Auspicious Dates

When will Moshiach arrive?

The Gates of Moshiach have been opening wider every day since we started counting the Omer this year.  In Israel this week, corresponding with Lag B’Omer 5778 HC, the Torah portion Behar will be read; it is the first of the linked portions Behar-Bechukotai, which have 57 and 78 verses respectively, concluding the Third Book of Moses.  As Yaakov recently pointed out to me, the year 5778 when split into 57 and 78 is representative of the 57th prime number, 269, and the 78th prime number, 397, which together are (269 + 397) or 666, as in the 66.6 jubilee years from the Exodus from Egypt and the giving of the Torah at Sinai in 2448 HC.  Oddly, the digits in 2+6+9+3+9+7 = 36 and the sum of the integers from 1-36 also equal 666.

We have shown many times how Rav Ashlag determined 5778 to be the year of Moshiach using the Kabbalistic principles of 333 and 666 (1/3 and 2/3) when applied to the prophesied 6000 years, and we more recently showed how the Arizal hinted at using the same principles to arrive at the 33 rd day of this Omer to pinpoint the date.  The Arizal guided us to take 2/3 (.666) of the 150 days from Zot Channukah to Shavuot, in other words from the revelation of the full light of Channukah to the revelation of the full light of the Tree-of-life and the Torah on Shavuot. This gave us, as he indicated, Pesach. He then indicated that we were to take the remaining 1/3 (.333) of the 50 days of the Omer and similarly split it again, which gives us Lag B’Omer, the 33rd day of the Omer, the 18th day of Iyar.

Following Rav Ashlag and the Arizal, we find that this Lag B’Omer 5778 corresponds in multiple ways with the recent findings of Rabbi Glazerson’s Torah code searches, correlating it with Moshiach.


The number 5778 represents the sum of the integers from 1 to 107, and if we continue dividing the remaining 17 days from Lag B’Omer on the 33rd day of the Omer to the totality of the revelation of the light on the 50th day, Shavuot, using the 1/3 and 2/3 splits we get in this year in particular, the 14th of May, the day Israel actually completes the prophesied 70-year period until Moshiach in the Gregorian Calendar. This is also the date Donald J Trump has blessed Israel with the official transfer of the US embassy to Jerusalem.  Six days later we receive Shavuot, the day (time) of illumination, when our vessels are fully capable of receiving the light of Mashiach.

To our modern scientists, numbers are the underpinnings of the universe, enabling us to quantify the energy patterns that lie underneath. To the ancient kabbalists the numbers represent the Hebrew letters which are the underpinnings of the universe, enabling us to quantify the energy patterns that lie underneath. The holidays are just cosmic windows within those underpinnings, and the holiday of Shavuot (שבעות), as it is spelled in the Torah, has the numerical value 778. Its root letters (שבע) indicate, not only its origins of counting 7 weeks of 7 days each, but also of its purpose as the gateway to the 7th millennium, the great Shabbat (שבת), which is likewise included within Shavuot (שבעות).  The final 2 letters (תו) of Shavuot (שבעות), indicating an end, as they spell out the letter Tav (תו), the final letter (ת) of the Hebrew alphabet and of the 7th line of the all-important 42-Letter Name of G-d.

The 6th line of the 42-Letter Name of G-d matrix, which we use to count the 7 weeks of the Omer, corresponds to the sefirot (dimension) of Yesod and to the 6th Millennium. On this line we find the 6 Hebrew letters: יגלפזק and counting the initials vertically from the last of the 7 lines upwards, we get the letters (שיחב).  Not only do the letters Lamed and Gimel (גל) spell out “Lag” of numerical value 33 and the letters Yud and Chet (יח) spell out 18, as in the 18th of Iyar, but the 3 letters (שיח) have the same numerical value of 318, the same as that of “B’Omer.


Moreover, not only are the initials (ש–ב–יח) of Rabbi Shimon Bar Yochai, whose hillulah we, and all of Israel, celebrate on Lag B’Omer, found within those same vertical initials of the 42-Letter Name, but the gematria value of his name “Shimon Bar Yochai ( שמעון–בר–יוחאי)‘ר”) is 903, the same as that of the sum of the integers from 1 to 42.  And as if that were not enough, the final 2 letters (זק) of the 6th line (יגלפזק), corresponding to the 6th millennium, have the numerical value 107, as in the sum of all the integers from 1 – 107, which total 5778.

The next set of letters in the 42-Letter Name of Gd, starting with the koof (ק), the last letter of the 6th line and continuing with the letters of the 7th line, corresponding to the 7th millennium and the 1000-year Shabbat of Moshiach Ben David, form two consecutive groupings–(קשקו) and (שקוצי)—which each have the numerical value of 506, the complete value for “Moshiach Ben David.

As we celebrate Rabbi Shimon Bar Yochai this Lag B’omer we must have Moshiach and the 42-Letter Name of G-d in our consciousness.  Then the following day, this Friday night, Shabbat, when we recite the Kiddush we must have ISRAEL in out consciousness.

When we recite the Kiddush of Friday night we begin with 6 words from the first 6 days of Creation and the rest of the 41 words are from the description of the 7th day in the second chapter of the Torah. Of those first 6 words, 4 are recited silently and they translate as “it was night, it was day,” followed by “on the 6th day there was Heaven (יום–הששי–ויכלו–השמים),” which has G-d’s Name (יהוה) encoded into its initials. This is the first time this Name of G-d appears in the Torah.




Then beginning with the 7-letter phrase “it was morning (day)” of numerical value 333, we have 6 groups of 7 letters, or 42 letters in total, which spell out the name ISRAEL (ישראל) through the 7th letter of each line.







So the name ISRAEL starts on the 14th letter, or 1/3 (.333) into the 42 letters. Likewise, within the 41 words from the Torah recited as part of Kiddush, the word Elohim, where we find the letter Lamed (ל) of Israel (ישראל), divides the passage into 1/3 (.333) and 2/3 (.666).

Moreover, because the gematria of the verse of the 4 words recited out loud in “on the 6th day there was Heaven(יום–הששי–ויכלו–השמים), is 1948, without the 2 corresponding letters from the name Israel (יש), we see that right after the dawn, G-d (יהוה) gave us Israel and destined it to become a nation, 70 years ago on May 14th 1948.

With Lag B’Omer and these last 17 days, let us do all that we can to honor G-d’s intentions for us and, as the nation of Israel, let us inject as much love and unity into the land of Israel and the world, in order manifest the light of the Tree-of-Life and Moshiach consciousness for all. As per Hashem’s and the Arizal plan, let us call upon Rabbi Shimon Bar Yochai and the 42-Letter Name of G-d for help and support. And since King David’s hillulah is on Shavuot and since the midpoint of his 70 years is also the midpoint (2889 HC) from Adam to Moshiach in 5778, let us heeds G-d’s helpful clues and call upon King David’s support on Shavuot as well.

The Gates are wide open; we still have to step inside.


62 thoughts on “Auspicious Dates”

  1. The connection between the Name Shadai and the Shma explained above makes it easier to understand the association of Tefillin and Mezuzah with the Name Shadai, since the first two paragraphs of the Shma are written on the parchments placed inside of them.

    In addition, for both Tefillin and Mezuzah, the connection to the Name Shadai is more pronounced since the letters Shin Dalet Yud of Shadai are also physically symbolized and visible for us to see even outside the cases of the parchments.

    This is seen in Tefillin since the letter Shin of Shadai is embossed on the leather box of the Tefillin that is placed upon one’s forehead. The letter Dalet of Shadai is formed by the shape of the knot in the strap at that secures the Tefillin in place at back base of one’s head. The letter Yud of Shadai is formed by the shape of the knot in the strap of the second box of Tefillin that binds the Tefillin to one’s arm.

    In addition, the way that the strap of the Tefillin is wound around one’s arm, hand and fingers, also corresponds to the Name Shadai. The shape of the letter Shin is formed in the way the strap is wound around one’s upper arm. (Then there are seven additional wrappings on one’s lower arm.) Then the shape of the Dalet is formed from the way the strap is wrapped on the back of the hand. Then the shape of the letter Yud is formed from the way the strap is wound around the fingers.

    Seforim explain why the letter Shin is embossed on the head Tefillin, and why not just one, but two letter Shins are made, and why one is a seemingly regular Shin, formed by 3 letter Vov’s joined at their base, and why the other is more unusual, being formed by 4 letter Vov’s joined at their base. The explanation is that all of these things are intended to symbolize the way that the holy letters of the Ten Commandments were engraved on the Tablets, since the Tablets and the Ten Commandments are also reflected in the paragraphs of Shma and in the Tefillin.

    An interesting idea brought in Seforim explains that the two letter Shin’s embossed on the head Tefillin hint to, and are a reminder of, all the 613 Mitzvos: Take the gematria of the two letters Shin’s, 300 + 300 = 600. Then take the number of the Vov components of the two Shin’s, 3 for one Shin and 4 for the other, i.e., 3 + 4 = 7. Then take the meaning of the word spelled by these two letter Shin’s, i.e., the word שש, Sheish, meaning the number 6. Then sum all of these hints together to get 600 + 7 + 6 = 613.

    The verse “And the nations of the world will see that God’s name is called upon you and will fear you” (Devarim 28:10), is said by our sages to refer to the wearing of the Tefillin on the head (Talmud Menachot 35b). The letter Shin on the Tefillin is symbolic of G-d’s Name, and this is hinted in this verse, since the initials of the words ש’ם י’הוה נ’קרא, Sh’em Y’HVH N’ikrah, “the Name of Hashem is called (upon you),” are the letters Shin Yud Nun, which spell out the word שין, Shin, which is the name of the letter Shin written out.

    However why is the letter Shin of Shadai used for this purpose, and not a letter of YHVH itself, for that is the Divine Name written in this verse, and also it is the Name that was embossed on the Tzitz, the headband ornament worn by the Kohan Godol, not the Name Shadai. Why not the same for Tefillin, and why is the Shin of the Name Shadi used instead?

    Probably the answer it that the Name Y-H-V-H is considered too holy to be expressed outwardly in our everyday usage for wearing Tefillin, especially outside the Sanctuary, and therefore instead the letter Shin of the Name Shadai is used. Additionally, the letter Shin also stands for the word ש’ם, Shem, meaning Name, and it is understood that the Name indicated, although outwardly the Name Shadai, however inwardly it is also identified with the Name Hashem.

    Moreover, it is important to note that even in the letter Shin, and indeed in all the letters of the Name Shadai, also hint to the Holy Name YHVH:

    The letter Shin, gematria 300, is also the gematria of the Name YHVH when its four letters are permeated through the A-T Ba-Sh code, such that from Yud Heh Vov Heh they transform into the letters Mem Tzadi Peh Tzadi, and these sum to 40 + 90 + 80 + 90 = 300, like the letter Shin of Shadai.

    The letter Dalet, gematria 4, stands for the 4 letters of the Name YHVH.

    The letter Yud too signifies the Name Y’HVH, since it is the initial letter of that Name, and also because Yud, gematria 10, stands for the 10 letters of the Divine Names MaH, 45, SaG, 63, and AB, 72, which are various ways of spelling out the four letters of YHVH in expansive ways, the Yud being spelled with 3 letters, the Heh with 2 letters, the Vov with 3 letters, and the final Heh with 2 letters, thus each of these three expansive Divine Names is spelled with a total of 3 + 2 + 3 + 2 = 10 letters. [The Name BaN, 52, another way of expansively writing out the four letters of YHVH, is considered to represent a lower level of G-dliness then the other three Names, and it is spelled out with only 9 letters, since for the Name BaN the letter Vov is spelled with only 2 letters.]

    Based on what was explained the connection of the Name Shadai to the Mezuzah on our doorposts is also more understood, since in the first two paragraphs of the Shma are also written in the Mezuzah. What was explained also enhances our understanding of why traditionally the Name Shadai is written on the outside of the Mezuzah parchment, where it may be seen even when the scroll is rolled up, and also reinforces the association of expression “Sh’omer D’alsos Y’isroel,” that G-d is “Guardian of the doors of Israel,” an acronym of Shin Dalet Yud, spelling the Name Shadai, referring to the protection that is merited to through the fulfillment of the Mitzvah of Mezuzah.

    The idea of the protection given by the Mezuzah is also an idea inherent in the verse (Psalm 91:1) “Whoever sits in the refuge of the Most High, he shall dwell in the shadow of Shadai, the Almighty,” to which we merit through fulfillment of the Mitzvah of affixing the Mezuzah to our doorposts, drawing the connection to the Name Shadai into our dwellings, to permeate everything we do, and with this foundation we have the strength and ability, as we say in the Oleinu prayer, L’takein Olam B’Malchus Shadai, “To perfect the world though the sovereignty of Shadai, the Almighty…”

    (To be continued.)

  2. The connection of the Name Shadai to the essential Mitzvah of Bris Milah, circumcision, is evident based on the first time the Name Shaddai appears in the Torah, in the introduction to Hashem’s commandment of circumcision to our forefather Avrohom:

    “Avrom was ninety-nine years old, and Hashem appeared to Avrom and said to him ‘I am E-l Shadai, G-d Almighty, walk before me and be whole. I will make a covenant between Me and you, and I will increase your numbers very much… As far as I am concerned, here is My covenant with you, you shall be the father of a horde of nations. No longer shall you be called Avram. Your name shall become AvroHom, for I have set you up as the father of a horde of nations… As far as you are concerned, you must keep My covenant… You must circumcise every male…” (Genesis 17:1-24).

    The connection of Bris Milah to the Name Shadai is further evident in that the Brit Milah itself is considered the inscription of the Yud of the Name Shadai on one’s body. This is stated in Midrash Tanhuma Tzav 14 (cf. parallel passages in Tazri‘a 5 and Shemini 5), as quoted in Wikipedia :

    “The Holy, blessed be he, has put his name on them so they would enter the garden of Eden. And what is the name and the seal that he had put on them? It is “Shaddai”. The letter Shin He put in the nose, Dalet on the hand, whereas Yod on the circumcised membrum. Accordingly, when one goes to his eternal home (Ecclesiastes 12:5), there is an angel appointed in the garden of Eden who picks up every son who is circumcised and brings him there. And those who are not circumcised? Although there are two letters of the name “Shaddai” present on them, namely Shin from the nose and Dalet from the hand, the Yod… is missing. Therefore it hints at a demon (Heb., Shed), which brings him down to Gehenna.”

    A lifetime of devotion to Hashem is initiated by the Bris and the connection to the Names of Hashem including the Name Shadai. In general it has been explained the the letters of Hashem’s Name Y-H-V-H are reflected in the human body, for as the Torah states man was made in the image of G-d. One’s head is shaped like a letter י, Yud, one’s two arms and shoulders are shaped like a letter ה, Heh (the dominant arm, usually the right, corresponds to the solid right side of the Heh, while the weaker arm, usually the left, corresponds to the left side of the Heh where there is a gap in the line), the trunk of one’s body is shaped like a letter ו, Vov, and one’s two legs and pelvis are shaped like the final letter ה, Heh (the stronger leg is like the stronger line on the right side of the Heh and the weaker leg is like the line with a gap on the left side of the Heh).

    In addition, IIRC it is brought somewhere, that when worshiping Hashem the human body forms shapes that are representative of the letters of the Name Shadai: When one raises one’s arms upward in prayer the shape of one’s two upraised arms with one’s head in the middle resembles the shape of the letter Shin. When one bows at the waist the shape of one’s body resembles the shape of the letter Dalet. When one does a complete bow, kneeling to the ground and brings one’s head down as well, the shape of one’s body shrinks and resembles the shape of the letter Yud.

    As noted before, in the first verse of Shma, the word אחד, Echod, One, gematria 13, is composed of letters Alef and Dalet with gematria 4 + 1 = 5, and Ches, with gematria 8, and thus the word Echod is symbolic of Tzitzis, with its 5 knots and 8 strings. There is a similar connection of the word Echod to the concept of a Bris, when one enters the covenant of circumcision to become attached and united with the One, Hashem, and the same numbers 5 and 8 that have prominent roles in the Tzitzis, also have prominent roles in the Bris Milah. This is evident because circumcision is commanded to be done on the 8th day of a baby’s life, and it was first commanded to our patriarch Avrohom together with the changing of his name from אברם, Avrom to אברה’ם, AvroHom, by the addition of the letter Heh, gematria 5, to his name (and similarly the baby is given his Hebrew name that futher attaches him to Hashem at the Bris Milah ceremony).

    The change in Avrohom’s name increased the full gematria value of his name from 243 to 248, and the strengthened bond with Hashem through circumcision gave him the completion he needed to control all the 248 limbs of his body. Thus the numbers connected with Avrohom’s covenant with Hashem are 8 and 5, the same numbers that are symbolic of Tzitzis, and as with the resulting gematria of Avrohom’s name, 248, so too it is that with the recital of the third paragraph of Shma we complete our recital of the corresponding 248 words of the Shma.

    It is also relevant to this discussion that the 13 essential Principles of Faith, famously enumerated by Rambam, are also hinted in the word Echod of the Shma, gematria 13, and these 13 Principles of Faith also divide into two basic categories of 5 and 8:

    The first 5 Principles of Faith deal directly with Hashem, for as commentaries note, the Rambam himself in his Hilchos Teshuva, chapter 3, halacha 7, groups together the first five principles in this first category – belief in G-d, that He is One, that He has no body or form, that He is beyond time being First and Last and the Creator of everything ex-nihilo, and that He alone is fitting to be worshiped.

    The following 8 Principles of Faith deal with Hashem’s interaction with man – He grants the gift of prophecy, His prophecy to Moshe Rabbeinu is greatest of all, He gave the Torah to the people of Israel, His Torah is immutable forever, He watches over the deeds of men, He gives reward and punishment as deserved, and at the appointed time He will send Moshiach, and He will revive the dead.

    Similarly with regard to the 13 Attributes of Mercy (Exodus 34:6-7), it may be possible to say that the first 5 Attributes, “Hashem, Hashem, E-l, Rachum (Compassionate One), and Chanun (Gracious One),” are direct Names and more intrinsic titles for G-d, while the remaining 8 Attributes more involve the way He interacts with man, “Slow to anger, Abundant in Kindness and Truth, Preserver of kindness for thousands of generations, Forgiver of iniquity, willful sin, and error, and Who cleanses.”

    (To be continued.)

    Note: There are a few more comments I would like to post here in this series on the Shma, that are mostly drafted already and just waiting for some final editing. Since a lot of effort went into this I decided include my last name, and soon I will also give a way for any reader to contact me with any questions, comments or support in connection with what I have written. Thank you again Ezra for providing this important blog and forum for Kabbalah Secrets to be revealed.

    A final note about this Shabbos: This Shabbos will be the 17th of Tamuz, 40 days after Shavuos, the day 3330 years ago that the first set of Holy Tablets were brought down by Moshe Rabbeinu from Mount Sinai, and then broken in response to the sin of the Golden Calf. It is necessary to try to repent and repair that sin which produced a stain on all the generations, and similarly for each one to repent and repair the damage caused by his or her sins and misdeeds. The fast of the 17th of Tamuz this year is pushed off because of Shabbos, and let us hope that with the speedy arrival of Moshiach this fast day and all others too will be transformed instead into holidays and joyous celebrations. Good Shabbos!

  3. The 5 and 8 relationship of the tzizit ties (excuse the pun) into the 5 to the power of 8 total words, letters, and verses in the Torah and the ratio 5/8 or .625, reprsenting H’Keter (625) and the square root (625^2) of the 390,625 total words, letters, and verses in the Torah. Using the right consciousness we wrap ourselves in the full Torah when we put on the tzizit.

  4. That is very interesting, seemingly impossible to attribute to mere chance.

    As I’ve stressed a number of times 5 + 8 equals the significant number 13, and in addition their multiple, 5 x 8 =40, another significant number in Torah, which the number 40 also corresponds to the small gematria of 13, 1 + 3 = 4.

    Also interestingly 625 = 5 to the 4th power, 5 x 5 x 5 x 5 = 625, or when viewed another way 625 is 25 to the 2nd power, 25 x 25 = 625 (there are 25 letters in the first verse of Shma). Note too that the first two digits of 625, 6 and 2, sum to 6 + 2 = 8, and the last digit is 5, thus again demonstrating the 8 – 5 pattern, and again the small gematria is 6 + 2 + 5 = 13, and 1 + 3 = 4.

    As for the number 390,625, it seems that the 390 part corresponds to the 39 “coils” or “windings” that are customarily made in the Tzitzis, as I’ll explain very shortly in my next comment.

  5. In addition to what is explained about Tefillin, Mezuzah and Bris Milah, so too regarding Talis and Tzitzis, there is an identifiable connection to the Name Shadai:

    The letter Shin, the first letter of the Name Sh’adai, is the first letter of the word ש’מים, Sh’omayim, heaven, and correspondingly the Talis, the garment of the Tzitzis, covers and surrounds the wearer like the heavens, and this corresponds to what we say when we done the Talis in emulation of Hashem, “Bless Hashem O my soul; Hashem my G-d You are very great; You have donned majesty and splendor; cloaked in light as with a garment, stretching out the heavens like a curtain” (Psalm 104:1-2). In addition, the blue string of the Tzitzis is also said to be a reminder of the blue sky of heaven.

    The letter Shinis is gematria 300, and that also corresponds to Tzitzis, with gematria 600, since 2 x 300= 600, which perhaps is doubled since it is inclusive of “the heaven and the heaven of heavens.” In addition it is possible that the gematria of Tzitzis is two times that of the letter Shin in order to represent the two kinds of Talesim with Tzitzis that we wear, the Talis Koton, the small Talis generally worn all day under one’s shirt, and the Talis Godol, the large Talis worn over all one’s clothes, especially when praying the morning prayers or when representing the congregation.

    The letter Shin of Shadai and of Shomayim also hint to the שמש, Shamesh, the sun that it the great minister in the sky which serves to illuminate the sky and influence the earth, moon and planets, and similarly with regard to the Tzitzis, the longest of the strings is called the שמש, Sh’amesh string, which so-to-speak serves the other strings, being wound around them in the sections between the knots, to further bind the strings together and to decorate them and beautify their appearance.

    In particular, in the most prevalent tradition for tying Tzitzis the Shamash string is coiled for a total of 39 times between the 5 knots of the Tzitzis. Between the first knot and the second knot there are 7 windings. Between the second and third knots there are 8 windings, for a total of 7 + 8 = 15, hinting to the Name Yud Heh. Between the third and fourth knots there are 11 windings, for a total of 7 + 8 + 11 = 26, hinting to the Name Hashem. Between the fourth and fifth knots there are 13 windings, for a total of 7 + 8 + 11 + 13 = 39, hinting to Hashem Echod. These 39 windings correspond to the gematria of the word שמים, Shomayim, heaven, which is 300 + 40 + 10 + 40 = 390 = 39 x 10. In addition the word שמש, Shemesh, is gematria 300 + 40 + 300 = 640, which this is the same as 8 x 8 x 10, or 2 x 32 x 10, etc., and these are also significant numbers pertinent to this discussion.

    [Regarding these 39 windings, see where an answer by Micha Berger explains:
    “In the gemara’s system, there are 7 to 13 groups of windings. And it sounds like each group was 3 windings. (Majority opinion, Rav Natrunai Gaon reads it as “once, twice, three times, [and so on]”.) Rashi, Tosafos and the Moredechai say that the gemara is specific to winding tzitzis with techeiles, and not applicable to us. But either way, it shows there is some kind of significance to 39 windings because it’s 3 * 13. No “why” there, just an indication the number is significant to the mitzvah of tzitzis.

    But 39 also comes up in at least two other contexts: the maximum number of lashes the court may give as corporal punishment (if the person is healthy like an ox, and could take the maximum), as well as the number of melakhos, categories of constructive labor, prohibited on Shabbos. Lashes are meted out in groups of three, separated by doctor inspections.

    “7, 8, 11, 13, though, closely matches the way the 39 prohibited activities of Shabbos divide up. The first 11 melakhos (Shabbos 7:2) describe the steps necessary to grow wheat, turn it into flour, and make the showbread. The next 13 are about preparing the cloth of the curtains of the Mishkan, from the wool to the dying to the weaving and sowing. Seven melakhos relate to preparing hides into leather, and the last 8 are simply “none of the above.”

    “As I wrote in another answer recently, Rabbi Aryeh Kaplan explains how 40 represents creation, and thus 39 is the number that indicates human efforts to imitate Divine Creation. (The 40th being creation ex nihilo, something from nothing, which people are incapable of doing.) And so, the person who acts to undermine the purpose of creation gets 39 lashes, and to commemorate resting from creation, we rest from 39 acts. Ashkenazi tzitzis therefore also invokes creation; having the same 39 divided into the same groups as the melakhos cannot be coincidental.”]

    In addition the letter Shin, which spelled out is שין, is connected with the word שינים, Shinayim, teeth, which are 32 in number, and correspond to the 8 x 4 = 32 strings of the Tzitzis.

    With regard to the other letters of the Name Shadai, the letter Dalet is related to the root word דל, Dal, meaning poor and humble, and in general this correspond to the lowly earth, which receives from the heavens. Also the letter Dalet is gematria 4, hinting to the 4 corners of the earth, which are symbolized by the 4 corners of the Talis. In addition, the Dalet may symbolize all the 8 strings on each corner, since in their source the 8 strings are originally just 4 strings that are folded over into two.

    Further, the letter Dalet, when spelled out to its fullest extent, as is occasionally done, with an extra letter Yud, is דלית, meaning poor and destitute, is gematria 444, and with 1 for each of the four letters and 1 for the word itself adds to 444 + 4 + 1 = 449, which is the gematria of the word טלית, Talis.

    The word Talis can also be seen to consist of two parts, the first part טל, Tal, is gematria 39, alluding to the 39 windings, and the second part ית, Yud Tuf, gematra 410, the same as the word Shma and other significant words as explained above. The word Tal also means the dew of heaven that condenses on the earth, and that too hints to the intention of the Talis and Tzitzis, to draw the Divine flow and influence from heaven to earth.

    In addition, the word Talis, with 1 more for the Kolel, is gematria 450, which is 10 x 45, ten times the Name מה, MaH, and when summed with 150, which is 10 x 15, i.e., ten times the Name Yud Heh, and then together these two Divine Names, taken to the full extent, times 10, sum to (45 + 15) x 10 = 600, the gematria of the word ציצית, Tzitzis.

    The letter Yud of Shadai, gematria 10, is symbolized by the 5 knots that tie the strings of Tzitzis to the corners of the garment, because in reality each of these 5 knots is actually a double knot, i.e., one knot folded upon another, and therefore when examined in detail they are seen to be 5 x 2 = 10, the gematria of the letter Yud, also representative of the 10 Sefiros. Further, the letter Yud spelled out is יוד, gematria 20, and this corresponds to the total number of double knots of the Tzitzis, 5 double knots on the 4 corners of the garment, and 5 x 4 = 20.

    In general it is possible to say that the Shin, which as explained above is connected to the concept of heaven, is symbolized by a curved circle, and thus the heavens appear to our perception as a great circular dome above our heads. The Dalet, connected to the concept of earth, may be symbolized by a straight edged square, and to our naked eyes’ perception the earth appears as a flat surface. The Yud, which joins the Shin and Dalet together to form a complete Divine Name, is shaped like a tiny point, symbolizing the points of intersection and interaction between the disparate realms of heaven and earth, the circle and the square. This therefore connects to the idea that Shadai, the Almighty, is all powerful and omnipotent throughout the universe – as our sages explain, the Name Shadai is reflected in the phrase ש’אמר לעולמו ד’י’, She’omar L’olomo Di, that describes the Almighty as “He Who said to His world ‘Enough,’” and in the phrase ש’יש ד’י’ באלקותי לכל בריה, “He Who has sufficient power in His G-dliness for every created being” – and He creates and sustains everything in heaven and earth and every point of interaction between them.

    In the third paragraph of Shma, in connection with Tzitzis, there is also a special hint to the Name Shadai, for as it says in this passage, through fulfillment of the Mitzvah of Tzitzis, and all the Mitzvos the Tzitzis reminds us of, we achieve a level of קד’ש’י’ם, Kedoshim, “and you shall be Sanctified unto your G-d.” In the middle of the word Kedoshim is a letter Shin, to the right of it a letter Dalet, and to the left of it a letter Yud, the three letters that together spell the Name Shadai. Further, the gematria of the whole word Kedoshim is 100 + 4 + 300 + 10 + 40 = 454, a number which is composed of the middle digit 5, and two times the digit 4 at the beginning and end, summing to 4 + 4 = 8, thus again this word again hints to the special relationship of the numbers 5 and 8 that are evident in the Mitzvah of Tzitzis.

    In addition, the small gematria of the Name Shadai, is 3 + 1 + 4 = 8, and similarly the small gematria of the Name Hashem, is 2 + 6 = 8, and thus in this method too these Divine Names have a relationship to the Bris on the 8th day and to the Tzitzis with its 8 strings.

    (To be continued.)

  6. As indicated by the two words, the Talis with Tzitzis consists of 2 sections, the Talis garment and the Tzitzis strings. It is possible to say that Talis and Tzitzis correspond to the 2 letters of the Name Yud Heh, or to the 4 letters of the Name Yud Heh Vov Heh as they are subdivided into two sections.

    The Talis and Tzitzis each further subdivide into 2 sections each, for a total of 4 sections, the garment, the corners of the garment, the knotted part of the strings, and the unknotted part of the strings that hang loose. These 4 sections correspond to the 4 letters of the Name Yud Heh Vov Heh.

    The Talis garment also may be further subdivided into 6 sections, since it has a front and a back, a right and a left, and an inside and an outside.

    Similarly with regard to the Tzitzis strings, the knots of the Tzitzis subdivide the strings into 6 sections: First there is 1 section is between the corner of the garment and the first knot (which needs to be checked regularly to ensure that none of the strings there are broken which would render the Tzitzis unkosher). Then there are 4 sections formed in between the five knots, which these 4 sections correspond to the 4 letters of the Name Y-H-V-H. Lastly comes 1 more section after the fifth knot, consisting of the 8 loose hanging strings.

    Based on this understanding it is possible to find a hint to the 248 positive Mitzvos directly in the numbers associated with the elements of Tzitzis.

    [In an earlier comment on this post, dated June 1, 2018 at 1:34 pm, I already explained that the 365 negative commandments are hinted in the third paragraph of Shma, which describes the commandment of Tzitzis, since its 5 verses, 69 words, and 287 letters, sum to 5 + 69 + 287 = 361, and together with the 1 word אמת, Emes, and its 3 letters, which in our prayers immediately follows and is joined with this paragraph, sum to 361 + 1 + 3 = 365.]

    To find a hint to the 248 positive Mitzvos, first examine the top part of the Tzitzis and realize that the 5 knots of the Tzitzis are actually double knots, as explained in my previous comment, and in many places, and thus they may be counted as 10 single knots and identified with the number 10.

    To this add 1 for the section of the Tzitzis between the corner of the garment and the first knot, and 4 for the four sections between the first knot and the last knot, to get 10 + 1 + 4 = 15. This number in and of itself is significant because 15 is the gematria of the Divine Name Yud Heh, and also the first half of the Name Y-H-V-H.

    Then add to this 8 for the 8 loose hanging strings after the last knot, to obtain the sum 15 + 8 = 23.

    [Number 23 is the 9th prime number, and it is featured in Ezra’s next post, The Final Sequence, as the 2nd number in the sequence, and in a comment there, dated May 24, 2018 at 10:48 pm, I noted regarding “the blessing of the Cohenim” that the 3 verses of this blessing are composed of 3, 5, and 7 words respectively, a total of 15 words, and with the 8 words of the next verse, “V’somu Es Shmi Al Bnei Yisroel V’Ani Avoracheim,” also sum to 15 + 8 = 23. I also noted there, on June 3, 2018 at 8:59 pm, that 23 corresponds to the Mispar Bone’eh or Revu’a gematria of the word אחד, Echod, 1 + (1 + 8) + (1 + 8 + 4) = 23. In addition, as Ezra explains in another post, that he most recently highlighted,, the number 23 (or more precisely 23.4) is also the number of degrees of tilt of the earth’s axis, and thus plays a significant role in the progression of the earth relative to the heavens. Number 23 is also the reverse of 32, which is also relevant to this discussion about Tzitzis with 32 strings. In addition, the small gematria of 23 is 2 + 3 = 5.]

    Further, as explained in my previous comment, traditionally one of the strings, called the Shamesh, is wound a total of 39 “windings” or “coils” around the 7 other strings in the 4 sections between the 5 knots. Traditionally 7 windings are made around the strings in the section between the first two knots, 8 windings around the strings in the section between the second and third knots, 11 windings around the strings in the section between the third and fourth knots, and 13 windings around the strings in the section between the fourth and fifth knots (totaling 7 + 8 + 11 + 13 = 39).

    It comes out that the Tzitzis consist of 8 strings, plus 10 knots, plus 5 sections between the garment and the fifth knot, plus 39 windings in the sections between the knots, and all together these sum to 8 + 10 + 5 + 39 = 62.

    [When multiplied by ten, 62 x 10 = 620, which is the gematria of the word כתר, Keser, Crown, the highest Sefirah, connected with the 620 letters of the Ten Commandments, and corresponding to the 613 Mitzvos of the Torah plus the 7 Mitzvos of the Rabbis. The number 62 is also the reverse of the number 26, the regular gematria of the Divine Name, and likewise has a small gematria of 6 + 2 = 8.]

    Since the same number of strings, knots, sections, and windings, are replicated on all 4 corners of the Talis, therefore to calculate the total number multiply by 4 to get 62 x 4 = 248, which this corresponds perfectly with the 248 positive commandments, the 248 limbs in the body, the 248 of words of the congregation’s recital of the Shma, the gematria 248 of the name of our patriarch אברהם, Avrohom, and so much more.

    (To be continued.)

  7. By understanding the process of making the strings for Tzitzis another hint to all 613 Mitzvos, the sum of the 248 positive commandments plus the 365 negative commandments, can also be identified.

    The threads that are used for making the strings of Tzitzis have to be twisted together to form thicker strings. This process, called Shezirah, twisting, requires combining a minimum of two threads twisted together to form the strings, and what is considered the optimal custom is to make Tzitzis strings that are Kaful Shemonah, composed of 8 threads twisted together.

    It comes out that if one wants to be more specific there are not just 8 strings per corner of the Talis, but more fully and optimally there are 8 x 8 = 64 threads on each corner of the garment. (The 4 x 8 = 32 strings for the entire garment therefore are composed of 64 x 4 = 256 threads.)

    Similarly with regard to the windings that are made around the sections between the knots. Previously it was explained that there are 39 windings, however additionally there is a tradition to tighten these windings by making loops around them. According to a Sefardic custom a loop is made after each of the 39 winding, producing a protrusion that appears like a spine that helps hold the windings tightly together. It comes out then that the total for the number of windings plus the number of loops is 39 + 39 = 78.

    According to the Arizal and others the custom is not to make a loop for each winding, but rather one loop for every 3 windings, for a total of 13 loops around the 39 windings. However even according to this custom it is possible to say that within each group of 3 windings looped together the order of each winding within its loop can be seen as a special quality, i.e., each winding is either the first, second or third of its looped set, and therefore not only can we identify each winding as an element for itself, but we may also identify its position within its threefold loop as another independent element. This is even more evident since the loops are ideally made in a way such that they line up on one side of the Tzitzis like a spine, so that when looking at the windings from one side just the 39 windings are visible, while when looking at the Tzitzis from the other side, the side with the spine, what is observed is the 13 loops with 3 wrappings in each one.

    [Sometimes this is even more pronounced due to there being 7, 8, 11, and 13 windings for the four sections between the five double knots, and these numbers are not divisible by 3. Therefore for example the 3rd of the 13 loops has to be divided up such that the first of its three windings is located at the end of the first section, between double knots one and two, while the remaining two windings for this loop are located at the beginning of the second section, between double knots two and three. Similarly the 9th of the 13 loops has its first two windings at the end of the third section, between double knots three and four, while its third winding is at the beginning of the fourth section, between double knots four and five.]

    It comes out then that even according to the Arizal custom we may also identify as individual elements not just the 39 windings themselves, but also the number of positions these windings take within each loop. Therefore the total number of these winding elements can be viewed as summing to 39 + (13 x 3) = 78.

    [The number 78 is also significant for various other reasons as well, and it is featured in Ezra’s next post, The Final Sequence, as the 7th and final number in that sequence.]

    Now for the Sefardic custom combine all the individual threads, windings, and loops, 64 + 39 + 39 = 142. For the Arizal custom combine all the individual threads, windings and windings as subdivided by the loops, 64 + 39 + (13 x 3) = 142. Then add the number of individual knots, of which there are 10, to get 142 + 10 = 152. Then add 1 for the root section of the string where there are no windings, i.e., the section between the corner of the Talis and the first knot, to get 152 + 1 = 153. Then multiply by 4 because all of these elements are replicated on all 4 corners, to get 153 x 4 = 612. Then add 1 for the Talis garment itself, 612 + 1 = 613, and thus there is a direct one-to-one relationship between the elements of the Talis and Tzitzis to the 613 Mitzvos of the Torah.

    Of course there are other kosher methods that are also used for tying Tzitzis, especially when kosher blue dye is available for the Techeiles, and surely there are deep intentions and mystical secrets in all of them. The goal here however is just to give a taste of what wonders can be found if one only tries.

    (To be continued.)

  8. Correction:

    Previously I wrote above on June 22, 2018 at 5:41 pm:

    “It is noteworthy that the Divine Name Shadai occurs 9 times in the Torah, 4 times in Nevi’im, and 35 times in Kesuvim (2 times in Ruth, 2 times in Psalms and 31 times in Job), for a total of 9 + 4 + 35 = 48 times. These 48 Scriptural occurrences of the Name Shadai also correspond to the first paragraph of Shma with its 48 words.

    “In the Torah, in addition to the 9 times the Name Shadai is written, there is also another 5 times that the name of the leader of the tribe of Reuben, Elitzur son of Shda’or, is mentioned, and the Name Shadai may be part of his father’s name שדיאור,Shda’or, meaning “Shadai is Light.”

    “There is also 1 possibly related word שדין, Shadon (Job 19:29), with an additional final letter Nun, that is written with a letter Yud but read as with a letter Vov, that may also be related to the Name Shadai.
    “Counting those extra times the Name Shadai appears in these words, that would bring the total Scriptural occurrences of the Name Shadai to 48 + 5 + 1 = 54, which is the number of words in the first paragraph of Shma when counting the 6 words of the silent verse, Boruch Shem Kefod Malchuso L’olam Voed.”

    At the time I failed to notice that there are also two other leaders where again the Name Shadai is part of the person’s name, i.e., the leader of the tribe of Shimon, Shlumiel son of צורישדי, Tzuri-Shadai, with his father’s name meaning “My Rock is Shadai,” with 5 occurrence of this name in the Torah, and the leader of the tribe of Dan, Achiezer son עמישדי, Amishadai, with his father’s name meaning “My Kinsman is Shadai,” also with 5 occurrences in the Torah.

    This throws off the calculation that I made. My apologies for this oversight and for any other errors I may have made.

    At any rate perhaps instead a calculation of 48 + 15 + 1 = 64 occurrences of the Name Shadai in TaNaCh is significant, since as explained at length the Name Shadai is connected to the number 8, and 64 = 8 x 8.

  9. Incidentally, in the formula 48 + 15 + 1 = 64, the way this is divided into 48 occurrences of the Name Shadai in the Torah and 15 + 1 = 16 occurrences in Nevi’im and Kesuvim, also indicates a clear relationship to the number 8, since 48 = 6 x 8, and 16 = 2 x 8. This seems way beyond mere chance.

  10. Haste makes waste and also leads to mistakes. Sorry in my last comment I was rushing and so I made another mistake as should be plain for all to see. Here is the idea again, this time thought out a bit better, and hopefully now without a mistake:

    There are 9 times the Name Shadai appears in the Torah, and an additional 15 times that the Name appears as part of the names of the leaders of three of the tribes. That is a total of 9 + 15 = 24 = 3 x 8.

    There are 39 more times the Name appears in TaNaCh (possibly connected to the 39 windings of the Tzitzis, the 39 Melochos of Shabbos, and the 39 Makos that I recently discussed), and one possible extra time in Job 19:29 as I explained originally. That would be a total of 39 + 1 = 40 = 5 x 8. (It could also be that the 48 regular times the Name appears in TaNaCh are hinted by this verse Job 19:29 since 19 + 29 = 48).

    When the occurrences of the Name Shadai in Torah and in TaNaCh are joined together then there are 9 + 39 = 48 = 6 x 8 regular occurrences of the Name Shadai, and 15 + 1 = 16 = 2 x 8 irregular occurrences of the Name.

    These are perhaps even more amazing numbers than what I first wrote, well beyond the realm of chance.

    If anyone wants to double check (please do) there is an online search function available at where you can generate results for complete Hebrew words or parts of words.

  11. Before straying to any more tangents, lets proceed to the previously mentioned hint to the third paragraph of Shma, the paragraph of Tzitzis, in the end of Parshas B’har-B’chukoshai, with just one more necessary introduction:

    Previously it was explained that the first paragraph of Shma has 205 letters, and the simplest possible word with this gematria is הר, Har, meaning mountain, is hinted in the name of Parshas B’Har, and the second paragraph of Shma has 508 letters, and one of the simplest words with this gematria is חקת, Chukas, meaning law or statute, as hinted in the name of Parshas B’Chukosai, and together the first two paragraphs of Shma therefore symbolize the great revelation of G-d on the mountain, Mount Sinai and the giving of the Torah its Laws.

    Continuing in this vein it is possible to say that the 287 letters in the third paragraph of Shma are reflected in the two smallest root words with the same gematria of 287, words that are related to one another, spelled with the same letters only in slightly different order, words with closely related meanings: פזר, Pozar, meaning disperse, scatter, or distribute freely and extravagantly, and פרז, Poraz, meaning spread out, open, and unbounded without walls.

    Some examples of the root פזר, Pozar, disperse, scatter, or dispense freely: “Israel is a dispersed (פזורה) lamb” (Yirmiya 50:17); “There is a people dispersed (מפזר) and divided among the peoples” (Esther 3:8); “He gives snow like fleece, He scatters (יפזר) frost like ashes” (Psalm 147:16), recited daily in our morning payers; “For G-d scatters (פזר) the bones of those who camp against you” (Psalm 53:6); “He has dispensed extravagantly (פזר), he has given to the poor, his righteousness endures forever” (Psalm 112:9); “There is one who disperses freely (מפזר) and yet increases” (Proverbs 11:24).

    Some examples of the root פרז, Poraz, spread out, without walls: “…aside from the cities without walls (הפרזי) very many” (Devorim 3:5); “You shall dwell without walls (פרוזות) in Jerusalem” (Zecharya 2:8); “Therefore the Yehudim who are spread out (הפרזים), who dwell in the unwalled (הפרזות) towns” (Esther 9:19); “There they will give praise of the righteousness of Hashem, His righteousness of settling Israel [without fear] in open villages (פרזונו)” (Judges 5:11). Similarly פרזי, Prizi (Breishis 13:7), was the name of a group of indigenous peoples living in the land of Canaan promised to Avrohom, and commentators explain they were given this name because they lived in cities without walls.

    The root פרז, Poraz, according to some commentators also has a connotation of meaning a leader or ruler who is not limited by normal boundaries, since the letter Zayin in the root פרז interchanges with a letter Tzadi to form the word פרץ, Poretz, which also has a meaning of spread out, increase, prosper and burst forth, as in: “And the man increased (ויפרץ) exceedingly greatly” (Breishis 30:43); “And you shall spread out (ופרצת) to the west and to the east and to the north and to the south” (Breishis 27:14.

    Poretz also has a connotation of a leader and ruler as in “You have burst open such a breach for yourself (פרצת עליך פרץ) and therefore his name was called Peretz (פרץ)” (Genesis 38:29), which is in reference to the birth of Peretz son of Yehudah, the progenitor of King Dovid and Moshiach, and as it says (Micha 2:13) “The one who breaks forth (פרץ) is come up before them, they have broken in (פרצו) and passed through the gate and are gone out by it, and their King passes on before them and Hashem at their head, and as in “A king bursts through (פורץ) boundaries” (Talmud as brought in Rambam).

    [These root words are also related to other root words such as פרך, Porach, פרס, Poras, פרע, Pora, פרק, Porak, and פרש, Poras, which all have very similar meanings, but it is not possible to elaborate now on all these.]

    As for how these terms relate to the Talis and Tzitzis, it is possible to say that this is because in simplicity the strings of the Tzitzis are designed to spread out from the Talis garment, because the strings are unbound at the bottom, allowing them to spread out apart from one another, especially as they are on all four corners, alluding to spreading out in all directions, “to the west and to the east and to the north and to the south.”

    In addition, while the number 7 symbolizes a completeness within the bounds nature, the number 8 as represented by the 8 strings of Tzitzis symbolizes what is even higher than nature, busting through and spreading out beyond the bounds of nature.

    Further, wearing the Talis and Tzitzis, immediately identifies one as a servant of the King, Hashem, paving the way, enlightening, and leading others, with the multitude of strings and the way they are tied indicating our being connected to and tied to Hashem through the keeping of all of His 613 commandments.

    These themes fit well with the themes described above, the mountain (הר) and laws (חקת), and the giving of the Torah on Mt. Sinai, for the hint to the words Pozar, Poraz, and Poretz indicate that Hashem did this for us in a most generous and extravagant manner (פזר), in a way that burst through the bounds that normally separate natural and supernatural, breaking through the decree that the upper realms do not descend to the lower realms and vice versa, and indicating that the valuable Laws of Hashem are spread out into all the affair of man and society, in order to permeate everything in the world with His holiness.

    (To be continued.)

  12. It was explained above that the 287 letters of the third paragraph of Shma are hinted in the word פזר, Pozar, meaning spread out and disperse, gematria 287. This includes a connection to a relatively rare Torah reading cantillation sign, the פזר, Pozair, which instructs the reader spread out and scatter his voice through a pattern of notes while chanting the word of Scripture, which prolongs and emphasizes the word and indicates heightened significance. There are various traditions for how to sing the Pozair, and in the Ashkenazi cantillation tradition that I am familiar with it consists of 8 notes, corresponding to the number 8 that is symbolic of Tzitzis.

    Based on understanding this relationship to the Pozair cantillation a special hint to the third paragraph of Shma can be identified in the closing verses of B’Har-B’Chukosai:

    In all of B’har and B’Chukosai the Pozair cantillation only occurs once, near the end of B’Chukosai, at the beginning of verse VaYikra 27:28, “But any devoted thing that is devoted by a man unto Hashem of all that he has, whether of man or beast or of the field of his possession, shall not be sold nor redeemed; every devoted thing is holy of holies unto Hashem.” The Pozair cantillation sign is on the initial letter Ches of the word ח’רם, Cheirem, “devoted thing,” in the first of the three times that word appears in the verse.

    It is notable that the cantillation sign Pozair associated with this word is on the letter Ches, gematria 8, corresponding to the 8 strings of Tzitzis. Additionally the word Cheirem, “devoted thing,” may also be understood as a composite of ח’ רם, Ches Rom, i.e., indicating that the letter Ches, 8, is a sign of uplifting and elevation (Rom), symbolic of the covenant with G-d on a level higher than nature.

    In addition, the word חרם, Cheirem, “devoted thing,” is gematrai 248, and thus it corresponds to the 248 positive Mitzvos that we are reminded of by the Tzitzis, and with chanting the paragraph of Tzitzis we complete the 248 words associated with the recital of the three paragraphs of the Shma as per the instructions of our sages o.b.m.

    Further, the three word expression חרם אשר יחרם, Cheirem Asher Yacharim, “devoted thing that is devoted,” has a gematria of 248 + 501 + 258 = 1007. If 8 for the first letter Ches is not counted, because it already has associated with it the hint of the cantillation sign Pozair, then the remainder is 1007 – 8 = 999, and then adding a Kolel of 1 for the letter Ches, or for the adjacent letter Alef in the next word in the verse א’יש, Ish, man, or for the general Kolel, then 999 + 1 = 1000, corresponding to the 1000 total letters in the three paragraphs of Shma. Alternatively, the number 1007 itself is representative of the Shma, 1000 for the number of letters, plus 1 for each of the 6 words of the silent verse Boruch Shem Kevod Malchuso L’olam Voed, and 1 for the word Emes added at the end, which together sums to 1000 + 6 + 1 = 1007. Also the small gematria of 1007 is 1 + 0 + 0 + 7 = 8, a reflection of the connection to the 8 strings of Tzitzis and devotion to Hashem in a manner higher than nature.

    The phrase חרם אשר יחרם, Cheirem Asher Yacharim, “devoted thing that is devoted,” is also repeated at the beginning of the very next verse VaYikra 27:29, this time with a different, more frequent cantillation sign, a רביעי, Revi’i, on the initial letter Ches. This cantillation sign also may hint to the third paragraph of Shma since the word Revi’i means four, and in the Ashkenazi tradition the chanting of a word with this sign is sung with four distinct descending notes at the end, and the sign itself is a four cornered diamond shaped mark, corresponding to Tzitzis that hang down from the four corners of the Talis. Also the word Revi’i is gematria 292, the same as the sum of the 287 letters of the third paragraph of Shma, plus 5 for the 5 verses of the paragraph, 287 + 5 = 292.

    It is possible that the repetition of this unusual phrase in these two successive verses alludes to the two times per day we that we are obligated to recite the Shma, once in the morning and once at night.
    Interestingly too, the word Cheirem appears a total of 5 times in this section at the end of B’Chukosai, 3 times in verse 27:28 and 2 times in verse 27:29, and these 3 + 2 = 5 words may allude to the 5 verses of the paragraph of Tzitzis or to the 5 knots of the Tzitzis.

    There is also a relationship between the numbers 287 and 248, in that the difference between them is 287 – 248 = 39, and as we have explained, the number 39, and likewise sum of 3 x 13 = 39, plays a key role with regard to the Tzitzis as reflected in the 39 wrappings at the top of the Tzitzis strings.
    Further, the number 287 in small gematria reduces to 2 + 8 + 7 = 17, and 17 reduces to 1 + 7 = 8, thus in this manner too the number 287 alludes to the 8 strings of Tzitzis.

    In the same way the number 248 in small gematria reduces to 2 + 4 + 8 = 14, and 14 reduces to 1 + 4 = 5, which alludes to the 5 knots of Tzitzis.

    In general, too, the idea of a “devotion to Hashem,” is what wearing Tzitzis is all about, to be completely devoted to Hashem.

    It is significant that the theme of Tzeduka, in the form of pledges, devotions, and tithing one’s income for the Divine service in the Sanctuary, is discussed in this section of the Torah at the end of B’har-B’chukosai, which concludes the whole Sefer Vayikra.

    It is also significant that correspondingly that the theme of Tzeduka and charity is hinted in the word Pozair (with a gematria of 287 corresponding to the 287 letters of the paragraph of Tzitzis), as evident from some of the verses brought above in the previous comment, such as (Psalm 112:9) “He has dispensed extravagantly (פזר), he has given to the poor, his righteousness (צדקתו, Tzidkoso, with the same root as the word צדקה, Tzeduka) endures forever,” and (Judges 5:11) “There they will give praise of the righteousness (again with the same root as צדקה, Tzeduka) of Hashem, His righteousness (yet again the same root as צדקה, Tzeduka) of settling Israel [without fear] in open villages (פרזונו).”

    It is understandable that there is a special connection between Tzitzis and Tzeduka, because like Tzitzis, giving Tzeduka is also considered to be inclusive of all the 613 Mitzvos. As our sages o.b.m. emphasized (Baba Basra 9a), “Tzeduka is equivalent to all other commandments,” and throughout the Jerusalem Talmud the Mitzvah of giving Tzeduka is simply called “The Commandment,” because it is the essence of all the commandments and in some ways exceeds them all, and specifically Tzeduka is called “Hashem’s Commandment,” since G-d Himself constantly performs charity at all times by sustaining and vitalizing all of creation.

    Certainly if Tzitzis is a reminder of all the Mitzvos, then how much more so is it a reminder of all the essential Mitzvos, such as Bris Milah, circumcision, the a sign on our body, Shabbos the sign on our days, Tefillin the sign on our head and on our hand, Mezuzah the sign on our houses, since similarly Tzitzis itself the sign on our clothes, reminding us to keep all the Mitzvos, and especially as explained here since this includes being a reminder to be careful to keep the essential Mitzvah of Tzeduka, giving charity, which is inclusive of all the other Mitzvos, including the Mitzvah to follow in the ways of Hashem.

    The Torah testifies about our trailblazing patriarch אברהם, Avrohom, whose name is also gematria 248 like the word חרם, Cheirem, devotion, and who himself was totally devoted to Hashem, that “For I know him, that he shall command his children and his household after him that they shall keep the way of Hashem to do righteousness (Tzeduka) and justice (Mishpot)” (Breishis 18:19). Therefore we are charged to do as much Tzeduka and kindness as we can, and to do so freely and in an extravagant and kingly manner, in the manner of Pozar, Poraz and Poretz.

    Most significantly our giving Tzeduka in this way is guaranteed to lead to the promised redemption very soon, since (as stated in Bava Basra 10a) Gedolah Tzeduka She’Mekareves Es Ha’geulah, “Great is charity for it brings the redemption closer,” and (Yeshaya 1:27) Tziyon B’Mishpot Tipododeh V’Shoveho B’Tzeduka, “Zion shall be redeemed with justice, and they that return of her with Tzeduka”!

    (To be continued.)

    This series will conclude IY”H with explanation of what was mentioned before, that in continuance to the previous Sedros the third paragraph of Shma is also hinted in Sedrah Bamidbar. It also will be explained how Talis and Tzitzis correspond to the Mishkon-Tabernacle and the Divine service in the Sanctuary, and how by wearing Talis and Tzitzis one is transformed into a Mikdosh Me’at, a miniature sanctuary, and thereby may experience a profound personal one-on-one relationship with Hashem.

    Questions, comments or support may be addressed to or to Moshe Friedman, c/o Chassidus Unlimited Inc., P.O.B. 302, South Fallsburg, NY 12779, for many years involved in teaching and spreading the inner teachings of Torah. My present website is basically unchanged since 1996, with only a few articles explaining why the late Lubavitcher Rebbe זצ”ל, or any deceased person for that matter, cannot possibly be Moshiach. Unfortunately the situation with regard to that matter also remains basically unchanged since then. However expansion of the Chassidus Unlimited website is planned, including the thoughts presented here with some enhancements and much more, and kind donations will be appreciated and received gratefully with blessings.

    Thank you Ezra for your important blog revealing Kabbalah Secrets, and especially for the inspiring and electrifying news about the great opportunity and promise of this unique year 5778 HC / 2018 CE. I’m optimistic about further imminent developments and it would be nice if we could collaborate on projects together.

    Chazak Chazak V’nisChazeik

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