Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 7

רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 7

The Sefarim write that Beer-sheva alludes to Shabbos as sheva is seven. Perhaps we can suggest that for this reason it is said (Bereishis 28:10) vayeitzei Yaakov miBeer-sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. It is said that one should be particular not to be aroused to anger on Shabbos. Thus, we can interpret this verse homiletically to mean that when sheva, i.e. Shabbos, arrives, one should not be aroused to Charan, anger. (see Bereishis Rabbah 68:13 that interprets this verse regarding the anger of HaShem.)

It is said (Bereishis 28:10) vayalen sham ki va hashemesh, he slept there because the sun had set. Rashi writes that the Torah states that Yaakov slept there which implies that prior to that he had not slept, because he had studied Torah for fourteen years in the academy of Ever. It is noteworthy that the word shemesh in at bash equal 14, equivalent to the amount of years that Yaakov studied Torah in the academy of Ever.

It is said (Bereishis 28:21) vinasan li lechem leechol uveged lilbosh, and He will give me bread to eat and clothes to wear. The Baal HaTurim (Ibid) writes that elsewhere it is said regarding a Kohen (Vayikra 21:10) lilbosh es habegadim, to don the vestments. This teaches us that Yaakov was a Kohen Gadol, and that Yaakov prayed to HaShem that he should retain the kehunah which he had purchased from Esav. It is noteworthy that the words uveged lilbosh (377) equal in gematria the name Esav (376). [When the gematria is “off by one,” the Sefarim write that the discrepancy can be reconciled with a concept referred to as the kollel, i.e. the word itself counts as one. This concept is explained by Rabbi Shimshon Pinkus in his sefer.)

It is said (Bereishis 28:22) vichol asher titen li aser aasrenu loch, and whatever You will give me, I shall repeatedly tithe to You. In the previous verse Yaakov stated that HaShem will be for him as Elokim. It is noteworthy that the first letters of the words aser aasrenu loch equal in gematria the word Elokim (91).

It is said (Bereishis 29:2) ki min habieir hahi yashku haadarim, for from that well they would water the flocks. The Medrash (Shemos Rabbah 1:32) states that Yitzchak, Yaakov and Moshe all found their wives by the water. It is noteworthy that the word habieir equals in gematria the name Yitzchak (208) and this alludes to the idea that Yaakov went to the water to find a wife, just like his father Yitzchak. It is fascinating that the last letters of the words vihinei sham shelosha, and behold! three… spell out the name Moshe, alluding to the idea that Moshe will be the third one who will find a wife by the water.

It is said regarding Rachel (Bereishis 29:9) ki roah hi, for she was a shepherdess. It is fascinating to note that Rachel had two sons, Yosef and Binyomin. Yosef is in gematria 156 and Binyomin is in gematria 162. 156+162=318 and the words ki roah hi equal in gematria 317.

It is said (Bereishis 29:11) vayisa es kolo vayeivk, and he (Yaakov) raised his voice and wept. Rashi cites one opinion in the Medrash that states that the reason Yaakov wept was because he foresaw that Rachel would not be buried with him. It is noteworthy that the word Bereishis, when rearranging the letters spells out the words Yaakov bachah sheraah Rachel ainah tikaveir, Yaakov wept because he saw that Rachel would not be buried. Alternatively, the last letters of the words vayisa es kolo spell out the word ito, which means with him. This also alludes to the idea that Yaakov cried because he foresaw that Rachel would not be buried with him.

It is said (Bereishis 29:31) viRachel akarah, but Rachel remained barren. Rashi writes later on that Rachel was concerned that because she was barren she would have to marry Esav. It is noteworthy that the word akarah (375) is equal in gematria to the name Esav (376).

It is noteworthy that Gad was the seventh child born to Yaakov, and the name Gad equals 7.

It is said (Bereishis 30:11) vatomer Leah bagad vatikra es shimo Gad, and Leah declared, “good luck has come!” so she called his name Gad. Rashi writes that the word bagad is written in the Torah as a single word but pronounced as it were two words, ba gad. Perhaps this alludes to Eliyahu the Prophet who according to one opinion (see Baal HaTurim Bamidbar 26:15) is a descendant of the tribe of Gad. Thus, Leah was foretelling that Eliyahu who descends from Gad will come to herald the Final Redemption. It is fascinating to note that the first letters of the words vatomer Leah bagad vatikra es shimo Gad equal in gematria the word Moshiach, hinting to the Final Redemption.





Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 7

Is sponsored in memory of
the Kedoshim who were killed al Kiddush HaShem in Mumbai, India. HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.

Prepared by Rabbi Binyomin Adler.
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