These are The Statutes...

 אלו החוקים...

Vayikra 26.46

46. ’These are the Statutes and the judgments and the Torahs (Torot) which Hashem gave between Himself and the Children of Israel at Mount Sinai through the hand of Moses-אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד מֹשֶׁה(4170+15 words =4185 =18).

The verse can be divided so:

·         These are the Statutes and the Judgments and the Torahs (Torot) - אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת (1706+4 words=1800=1+8);

·         Which Hashem gave between Himself and the Children of Israel -אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל (1766+7 words=1773=18);

·         At Mount Sinai through the hand of Moses- בְּהַר סִינַי בְּיַד מֹשֶׁה(698+4 words=702=1+8).

Rashi comments here that the plural of the word “Torah”-“Torot”-תּוֹרֹת refers to the “Written” and “Oral” Torahs which were given to Moses on Mount Sinai (Torat Kohanim, perek 8.11).

Here we have another support that the Book of Vayikra occurs in reverse chronological order- it ends at Mount Sinai which is its chronological beginning before the building of the Sanctuary began.

·         The Statutes-                   הַחֻקִּים=723

·         The Judgments-        הַמִּשְׁפָּטִים=1044 (Mem 600)

·         The Torot-                     הַתּוֹרֹת=1011 (Mem 600)

2778+3 words=2781=18

That the Oral Law and the Written Law are one and the same is proved by the following  sequence of gematriot:

The gematria of the word “Torot”- תּוֹרֹתis 1006 +1 word=8.

The gematria of the word “Torah”- תורה is 611=8.

The gematria of the words “Written Torah”-תורה שבכתב is 1335+2 words=14=8.

The gematria of the words “Oral Torah”-תורה שבעל פה is 1098=18.

The combination of the Written Torah (8) and the Oral Torah (18) is26=8 which is the gematria of The Name -Hashem-YKVK- יְהוָה.

Incredibly the joint gematria of the words:

·         Written-   בכתב =424=10=1

·         Oral-       בעל פה=187+2 words=18

611

 תורה =611= Torah

Thus each Torah is a whole in itself which are halves of a combined Torah. They reflect each other, inner and outer, outer and inner. 

The number 424 is the gematria of the name “Mashiach son of David”-משיח בן דוד. He is likened to the "Written" Torah- בכתב as he will show the world an entire “New” Torah that exists within the Written Torah. This “New” Torah will also be reflected in the principles laid down in the Oral Torah- בעל פהknown as "Mishna".

 The word "Mishna"- משנה can be rearranged to spell the word "Shmonah"- שמנה which means "eight". This is why, in my opinion, Rebbi who compiled the Oral Torah, called it "Mishna"- משנה. It is the inner “soul”-נשמה ("Neshama") of the Torah which is also spelt with the same letters.

The word “Mishna”- משנה is derived from the word “to repeat” or “repetition”- לשנן as one has to constantly repeat ones learning lest one forgets. The word “Shmonah”- שמנה is derived from the word “Shemen”-שמן which means oil. This is the oil that lubricates the circles as they turn around and around ad infinitum. The word “Neshama”- נשמה (soul) is called such as it is constantly being reincarnated from one life to the next until it performs its final rectification in this world and enters the World to Come. The Eighth Gate”-השער השמיני of the Holy Ariz”al is called “The Revolving Gate”- “Shaar HaGilgulim”- שער הגלגלים (lit. Gate of Two Revolving Circles) and it teaches the principles of the reincarnation of souls. From this "Revolving Gate" do the souls emanate from and to the Metaphysical world of the Eighth Sphira.

All these circular repetitive movements allude to travelling in a constant path around a figure 8. By keeping on the true path of Torah one arrives at the mid-point three times each lap. These three points correspond to the three Forefathers, the three Festivals, the three Temples, Tzitzit, Tefillin and Mezuzah together; and the Merkavah. At this mid-point passes the “triple cord”- החוט הַמְשֻׁלָּשׁ which runs through its center and both separates and joins the two circles at one and the same time similar to the physical principles of magnetism, torus structures, the mobius curve and the basic geometrical ideas of Bernard Reinmann .

It is called a “the triple cord”- החוט הַמְשֻׁלָּשׁ as it is touched three times in completing a “lap” around the figure 8 of Torah. Each time one reaches the mid-point after completing a lap one ascends in righteousness and affinity to the source. There are infinite levels to this ladder of righteousness. The higher one rises the closer one is to the source. At the highest levels one attains the level of prophecy. The soul of Moses, the greatest of all Prophets reached the highest level attainable by any human being.

The gematria of the words “the triple cord”- החוט הַמְשֻׁלָּשׁ is 703=10=1. It is no coincidence that this gematria is divided into 7 and 3 as the number 7 corresponds to the 7 lower Sphirot-ז' תחתונים of the physical world and the number 3 corresponds to the 3 higher Sphirot of the Eighth Sphira-ג' עליונים, the metaphysical world. The cord connects from the physical world of 7 to the metaphysical world of 8.

Through this mid-point the triple cord passes "the spiritual electricity”-חשמל הרוחני through which the entire universe and life within it is sustained. It acts likes the spinal cord of an animal and through its center passes the electricity from the brain to the body. This “spiritual electricity” sustains each and every soul, animal, vegetable and mineral. Through this line the soul joins with its "source"- שרש in the metaphysical world. Thus when there is a spiritual malfunction there is damage to this cord which can eventually lead to spiritual paralysis.

Source

שרש

800

A Jew’s spiritual health is dependent on his performance of Torah and Mitzvoth. This performance leads to a growth in spirituality and a sense of closeness to the source of life itself. By arriving at this mid-point and ascending the ladder one becomes “in tune” with his maker and one is aligned with Him. This is why Hashem gave the Jewish People His Torah and Mitzvoth so they could achieve affinity with Him.

Thus we read the famous saying of the Tanna Rabbi Chanania ben Akashia- חנניה בן עקשיא in Makkot (Perek 3 Mishna 16):

The Blessed Holy One wished to maximize Israel’s merit; He therefore made the Torah voluminous and gave them many commandments

רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצוות

5481=18 (final letters)

And as it written (Isaiah 42.21):

21.’ Hashem desired, for the sake of his [Israel’s] righteousness, to amplify Torah and increase it’ - יהוה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר (1493=17=8).

The Rambam comments on this Mishna that it would be sufficient for a person to perform only one commandment in its entirety in order to reward that person to enter the World to Come. Thus the preponderance and array of commandments make it possible for every person to find one commandment that he can perform as required.