made the change to "Word" with a capital letter. He
took "The Word" "in its more conversational
Hebrew form". All of the WORDS of Scripture are called
the WORD. The Word in John 1 means Logos, not Torah. The Word
or Logos was already defined.
By taking "The
Word" "in its more conversational Hebrew form"
he then took the leap that since Jesus is The Word, and The
Torah is The Word, then Jesus is The Torah. Then he made his
Mr. Mordechai has, through
the use of gematria corrupted the text in the New Testament.
This departure from the Word of God which redefines Jesus as
the Torah is supposed to "restore" Christians to
their so-called Hebraic or Jewish Roots, although Mr.
Mordechai denies association with the Hebrew Roots.
"FUN", Mr. Mordechai proclaims that since Jesus came
as Torah and grace, then "GRACE AND LAW ARE ONE AND THE
SAME!" That completely contradicts Romans 3:21 and many
other Scriptures which state that Law and Grace are mutually
"But now the
righteousness of God without the law is manifested".
Those who accept Avi ben
Mordechai's teachings over the written Word of God, are
brought back under the law and have rejected the message of
grace in Jesus Christ.
In order to test Mr.
Mordechai's formulas, we shall apply them to the book of
Galatians, as did Ed Tarkowski in May of 1998 before
retracting his defense of the Gospel.
Galatians 5:4: Christ
is become of no effect unto you, whosoever of you are
justified by THE LAW; ye are fallen from GRACE.
Mr. Mordechais teaching of
substitution: Galatians 5:4 Christ is become of no
effect unto you, whosoever of you are justified by GRACE;
ye are fallen from THE LAW. Galatians 5:4: Torah
is become of no effect unto you, whosoever of you are
justified by CHRIST; ye are fallen from Grace.
Romans 6:14: For sin shall
not have dominion over you: for ye are not under THE LAW,
but under GRACE.
Mr. Mordechais' teaching of
substitution: Romans 6:14 For sin shall not have dominion over
you: for ye are not under GRACE, but under THE LAW.
Those that believe the New
Testament know that righteousness without the law was by the
grace given to us in God in His sending Jesus Christ. They are
clearly NOT the same--if one believes the New Testament.
Remembering that Avi ben
Mordechai has presented the "fun" of changing
Scripture we can take his teachings to fruition. If his
doctrine were valid, then Jesus=Torah= the Law= Grace are all
interchangeable in all Scriptures. This technique can totally
destroy who Christ is and salvation in the New Testament.
Romans 3:21 But now the
righteousness of God without THE LAW is manifested,
being witnessed by THE LAW and the prophets.
Mr Mordechais technique:
Romans 3:21 But now the righteousness of God without JESUS
is manifested, being witnessed by Torah and the
Galatians 3:1-2: "O
foolish Galatians, who hath bewitched you, that ye should
not obey the truth, before whose eyes Jesus Christ
hath been evidently set forth, crucified among you? This
only would I learn of you, Received ye the Spirit by the
works of THE LAW, or by the hearing of faith?"
Mr. Mordechais technique:
Galatian 3:1 "O foolish Galatians, who hath bewitched
you, that ye should not obey the truth, before whose eyes THE
LAW hath been evidently set forth, crucified among you?
This only would I learn of you, Received ye the Spirit by the
works of JESUS Christ, or by the hearing of
Galatians 3:10: " For
as many as are of the WORKS OF THE LAW are under the curse:
for it is written, Cursed is every one that continueth not
in all things which are written in the BOOK OF THE LAW to do
Mr Mordechais technique
3:10: "For as many as are of the works of JESUS
are under the curse: for it is written, Cursed is every one
that continueth not in all things which are written in the Torah
to do them."
Galatians 3:11 "But
that no man is justified by THE LAW in the sight of
God, it is evident: for, The just shall live by faith.
Mr Mordechais technique:
3:11 "But that no man is justified by JESUS in the
sight of God, it is evident: for, The just shall live by
Galatians 3:12 And THE LAW
is not of faith: but, The man that doeth them shall live in
Mr Mordechais technique:
3:12 "And JESUS is not of faith: but, The man that
doeth them shall live in them."
Galatians 3:13 Christ
hath redeemed us from the curse of THE LAW, being
made a curse for us: for it is written, Cursed is every one
that hangeth on a tree:
Mr Mordechais technique 3:13
"THE LAW hath redeemed us from the curse of JESUS,
being made a curse for us: for it is written, Cursed is every
one that hangeth on a tree:"
Galatians 3:14: That the
blessing of Abraham might come on the Gentiles through Jesus
Christ; that we might receive the promise of the Spirit.
Mr Mordechais technique
3:14; That the blessing of Abraham might come on the Gentiles
through Torah; that we might receive the promise of the
Galatians 2:16: "
Knowing that a man is not justified by the works of the law,
but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified
by the faith of Christ, and not by the works of the
law: for by the works of the law shall no flesh be
Mr Mordechais technique :
2:16 "Knowing that a man is not justified by the works of
JESUS, but by the faith of THE LAW, even we have
believed in THE LAW, that we might be justified by the
faith of THE LAW, and not by the works of JESUS:
for by the works of JESUS shall no flesh be
And finally: Ephesians 2:8
"For by grace are ye saved through faith; and that
not of yourselves: it is the gift of God:"
technique: Ephesians 2:8 "For by The Law are ye
saved through faith; and that not of yourselves: it is the
gift of God:"
God clearly warned in
"Ye shall not add
unto the word which I command you, neither shall ye diminish
ought from it, that ye may keep the commandments of the Lord
your God which I command you."
For More on Avi ben
Mordechai see: Avi ben
Mordechai & Millennium 7000
Nesta Webster states that M.
Matter was correct in his assessment that gnosticism had the
effect of kabbalising Christianity through mixture, rather
than developing a system separate from Christianity.
"... M. Matter is
therefore right in saying that Gnosticism was not a
defection from Christianity, but a combination of systems
into which a few Christian elements were introduced. The
result of Gnosticism was thus not to Christianize the
Cabala, but to cabalize Christianity by mingling its pure
and simple teaching with theosophy and even magic." 50.
" For we are not as
many, which corrupt the word of God: but as of sincerity,
but as of God, in the sight of God speak we in Christ."
We are reminded in 1 John
"If we say that we
have fellowship with him, and walk in darkness, we lie, and
do not the truth."
Quotes from the Authorized King James Bible
Embrace Hebrew Roots IX: Practical
- Gershom Scholem, On the
Kabbalah and Its Symbolism, op.cit., p.32
- Ibid., p. 33
- The Kabbalah in English;
- Jacob Prasch, Explaining
the Midrash, www.cw.co.za/moriel/midrash.html
- Kabbalah and Jewish
- Gershom Scholem, op.cit.,
- Jacob Prasch, op.cit.
- Gershom Schoelm, op.cit.,
- Jacob Prasch, op. cit.
- Gershom Scholem; op cit.,
- Jacob Prasch; op cit.
- Gershom Scholem, p. 52
- Jacob Prasch, op. cit.
- Nesta H. Webster;
"Secret Societies and Subversive Movements,"
p.42, Omni Publications, 1964.
- 2)Jewish Encyclopœdia,
article on Cabala;
- (3)Matter, op. cit.,
II.58.; as Cited in Webster, Ibid., Pg.28.
- Kurt Rudolph,
"Gnosis: The Nature & History of
Gnosticism",p.300, Harper & Row, Publishers, 1977
- Rudolph, Ibid., p. 31
- Matter, as Cited in:
Webster, op.cit., p.31
- Matter, op. cit.,
II.364.as Cited in: Webster, Ibid.p.32
- Gershom Scholem; op.cit.,
- Ibid., p. 63
- Cited in Webster, op.cit.,
- McGregor Mathers,
Introduction to the Kabbalah Unveiled
- Gershom Scholem, "On
The Kabbalah And Its Symbolism," p.56, Schocken
- Jacob Prasch; op. cit.
- McGregor Mathers,
Introduction to the Kabbalah
- Alchemy texts archives-Ars
Notaria; Alcnemy Forum
- Peter Michas, p. 43, Rod
of an Almond Tree in God's Master Plan, WinePress Pub.,
- Ibid. p. 49.
- Ibid., p. 42
- Ibid., p. 43
- Ibid., p. 44
- Ibid., p.45
- Ibid., p. 45
- Ibid., p. 45
- Ibid., pp.44,45,47
- Gershom Scholem; op.
cit., p. 41
- Ibid., p. 63
- H.P. Blavatsky, The
Secret Doctrine, Vol. I., Theosophical Publishing House,
1888, p. 337
- Peter Michas; op.cit,
- Gershom Scholem, op cit.,
- Ibid., p. 47
- Email, From:Ed
Tarkowski,April 19, 1998,Subject:NEW DISCUSSION LIST
OPENED ***TODAY***: HEBRAIC ROOTS 4-19-98
- Nesta H. Webster, p.
29.,"Secret Societies and Subversive Movements",
Omni Publications, 1964
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