This art project is focused on the numbers of the Bible. Each
time a number is mentioned in the Chumash I will try to look at that number and
its context with an eye to Midrash and Jewish tradition as I understand it. It’s the belief of this art project that every
number and instance is there to teach some lesson in Judaism or life. In addition, nothing in the Chumash is meant
as a literal explanation of events or ideas. The use of numbers in the chumash
are used to Highlight this lack of literality, as well as to give extra meaning
to the words around them. The numbers themselves are written as words, and not
in symbolic form. I see this project as a reversal of the Baal Haturim, and the
translations of verses come from the Artscroll publication of the Baa Haturim. While
the Baal Haturim looked for gematriot in words, and numbers to find links, this
project is looking for the verbal and literary value of the numbers given to
us. Gematriot will be used, but only to express words from uneven numbers and
not the other way around. For example, the number 603,550 is the gematria of “Kol
Rosh, Bnei Yisrorel”, every head of the children of Israel, not just the men
between ages 20-60.
Friday, July 26, 2013
Monday, February 13, 2012
Mishpatim: Aliyah 2
This Aliya has a bunch of interesting and difficult numbers:
The fist number is "3" If an ox gores somebody 3 three times, we say he has a habbit of goring. the word here is "Shlosham" and it's from this place that we learn that 3 times means it will be done forever.
Next is the number 30. Of all the passages in Mishpatim about damages and the like, this is the only time that a specific amount of money is specified. It says that if an ox kills a slave, then the owner of the ox must pay 30 Shekels. The Baal Haturim here, makes a note the refers back to Geneses 9:25, which tells us that Canan will be the slaves of Shem. It's mentioned elsewhere that 30 shekels is the value given to redeem a captured woman. I am at a loss here as to what the number 30 represents. Is the Torah trying to point us to the letter "Lamed" which means "to" and could be a form of possessiveness? Here you have two pieces of property destroying another. But if a slave killed an ox, a set amount is not given. Rather a second ox is just paid for. Perhaps here the Torah is telling us that a slave, even though they are property is still a person. This person is priceless, but for damages, some price must be given. What price? The price of a woman, a person who might bring more people to the world. Slaves are priceless indeed, and 30 shekels, will not be an adequate replacement, however society must function and go on , when such accidents happen. It is hard for us to understand what exactly the Torah is pointing to, since we rarely speak or think about slaves. I'm open to other understandings.
Next we are told that a person who steals cattle must pay 4 times the price, but a person who steals a sheep must pay 5 times. Cattle can only be stolen by leading it away, a Sheep can be stolen by picking it up. 5 is sometimes referred to an incomplete number, because it is half of 10. It's a number used to represent change and incomplete things. The Sheep is often the animal used as a sacrifice to atone for sins. So when a person sins, and knows that they sin, and are humble about it, they are incomplete. They need to change and there is room for that change. Cattle however are for the community, a person who steels a cow can not hide it, and must be brazen. In that case, the theft is like a part of the ways of the earth and the thief is buttressed by the community around them that allows them to so brazenly steal. It's almost the way of the world, that if a community has no respect for their neighbors property, that people will be stolen from.
The fist number is "3" If an ox gores somebody 3 three times, we say he has a habbit of goring. the word here is "Shlosham" and it's from this place that we learn that 3 times means it will be done forever.
Next is the number 30. Of all the passages in Mishpatim about damages and the like, this is the only time that a specific amount of money is specified. It says that if an ox kills a slave, then the owner of the ox must pay 30 Shekels. The Baal Haturim here, makes a note the refers back to Geneses 9:25, which tells us that Canan will be the slaves of Shem. It's mentioned elsewhere that 30 shekels is the value given to redeem a captured woman. I am at a loss here as to what the number 30 represents. Is the Torah trying to point us to the letter "Lamed" which means "to" and could be a form of possessiveness? Here you have two pieces of property destroying another. But if a slave killed an ox, a set amount is not given. Rather a second ox is just paid for. Perhaps here the Torah is telling us that a slave, even though they are property is still a person. This person is priceless, but for damages, some price must be given. What price? The price of a woman, a person who might bring more people to the world. Slaves are priceless indeed, and 30 shekels, will not be an adequate replacement, however society must function and go on , when such accidents happen. It is hard for us to understand what exactly the Torah is pointing to, since we rarely speak or think about slaves. I'm open to other understandings.
Next we are told that a person who steals cattle must pay 4 times the price, but a person who steals a sheep must pay 5 times. Cattle can only be stolen by leading it away, a Sheep can be stolen by picking it up. 5 is sometimes referred to an incomplete number, because it is half of 10. It's a number used to represent change and incomplete things. The Sheep is often the animal used as a sacrifice to atone for sins. So when a person sins, and knows that they sin, and are humble about it, they are incomplete. They need to change and there is room for that change. Cattle however are for the community, a person who steels a cow can not hide it, and must be brazen. In that case, the theft is like a part of the ways of the earth and the thief is buttressed by the community around them that allows them to so brazenly steal. It's almost the way of the world, that if a community has no respect for their neighbors property, that people will be stolen from.
Sunday, February 12, 2012
Mishpatim: Aliyah 1
For context, I'm providing a link to the summary of the Aliyah from the OU
In the first Aliyah we have a few numbers: Since this Parsha is chalk full of Halachot, it's difficult to play the numbers message game, but I will try.
First set of numbers are 6 and 7. We are told that a Slave shall work for 6 years and the 7th he shall go free. The connection here seems obvious. A slave is like a normal man during the week. For 6 days he works, and the 7th he is free, and instead must keep the Shabbat. But don't many people feel that the Shabbat is a time when they are not free? Aren't they restricted from doing various things?
It's possible that a slave will feel the same way. When they are freed, they will feel that now they have to make a living, now they have to provide for themselves. Before they lived in a Rich man's house, now they have nothing and will live in a shack. But they are free, and we see them as being lucky. The same thing for a person who keeps the Shabbat. On another level, we see that in many ways the Jewish people are still slaves, but this time they are slaves to Gd and not to a human king or nation.
The next number is "3" (Shemot 21:11) "If he does not perform these 3 things for her, she shall go out free of charge without payment." What are these 3 things? "He shall not diminish her food, clothing, or marital relations." These 3 things are the bedrock and pillars that a person needs to feel loved and dignified. These aren't just certain requirements, but the Torah points out that "these 3 things" meaning, they are like a tripod. A person feels gladdened by the good food they get, the nice clothes they wear, and the intamite touch of the people they love. (This is just one of many sets of 3)
In the first Aliyah we have a few numbers: Since this Parsha is chalk full of Halachot, it's difficult to play the numbers message game, but I will try.
First set of numbers are 6 and 7. We are told that a Slave shall work for 6 years and the 7th he shall go free. The connection here seems obvious. A slave is like a normal man during the week. For 6 days he works, and the 7th he is free, and instead must keep the Shabbat. But don't many people feel that the Shabbat is a time when they are not free? Aren't they restricted from doing various things?
It's possible that a slave will feel the same way. When they are freed, they will feel that now they have to make a living, now they have to provide for themselves. Before they lived in a Rich man's house, now they have nothing and will live in a shack. But they are free, and we see them as being lucky. The same thing for a person who keeps the Shabbat. On another level, we see that in many ways the Jewish people are still slaves, but this time they are slaves to Gd and not to a human king or nation.
The next number is "3" (Shemot 21:11) "If he does not perform these 3 things for her, she shall go out free of charge without payment." What are these 3 things? "He shall not diminish her food, clothing, or marital relations." These 3 things are the bedrock and pillars that a person needs to feel loved and dignified. These aren't just certain requirements, but the Torah points out that "these 3 things" meaning, they are like a tripod. A person feels gladdened by the good food they get, the nice clothes they wear, and the intamite touch of the people they love. (This is just one of many sets of 3)
Friday, February 10, 2012
Yitro Aliyah 6 and 7
Although the 6th Aliyah is the Parsha of the 10 commandments, and should be ripe for a blog such as this, the Torah itself really only makes reference to a few numbers.
3,4, 6 and 7.
In both instances, the numbers are grouped together and compared. In the first instance we are told that Gd is jealous and visits the sins of the fathers upon the children for 3 generations (shlishim) and upon the 4th generation (Ribaim) upon those who hate Him. In the second grouping we are told that man shall work for 6 days, and on the 7th day he will rest for Shabbat, because the world was created in 6 days and on the 7th day He rested.
I do not know what 6 represents in general (I'm open if anyone knows, so I can improve further articles), but in this case, I think we can say that 6 is a doubling of 3. 3 is stability and long lasting, 4 is normally a number which represents the physical world in some way, or humility and dirt, and 7 is the number for natural cycles.
There is a lot of content between the two instances of numbers, so they can not be directly compared, but what I think can be compared here, is the fact that we have a situation where two sequential numbers are highlighted. And in the second case, they are highlighted twice.
I don't think much can be said for punishments going 3 generations, but 4 generations if things are really bad. They will go on forever, but even more than that if things are terrible? But what about blessings and good deeds? We are told nothing. Perhaps here we are given idea of eternal punishment, with a "return to earth" to repent further (Reincarnation?) that the Mystical forms of Judaism are certain are the key to the Reward and Punishment cycle. This would seem to be a good hint for such an Idea in the Torah. Ofcourse we are told later in the prophets, that Gd will NOT punish the sons for the sins of the fathers, but that is another topic for another blog.
So first we are told what some otherwordly reward and punishment system will be like. Then it's "doubled" and we are told what we should be doing in this world. 6 days work, and on the 7th, rest. We are told that Shabbat is like Olam Habah, so there is our connection to the rewards and punishments. But beyond that, Shabbat is an eternal cycle, where things are worked on, seemingly forever, only to stop and to rest, and to have that rewards of that work continued on in cycles of ups and down, growths and destruction untill new work is done, and our relationship with Gd can be renewed.
While we are told of the consequences for making Gd angry and jealous is a sort of eternal punishment, we are also told that being a partner with Gd, and doing our work and resting, will become a cycle of Eternal reward on this earth, and not just in the world to come.
The 7th Aliyah in Yitro, has no numbers. So this post will work for both of them. I think this post can be improved upon, and I hope the comments can improve this art project in general.
3,4, 6 and 7.
In both instances, the numbers are grouped together and compared. In the first instance we are told that Gd is jealous and visits the sins of the fathers upon the children for 3 generations (shlishim) and upon the 4th generation (Ribaim) upon those who hate Him. In the second grouping we are told that man shall work for 6 days, and on the 7th day he will rest for Shabbat, because the world was created in 6 days and on the 7th day He rested.
I do not know what 6 represents in general (I'm open if anyone knows, so I can improve further articles), but in this case, I think we can say that 6 is a doubling of 3. 3 is stability and long lasting, 4 is normally a number which represents the physical world in some way, or humility and dirt, and 7 is the number for natural cycles.
There is a lot of content between the two instances of numbers, so they can not be directly compared, but what I think can be compared here, is the fact that we have a situation where two sequential numbers are highlighted. And in the second case, they are highlighted twice.
I don't think much can be said for punishments going 3 generations, but 4 generations if things are really bad. They will go on forever, but even more than that if things are terrible? But what about blessings and good deeds? We are told nothing. Perhaps here we are given idea of eternal punishment, with a "return to earth" to repent further (Reincarnation?) that the Mystical forms of Judaism are certain are the key to the Reward and Punishment cycle. This would seem to be a good hint for such an Idea in the Torah. Ofcourse we are told later in the prophets, that Gd will NOT punish the sons for the sins of the fathers, but that is another topic for another blog.
So first we are told what some otherwordly reward and punishment system will be like. Then it's "doubled" and we are told what we should be doing in this world. 6 days work, and on the 7th, rest. We are told that Shabbat is like Olam Habah, so there is our connection to the rewards and punishments. But beyond that, Shabbat is an eternal cycle, where things are worked on, seemingly forever, only to stop and to rest, and to have that rewards of that work continued on in cycles of ups and down, growths and destruction untill new work is done, and our relationship with Gd can be renewed.
While we are told of the consequences for making Gd angry and jealous is a sort of eternal punishment, we are also told that being a partner with Gd, and doing our work and resting, will become a cycle of Eternal reward on this earth, and not just in the world to come.
The 7th Aliyah in Yitro, has no numbers. So this post will work for both of them. I think this post can be improved upon, and I hope the comments can improve this art project in general.
Yitro: Aliyah 5
The 5th Aliyah in Yitro gives us the number 3 again. However, this time instead of 3 months, we are told that the Jewish people must prepare themselves and remain clean for a 3 day period. This instuction is repeated 4 times in the Aliyah, and not mentioned again outside of it.
First Gd tells Moshe to have the people clean themselves, Today and Tommorow, and on the Third day they should be ready, because on the Third day Hashem will show himself. (third day is said twice in the same verse)
Then Moshe tells the people to refrain from being with their wives for 3 days.
Then the Torah tells us that third day comes and Gd shows himself.
The first 2 mentions of the number three, tells us that even though the Torah will keep the Jewish people eternal, it's not always going to be good and happy. We will have negetive times, and things won't be great. Such as when the Tablets need to be given a second time, or when the Jewish people lose 2 temples, or when there is division amongst the Jewish people themselves and we split into two kingdoms.
The third time 3 is mentioned, is when we are told that there is a separation between the men and the women. This is like the book Shir Hashirim, where the Jewish people and Gd are compared to two lovers. Though it may seem that they are separated always, really there is always a chance to come back and be united.
The 4th time is when the promise of an eternal relationship is made concrete, like the 4 elements of the world, or the 4 corners of the Earth. The people hear Gd speak, and hear the first of the commandments and the miztvot and the Torah that will keep us eternal. As long as the Earth exists, so will the Jewish people.
First Gd tells Moshe to have the people clean themselves, Today and Tommorow, and on the Third day they should be ready, because on the Third day Hashem will show himself. (third day is said twice in the same verse)
Then Moshe tells the people to refrain from being with their wives for 3 days.
Then the Torah tells us that third day comes and Gd shows himself.
The first 2 mentions of the number three, tells us that even though the Torah will keep the Jewish people eternal, it's not always going to be good and happy. We will have negetive times, and things won't be great. Such as when the Tablets need to be given a second time, or when the Jewish people lose 2 temples, or when there is division amongst the Jewish people themselves and we split into two kingdoms.
The third time 3 is mentioned, is when we are told that there is a separation between the men and the women. This is like the book Shir Hashirim, where the Jewish people and Gd are compared to two lovers. Though it may seem that they are separated always, really there is always a chance to come back and be united.
The 4th time is when the promise of an eternal relationship is made concrete, like the 4 elements of the world, or the 4 corners of the Earth. The people hear Gd speak, and hear the first of the commandments and the miztvot and the Torah that will keep us eternal. As long as the Earth exists, so will the Jewish people.
Yitro: Aliyah 4
The only number in the 4th Aliyah is 3: (Hashlishi) (Shemot 19:1)
We are told that the Jewish people come to wilderness of Sinai after the 3rd month from the exodus of egypt.
3 Is a number which represents "Stability" or "Continuation". If you do something 3 times, it means you have a chazakah and must continue doing this thing forever. The World, we are told stands on 3 metaphorical legs. (What those 3 things are, changes with the midrash)
The Jewish people are coming to Sinai, it is the Torah that will give the Jewish people the Strength (Chazak) to continue as a Eternal nation. That lesson however is an explicit Pasuk in Devarim, so why the need for the numbers here? The Jewish people came to the "WILDERNESS" of Sinai in the 3rd month, not to Mount Sinai itself. One does not need to know all the ins and outs of the Torah and to know for certain that the Word of Gd comes forth from Sinai. All the Jewish people need, is to be in the wilderness, that surrounds Torah. Close approximation to Jewish identity is enough to keep the Jewish people going as a united people. Let's not let the small details of what is or is not the Word of Gd interrupt our Jewish Unity.
We are told that the Jewish people come to wilderness of Sinai after the 3rd month from the exodus of egypt.
3 Is a number which represents "Stability" or "Continuation". If you do something 3 times, it means you have a chazakah and must continue doing this thing forever. The World, we are told stands on 3 metaphorical legs. (What those 3 things are, changes with the midrash)
The Jewish people are coming to Sinai, it is the Torah that will give the Jewish people the Strength (Chazak) to continue as a Eternal nation. That lesson however is an explicit Pasuk in Devarim, so why the need for the numbers here? The Jewish people came to the "WILDERNESS" of Sinai in the 3rd month, not to Mount Sinai itself. One does not need to know all the ins and outs of the Torah and to know for certain that the Word of Gd comes forth from Sinai. All the Jewish people need, is to be in the wilderness, that surrounds Torah. Close approximation to Jewish identity is enough to keep the Jewish people going as a united people. Let's not let the small details of what is or is not the Word of Gd interrupt our Jewish Unity.
Yitro: Aliyah 2 and 3
In this Aliyah we have a few numbers: Thousands (2000) (Alaphim), Hundreds (200) (Maot), 50 (Chamashim), 10, (Aseret) (Shemot 18:22)
Here we are told that Yitro suggests to Moshe that he needs to make leaders and Judges of various sizes of human groupings, so that he is not overwhelmed by the task of Judging the people.
Having 1 judge for every X Thousand of people makes sense, you need communal cohesion in determining cases and case laws. Even hundreds makes sense, so that judges themselves are not overwhelmed with thousands of cases. But then we hear of 50 and 10. Whats going on here?
Chamashim has a particular connection to the word which also means "Armed" as in a 5th. The Number 10 in Jewish tradition normally represents the idea of Completeness. So to have a completely functional "Army", you need leaders at every level. It doesn't matter if that army is in charge of the physical or spiritual, or legal protection of the Jewish people. Notice that Thousands and Hundreds, although they literally mean 2,000 and 200, are not talking about a specific number. Only 50 and 10 are specific numbers, and only those 2 numbers are here to teach us the real lesson here.
The upshot is, here the Torah is telling us that a proper working Judicial system is just as important as a properly functioning Army.
Aliyah 3: The numbers are repeated again in the third aliyah, and they are the only numbers in that Aliyah, so I'm combining the two posts. The first mention of the numbers is about the "Army". The second mention of the numbers is for Moshe's roll in relation to the "Army".
Moshe can not fight all the battles alone, Just as he sent out Joshua to lead the Jewish people in Battle against Amalek, and Moshe only stood on the hill and raised his arms. So the same is true with the Mitzvot and laws of the Jewish people. A proper functioning "Army" of people to understand the law is needed.
Judges are not the only people given to leaders of 10, 50, 100s and Thousands, Commanders of the Military are divided the same way.
Here we are told that Yitro suggests to Moshe that he needs to make leaders and Judges of various sizes of human groupings, so that he is not overwhelmed by the task of Judging the people.
Having 1 judge for every X Thousand of people makes sense, you need communal cohesion in determining cases and case laws. Even hundreds makes sense, so that judges themselves are not overwhelmed with thousands of cases. But then we hear of 50 and 10. Whats going on here?
Chamashim has a particular connection to the word which also means "Armed" as in a 5th. The Number 10 in Jewish tradition normally represents the idea of Completeness. So to have a completely functional "Army", you need leaders at every level. It doesn't matter if that army is in charge of the physical or spiritual, or legal protection of the Jewish people. Notice that Thousands and Hundreds, although they literally mean 2,000 and 200, are not talking about a specific number. Only 50 and 10 are specific numbers, and only those 2 numbers are here to teach us the real lesson here.
The upshot is, here the Torah is telling us that a proper working Judicial system is just as important as a properly functioning Army.
Aliyah 3: The numbers are repeated again in the third aliyah, and they are the only numbers in that Aliyah, so I'm combining the two posts. The first mention of the numbers is about the "Army". The second mention of the numbers is for Moshe's roll in relation to the "Army".
Moshe can not fight all the battles alone, Just as he sent out Joshua to lead the Jewish people in Battle against Amalek, and Moshe only stood on the hill and raised his arms. So the same is true with the Mitzvot and laws of the Jewish people. A proper functioning "Army" of people to understand the law is needed.
Judges are not the only people given to leaders of 10, 50, 100s and Thousands, Commanders of the Military are divided the same way.
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