Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 11

רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11

In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.

It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).

It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).

It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).

It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).

It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)

It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.

It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).








Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11

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