The nameless physics unit of Meter squared per Seconds Squared and the word מקום

Long time with nothing to say. 

 I've been learning physics. There's a unit that comes up often in physics but for some reason hasn't merited to be given a unit name unto itself (as opposed to other units like Joules, Newtons, etc). That unit is meters squared divided by seconds squared (without consideration of mass which would then be the unit of Newtons). 

 It's striking how this nameless unit comes up in many equations of kinetic and even potential energy (note that when equating kinetic energy 1/2mv^2 with potential energy of mgh - the mass cancels out - such that essentially you're working with this namless unit mentioned above). It also comes up in the famous concept of E=mc^2 - the speed of light squared.

 So for the purposes of this writing I'll make up a term for it - let's call it a SPAC (as I'll explain shortly). 

Got me thinking how to think of what this unit represents... The unit of regular acceleration (meters per second squared) represents acceleration in DISTANCE traversed as time progresses. By logic then then this unit of a SPAC - short for "Spacial Acceleration" would represent acceleration of SPACE / SURFACE being covered as time progresses. It's specifically a measure of Meter SQUARED and it's acceleration over time. 

 Now the insight of mine is this. 

The hebrew word of מקום is equivalent to 186 and you arrive at it exactly by taking the square of the letters of יהו"ה! To me this is an amazing insight to delve further into.

 10^2 + 5^2 + 6^2 + 5^2 = 186.

I'm further intrigued to know if there's any significance to the number derived from the "cubing" of the   שם הויה  which yeilds    10^3 + 5^3 + 6^3 + 5^3 = 1,466 

Good Separations

 As a husband and father I find that sometimes things run best if I remain aloof and don't get involved with the kids. They seem to manage better with just their mother alone.

And I wonder to myself to what degree and in what situations does the same thing apply above....

כשהוא חי קולו אחד וכשהוא מת קולו שבעה

 a very random small thought I had in light of the idea brought in Kinim 3:6

מות = יש קול = 446

compare then the continuation of the mishna:

זקני עם הארץ כל זמן שמזקינין דעתן מיטרפת עליהן.....אבל זקני תורה אינן כן אלא כל זמן שמזקינין דעתן מתישבת עליהן

  The עץ הדעת - Tree of Da'at (Death?..) - being the source of מות....

אין הבור מתמלא מחולייתו

 ברכות ג ע"ב

 כיוון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחולייתו אמר להם לכו ופשטו ידיכם בגדוד

רציתי לפרש מאי לשון "אדנוני המלך" ולשון "בור" ולשון "בגדוד" דווקא

עיין זוהר חלק א דף קס"ח ע"א -- 

תו אבהן שבקו ליה מחייהון כל חד וחד, אברהם שבק ליה, וכן יעקב ויוסף, יצחק אמאי לא שבק ליה כלום, בגין דדוד מלכא מסטריה קא אתא

 והנה בו"ר עולה יצח"ק (208) וגדו"ד עולה טו"ב (17) , צדיק כי טוב.

ובכן הכוונה לענ"ד שאין ספירת מלכות יכולה להתפרנס על סמך הדינים לבד וזקוקה לפשוט ידיה בגדו"ד, ודו"ק.

It Only Took 40 Years For Me To Find...

Finally a source for what i've been feeling for so long!

It's been so long since i've made any entries here. I've been giving most of my energies towards wikisource. Uploading seforim, etc..

Anyway, came across a sefer called קול התור by R' Hillel of Shklov. In the second section of Perek 5 he talks about the Vilna Gaon's lamenting the lack of worldly knowledge in the torah community and it's great importance, both for understanding the Torah itself and towards showing it's supremacy to the other fields of wisdom of the nations of the world.

I warmly refer anyone to read further there in depth.

חי העולמים

עיין בתוי"ט סוף פרק תמיד, מובא דברי הרב המדקדק אשר העיר על שראוי להיות חי העולמים בציר"י כמו שמצינו במילת "מים" בציר"י כדוגמת "מי תהום". והדבר עומד בסתירה למנהג הספרדים שאומרים חי העולמים בפת"ח.

ולכאורה עפ"י חכמת הנסתר הדברים עומדים על כנם, כי מצינו ש"מים" הינם בבחינת ספירת בינה, בחינת ציר"י. בעוד שספירת חכמה הינה בבחינת פת"ח בבחינת חיים כמו שכתוב "החכמה תחיה בעליה" (קהלת ז יב). ודו"ק

נח , חן , והויה

Saw the following in a sefer called פי המדבר.

The word חן (and consequently נח as well) being related to הויה as follows:

ה, וה , הוה , י"הוה = 58

At first glance I thought it a little strange because it's the opposite of  the usual concept of אחוריים, where usually the first letter of the שם is the point of origin and then gradually expands out -- י , יה , יהו, יהו"ה.  and here it's the opposite -- the last letter of ה being the origin.

But then i thought it's beautiful. The idea of the conventional אחוריים I vaguely remember seeing in עץ חיים as being the idea that every upper ספירה is too "needy" to receive it's own sustenance from the sefira above it, and so every sefira is "looking up" to the sefira above it to receive it's sustenance, and so you have י standing alone, and then you have the ה tagging along and trying to cling to it, hence יה, and so on.

The beauty here then by חן and נח  is that the lowest sefira is standing on its own, not lifting it's eyes for any heavenly salvation or inspiration or special treatment. Just being with what is without expecting anything more. נח איש האדמה. ונח מצא חן.

The upper sefirot then choosing to turn their eyes downward,  so that now you have a new kind of אחוריים wherein every sefira is focusing downward to give, to deal with what is needed. the heavenly assistance that then comes is not as a result of any request or expectation -- וחנותי את אשר אחון.

Just a thought for now. Maybe has substance, maybe doesn't.