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The NAMES of NOAḤ and His SONS Dr 2-A: The NAMES of NOAḤ And His SONS Dr. Yitzḥaq Ḥayut-Man 12.04.2010 http://www.thehope/regenesis/2-A_the_names_of_noaḥ_and_his_sons Appendix: The Hidden Wisdom encoded in the names of Noah and his progeny - A Sample Lesson for a future "Academy of Shem and Ẹver" Re-GENESIS NOW Project Chapter 2, Appendix 2-A: The Names of Noaḥ and his Sons Contents: ”the Hidden Knowledge“ - (ח"ן) and ḤeN (נח) ”The name “No’aḥ Noaḥ and Consolation (Neḥamah) Noaḥ - Guidance (Hanḥayah), Camping (Ḥanayah) and Rest (Menuḥah) Noaḥ - Laying (hanaḥah) and Landing (Neḥitah) Noaḥ and Sacrificial Offering (Minḥah) From Noaḥ to Neḥemiah Noaḥ, ḤeN and Ḥaninah with full spelling) and the number 64 - נוח) The Name of Noaḥ The Name "Shem" The Academies of Shem and Ẹver the“ - (ח"ן) and ḤeN The sentence "and Noaḥ (נח) ”The name “No’aḥ Hidden Knowledge” the“ - (ח"ן) there is a hint about ḤeN (נח) ”We have seen that in the name “No’aḥ Hidden Knowledge” (Ḥokhmat haNistar) and, indeed, there are many secrets hidden within the name “No’aḥ” and its Gematria value. In many Hassidic texts, ḤeN is the occult wisdom. For example, in the first teaching of is the (ח"ן) Rabbi Nachman of Breslow's collection (Liqute Moharan) is that the ḤeN (signifies vitality (Ḥayut (ח) capacity to bring the prayer to be accepted. The letter Ḥet signifies (נון) and Wisdom (Ḥokhmah), the Sun and the Intellect, whereas the letter Nun the Sephirah of Malkhut (the Feminine) and the Moon. The secret lies in joining them together through prayer and the study of the inner domain of the Torah. Both No’aḥ and ḤeN have the Gematria value of 58. The number 58 is the sum of the two numbers that we have explored in the first portion, Parashat Bereshit: 32 "wonderous paths of wisdom" (of 4D) and 26 (Gematria of the Name YHWH), which are the number of directions in the (3D) World of Formation – 32 + 26 = 58. The summation 32 + 26 recalls the two words Kvod YHWH, which is the Divine Glory through which the hidden deity appears in this world, whether through the clouds of glory at the exodus and the Tabernacle, or at the Jerusalem Temple or in the cloud of Ezekiel's vision. The first appearance of the divine glory, however, is in the rainbow of the Covenant with Noah. The number 58 has deep connection to the system of "Names of HaWaYaH" that are derived by "filling" with the letters of the names of the four letters of the Name of YHWH. Several alternative fillings are possible, due to the different spellings of the In the Lurianic Kabbalah .ואו, וו, ויו and הא, הה, הו namely – (ו) and W'aw (ה) letters H'e are employed four such names – Shem ẠB with Gematria value of 72, Shem SaG with value of 63, Shem MaH with value of 45 and Shem BeN whose numerical value is 52. Now (72 + 63 + 45 + 52) / 4 = 58, which is the median value of the four Names of HaWaYaH. reading from right to left). So 58 is the value of another Name) הי ואו הה יוד Now 58 of HaWaYaH, one that is arranged according to the order of the four Names fitting Shem ẠB, written in the same unchanging manner for all the four Holy) יוד – fitting Shem SaG, written with the letter Y'ud which is used in both Shem) הי ,(Names (א) fitting with Shem MaH, written with the letter Aleph) ואו ,(ẠB and Shem SaG of Shem HaWaYaH with the filling of Alephs, where the word "Aleph" means training fitting with Shem BeN and written in the form of the) הה and instruction), and automatic reverberation of letters, which is characteristic of this Name). So this hidden Holy Name contains and connects the qualities of the other Holy Names. The number 58 is also connected with the first divine creation utterance: the Gematria let there be light) is 232, that is, 58 times four (and we - יהי אור) "value of "Yehi Or have already shown that 4 is connected with building). The name “No’aḥ” itself is a word (or Tevah – “box”) of two letters. The original Hebrew word roots are of two letters (as in the grammar of the Sefer Yeẓirah). The roots that are employed nowadays are of three letters, and the two-letter combination “Noaḥ” comprises a part of several Hebrew word roots with their various manifestations. (note: in the following examples, the root letters are marked in red) Noaḥ and Consolation (Neḥamah) “And he (Lemekh) called his name Noaḥ , saying, This one shall comfort us (yneaḥamenu) for our work and the toil of our hands, because of the ground (Adamah – living earth) which the Lord has cursed” (Gen. 5:29). On the other hand: “And the Lord (YHWH) repented (vayinaḥem) that he had made man on earth, and it grieved him at his heart. And the Lord said, I will destroy man (Adam) whom I have created from the face of the earth (Adamah): both man (Adam) and beast (Behemah), and creeping things, and the birds of the air; for I repent (niḥamti) that I have made them. But Noaḥ found favour (Ḥen) in the eyes of the Lord” (6:6-8). In both passages there is an association of the name “Noaḥ” with “Neḥamah”, but in two different senses, positive and negative. There is a Neḥamah of restoration, and there is Neḥamah of regret and desire to annul that which has been made. Perhaps because of the good hope that his father expected from him, that his son would become the comforter of humankind, that Noaḥ became “a just man and perfect”, and when “all flesh had corrupted its way” still “Noaḥ found favour (Ḥen) in the eyes of the Lord”. “Naḥam” - Noaḥ & Ḥam. We have seen that the word “Noaḥ” is derivative from the root and concept of “Naḥam”. But out of that word also derives the name of the second son of Noaḥ, that is, Ḥam. The deed of Ḥam, after the exit from the Ark and his father’s drunkness, is again “all flesh had corrupted its way”. Noaḥ - Guidance (Hanḥayah), Camping (Ḥanayah) and Rest (Menuḥah) The Parashah of Noaḥ tells about the dove that was sent after the raven, and at first “the dove found no rest (Menuḥah) for the sole of her foot, and she returned to him into the ark” (8:9). “And it came to pass, when Par’ọh had let the people go, that God led them (naḥam) not through the way of the land of the Pelishtim, although that was near; for God said, Lest the people repent (yinaḥem) when they see war, and they return to Miẓrayim”(Exodus 13:17). The motif of guidance repeats at the same chapter (verse 21): “And the Lord went before them by day in a pillar of a cloud, to lead them (lanḥotam) the way; and by night in a pillar of fire to give them light, that they might go by day and night”. The order of the journeys was “they departe/removed from X…. and they pitched (vayaḥanu) at Y”: guidance - hanḥayah - (through the lillar of smoke and of fire) and then camping - Ḥanayah. (And we learn that the inspiration of the Torah to Moshe occurred only when the children of Israel campted (ḥanu) and found rest (Menuḥah). Only then the Levites erected the Tabernacle and Moshe could enter to the innermost chamber to the dwelling (Shekhinah) of God and then hear “the voice speaking to him from off the covering that was upon the ark of testimony, from between the two keruvim: and it spke to him" (Numbers 7:89). Noaḥ - Laying (hanaḥah) and Landing (neḥitah) It is written about Adam “And the Lord God (YHWH Elohim) took the man (adam), and put him (vayaniḥehu) into the garden of Ẹden” (Gen. 2:15) - he was put by God inside the perfect environment that has been previousely been prepared for him, though for the need “to till it and to keep it”. Noaḥ too was put, as if laid, into the special environment – but this time it was an artificial ecological environment. an “Ecosystem”, that had been built by Noah and his sons. Noaḥ was also the first man to land (naḥat) from his vessel to the renewed (“teraformed”) earth. Landing is a sort of descent and fall, and we shall see the landing down of Noah in the drunkenness and the inferiority (neḥitut) of Ḥam. Noaḥ and Sacrificial Offering (Minḥah) Upon exiting the Ark, Noaḥ made another building operation: “and Noaḥ built an altar to the Lord; and took of every clean beast, and of every clean bird, and offered burnt offerings on the altar” (8:20). Noaḥ appears here as a priest who brings sacrifices, and one (in contradistinction to Qayin) whose sacrifice was accepted. From here on the issue of sacrifices and offerings will reappear hundreds of times in the Torah. From Noaḥ to Neḥemiah The whole passage of the Torah and the Prophets goes between these two builders - from the building of the Ark by Noaḥ and his sons to the collective building of the walls of Jerusalem under the direction of Neḥemiah. Inside the box of the walls of Jerusalem the Temple was rebuilt as the place of safeguarding and editing of the Torah through Ẹzra the scribe and his entourage. In between we find Manoaḥ, the father of Samson, who is the prototype of the victorious Messiah. As for the name of the last Messiah, there are many conjectures, but the most common is that his name would be Menaḥem (comforter).
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