4 Men in black and a Tefillin


Good afternoon, dear friends.
Yesterday I met 4 men in black, that asked me if I was .... and proposed me to wear on a tefillin,
just to please them, and please God, as well, and make the link between us stronger.

I answered one of them, the younger one, that I was wearing a silver chain on my left wrist
for this same reason. Continuously, and that I would not follow an impermanent ritual just to please them.
I remember that once I red À l'origine, on portait les Téfilines pendant toute la journée,
and this simple act, is still there to remind me.

It took them quite a long time to convince me, although, plenty of times
it was made clear that they were not trying to make proselitism,
and when they tried to use mind tricks, i was irremovable.

After 2 hours, in which I answered to 125 questions, and gave them plenty of names
concerning doors, gates, paths, and secrets that spiritual mes should know,
I left. My name is Jedi Simon, and if you happen to ask them what happened, they will give you
their explanation and interpretation of what happened.

Since, every time they asked me something, I admit that I eventually answered in such a way
that they would have to search deeply into memories of the past to understand what I was saying.
I apologize now, and hug them all. Words and Language are tricky. I spoke about a sacred teachings,
most of which are not known by many, and the ones that came accross them, will not even start a conversation
on these topics, because of fear to be considered heretical, by their dears.

Ignorance, should not be granted by prejudice.
Considering the act, I guess that maybe they were displeased in one way or another,
but a hard task, teaches more than a simple no, and they had to try harder.

Impermanence is what grants repetition to take place, and if we forget, then the rituals will be there to remind us.
but I do not believe that discontinuity is the path to follow.
Verba volant, scripta manent. And words, that mean something today, will mean somethi else later on.
The ultimate origin of Hebrew "tefillin" is uncertain.
Why should these men try to convince another with certainity about and uncertain act to do.
The word "tefillin" is not found in the Bible, which calls them ṭoṭafot.
The Septuagint renders "ṭoṭafot" ἀσαλευτόν, "something immovable", for this same reason,
is somethig that we cannot wear for a couple of minutes, or take off.
À l'origine, on portait les Téfilines pendant toute la journée.
It is said that God enters man every breath he takes, and lives him when he breathes out.

What I was saying when I talked about the principle, is that the concept of principia,
has no other one before it. They did not understand the slightly difference that exist
between a bead, in a neckless, and the bead, the Jem.

I appreciate the conversation very much, and understood their point of view.
Weather this one is a limited one, to the vision that men can reach, or an infinite one,
that I call multiversal vision, which requires multiversal consicence to be understod.

Universal won't work, ((( trust me ))) to many have tried, and fought to impose their opinions.

uni versum .1 >> no 2::>> which would introduce the concept of diversity, dualism, etc...

I must say that I love men that attempt to understand, matters of the spirit.
I enjoy very much their first steps. But when it comes to metaphysics, spiritual teachings, and truths,
I believe that even standing in the middle of a street for a couple of hours talking about what God wants from us,
or does not want us to do, is a gift and special awareness that is not given to all.

I will try to explain in a short and simple way why this non action was taken and for which purpose.


Karmic understanding, which requires a functional thinking method, is something that we learn with living, and understanding through direct experience, and rarely, through teachings and good example.


I shall copy here what I thought this morning about this topic, my non action, that, is a stronger kind of action, especially when we understand it through the use of a couple of concepts that are related to peace, in the keyword Ahimsa, from sanskrit, and the Taoist _ non action _ that produces a solution, solves, contrary of coagula, and is able to ease.


I will use sound analysis, which is a special kind of cabal, that is able to understand through melody, harmony, in a musical way, what is communicated to the person that is attentive.

Try to follow my path, and feel the sounds, spelling these words as if you had a dozen cherries in your mouth, and you were trying to speak without loosing one.


Tefilin root sanskrit analysis


tithipAlana     तिथिपालन


तिथिपालन tithipAlana n. observance of the rites appointed for the several lunar days


sanskrit origin


ताः tAH f. pl. they


ते te m. pl. they


पूरिन् pUrin adj. Filling




फलिन् phalin adj. Successful

फलिन् phalin adj. fruitful 

फलिन् phalin m. fruit tree







vagina injured by too violent sexual intercourse



Connected to phallus  connected to the act of creation / God


from which


फलिन् phalin adj. having an iron point


giving birth to


English word for filling


ancient word pUrin class sound


पूरिन् pUrin adj. filling

पूर्तिन् pUrtin adj. Filling

पूर pUra m. act of filling


palin analysis


पालिन् pAlin adj. protecting

पालिन् pAlin adj. guarding

पालिन् pAlin adj. keeping

पालिन् pAlin m. ruler

पालिन् pAlin m. king of

ताः tAH f. pl. they  and   ते te m. pl. they   is a plural, not referred to a singular God or creative principle, protecting, guarding and keeping, ruler and king of... this sound is there to tell us that

many had to carry on this duty


This word should instruct us that where we find a plural instead of a singular, there is something wrong either in the idea of a Monotheist, singular God, or that someone else, is there. THEY,  ruled,  kings of, and guarded, protecting us, etc... Vigilantes, voladores, wardens.


Angels, are known to be emissaries sent to earth to do this job.

The are called guardians, keepers, and the word ankh, life, linked to el, sky, should give us a hint of what really happened.


Thus, the action of wearing a tefillin, reminds to the ones that follow this symbolism,

the fact that they are connected to THEY.


In no way, the singular अहम् aham pronoun I has been used to describe this connection to the creative principle, although we can find many years later, a proof that this deviance was successful, considering the words Thee and thou, of ancient English language, that are in fact related to the singular Him.


Time, will, and functional explanations change the meanings of words every time some power is trying to claim that it came directly from the ( thee ) source. 


Time swapping is one of the most usual ways to change the meaning of a word, connecting it to added explanations created to legitimate temporal derives that simply follow vectorial cultural push. These fluxes, based on the idea that a power comes directly from God, force translations to move away from roots, and introduce misleading interpretations made to change the shape, the taste, the concept they where carrying within them, every time intentional and functional will, needs to make some group gather, do, think, behave or believe in something that was not said in the ancient past, or the word meant, neither the people that used it in a distant past, where using it in the way we translate it today.


Mystification and a mind tricks are based on this simple operation.


Now th word bhil


बिलति { बिल् } bilati { bil } verb split

बिलति { बिल् } bilati { bil } verb cleave

बिलति { बिल् } bilati { bil } verb break

बेलयति { बिल् } belayati { bil } verb split

बेलयति { बिल् } belayati { bil } verb cleave

बेलयति { बिल् } belayati { bil } verb break 


tells us that in fact we are talking about some other concept as well,

within the meanings of this particular word:


break and split, which are dualistic concepts that cannot define in any way the singularity of God, thus, again, this word contains it's explanation within the interpolations that make it what it is. These sounds are a kind of Cabal that says much through sounds and less by numbers, to the ones that are able to see, understand, comprehend, listen with open heart.


Here we find again the plural in the concepts of breaking, splitting and cleaving.

cleav·ing, translated


to adhere closely; stick; cling (usually followed by to).


to remain faithful (usually followed by to): to cleave to one's principles in spite of persecution.


Or, considering the verb cleave


2   [kleev] verb, cleft or cleaved or clove, cleft or cleaved or clo·ven, cleav·ing. verb (used with object) 


to split or divide by or as if by a cutting blow, especially along a natural line of division,

as the grain of wood.


to make by or as if by cutting: to cleave a path through the wilderness.


to penetrate or pass through (air, water, etc.): The bow of the boat cleaved the water cleanly.


to cut off; sever: to cleave a branch from a tree.

verb (used without object)


to part or split, especially along a natural line of division.


to penetrate or advance by or as if by cutting (usually followed by through).


Where we find, coincidence, a similar number of concepts that could be compared exactly and match to the ones that we have just found earlier. Old High German klioban (German klieben), Old Norse kljūfa; akin to Greek glýphein to carve, Latin glūbere to peel.


Where the bi root stands for two, which is very well explained by the symbol V, spelled in a slightly different way, but nevertheless, originating from the same root. ( just consider B and V, in hyspanic languages ).


Again, the plural meaning, is here to remind us that They, Thi, Tli, Tfi, is a plurality of beings that are bind someway or another to this world, pass through it, part it, split it, penetrate it, cut it, divide it.


So I shall reveal to You that Paradise, the place named Paradesha, paradaesa, is found in Vedic scriptures, and it is a place that is situated inside this world, right in it's heart, within, named by many, Agarthi, Agartha, and with other particular names.


Read what this word, and it's sounds mean in ancient sanskrit, and try to understand what the word Tho tha fot, totafot, means. I am asking you to feel, rather than to understand, using you rational mind. Read these translations as a poem, and try to catch the meaning of this word.


ततोभवत् tatobhavat m. His Highness there

तत्त्ववत् tattvavat adj. possessing the truth or reality of things

तोयवत् toyavat adj. surrounded by water

त्वोत tvota adj. helped or protected or loved by thee

तडित्वत् taDitvat adj. having or emitting lightning

तडित्वत् taDitvat m. cloud


El Dorado, Shamballa, Xibalba, Shangri la, Agartha, and Paradesha, these names should tell you something about your origin, and even if You do not have anymore the possibility to reach this place, because of Pineal blindness, you can still find out something about them and understand the secret of secrets.


So, the difference between 1 and two, should instruct us that a mind trick took place some time ago, diverting the meaning of this instrument, the consequential explanation of how it works and what it means. Not by accident of chance,trust me, but generated by an intent, will and wish. 


Here, I will add an explanation that comes from the conclusions that many Rabbis investigated, that did not convince me at all. Feel it's taste, now, that you red my interpretation.


The earliest source that discusses the etymology of totafot is Sanhedrin 4b:

והתניא (שמות יג) לטטפת (דברים ו) לטטפת (דברים יא) לטוטפות הרי כאן ארבע דברי ר' ישמעאל ר"ע אומר אינו צריך טט בכתפי שתים פת באפריקי שתים

[Translation from]:

We learned in a b'raita: "Totafot," "totafot," "totafot."
[Ex 13:16, Deut 6:8, and Deut 11:18 describe the tfillin worn on the head as "totafot." The third time, the word is spelled with a "vav" after the first "tet" and before the final "tav," a plural form.]
That makes four [compartments within the tfillin box]; these are the words of R. Yishmael.
R. Akiva said: We do not need (this exegesis): "Tot" in Coptic means two, and "Fot" in Afriki.

As we've seen before, Rabbi Akiva is not afraid to derive biblical words from languages other than Hebrew. (However there is a lot of apologetics out there, saying that there is of course no way that a biblical word could come from any language other than Hebrew).

[Never say never may dear friend.]

 Steinsaltz writes that the Coptic word is "aft" meaning "two", and "Afriki" means Phrygian in which פת means "two", and is connected to the Greek bathos, meaning "both".

Aryeh Kaplan in The Living Torah, also writes:

According to Talmudic tradition, the word totafoth alludes to the four boxes in the head Tefillin, since tot in a Caspian dialect is two and foth or poth is two in African or Phrygian (see note on Genesis 10:2; Menachoth 34b). The word tot appears to be cognate to 'two,' and possibly also to the Latin totas, and hence the English 'total.' Poth is cognate to the Gothic bothe, the English 'both,' and the Sanscrit botto.

Significantly in ancient Egyptian, ftu or fot means four, while tot can denote a gathering, resemblance, divine, or hard leather. Hence, totafoth may have had the connotation of a fourfold amulet, made of leather, as the Tefillin indeed are.

Rashi on Shmot 13:16 quotes Rabbi Akiva as well as another opinion:

This word means "tefilin". Because they are made of four compartments, they are called totafot. For tat in the Kaspi language means two, pat in the Afriki language means two. Menachem (ben Saruq) in his notes (connects it) with:
והטף אל דרום "And speak" to the south." (Yechezkel 21:2) and אל תטיפו "Don't speak" (Micha 2:6). These are terms for speaking, like "and a reminder between your eyes" (Shmot 13:9) which is said in the first section, for whoever sees them tied between the eyes will remember the miracle and speak about it.

The Ramban on the same verse rejects Menachem's approach. He writes (Chavel translation):

No affinity is known to this word. Linguists (meaning Menachem), however, associated it with the expressions: 'v'hateiph' (And speak) to the south; And my word 'titoph' (dropped) upon them. The figurative usage thereof is based on the verse: And the mountains shall drop (v'hitiphu) sweet wine. Thus the verse is saying that you should make the exodus from Egypt a sign upon your hand,, and between your eyes a source for discourse distilling as the dew upon those who hear it. Our Rabbis, however, have called an object which lies upon the head totapoth, just as they have said (Shabbat 57a): "[A woman] many not go out [on the Sabbath] with a totepeth or head-bangles." Rabbi Abahu said: "What is totepeth? It is a forehead-band extending from ear to ear". Now it is the Rabbis [of the Talmud] who are the [true Hebrew] linguists, as they spoke the language and knew it and it is from them that we should accept [the explanation of the word ultotaphoth].

Why was the Ramban so critical of Menachem? The Ibn Ezra on Devarim 6:8 gives us a clue. He writes that the Karaites say that totafot derives from the root
הטף (as we've seen Menachem say). He claims this is not possible, for the root of הטף is נטף - and totafot has no nun and two tets.

(Without getting into a major polemic, it is interesting to note that the issue of totafot was and still is central to the debate between Karaites and Rabbinic Judaism. The Karaites do not believe there is a commandment to wear tefilin, and that seems to be the concern of the Ibn Ezra and Ramban. On the other hand, those trying to prove the existence of the Oral Torah often write that with out such a tradition, we could never understand the meaning - and practice - of totafot.)

In regards to the Ibn Ezra's proof from the difference between
נטף and טוטפת, Tigay (also the author of the JPS Devarim) discusses in this comprehensive article, On the Meaning of T(W)TPT how there is a precedent for such a shift in letters. He gives the example of לבלב becoming לולב, and the Ugaritic kbkb being related to the Hebrew כובב.

However, just because the root is
נטף, it doesn't mean that totafot didn't refer to something physical, worn on the head. While הטף does mean "to preach", the earlier meaning is "to drop, drip" from where we get the word טיפה tipa - drop.

Amos Chacham in the Daat Mikra says that jewelry worn on the head would "hang, drop down", and we find jewelry called netifot
נטיפות in Yeshaya 3:19.

Tigay also suggests "headband", but derives the word totafot from the Arabic tafa - "go around, encircle". (From this root we also get taifa, the Spanish districts under the Moslems.)

And with all this said, I still haven't scratched the surface. Rav Kasher, in the appendix to Torah Sheleimah Parshat Bo, has an article that lists eleven explanations to the word totafot. (Tigay quotes another article that has 21).

Aside from what we've already discussed, Kasher quotes the Chizkuni and others who say it may be related to the Aramaic word
מטייפין - "will see". (Maybe this is an example of an alternation between tet and tzade - צפה also means "to see".) Kasher connects this theory to the opinion that a blind person is exempt from tefilin.

What do you feel about these ulterior explanations? Are You satisfied with them?
Did these explanations help You to understand better the matter we are discussing?

I think that these kind of investigations, that do no attempt to reach matrices and seed roots placed in such a distant past that they do not even consider the possibility that this past existed, are most of the time based on diversions, and are of limited interest in trying to help us to understand these concepts, because they avoid getting too close to the teachings of the wise ones, expressed in ancient languages spoken in this world, that would determine interconnections between cultural and religious systems that do no want to lose their supremacy, or share any common origin, either coming from a preceding religion, or a preceding civilization that offered them these interpretations of life, the world and the instruments to understand reality.


Interconnection is quite a disturbing concept, since powers usually do no attempt to share, but want to own. Dogmas, are very thin borders that work very well to bind and tie believers to some idea or another. I'll leave these explanations to those in need of numbers and status quo, and to those that are seeking for the answers, I will say that with the greatest respect they should try to concentrate themselves and meditate to find the source of all things, forgetting any source of division that evil will place on their path.

Once this understood, there is no enemy anymore and nothing will help or sustain the actions of the ones that believe in dualism, war and ignorance.


I thank you very much for the lesson you gave me. I did not ask, I never do, and you taught me all this. Non action, produces. Faith is something we cannot tear apart. I treated this topic with the greatest respect. The Invisible Sun is the source. Take care.


Jedi Simon