Treasures In The Sand

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Parshat B'reishit U'S'FUNEI T'MUNEI CHOL B'reishit 3:6 which describes Chava taking a fruit from the Tree of Knowledge, eating from it, and then giving some to Adam, has the same G'matriya (5323) as Vayikra (7,18) which speaks of another forbidden "fruit" (food), namely PIGUL.

Parshat No'ach U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. "And No'ach was 600 years old, and the MABUL was water over the land." (B'reishit 7:6) Contrast this most devastating, destructive use of water to the very special, positive, spiritual use of the word MAYIM from Yeshayahu 12:3 "And you shall draw, with joy, water from the Well of Salvation" The G'matriya of each of these two opposite p'sukim is the same (2113). "And after seven days, the waters of the Flood were upon the land." (7:10) Rain? Floods? That's nature, not G-d. Perish the thought. G-d is the Rainmaker. G-d controls water (and everything else). A G'matriya-match (1494) to this pasuk is Yeshayahu 51:15 - "And I Am G-d, your G-d, Who stirs up the sea, whose waves roar;HaShem Tz'vakot is His name."

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Here's a GM that I found many months ago and have been saving for B'reishit and/or No'ach. At least I don't think I used it before now. The world was created and was almost-but-not-quite destroyed 1656 years later, following generations of corruption and perversion. This first existence of the world began with B'REISHIT BARA... (1:1) and ends with, "And in the second month, on the 27th of the month, the land was dry." (8:14) In a numerically symmetrical fashion, these two "bookend" p'sukim to the first section of the world's history have the same G'matriya (2701). G-d says to No'ach and Co. that He is going to uphold His covenant with them and their descendants (9:9). Generations later, the covenant with some of No'ach's descendants takes the form of keeping the Shabbat, as in Dvarim 5:11 - SHAMOR ET YOM HASHABBAT... Keep the Shabbat day to sanctify it as G-d has commanded" These two p'sukim of BRIT have the same G'matriya, 2879. When we are introduced to Avram and Sari, the Torah tells us that Sari was barren, without child (11:30). We will see later in the Torah that it is prayer which finally succeeds in ending Sarah's barrenness. T'hilim 19:15 - Y'h'yu l'ratzon... May the words of my mouth and the meditation of my heart find favor before You...G-M. G'MATRIYA based on L'ORA SHEL TORAH by R. Yaakov Auerbach z"l The Gemara says that the decree against the Generation of the Flood was not finalized except for the sin of theft. The Torah uses the term CHASMAS, a term for stealing accompanied by violence. That the Flood was a measure-for-measure punishment for stealing, is numerically demonstrated by the G'matriya of CHAMAS = 8+40+60= 108 and the G'matriya of MEI NO'ACH, the term for the MABUL used in the Haftara of Parshat No'ach. 40+10 (50) + 50+8 (58) = 108. Rabbi Aurebach z"l credits the Ba'al HaTurim with finding this G'matriya-match before him. The Ba'al HaTurim furthe points out that the G'matriya of Geihinom is also 3+10+5+50+40 =108. Speaking of the Baal HaTurim... G-d said to No'ach, KEITZ KOL BASAR... - the end of all living creatures... The Baal HaTurim sees a hidden clue-reference to the Mabul in the numeric value of KEITZ, 100+90 = 190. The Mabul consisted of 40 days and nights of rain, plus an additional 150 days of the turmoil of the flood-waters before they began to subside.That's 190 days, KEITZ. The Baal HaTurim, a.k.a. Rabbi Yaakov b. Asher Ashkenazi, was born 5029 in Ashkenaz and died in 5103 in Toledo. His major work is the Arba'a Turim, the code of Jewish Law that preceded the Shulchan Aruch. His father and main teacher was Rabbeinu Asher, the RO"SH. The Torah tells us that every living thing was destroyed by the Mabul except No'ach and those with him in the Teiva. ACH NO'ACH, just No'ach was left... is numerically equal to 1+20+50+8=79. There is a Midrashic tradition that OG, an 2

antediluvian giant survived the Flood by holding on to the Teiva. OG = 70+6+3 = 79. Who survived the Flood? (1) Just No'ach... (2) OG. Rashi later tells us that the "PALIT" (refugee) who told Avraham of Lot's capture was none other than OG, a refugee from pre-Flood times.

Parshat Lech L'cha U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Several times in my computer searching, I have found G'matriya-Matches between one of G-d's promises on the one hand, and our failure to benefit from the promises because we didn't live up to our side of the commitment. Each time, the GM serves as a reminder that in many cases, G-d's promises are linked to our behavior.3 different p'sukim in Lech L'cha produced such GMs. B'reishit 15:18 says that "On that day, G-d entered into a covenant with Avra(ha)m saying: to your offspring I have given the Land from the Egyptian river until the P'rat river. Sho'f'tim 3:8 states that "G-d was angry with Israel (because they abandoned G-d and worshiped Baal and Asheirot) and He sold them into the hands of KushanRish'atayim, king of Aram-Naharayim, and the Children of Israel served KushanRish'atayim for eight years." Both p'sukim have the same G'matriya, 6351. Similarly, 17:7 - "And I will My covenant between Me and you and your descendants after you for generations, an eternal covenant, to be your G-d and your offspring's after you." But we slip occasionally. D'varim 32:15 states - "Yeshurun got fat and kicked... and forsook G-d and mistreated the Rock of his Salvation." Both p'sukim share 4999 as their G'matriya.And again with 17:19 - "And G-d said, Sara your wife shall bear you a son, and you shall call him Yitzchak, and I will establish My covenant with him..." Yechezkeil 5:7 - Therefore, thus said G-d... you have not followed My statutes..." GM=7127. In each case, the promises of the first pasuk are matched by our messing things up. In each case, the result should have been very different. IY"H, we'll yet get our act together and be worthy of all G-d's promises.

On the other hand... B'reishit 17:24 states that "Avraham was 99 years old when he circumcised himself." This particular action on Avraham's part is a model for his descendants' commitment to observe G-d's commands. Avraham and his offspring follow G-d's Torah and Mitzvot. That is Avraham and that is the People of Israel.Sh'mot 12:50 - "And all of Bnei Yisrael did as G-d commanded Moshe and

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Aharon, so they did." The p'sukim G-Match at 3548. That's more like it. It's the real us. No matter how improperly we behave sometimes, we will straighten out.

Parashat Lech L'cha Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Several times in my computer searching, I have found G'matriya-Matches between one of G-d's promises on the one hand, and our failure to benefit from the promises because we didn't live up to our side of the commitment. Each time, the GM serves as a reminder that in many cases, G-d's promises are linked to our behavior.3different p'sukim in Lech L'cha produced such GMs. B'reishit 15:18 says that "On that day, G-d entered into a covenant with Avra(ha)m saying: to your offspring I have given the Land from the Egyptian river until the P'rat river. Sho'f'tim 3:8 states that "G-d was angry with Israel (because they abandoned G-d and worshipedBaaland Asheirot) and He sold them into the hands of KushanRish'atayim, king of Aram-Naharayim, and the Children of Israel served KushanRish'atayim for eight years." Both p'sukim have the same G'matriya, 6351. Similarly, 17:7 - "And I will My covenant between Me and you and your descendants after you for generations, an eternal covenant, to be your G-d and your offspring's after you." But we slip occasionally. D'varim 32:15 states "Yeshurun got fat and kicked... and forsook G-d and mistreated the Rock of his Salvation." Bothp'sukimshare 4999 as their G'matriya. And again with 17:19 - "And G-d said, Sara your wife shall bear you a son, and you shall call him Yitzchak, and I will establish My covenant with him..." Yechezkeil 5:7 - Therefore, thus said G-d... you have not followed My statutes..." GM=7127. In each case, the promises of the first pasuk are matched by our messing things up. In each case, the result should have been very different. IY"H, we'll yet get our act together and be worthy of all G-d's promises. ***** On the other hand... B'reishit 17:24 states that "Avraham was 99 years old when he circumcised himself." This particular action on Avraham's part is a model for his descendants' commitment to observe G-d's commands. Avraham and his offspring follow G-d's Torah and Mitzvot. That is Avraham and that is the People of Israel.Sh'mot12:50 - "And all of Bnei Yisrael did as G-d commanded Moshe and Aharon, so they did." The p'sukim G-Match at 3548. That's more like it. It's the real us. No matter how improperly we behave sometimes, we will straighten out.

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Parashat Vayeira B'reishit 21:3 - And Avraham called his son who was born to him, whom was born from Sara, Yitzchak. According to one Tradition, Yitzchak was born on the first day of Pesach. Bamidbar 28:18 talks about the first day of Pesach - On the first day it is called Holy, all M'lechet Avoda you shall not do. Both mentioned p'sukim have the same G'matriya - 2794. The promise by G-d to Avraham that his descendants will be as countless as the grains of sand and as the stars was "begun" with the birth of Yitzchak. It took a major leap forward with the description at the end of Vayigash, B'reishit 47:27 And Israel dwelt in the land of Egypt in the land of Goshen... and they grew andmultiplied greatly. This pasuk also has that same G'matriya.

Parshat Chayei Sara U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Very often, my computer searches for "meaningful" G'matriya-matches fail to turn up anything of interest. Sometimes, the results turn up something "worse" than uninteresting - something contrary to our beliefs or positions. In those cases, it is easy to dismiss the find, since G'matriya does not prove anything, nor doesit create a new point. I am referring to G'matriya of the homemade variety, as are found in the Treasures in the Sand column. I feel the need to occasionally begin the column with the "warning" that is contained in the box at the end of each week's column, especially for those who skip the boxed message. With that said (again), here is a find that is "nice". Not major, but nice. The opening pasuk in this week's sedra - B'reishit 23:1 - And these were the years of Sara's life, one hundred years and twenty years and years, the years of the life of Sara. G'matriya of 3623 matches a significant pasuk that appears twice in theTorah, Vayikra 19:30 and 26:2 - My Shabbats you shall preserve and My sanctuary you shall revere, I Am HaShem. This pasuk touches upon all that is

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holy. G-d, of course. Shabbat, which represents the sanctity of time, and the Mikdash, which represents the sanctity of place. That this pasuk is what came up as a GM to the summary pasuk of the life of Sara Imeinu highlights the perfection and high spiritual quality of the first of the Imahot.

And another point about these G'matria searches. Even when I find something of interest, it is often a pair of p'sukim out of several that popped up, most of which I just ignore, because they don't fit or add anything to the find. Here's an exception. 5833 is a G'matriya shared by only three p'sukim in Tanach, all from the Torah. And the maiden to whom I will say, please tip your pitcher and I will drink and she will say, and I will also give drink to your camels, it is she that You (G-d) have provided to Your servant to Yitzchak, and in that I will know that You have acted kindly with my master. The Gemara gives the opinion that Eliezer did not behave properly by making this request of G-d. G-d, nonetheless, responded favorably, in consideration of Avraham and Yitzchak. If this was, in fact, a sin on Eliezer's part, we can categorize it as presumptuous on Eliezer's part, or as Rabbi Yaakov Moshe Poupko puts it (in a different context) excessive familiarity with the Divine. As opposed to the common type of sinning, in which one rebels against G-d, pulls away from Him, goes in the opposite direction from the one He wants us to follow, this type of sin is based on being "too close" to G-d. Or in thinking that it is okay to be so. The context that Rabbi Y.M.P. uses to illustrate this kind ofsin is the episode of Nadav and Avihu. Vayikra 10:1 tells us - And the sons of Aharon, Nadav and Avihu each took his fire-pan and they put coals in them, and they put incense on them, and offered before G-d a strange fire that they had not been commanded on. Nadav and Avihutook too much to themselves. They got "too close" to the Divine. This is one of the other p'sukim with the same G'matriya. The third verse concerns Korach and his gang. They too were punished for attempting to offer unauthorized incense. The pasuk in question is Bamidbar 17:32.

Parshat To'l'dot U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Just one item this week. It sort of lends support to the idea of the "lead tidbit" from pages 1 and 2. And Yaakov said (to Eisav), swear to me this day; and he (Eisav) swore to him, and he sold his birthright to Yaakov. (B'reishit 25:33).

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The biological aspect of being a first born cannot be changed by a sale or oath or deal or whatever. There is, however, another aspect of the birthright that can change hands. The spiritual dimension of the first born starts off with the biological B'CHOR, but apparently is transferable. Bamidbar 3:42 gives us a different example of the same idea. And Moshe counted, as G-d had commanded him, all the firstborns of the Children of Israel. This set into motion the transfer of the spiritual dimension of the birthright from the B'CHORIM to the LEVI'IM. The two p'sukim quoted have the same G'matriya, 2878.

Parshat Vayeitzei U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There's an old joke about a guy walking around with a placard which said "life is like a bowl of cherries". Someone confronted him and asked him, "how so?". "How should I know, I'm not a philosopher", he replied. That's how it is sometimes with some of the G'matriya - matches I find. For example... B'reishit 28:11 - "And he (Yaakov) encountered the place and slept there because the sun had set, and he took from the stones of the place and placed them about his head and he lied down in that place." Commentaries make various comments about the rocks, We have a sense that they are important. When Yaakov awakes, the Torah speaks of a rock, singular. A person should realize that wealth is not permanent; it can be lost as easily as it is gained. Therefore, if one is blessed with wealth, he should use it wisely, constructively, charitably. This idea is symbolized by the ladder, and the ups and downs that take place on it - the SULAM, with the angels OLIM V'YORDIMBO. SULAM (ladder) is numerically 60+6+30+40=136. MAMON (money) is also 40+40+6+50=136. And so is ONI (poverty) 70+6+50+10=136. More... KOL, voice (prayer) and TZOM, fasting are also equal to 136, perhaps saying that prayer and petition of G-d can be effective in resulting in a blessing of wealth rather than one's being poor. Towards the end of the sedra, Yaakov and Lavan make some kind of deal that is "witnessed" by a mound of rocks. This pasuk totals 3745, as does Yehoshua 4:21 "And he said to Bnei Yisrael thus, when your children will ask their parents tomorrow saying: What are these rocks?" The rocks that Yehoshua was talking about were the reminders of the miracle of the crossing of the Jordan River. What's the connection? I don't have one, but I feel that there is something to point out.

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Here's an interesting GM which contrasts the course of the lives of Rachel and Leah. B'reishit 29:35 tells us that Leah became pregnant yet another time (fourth) and gave birth to a boy, and said, this time I will thank G-d (especially, because it means that I already have more than the average share of Yaakov's sons -12 sons / 4 wives = 3 sons per wife); therefore she named him Yehuda; and she stopped having children. As we know, Leah has two more sons and a daughter. Meanwhile, her sister Rachel is having so much difficulty having children. Pasuk 35:16 tells us that they (Yaakov and family) traveled from Beit El and were in the Efrataarea when Rachel gave birth to Binyamin, but had complications from which she died. These two p'sukim have the same G'matriya (4314), but what different stories they tell us. Here are two p'sukim in the same perek that match G'matriya and raise an eyebrow when looked at together. Rachel complains to Yaakov about her childlessness. In 30:2, Yaakov replies angrily that he is not G-d, not the one who has prevented her from conceiving. These words might be true, but they are harsh to one who feels so downhearted. In 30:23 we read that Rachel became pregnant and gave birth to a boy, and said, "G-d has taken away my reproach". Both p'sukim total 3076. Perhaps it can be said that Yaakov's words are more than G-d wanted Rachel to suffer, and she finally had a child. Food for thought. That is sometimes what these GMs are. Here's one more. End of the sedra, Yaakov goes on his way and encounters angels of G-d (sent to protect him). That's 32:2, with a G'matriya of 873. Bamidbar 10:34 tells us that G-d's Cloud was over the people all day when they traveled from the camp. That pasuk too, totals 873. G-d's protection for Yaakov Avinu, G-d's protection for Yaakov's children, Bnei Yisrael. One TT reader is keeping me on my toes, by checking the G'matriyas of the p'sukim in this column. Last week's GM involved Bamidbar 3:42, which I indicated totaled 2878. The reader came up with 2884. A discrepancy of 6 screamed out: VAV. And sure enough, in checking the G'matriya of the pasuk in question, the Bible Scholar program of TES gave 2884 as the G'matriya result. The Bar Ilan CD spelled the word B'CHOR in the pasuk without a VAV. The Jerusalem Bible and a standard Chumash spell it with a VAV, This is not the first time I have found a difference of a VAV between the two computer programs. I have someone checking into the source Tanach of the Bar Ilan CDs, and I'll report on it IY"H when I find out what's what.

Parashat Vayeitzei TREASURES IN THE SAND - U'S'FUNEI T'MUNEI CHOL (from last year)

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Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There's an old joke about a guy walking around with a placard which said "life is like a bowl of cherries". Someone confronted him and asked him, "how so?". "How should I know, I'm not a philosopher", he replied. That's how it is sometimes with some of the G'matriya-matches I find. For example... B'reishit 28:11 - "And he (Yaakov) encountered the place and slept there because the sun had set, and he took from the stones of the place and placed them about his head and he lied down in that place." Commentaries make various comments about the rocks, We have a sense that they are important. When Yaakov awakes, the Torahspeaksof a rock, singular. Towards the end of the sedra, Yaakov and Lavan make some kind of deal that is "witnessed" by a mound of rocks. This pasuk totals 3745, as does Yehoshua 4:21 - "And he said to Bnei Yisrael thus, when your children will ask their parents tomorrow saying: What are these rocks?" The rocks that Yehoshuawastalking about were the reminders of the miracle of the crossing of the Jordan River. What's the connection? I don't have one, but I feel that there is something to point out. Here's an interesting GM which contrasts the course of the lives of Rachel and Leah. B'reishit 29:35 tells us that Leah became pregnant yet another time (fourth) and gave birth to a boy, and said, this time I will thank G-d (especially, because it means that I already have more than the average share of Yaakov's sons -12sons / 4 wives = 3 sons per wife); therefore she named him Yehuda; and she stopped having children. As we know, Leah has two more sons and a daughter. Meanwhile, her sister Rachel is having so much difficulty having children. Pasuk 35:16 tells us that they (Yaakov and family) traveled from Beit El and were in the Efrataareawhen Rachel gave birth to Binyamin, but had complications from which she died. These two p'sukim have the same G'matriya (4314), but what different stories they tell us. ##### Here are two p'sukim in the same perek that match G'matriya and raise an eyebrow when looked at together. Rachel complains to Yaakov about her childlessness. In 30:2, Yaakov replies angrily that he is not G-d, not the one who has prevented her from conceiving. These words might be true, but they are harsh to one who feelssodownhearted. In 30:23 we read that Rachel became pregnant and gave birth to a boy, and said, "G-d has taken away my reproach". Both p'sukim total 3076. Perhaps it can be said that Yaakov's words are more than G-d wanted Rachel to suffer, and she finally had a child. Food for thought. That is sometimes what these GMs are.

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Here's one more. End of the sedra, Yaakov goes on his way and encounters angels of G-d (sent to protect him). That's 32:2, with a G'matriya of 873. Bamidbar 10:34 tells us that G-d's Cloud was over the people all day when they traveled from the camp. That pasuk too, totals 873. G-d's protection for Yaakov Avinu, G-d's protectionforYaakov's children, Bnei Yisrael.

Parashat Vayishlach R. Yaakov Auerbach z"l give an interesting numeric twist on Yaakov's namechange-blessing. The Zohar says that Yaakov's fight was against the Satan. Yaakov = 10+70+100+2 = 182. Satan = 300+9+50 = 359. By defeating the Satan, Yaakov adds Satan's numeric value to his own and acquires a new name: Yisrael, which is 10+300+200+1+30= 541, that is 182 + 359 = 541.

Yaakov prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a good-will message of appeasement. The Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final mem". Here in Vayishlach (32:15): 200 she-goats, 20 hegoats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offerings, their wine of libation, for the oxen... Is there a connection? Yaakov sent 550 animals as an appeasement to Eisav, even though G-d had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices. In the past, I let the Baal HaTurim go by without checking his numbers. This year, I tried to match his totals, and with great difficulty. Counting Musafim only didn't work. But then the Baal HaTurim doesn't say Musafim, he says korbanot except for the daily T'midim. That allows more than Musaf to enter the total. For a regular year, there was a discrepancy that I couldn't explain away. Here's the best I came up with. Take a year of 13 months and 55 Shabbatot. 55 Shabbatot means 110 lambs as Musafim. 13 Rosh Chodeshes. Each has 2 bulls, a ram, 7 lambs, and a goat as a Chatat - 11 animals, times 13. That's 143. Total so far - 253. 7 days of Pesach and 1 day of Shavuot have the same Musaf as Rosh Chodesh for another 88 animals. 341 so far. There is an additional lamb with the Omer on day 2 of Pesach, 1 bull, 2 rams, 7 lambs, a goat, and another two lambs on Shavuot with the Two Loaves, in addition to Musaf. That's another 14 animals for a running total of 355. Rosh HaShana and Yom Kippur and Shmini Atzeret all have the same Musaf of a bull, a ram, 7 lambs, and a Chatat goat. That's 10 animals for each Musaf - 30 all together. Now we are at 385. Yom Kippur has an additional bull and ram from the Kohen Gadol and 2 goats and a ram on behalf of the people. (One of those goats is not really a Korban - it is sent out into the Midbar alive - but the Torah calls both goats Chatat..) So let's count 5 more animals for a total, not counting Sukkot, of 390. On Sukkot, the Musafim total 70 bulls, 14 rams (2 each

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day), 98 lambs (14 each day), and a Chatat goat each day for another 7. That's 189 more animals for a total of 579. The number of animals that Yaakov sent toi Eisav is given as 550 if you total the numbers in the p'sukim, but if you look at Rashi you'll find another 30 camels - one male for each female. The Torah says 30 nursing camels and their sons. So there were actually 580 animals in Yaakov's gift. 579 animals brought in the course of the longest year, not counting T'midim. That's one off and the Baal HaTurim seems to have that a lot and not be bothered by it.)

Parshat VaYeishev U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In addition to the Surgeon General type of warning about G'matriya that appears at the end of this column, there is, from time to time, a more elaborate comment about what G'matriyas are and what they are not. I try to say things in different words each time, because people relate to the topic differently. I open TES'sBible Scholar (an old DOS program) which allows my to browse through Tanach and highlight whole p'sukim or parts of p'sukim and get the G'matriya at the click of the mouse. I then take that number and enter it into the program mentioned above (under the title of the column) and get a list of all p'sukim (or phrases) inTanach with the same numerical value. These searches result in a G'matriya Match (GM) between two or more p'sukim (or parts thereof). I try to see if the GM contains a lesson that I can share with TT readers via this column. Most matches don't say anything. Some say the wrong things. But a few hit me as worthy of comment.Those I call Treasures in the Sand, for reasons that I've already voiced in previous columns. I would appreciate your feedback on Torah Tidbits in general, and this column in particular. So far, I tend to hear from people with prejudices against G'matriyas. You can say anything you want with G'matriyas, they say. I agree.Here, the Gs are not saying anything. They are just pointing to a Dvar Torah or comment waiting to be shared. And Reuven heard and he saved him (Yosef) from their (the brothers, specifically Shimon and Levi) hands, and he said: Let us not commit murder (Breishit 37:21). Generations later, the Torah tells us of the two M'raglim who stood up and spoke in favor of the Land of Israel, against the majority of the spies. Can it be suggestedthat we have an example of MAASEH AVOT SIMAN L'BANIM, the deeds of our ancestors set the pattern for their children. Reuven stood up and spoke out against killing Yosef. The Torah testifies that Reuven saved Yosef. Although things didn't work out as he planned it, the fact remains that Reuven gets the credit for standingup against the majority. As did Calev and Yehoshua. (Although they were not direct descendants of Reuven, Calev and Yehoshua are the BANIM and the Tribes are part of the AVOT whose deeds we see echoing

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throughout Jewish History.) Bamidbar 32:12 has the same G'matriya (1770) as the previously mentioned pasuk. On the other hand, commentaries tell us that Reuven could have done much more than he did. He had the status among his brothers and an authority that would have allowed him to stop the brothers cold. No killing, no selling, no terrible deceit of Yaakov. He wasn't strong enough. This characteristic is manifest in the personalityof King Saul. Shmuel HaNavi says to Shaul, you see yourself as small in your eyes, but you are the head of the Tribes of Israel and G-d anointed you as king over Israel. (Shmuel Alef 17:15, 4384). This pasuk also matches the Reuven verse, but not its regular G'matriya, its full G. This is found by assigning a value toeach letter equal to the G'matriya of the name of the letter. Alef, for example, is spelled alef-lamed-pei, so the full G'matriya value of ALEF is 1+30+80=111. Similarly, BET = 2+10+400=412. And so on. On a straight level, the GM shows Reuven in one light. The more obscure match shows us another aspect of his personality.

Take a look at this. And Yaakov tore his garments and wore sackcloth and mourned his son many days. This is what jealousy caused. G-d tells Yechezkeil, And He said to me, Ben Adam, look to the north, and I did, and to the north of the gate of the Mizbei'ach there was the Sybol of Jealousy... Commentaries say that this refersto an idolatrous image (possibly erected by King Menashe). The connotations of the terms KIN'A in each case are different, but the association give you a jolt. The brothers' jealousy of Yosef almost leading to murder, causing all the grief and pain. The association with idol worship in the context of Yechezkeil. And yet,here is a third pasuk. And Moshe was 80 years old and Aharon 83 when they spoke to Par'o. Here too is the potential for ugly jealousy, but instead we have the beautiful relationship between Moshe and Aharon. These three p'sukim, B'reishit 37:34, Yechezkeil 8:5, and Sh'mot 7:7 all have the same G'matriya, 3577. The G'matriyasearch brought these 3 verses together; the comparison and contrast remind us that potential jealousy can, but need not, have disastrous consequences.

Parshat Va'y'chi U'S'FUNEI T'MUNEI CHOL Easing back into this feature too. HAMALACH HA'GO'EIL OTI... That pasuk's G'matriya is 4710, as mentioned elsewhere in this issue. It matches the pasuk from Balak which tells us that G-d appeared to Bil'am at night and gave him restricted permission to go with the delegation from Balak (Bamidbar 22:2). This is another example of many GMs

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(G'matriya matches)that remind us that Bil'am's attempts to "bless" the People of Israel were doomed to failure from the start. Here is Yaakov's bracha to his descendants serving as the vaccination against the attempts of Balak and Bil'am to do the opposite. Another... B'reishit 49:1,2 - Yaakov calls to his sons to gather to him, so that he can tell them what will happen at the latter days. Gather and listen, sons of Yaakov, and listen to Yisrael your father. Yaakov does not tell them. But look at these two p'sukim that the computer matched to the G'matriya of both p'sukim in ch. 49 - 5462. B'reishit 6:17 - And I Am bringing the Mabul to the world to destroy... That is one scenario, G-d forbid, of what can happen in the future. Sh'mot 35:2 is one of the verses that command us to keep the Shabbat, a foretaste of the world to come. That is the other possibility.

Parshat Sh'mot U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. 1) When Yosef revealed himself to his brothers, he told them that G-d had sent him into Egypt before them to prepare it for them so that there will be a great deliverance (B'reishit 45:7). The G'matriya of the pasuk is 3161, the same as the open pasuk in the book and sedra of Sh'mot - And these are the names of Bnei Yisrael who are coming to Egypt with Yaakov... With this GM (G'matriya-match) one is reminded of the connection between the Sale of Yosef and the subsequent going down to Egypt of Yaakov and his descendants. 2) Shmot 1:6 states that Yosef and all his brothers and all that generation died out. G'matriya of 981 matches D'varim 4:4, the well-known pasuk: And you who cling to HaShem your G-d are all alive today. The latter pasuk alludes to the concept of life after death, and to T'chiyat HaMeitim. Yosef and his brothers and that whole generation gone? Yes... and no. Righteous people in death are called living. This latter pasuk comforts us for the loss expressed in the former pasuk. It sounded so final. But we know that they are still alive. 3) Here's another GM that appeals to one's sense of balance. And a new king arose over Egypt who "didn't know" Yosef (Shmot 1:8). T'hilim 89:21 states: "I found David My servant, with My holy oil I anointed him". Both p'sukim total 2211. Their king; our king.

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4) Shmot 2:4 tells us that baby Moshe's sister stood at a distance (from his basket, and kept an eye on him) to know what would happen to him. This point very early in the life of the future Moshe Rabeinu is beautifully matched to a pasuk at the other end of Moshe's life. D'varim 34:10 tells us, in summation of Moshe's life- And no prophet arose in Israel like Moshe, who G-d communicated face-to-face. Both these p'sukim, from the beginning and end of Moshe's temporal life in this world, have the same G'matriya - 2236. A word of caution about G'matriya, specifically the homemade variety that appear in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. They point to ideas to be explored. Try any of them without the G'matriya. They still "work".

Parshat Bo U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University.

After Moshe and Aharon visit Par'o for the first time and ask/demand that he let the People go, Par'o increases the people's burdens by commanding that no straw be given to them AND that their quota of bricks not be reduced. Shmot 5:9 - Make the work more intense upon the people and they shall do it, and not pay attentionto false words. This intensification of the slavery in Egypt is offset by what might be the first step in the process of redemption - the first mitzva to the People of Israel, the setting up of the calendar. Shmot 12:2 - This month is for you the first of your months... These two p'sukim have the same G'matriya, 2658. Please remember, I'm not suggesting that the match of G'matriya proves anything or makes any kind of statement. It is just an observation of a neatness and balance that I find appealing. Hope some of you do too.

Shabbat and Yom Tov are the same and they are different. Both are sanctified by G-d, both have prohibitions of Melacha, both are called Shabbat, both testify to Gd's creation of and His continued ruling of the world and nature. Shabbat is known as the "first of the days called holy", the first of the Yamim Tovim. Hereis a nice G'matriya-match (GM) that ties Shabbat and Yom Tov together. B'reishit 2:3 - And G-d blessed the seventh day and sanctified it, for He rested from all His work that He created... And in Shmot 12:16 we have - And on the first day (of Pesach) it is Yom Tov (called Holy) and on the 7th day... no manner of melachamay be done, except for... These 2 p'sukim have the same G'matriya, 4928.

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Here is a GM that links the redemption from Mitzrayim to the future redemption as prophesied by Yirmiyahu. Shmot 12:37 - And Bnei Yisrael traveled from Raamses to Sukot, about 600,000 men, not counting (women and) children. And there will come the day, says G-d, that I will break the yoke from upon your neck and burst yourbonds... Each pasuk totals to 3556. There are many links between Geulat Mitzrayim and the Complete Geula; this is a numerical link.

The Midrash, Shir HaShirim Rabba, states that "the world was not created except for Yisrael". Here's a nice GM that illustrates that idea in a specific case. B'reishit 1:11 - And G-d said, let the Earth spring forth with vegetation... For what purpose was the plant kingdom created, so to speak, so that Bnei Yisrael wouldbe able to do what it says in Shmot 12:39 - And they baked the dough that they took from Egypt into matzot... Same G'matriya, 5165. This is the "Surgeon General's warning" that appears at the end of each Treasures in the Sand column.

Parshat B'Shalach U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Only one entry this week. Presented in numerical support of the idea of the Lead Tidbit. Shmot 15:2, the second pasuk of the SHIRA, is a magnificent expression of joy in being the recipient of G-d's "favor". G-d is my strength and song, He is my G-d, and I will praise Him... I will exalt Him. For what do we say all that? There are two p'sukim in T'hilim with the same G'matriya as AZI V'ZIMRAT KAH... 105:43 - And He brought out His people with joy, and His chosen with gladness. The GM, we can say, answers the above question - We praise G-d for Y'tzi'at Mitzrayim and all the miracles associated with the Exodus (including the Splitting of the Sea). 19-2 - The heavens declare the glory of G-d, and the firmament proclaims His handiworks. This GM says that it is all of Creation that is the cause of our joy and its expession.

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Of course, the answer is both. The Jew with "eyes in his head", as the expression goes, can and must see G-d's greatness in the unusual as well as in the mundane. Each of the three p'sukim - the one from the Shira and the two from T'hilim, add up to 1781.

Parshat Mishpatim U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Avraham Avinu was told by G-d: KUM HIT-HALEICH BA'ARETZ... (B'reishit 13:17) Arise and traverse the Land throughout its length and breadth, for I will give it to you. G-d's promise to Avraham is conditional upon the behavior in the Land of his descendants (that's us). One of the p'sukim that summarizes the proper functioningof society is the opening pasuk in this week's sedra - V'EILEH HAMISHPATIM... (Sh'mot 21:1) And these are the laws that you shall put before you. In other words, if we follow the latter pasuk, then the former pasuk will be actualized. Both p'sukim have the same G'matriya, 1992.

What a great nation is the one that has laws and just statutes as all this Torah that I Am placing before you today. (D'varim 4:8) This is a general statement of the greatness of the Jewish People because of the Torah. This pasuk came up as a GM (G'matriya match) for Sh'mot 22:24 - If (when) you shall lend money to a poorperson among My people, you shall not take interest from him. The mitzva to lend, and the prohibition of taking interest are specific examples of the greatness of the Jewish People. There are other mitzvot which typify Israel's greatness, but these mitzvot are "high on the list".

Parshat T'ruma U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Sh'mot 25:3 - And this is the T'ruma you shall take from them - Gold, Silver, Copper... Sometimes, as in the major task of building the Mikdash, we are each called upon to contribute large amounts. Other times, it is a commitment to a penny here a penny there which is called for. As in Vayikra 19:10, with the prohibitionof taking the gleanings from one's vineyards. The amount of grapes in question do not add up to impressive amounts, as they did with the collection of materials for the Mishkan. Both p'sukim have the same G'matriya - 3510, pointing to a certain

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commonality that has nothing to do with amounts, only with the giving fromone's heart.

Here's an interesting point from a triple G'matriya-Match. Sh'mot 25:11 (our sedra), concerning the ARON says that we are to plate the wooden box inside and outside and to make a decorative border around it. Bamidbar 8:15 deals with the sanctifying of the Levi'im in preparing them for their work in the Mishkan. Bamidbarmentions the goat for atonement, the daily sacrifices, the flour and oil offering, and the wine. All three p'sukim total 3652, indicating that everyone (everything) pulls its own weight in the operation of the Mikdash - furnishings, humans, animals...

Parshat T'tzaveh U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In the opening pasuk in T'tzaveh, G-d tells Moshe to command the people of Israel to take pure olive oil for the purpose of having an eternal flame. G'matriya of this pasuk is 5288. It matches Vayikra 26:42 where G-d promises to remember the covenant He made with Yaakov, and the one with Yitzchak, and with Avraham, andHe will also remember the Land. Perhaps one can say that a constant commitment to G-d, as would be evident in the daily kindling of the Menora in the Beit HaMikdash, is the kind of mitzva that is matched by G-d's fulfillment of His promises to the Avot.

Here's another G'matriya match which reminds us that mitzvot can be grand or mundane, but they are equal members of the mitzva family. We are repeatedly reminded that we should not attempt to evaluate mitzvot, nor rank them, since we do not know G-d's plan concerning mitzvot and their rewards. Sh'mot 28:3 - And you (Moshe)shall speak to the Divinely inspired craftsmen and they shall make the garments for Aharon, to sanctify him to serve me. D'varim 22:4 - Don't see the beast of burden of your brother fall on the road and ignore the situation, but rather you shall help him right the animal. Two very different kinds of mitzvot, but the same.

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Parshat Ki Tisa U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Water plays a significant role in Jewish History and in Jewish Life. 3620 is a G'matriya shared by two p'sukim that show us the prominence of water in very different ways. B'reishit 24:11 tells us that Eliezer tewthered the camels outside the city, near the well, in the early evening, when the water drawers would usuallygo out to the well. In our sedra, Sh'mot 30:20, the Torah states that when the Kohanim come to the Mishkan they shall wash with water and they shall not die... or when they approach the Mizbei'ach to offer a sacrifice... Water was a significant element in several "stories" of the Avot and Imahot, and it became an important"ritual" component of daily Jewish lives. With a GM (G'matriya match) of these two aspects of water, a full picture of its status is indicated.

And along the same lines, here is a further G'matriya match which asks you to see the overall value of water in Judaism. Shmot 30:21, pasuk following the one mentioned above, the Torah states that they (the kohanim) shall wash their hands and feet and they shall not die, and this shall be a law for them and their descendantsthrough the generations. Bamidbar 12:15 states that Miriam was isolated outside the camp for seven days... Parshat Tzav - Pesach G'MATRIYA based on L'ORA SHEL TORAH by R. Yaakov Auerbach z"l At the end of the sedra (8:35) the Torah tells us that Aharon and his sons were not allowed to leave the Mishkan during the seven inaugural days (and nights). They were to observe the MISHMERET HASHEM... lest they die. The Ramban says that this was not just a one-shot command, but it is a mitzva that applies through thegenerations, that a Kohen may not leave the Mikdash while in the midst of service. This, the Torah tells us specifically as applied to the Kohen Gadol (21:12). By extension based on another pasuk, the rule applies to all Kohanim. R. Auerbach z"l found a beautiful numeric link between the MISHMERET HASHEM of the first week of the Mishkan and the Kohen Gadol's prohibition and the inclusion of all Kohanim in the rule. MISHMERET HASHEM = 40+300+40+200+400 (980) + 26 = 1006.

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V'LO Y'CHALEIL ET MIKDASH ELOKAV (said concerning Aharon) = 30+1 (31) + 10+8+30+30 (78) + 1+400 (401) + 40+100+4+300 (444) + 1+30+5+10+6 (52) = 1006. V'HA'Y'TA LO U'L'ZAR'O ACHARAV (and it shall be for him and his offspring after him, indicating all Kohanim through the generations) 6+5+10+400+5 (426) + 30+6 (36) + 6+30+7+200+70+6 (319) + 1+8+200+10+6 (225) = 1006. Not sufficing with this neat triple equation, R. Auerbach z"l takes the whole pasuk: And it shall be for him and his offspring the eternal covenant of the Kehuna, because he defended G-d's honor, and atoned for Bnei Yisrael. (This verse said of Pinchas). G'matriya = 4800. Then back to the original pasuk from Tzav: And inthe entrance of Ohel Mo'ed they shall sit day and night for seven days, and they shall guard the MISHMERET HASHEM - this too totals 4800. And he brings a third numeric connection between the prohibition of leaving the Mikdash in mid-work (Vayikra 10:7) and the blessing of the Kohanim (Vzot HaBracha - YORU MISHPATECHA...)both of which total 3558; the verse in the blessing for Levi definitely referring to future generations.

Parshat Tazria-M’tzora G'MATRIYA based on L'ORA SHEL TORAH by R. Yaakov Auerbach z"l Following through with an idea from the Midrash at the beginning of Parshat Tazri'a, Rabbi Auerbach z"l make several numeric observations. NISHMAT CHAYIM, the breath of life that G-d breathed into ADAM HARISHON (and therefore into us all) equals 50+300+40+400 (790) + 8+10+10+40 (68) = 858. This beautifully matches the Torah's identification of the uniqueness of humans above the rest of the animal word, in that he (Adam HaRishon) was created in Gd's image,B'TZELEM ELOKIM BARA OTO, which equals 2+90+30+40 (162) + 1+30+5+10+40 (86) + 2+200+1 (203) + 1+400+6 (407) = 858. That the human being, because of who he is, is challenged to by holy, is numerically illustrated by the comparison of the following two G'matriyas. VAYIPACH B'APAV, NISHMAT CHAYIM = 6+10+80+8 (104) + 2+1+80+10+6(99) + 858 = 1061. This matches V'HAYITEM K'DOSHIM LEILOKEICHEM, and you shall be holy for your G-d = 6+5+10+10+400+40 (471) + 100+4+300+10+40 (454) + 30+1+30+5+ 10+20+40 (136) = 1061. And how do we go about becoming holy? By doing Mitzvot. MITZVOTAI TISHMORU, My commands you shall observe = 40+90+6+400+10 (546) + 400+300+40+200+6(946) = 1492. Same as V'H'YITEM LI K'DOSHIM KI KADOSH ANI HASHEM= 471 + 30+10 (40) + 454 + 20+10 (30) + 100+4+6+300 (410) 1+50+10 (61) + 26 = 1492 The Physical-Spiritual Connection

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Imagine this: A person falls and breaks his arm. Let's see - simple fracture, left arm, ulna - that means that the person didn't say Birkat HaMazon with proper kavana. A painful hangnail results from showing disrepect to one's teachers. A toothache happens because a person ate a food with a questionable set of ingredients. How do we know those things? We don't. I just made it up But what if we did? Actually, there was such a thing. There is. Except we are not knowledgeable in how it works, so it isn't "practiced" today. Imagine a person talking LASHON HARA (for example) and developing a certain skin condition that IS a direct result of his sin. Imagine a physical manifestation of a spiritual transgression. That is TZORA'AT. (People tend to translate it into English as Leprosy, but that disease does not conform with the discriptions from the Torah and Mishna as TZORA'AT. Some of the manafestations of the one resemble those of the other. TZORA'AT is the main theme of Parshat Tazria, not jut M'tzora.) Our sources say that LASHON HARA is the main sin that causes TZORA'AT, although other sins are also implicated. Not every skin problem is TZORA'AT. A person was required to consult an expert Kohen if he develops certain symptoms. Sometimes, the Kohen would declare the person TAHOR (ritually pure) upon the first inspection.Basically, that would mean that the particular skin problem should be shown to a dermatologist - it is a physical problem only. Sometimes, the Kohen would declare the person a M'TZORA and sometimes the Kohen would recheck the signs a week later to determine what's what. The point is - there is a direct connection between a person's spiritual behavior and his physical well-being. Things are much more complicated than this, but there is enough here to provide food for thought. Today, without TZORA'AT, we still have the notion that there is a connection between what we do and what happens to us. We might not know the mechanics of the connection, but we believe (should believe) that there is a connection. We are made up of a body and soul which are firmly linked to each other throughout a person's lifetime.

Parshat Tazria-M’tzora G'MATRIYA based on L'ORA SHEL TORAH by R. Yaakov Auerbach z"l Following through with an idea from the Midrash at the beginning of Parshat Tazri'a, Rabbi Auerbach z"l make several numeric observations. NISHMAT CHAYIM, the breath of life that G-d breathed into ADAM HARISHON (and therefore into us all) equals 50+300+40+400 (790) + 8+10+10+40 (68) = 858. This beautifully matches the Torah's identification of the uniqueness of humans above the rest of the animal word, in that he (Adam HaRishon) was created in G-

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d's image,B'TZELEM ELOKIM BARA OTO, which equals 2+90+30+40 (162) + 1+30+5+10+40 (86) + 2+200+1 (203) + 1+400+6 (407) = 858. That the human being, because of who he is, is challenged to by holy, is numerically illustrated by the comparison of the following two G'matriyas. VAYIPACH B'APAV, NISHMAT CHAYIM = 6+10+80+8 (104) + 2+1+80+10+6(99) + 858 = 1061. This matches V'HAYITEM K'DOSHIM LEILOKEICHEM, and you shall be holy for your G-d = 6+5+10+10+400+40 (471) + 100+4+300+10+40 (454) + 30+1+30+5+ 10+20+40 (136) = 1061. And how do we go about becoming holy? By doing Mitzvot. MITZVOTAI TISHMORU, My commands you shall observe = 40+90+6+400+10 (546) + 400+300+40+200+6(946) = 1492. Same as V'H'YITEM LI K'DOSHIM KI KADOSH ANI HASHEM= 471 + 30+10 (40) + 454 + 20+10 (30) + 100+4+6+300 (410) 1+50+10 (61) + 26 = 1492 The Physical-Spiritual Connection Imagine this: A person falls and breaks his arm. Let's see - simple fracture, left arm, ulna - that means that the person didn't say Birkat HaMazon with proper kavana. A painful hangnail results from showing disrepect to one's teachers. A toothache happens because a person ate a food with a questionable set of ingredients. How do we know those things? We don't. I just made it up But what if we did? Actually, there was such a thing. There is. Except we are not knowledgeable in how it works, so it isn't "practiced" today. Imagine a person talking LASHON HARA (for example) and developing a certain skin condition that IS a direct result of his sin. Imagine a physical manifestation of a spiritual transgression. That is TZORA'AT. (People tend to translate it into English as Leprosy, but that disease does not conform with the discriptions from the Torah and Mishna as TZORA'AT. Some of the manafestations of the one resemble those of the other. TZORA'AT is the main theme of Parshat Tazria, not jut M'tzora.) Our sources say that LASHON HARA is the main sin that causes TZORA'AT, although other sins are also implicated. Not every skin problem is TZORA'AT. A person was required to consult an expert Kohen if he develops certain symptoms. Sometimes, the Kohen would declare the person TAHOR (ritually pure) upon the first inspection.Basically, that would mean that the particular skin problem should be shown to a dermatologist - it is a physical problem only. Sometimes, the Kohen would declare the person a M'TZORA and sometimes the Kohen would recheck the signs a week later to determine what's what. The point is - there is a direct connection between a person's spiritual behavior and his physical well-being. Things are much more complicated than this, but there is enough here to provide food for thought. Today, without TZORA'AT, we still have the notion that there is a connection between what we do and what happens to us. We might not know the mechanics of the connection, but we believe (should 21

believe) that there is a connection. We are made up of a body and soul which are firmly linked to each other throughout a person's lifetime.

Parshat Acharei-K’doshim This feature is back after a long break. Here's what it is. Bible Scholar is an old (relatively so) DOS program by TES (Torah Education Software) that works with the Tanach. One of it's features is G'MATRIYA. One of the things that can be done is to pull up and block a piece of text - word, phrase, pasuk, etc. - and at a click find its G'matriya (several types at thesame time). I browse the parsha and choose p'sukim or parts thereof that I want to work with. I then open Otzrot Yisrael, one of the Bar Ilan project CDs. It has a feature, among many, of taking a number and giving all p'sukim or parts thereof that have that number as a g'matriya. Once in a while, a G'matriya-match (GM)is found that lends itself to making a point. As follows... Vayikra 18:3 (Achrei) contains G-d's warning against our doing any of the idolatrous practices of Mitzrayim, from where we had just come, nor of Canaan, to where we would be going, and not to follow in their ways. The fulfillment of this command comes in the form of our doing away with Avoda Zara that would be a temptationfor the people. One of the passages in Tanach that can be considered a fulfillment of the command is found in and around M'lachim Bet 23:19, which tells us that Yoshiyahu the king removed the houses of worship and the high places in the cities of the Shomron that the kings of Israel had spitefully placed there... Bothof these p'sukim have the same G'matriya, 7381. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30 Vayikra 19:11 (K'doshim) contains the prohibitions of stealing, fraud, and lying. All in the realm of interpersonal mitzvot. D'varim 29:16 (Nitzavim) deals with the abomination of idolarty - a classic "between person and G-d" area of mitzva. Both p'sukim have the same G'matriya, 3145, pointing to the theme of equating thetwo categories of mitzva. The idea of the previous GM ican be seen even more beautifully in the following three-way GM. Vayikra 20:7 (K'doshim) is the summary of the mitzva of K'doshim t'h'yu and all the mitzvot that help one attain K'dusha. Sanctify yourselves and be holy, for I Am your G-d. A Jew strives for K'dusha by immersing himself in mitzvotof both types: Person to G-d, as typified by D'varim 6:14: Do not go after other gods from among the gods of the nations around you. Interpersonal, as typified by T'hilim 34:14 - Hold your tongue from evil and your lips from deceit. All three p'sukim mentioned here have the same numeric value, 2403. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30

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Yeshayahu 11:2, in describing the character of Mashiach ben David, the pasuk says that G-d's spirit will rest on him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and fear of G-d. These are qualities which we ask of G-d for ourselves (after the 13 Midot on Yom Tov Torahtaking-out). K'doshim provides a GM to the pasuk in Yeshayahu with a "surprising" suggestion as to how to attain the qualities mentioned. Surprising, because the focus is pure BEIN ADAM L'CHAVEIRO, interpersonal. One might have thought of an intensifying of Jew to G-d mitzvot. Vayikra 19:18 - Do not take revenge nor beara grudge, love thy fellow as thyself, I Am HaShem. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30 Remember, G'matriyas, especially of the homemade type that show up in this column, are not meant to prove something new. Mostly, they are a numeric pointer to ideas and concepts that exist quite independently from the G'matriya. Speaking of G'matriya - here's a G-fact that someone told me (I don't remember who) in the name of a Rishon (I don't remember who). HaShem, s'fatai... the opening pasuk of the Amida, and V'orva LaShem Minchat Yehuda... the concluding pasuk, have the same G'matriya. 2721. Prove anything? I don't think so. But it's nice.Meaningful. Appealing to one's sense of balance.

Parshat Acharei-K’doshim This feature is back after a long break. Here's what it is. Bible Scholar is an old (relatively so) DOS program by TES (Torah Education Software) that works with the Tanach. One of it's features is G'MATRIYA. One of the things that can be done is to pull up and block a piece of text - word, phrase, pasuk, etc. - and at a click find its G'matriya (several types at thesame time). I browse the parsha and choose p'sukim or parts thereof that I want to work with. I then open Otzrot Yisrael, one of the Bar Ilan project CDs. It has a feature, among many, of taking a number and giving all p'sukim or parts thereof that have that number as a g'matriya. Once in a while, a G'matriya-match (GM)is found that lends itself to making a point. As follows... Vayikra 18:3 (Achrei) contains G-d's warning against our doing any of the idolatrous practices of Mitzrayim, from where we had just come, nor of Canaan, to where we would be going, and not to follow in their ways. The fulfillment of this command comes in the form of our doing away with Avoda Zara that would be a temptationfor the people. One of the passages in Tanach that can be considered a fulfillment of the command is found in and around M'lachim Bet 23:19, which tells us that Yoshiyahu the king removed the houses of worship and the high places in the cities of the Shomron that the kings of Israel had spitefully placed there... Bothof these p'sukim have the same G'matriya, 7381. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30

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Vayikra 19:11 (K'doshim) contains the prohibitions of stealing, fraud, and lying. All in the realm of interpersonal mitzvot. D'varim 29:16 (Nitzavim) deals with the abomination of idolarty - a classic "between person and G-d" area of mitzva. Both p'sukim have the same G'matriya, 3145, pointing to the theme of equating thetwo categories of mitzva. The idea of the previous GM ican be seen even more beautifully in the following three-way GM. Vayikra 20:7 (K'doshim) is the summary of the mitzva of K'doshim t'h'yu and all the mitzvot that help one attain K'dusha. Sanctify yourselves and be holy, for I Am your G-d. A Jew strives for K'dusha by immersing himself in mitzvotof both types: Person to G-d, as typified by D'varim 6:14: Do not go after other gods from among the gods of the nations around you. Interpersonal, as typified by T'hilim 34:14 - Hold your tongue from evil and your lips from deceit. All three p'sukim mentioned here have the same numeric value, 2403. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30 Yeshayahu 11:2, in describing the character of Mashiach ben David, the pasuk says that G-d's spirit will rest on him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and fear of G-d. These are qualities which we ask of G-d for ourselves (after the 13 Midot on Yom Tov Torahtaking-out). K'doshim provides a GM to the pasuk in Yeshayahu with a "surprising" suggestion as to how to attain the qualities mentioned. Surprising, because the focus is pure BEIN ADAM L'CHAVEIRO, interpersonal. One might have thought of an intensifying of Jew to G-d mitzvot. Vayikra 19:18 - Do not take revenge nor beara grudge, love thy fellow as thyself, I Am HaShem. 6+300+80+6+50+10 + 9+40+6+50+10 + 8+6+30 Remember, G'matriyas, especially of the homemade type that show up in this column, are not meant to prove something new. Mostly, they are a numeric pointer to ideas and concepts that exist quite independently from the G'matriya. Speaking of G'matriya - here's a G-fact that someone told me (I don't remember who) in the name of a Rishon (I don't remember who). HaShem, s'fatai... the opening pasuk of the Amida, and V'orva LaShem Minchat Yehuda... the concluding pasuk, have the same G'matriya. 2721. Prove anything? I don't think so. But it's nice.Meaningful. Appealing to one's sense of balance.

Parshat Emor In Vayikra 21:6, the Torah states that kohanim shall be "holy to their G-d..." — K'DOSHIM Y'H'YU LEILO KEI'HEM = 100+4+300+10+40 (454) + 10+5+10+6 (31) + 30+1+30+5+10 +5+40 (121) = 606.

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The reason for their holiness is given in the same pasuk: because they LECHEM ELOKEIHEM HEIM MAKRIVIM (offer sacrifices) = 30+8 +40 (78) + 1+30+5+10+5+40 (91)+ 5+40 (45) + 40+100+200+10+2+40 (392) = 606. Nice balance, and it works out only because MAKRIVIM is spelled in the unusual manner of no YUD before the last MEM. G'MATRIYA based on L'ORA SHEL TORAH by R. Yaakov Auerbach z"l We are commanded to count from the Barley Offering on the second day of Pesach until (including or excluding?) the Two Loaves Offering of Shavuot. We are to count seven complete weeks and we are commanded to count (until) 50 days. We all know that the counting is "up to, but not including" 50 days (AD V'LO AD B'CHLAL).It is actually the seven complete weeks that teach us that. But it can be demonstrated numerically as well. The words of the Torah that contain the command to count are: SHEVA SHABATOT T'MIMOT T'H'YENA (there shall be 7 complete weeks), AD MIMA CHARAT HASHABBAT HA'SH'VI'IT TIS'P'RU CHAMISHIM YOM (until the morrow of the seventh week, you shall count 50 days...) This phrase consists of 49 letters (not 50). Simple, but nice. Bonus: Take the 49 letters of this phrase and write them out in a 7x7 grid. The four corner letters are SHIN, VAV, MEM, and MEM, which add up to 386. The numeric value of DAVID BEN YISHAI = 4+6+4 (14) + 2+50 (52) + 10+300+10 (320) = 386. Now add the middle letter of the grid, REISH, and you get 586. Yerushalayim (as it is spelled in Tanach, almost invariably) equals 10+200+6+300+30+40 = 586. The diagonal of the grid, from upper-left to lower-right is made up of VAV, TAV, HEI, REISH, HEI, TAV, MEM = 1056, which is Yerushalayim in Full G'm.

Parshat B’har-B’chukotai The Torah emphasizes that our hold on Eretz Yisrael is dependent upon observance of mitzvot in general, and the laws of Sh'mita in particular. As mentioned elsewhere in this issue, Pirkei Avot echoes this idea by saying that exile comes to the world because of... Sh'mita (violation). Also appearing elsewhere in this issueis the idea that one who violates Sh'mita is, in some way, denying G-d's mastery of the world. Both of these ideas are beautifully reflected in an Auerbach G'matriya. The last pasuk in B'har says: ET SHABTOTAI TISHMORU, and my Shabbats you shall safeguard. Based on the Midrash and several commentaries, here the reference is to SHABBAT HA'ARETZ (i.e. Sh'mita), and not to "regular" Shabbat (a.k.a. Shabbat B'reishit). The numeric value of this phrase is:

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1+400 (401) + 300+2+400+400+10 (1112) + 400+300+40+200+6 (946) = 2459. This is balanced by the statement, also from B'har (25:38): I Am G-d Who took you out of Egypt LATEIT LACHEM ET ERETZ CANAAN, L'H'YOT LACHEM LEILOKIM (to give you Eretz Yisrael, to be your G-d). In this portion, we find both "benefits" of Sh'mita — to receive and secure our hold on the Land, and to acknowledge G-d. G'matriya: 30+400+400 (830) + 30+20+40 (90) + 1+400 (401) + 1+200+90 (291) + 20+50+70+50 (190) + 30+5+10+6+400 (451) + 30+20+40 (90) + 30+1+30+5+10+40 (116) = 2459. Another numeric indication that the observance of Sh'mita is the key to our continued existence in Eretz Yisrael can be seem in the G'matriyot of the following two phrases. U'VASHANA HASH'VI'IT = 6+2+300+50+5 (363) + 5+300+2+10+70+10+400 (797) = 1160. VISHAVTEM LAVETCH B'ARTZ'CHEM and you shall dwell securely in your Land = 6+10+300+2+400+40 (758) 30+2+9+8 (49) + 2+1+200+90+20+40 (353) = 1160. It was not in 5708 that the people of Israel first declared Yerushalayim as its capital. It was 2817 years earlier, in 2891. Yerushalayim has been Israel's capital for almost half the time the world exists. And will be, IY"H, forever. The words and sentiments of this letter bear repeating as long as there are Jews (and non-Jews) who do not understand the value of a united, undivided Jerusalem under exclusive Jewish sovereignty... (It's good for those who already know its truth, too). This letter first appeared as an editorial in the summer of '69 in the Times of Israel (long defunct).

Parshat B’har-B’chukotai The Torah emphasizes that our hold on Eretz Yisrael is dependent upon observance of mitzvot in general, and the laws of Sh'mita in particular. As mentioned elsewhere in this issue, Pirkei Avot echoes this idea by saying that exile comes to the world because of... Sh'mita (violation). Also appearing elsewhere in this issueis the idea that one who violates Sh'mita is, in some way, denying G-d's mastery of the world. Both of these ideas are beautifully reflected in an Auerbach G'matriya. The last pasuk in B'har says: ET SHABTOTAI TISHMORU, and my Shabbats you shall safeguard. Based on the Midrash and several commentaries, here the

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reference is to SHABBAT HA'ARETZ (i.e. Sh'mita), and not to "regular" Shabbat (a.k.a. Shabbat B'reishit). The numeric value of this phrase is: 1+400 (401) + 300+2+400+400+10 (1112) + 400+300+40+200+6 (946) = 2459. This is balanced by the statement, also from B'har (25:38): I Am G-d Who took you out of Egypt LATEIT LACHEM ET ERETZ CANAAN, L'H'YOT LACHEM LEILOKIM (to give you Eretz Yisrael, to be your G-d). In this portion, we find both "benefits" of Sh'mita — to receive and secure our hold on the Land, and to acknowledge G-d. G'matriya: 30+400+400 (830) + 30+20+40 (90) + 1+400 (401) + 1+200+90 (291) + 20+50+70+50 (190) + 30+5+10+6+400 (451) + 30+20+40 (90) + 30+1+30+5+10+40 (116) = 2459. Another numeric indication that the observance of Sh'mita is the key to our continued existence in Eretz Yisrael can be seem in the G'matriyot of the following two phrases. U'VASHANA HASH'VI'IT = 6+2+300+50+5 (363) + 5+300+2+10+70+10+400 (797) = 1160. VISHAVTEM LAVETCH B'ARTZ'CHEM and you shall dwell securely in your Land = 6+10+300+2+400+40 (758) 30+2+9+8 (49) + 2+1+200+90+20+40 (353) = 1160. It was not in 5708 that the people of Israel first declared Yerushalayim as its capital. It was 2817 years earlier, in 2891. Yerushalayim has been Israel's capital for almost half the time the world exists. And will be, IY"H, forever. The words and sentiments of this letter bear repeating as long as there are Jews (and non-Jews) who do not understand the value of a united, undivided Jerusalem under exclusive Jewish sovereignty... (It's good for those who already know its truth, too). This letter first appeared as an editorial in the summer of '69 in the Times of Israel (long defunct).

Parshat BaMidbar Hunt assisted by "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan Univ. After listing the leaders of the tribes of Israel, the Torah says (Bamidbar 1:16): “These are the chosen leaders of the people, the heads of the tribes, the chiefs of thousands of Israel they are.” What best describes leaders of Israel? They should have qualities like G-d has, as epitomized in Dvarim 10:18 – He sees to the justice

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of the orphan and widow, He loves the GER (convert or stranger) to give him food and clothing. These traits of kindness are part of the description of G-d. They should be the characteristics of our leaders as well. Both these p'sukim have the same numeric value (2934).

Parshat B’ha’a’lo’t’cha Hunt assisted by "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan Univ. Once again, Bil'am has popped up in computer comparisons of G'matriya of p'sukim. In this instance, let's look at an oft-repeated phrase (36 times as is; more with variations): KA'ASHER TZIVA HASHEM ET MOSHE, referring to something being done "as G-d commanded Moshe". In this week's sedra, the phrase appears twice: WithAharon and the Menora (8:3), and with the separation of the Levi'im for their sacred duty in the Mikdash (8:22). The phrase has a numeric value of 1394, which turned up 3 p'sukim of interest with that G'matriya: And Avimelech said (to Avraham) behold my land is before you, live where it pleases you. (B'reishit 20:15) And Bil'am arose and went and returned to his place, and Balak also went his way. (Bamidbar 24:25) What suggests itself is that when we do as "G-d commanded Moshe", when we keep the mitzvot, then we will merit being left alone by the nations of the world, and even to be favored by them. (One can debate which situation is better.) Balak and Bil'am who teamed up to harm Bnei Yisrael, dissolve their partnership when theirattempts fail. And, hopefully, the Avimelechs of the world will realize and appreciate the special quality of the Jewish people and behave accordingly. To which we can say the words of T'hilim (113:2), "May G-d's name be blessed from now and forever", Y'HI SHEIM HASHEM M'VORACH MEI' ATA V'AD OLAM. (This pasuk also has a value of 1394). Taking a similar phrase, also from B'ha'a'lotcha (9:5) in the context of the first annual Korban Pesach, the Torah says: K'CHOL ASHER TZIVA HASHEM ET MOSHE KEIN ASU BNEI YISRAEL, like all that G-d commanded Moshe, that's what the people of Israel did. This phrase's G'matriya (2493) matches that of Dvarim 21:10 – When you go out to war against your enemies, G-d will give them (into your hands)... We can say that military victory flows from (is a reward for) our adherence to G-d's commands.

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Similarly, if we do as He commands, then the pasuk in T'hilim (145:20) with that same numeric value will be activated – "G-d protects all who love Him, and all the wicked He will destroy." SHOMER HASHEM ET KOL OHAVAV... (from Ashrei) This is the fourth presentation of Treasures in the Sand; three times, so far, there has been mention of Bil'am. He, and what he represents, is a very powerful force set up against us. The Bil'ams of the world can be neutralized iff (that's not a typo; it means "if and only if") we keep the Torah and remain faithful toG-d.

Parshat Korach TES Bible Scholar, an "old" DOS program, is used to block a pasuk in Tanach and calculate its G'matriya. Otzrot Yisrael, Bar Ilan CD, takes a number and outputs list of p'sukim or partial p'sukim whose G'matriyas are the inputted number. The G'matriya matches (GM) that result sometimes point to interesting comments or observations.Such as... Vayikra 26:11 is part of the pre-Tochacha promises of what will happen if we follow G-d's mitzvot - "And I will place My Mishkan among you..." The G'matriya of this pasuk is 3215. It matches exactly 2 other p'sukim in the Torah, each with a different kind of disregard of the commands and promises of "If you will followMy ways...". The opening pasuk of this week's sedra, "And Korach... took... and Datan & Aviram..." introduces us to a prime example of a of serious challenge to G-d's authority (so to speak). Bamidbar 35:18 deals with murder. Korach's supposed motives were to be able to be more holy, without the "restrictions" imposedby G-d through Moshe Rabeinu. Murder is a very different, opposite, kind of behavior, yet both are rejections of G-d's Laws, and as such stand in clear opposition to the first of the three p'sukim. Remember: The fact that the three p'sukim referred to in the above piece have the same G'matriya does not affect the comment made. It just points to the p'sukim and "asks" if there is a point that can be made. These G'matriyot are not meant to prove anything. It feels (to me) like walking along the beach and finding a prettyshell or a beautiful smooth stone with an interesting color pattern. U's'funei T'munei Chol... *** Very similar to the first UTC above, we have another statement of G-d's "offer" to us, His "deal" with us - Shmot 34:11, "Guard to yourselves that which I command you today, (if so,) I will chase out before you (from the Land) the Emori, Canaanites..." If we would do that properly, if we would keep the Mitzvot, then wewill merit reaching the point described in Vayikra 6:8, which describes the bringing of a Mincha offering, including its being "pleasing" before G-d. This should be the result of our proper behavior, in contrast to Bamidbar 16:3 (from our sedra), which describes the Korach-mob which descended upon Moshe and Aharon

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withtheir challenge against their authority. These 3 p'sukim have the same G'matriya, 4347. Extra point: for each of the three-way GMs above, in each case, we are dealing with the only three p'sukim in the Chumash with the specific G'matriya. This is not usually so. More often than not, I just ignore other matching p'sukim that don't fit the point being made. *** Bamidbar 17:3 tells us that the fire-pans of the (250) sinners were to be beaten into copper plating for the Mizbei'ach, because they offered (incense) before G-d and they were sanctified by that act - and this shall be a sign for Bnei Yisrael. Signs for us come in different forms for different purposes and reminders. Take,for example, Shmot 31:17 - Between Me and Bnei Yisrael it (the Shabbat) is an eternal sign that G-d created the Heavens and the Earth and that on the Seventh day He "rested"... These two are not only different signs, they are different kinds of signs. Their common denominators between the two p'sukim are the word (andconcept) SIGN... and the G'matriya, 5971. Once again... G'matriya matches don't prove anything. But they can focus you onto something of interest.

Parshat Chukat Beach combing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In T'hilim 49:2 it says: Here this, all the nations, listen to this all the residents of the world. This pasuk shares its G'matriya (1532) with the phrase that gives this week's sedra its name: ZOT CHUKAT HATORAH. Rashi says that this statement is what we say to the nations of the world when they taunt for doing mitzvot, especially the CHOK, without rational explanation. We say that we listen to G-d because He is King and Master. That is enough for us. But we don't only express this idea to the nations of the world. We must say it to ourselves, especially those among us who scoff at Torah and mitzvot. It seems reasonable to draw this idea from the juxtaposition of Parshat Korach and Parshat Chukat. ZOT CHUKAT HATORAH is an answer to the rebellious among us, as much, if not more, as it is to the nations of the world. How appropriate, then, is the introductory pasuk of T'hilim 49: LaMinatzei ach Livnei Korah Mizmor. Bnei Korach did not die in the Korach fiasco. They distanced

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themselves from their father and allied themselves with Moshe Rabeinu. They did T'shuva. Eleven chapters (of 150) of T'hilim are attributed to them. But their name Bnei Korach - conjures up in our minds the kind of Jews that also need the message of ZOT CHUKAT HATORAH. *** And Moshe made the copper serpent and he put it on a pole, and if the serpent had bitten someone, he would look at the copper serpent and live (Bamidbar 21:9). When the people had to circumvent the territory of Edom, who had refused to allow them to pass through their land, they got very discouraged and fed up with their lives. In the aftermath of Korach's rebellion and the plague that claimed 14,700 lives, the deaths of Miriam and Aharon, the accompanying thirst and military encounter respectively, they bitterly complained against G-d and Moshe. G-d sent poisonous snakes (serpents) which bit many of the people and many died. This situation was "remedied" by the fashioning of the copper serpent on the pole. Without getting into the discussion of whether this was a good thing or not, it is a case of G-d commanding Moshe to make an image which would help bring people back to faithfulness in G-d. What a sharp contrast with the event that occurred nearly 40 years earlier. Then the people sinned by fashioning an image – the Golden Calf – which was "remedied" (in part) by its destruction. Sh'mot 32:20 tells us that Moshe took the Calf which they had made and burned it in fire and ground it into powder and scattered it over the water and gave the people to drink from it. Lack of faith in G-d, in the one case, was manifest by the image the people made; in the other case it (faithfulness in G-d) is brought about by looking at an image. Interesting contrast. These two contrasting (and complementary in a different way) p'sukim have the same G'matriya (5149). *** The Haftara of Chukat is about Yiftach HaGil'adi. See the Aliya-by- Aliya Sedra Summary – Haftara for the connection to the sedra. The opening pasuk of the Haftara (Sho'f'tim 11:1) tells us that Yiftach was a great warrior and that he was the son of an ISHA ZONA; Gil'ad fathered Yiftach. ISHA ZONA is interpreted differently in the commentaries as: a prostitute, a concubine, an innkeeper, or a woman from a different tribe. In all cases, the term is meant to be derogatory, at it explains the terrible treatment of Yiftach before the people so desperately needed him. (During a certain period of early Jewish history, intermarriage among tribes was 31

discouraged, lest territory change hands via the laws of inheritance. This attitude is well expressed by the term ISHA ZONA.) One way or another, this pasuk that introduces us to the leader of his generation has a G'matriya of 2411. Running the search program turned up a "nice", famous pasuk which at first glance had no connection to Yiftach's pasuk. Further inspection established the connection. The pasuk is D'varim 33:4): TORAH TZIVA LANU MOSHE, MORASHA K'HILAT YAAKOV. The Gemara in Rosh HaShana and Midrash Rabba on Kohelet expand upon the issue of Jewish Authority throughout the generations. The pasuk in the Torah refers to consulting the judges "who will be in your time". Can one consult judges of another time? The answer to the rhetorical question is, it comes to teach us that the leaders of each generation have the authority, backed by the Torah, that requires us to follow their decrees, without our saying: "but they aren't as great as So-and-so". There is an equation made between three giants and three "lightweights" (as we would define the term) — Moshe, Aharon, Shmuel on the one hand and Y'ruba'al (a.k.a. Gid'on), B'dan (a.k.a. Shimshon), Yiftach, on the other. The Beit Din of Yiftach in his generation is equated to the Beit Din of Shmuel in his, and Shmuel is equated to Moshe and Aharon. Hence, a connection between Moshe and Yiftach. Note especially, that the pasuk in question is not just a Moshe Rabbeinu pasuk – there are hundreds of those – it is the pasuk that indicates Moshe's authority. That is the pasuk with the same G'matriya as the pasuk that tells us who Yiftach is.

Parshat Chukat Beach combing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In T'hilim 49:2 it says: Here this, all the nations, listen to this all the residents of the world. This pasuk shares its G'matriya (1532) with the phrase that gives this week's sedra its name: ZOT CHUKAT HATORAH. Rashi says that this statement is what we say to the nations of the world when they taunt for doing mitzvot,especially the CHOK, without rational explana tion. We say that we listen to G-d because He is King and Master. That is enough for us. But we don't only express this idea to the nations of the world. We must say it to ourselves, especially those among us who scoff at Torah and mitzvot. It seems reasonable to draw this idea from the juxtaposi tion of Parshat Korach and Parshat Chukat. ZOT CHUKAT HATORAH is an answer to the rebellious among us, as much,if not more, as it is to the nations of the world. How appropriate, then, is the introduc tory pasuk of T'hilim 49: LaMinatzei ach Livnei Korah Mizmor. Bnei Korach did not die in the Korach fiasco. They distanced themselves from their father and allied them selves with Moshe Rabeinu. They did T'shuva. Eleven chapters (of150)

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of T'hilim are attributed to them. But their name - Bnei Korach - conjures up in our minds the kind of Jews that also need the message of ZOT CHUKAT HATORAH. *** And Moshe made the copper serpent and he put it on a pole, and if the serpent had bitten someone, he would look at the copper serpent and live (Bamidbar 21:9). When the people had to circumvent the territory of Edom, who had refused to allow them to pass through their land, they got very discouraged and fed up with theirlives. In the aftermath of Korach's rebellion and the plague that claimed 14,700 lives, the deaths of Miriam and Aharon, the accompanying thirst and military encounter respectively, they bitterly complained against G-d and Moshe. G-d sent poisonous snakes (serpents) which bit many of the people and many died. This situationwas "remedied" by the fashioning of the copper serpent on the pole. Without getting into the discussion of whether this was a good thing or not, it is a case of G-d commanding Moshe to make an image which would help bring people back to faithfulness in G-d. What a sharp contrast with the event that occurred nearly 40 years earlier. Then the people sinned by fashioning an image – the Golden Calf – which was "remedied" (in part) by its destruction. Sh'mot 32:20 tells us that Moshe took the Calf which they had made and burned it in fire and ground it into powder and scatteredit over the water and gave the people to drink from it. Lack of faith in G-d, in the one case, was manifest by the image the people made; in the other case it (faithfulness in G-d) is brought about by looking at an image. Interesting contrast. These two contrasting (and complementary in a different way) p'sukim have the same G'matriya (5149). *** The Haftara of Chukat is about Yiftach HaGil'adi. See the Aliya-by- Aliya Sedra Summary – Haftara for the connection to the sedra. The opening pasuk of the Haftara (Sho'f'tim 11:1) tells us that Yiftach was a great warrior and that he was the son of an ISHA ZONA; Gil'ad fathered Yiftach. ISHA ZONA is interpreted differentlyin the commentaries as: a prostitute, a concubine, an innkeeper, or a woman from a different tribe. In all cases, the term is meant to be derogatory, at it explains the terrible treatment of Yiftach before the people so desperately needed him. (During a certain period of early Jewish history, intermarriage among tribeswas discouraged, lest territory change hands via the laws of inheritance. This attitude is well expressed by the term ISHA ZONA.) One way or another, this pasuk that introduces us to the leader of his generation has a G'matriya of 2411. Running the search program turned up a "nice", famous pasuk which at first glance had no connection to Yiftach's pasuk. Further inspection established the connection. The pasuk is D'varim 33:4): TORAH TZIVA LANU MOSHE,MORASHA K'HILAT YAAKOV. The Gemara in Rosh HaShana and 33

Midrash Rabba on Kohelet expand upon the issue of Jewish Authority throughout the generations. The pasuk in the Torah refers to consulting the judges "who will be in your time". Can one consult judges of another time? The answer to the rhetorical questionis, it comes to teach us that the leaders of each generation have the authority, backed by the Torah, that requires us to follow their decrees, without our saying: "but they aren't as great as So-and-so". There is an equation made between three giants and three "lightweights" (as we would define the term) — Moshe, Aharon,Shmuel on the one hand and Y'ruba'al (a.k.a. Gid'on), B'dan (a.k.a. Shimshon), Yiftach, on the other. The Beit Din of Yiftach in his generation is equated to the Beit Din of Shmuel in his, and Shmuel is equated to Moshe and Aharon. Hence, a connection between Moshe and Yiftach. Note especially, that the pasuk in questionis not just a Moshe Rabbeinu pasuk – there are hundreds of those – it is the pasuk that indicates Moshe's authority. That is the pasuk with the same G'matriya as the pasuk that tells us who Yiftach is. A general word of caution when it comes to G'matriya, specifically, the homemade variety that will be appearing in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. A new Treasures in the Sand TES Bible Scholar, an "old" DOS program, is used to block a pasuk in Tanach and calculate its G'matriya. Otzrot Yisrael, Bar Ilan CD, takes a number and outputs list of p'sukim or partial p'sukim whose G'matriyas are the inputted number. The G'matriya matches (GM) that result sometimes point to interesting comments or observations.Such as... In the ninth chapter of Kohelet, Shlomo HaMelech speaks about the vast difference between life and death. Among other descriptive terms is his statement that it is better to be a live dog than a dead lion. In 9:5 he states that "the living know that they will (eventually) die, but the dead know nothing, and they no longerhave the opportunity to receive reward (for doing mitzvot)..." This pasuk that presents an important distinction between the living and the dead, has a g'matriya of 3250. So does a pasuk from Parshat Chukat - Bamidbar 19:14, to be specific. ZOT HATORAH - this is the Torah, a person dies in a tent, then everything thatcomes into the tent or was in the tent becomes Tamei. That pasuk too teaches us how very different life and death are. If the rules of T'mei Meit (defilement from contact with a dead body) point us in that direction in general, how much more so this particular detail. There are many sources of ritual defilement. Only one,however, can impart Tum'a without direct or indirect contact. And that's a dead body. This aspect of Tum'at Meit is singled out by the Torah, is introduced by ZOT HATORAH. This aspect, more than the others, says that MEIT is the ultimate form of impurity. All other sources of Tum'a are different from a regular person.This one is the same - but the most different. That was Shlomo HaMelech's point. Maybe that was G-d's.

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Parshat Balak Beach combing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. This column has appeared for the past number of weeks. Several times, so far, p'sukim from Parshat Balak have matched G'matriya with various other p'sukim, calling our attention to how very powerful Bil'am was, and how formidable an enemy he could have been, had we not merited G-d's protection from him. One of the first Treasures in the Sand that I found, bears repeating on this note. Compare Sh'mot 19:8 and Bamidbar 23:26 - VAYA'ANU, and all the People "answered" together... VAYA'AN, and Bil'am "answered"; VAYOMRU, and they said, VAYOMER, and he said to Balak...; KOL ASHER DIBEIR HASHEM NA'ASEH, all that G-d shall speak, we shall do, KOL ASHER YIDABEIR HASHEM OTO E'ESEH, all that G-d will say, that I will do. The similarity of wording leads one to make the following hypothesis: Our commit ment to do what HaShem tells us to do, in some way locks Bil'am into the same mode. He too, against his inclination, is only capable of doing what HaShem tells him to do. Had we not set that precedent, had we not made that commitment to HaShem, perhaps Bil'am would be able to act more independently, and would have been able to accommo date Balak, G-d forbid. The beauty of this particular pair of p'sukim is that the point can be made even without noting that they have the same G'matriya. That fact becomes the icing on the cake.

Bamidbar 23:1 and 29 are identical. Bil'am tells Balak to build for him seven altars and to prepare for him seven bulls and seven rams (as sacrifices). The commentaries tell us that Bil'am was attempting to negate to effect of our Patriarchs having built altars and offered sacrifices. But the merit of Israel works in two directions - past and future. We often say that because Avraham did such-andsuch, or Yitzchak or Yaakov, etc. therefore we are treated a special way by G-d, so too is it sometimes possible to say that in the merit of what we will do in the future, we are protected now and shown G-d's mercy. Bamidbar 29:17 and 25 (interesting that there are two identical p'sukim on this side of the coin too) deal with the first and fourth day of Sukkot (the other days have slightly different wording). We are com manded to bring a goat as a CHATAT (sin offering), aside from the daily sacrifice, its meal- offerings and wine of libation. The Chata'ot and the T'midim that we will be bringing in the Beit HaMik dash, protected us, so to speak, from Bil'am, Balak, and their many sacrifices. These p'sukim all have the same G'matriya (2823). Bil'am's famous observation of the modesty and beauty of the Camp of Israel, of the way we behave (are supposed to behave) as a society, is recited daily as we enter shul — MA TOVU OHALECHA YAAKOV...

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Two p'sukim in T'hilim share the same G'matriya as MA TOVU, namely 1691. T'hilim 121:4 states that The Guardian of Israel (G-d) shall neither sleep nor slumber. Perhaps we can say that when we live up to the beautiful description of MA TOVU, then we will merit round-the-clock Divine protection. T'hilim 130:8 says that G-d will redeem Israel from all its iniquities. This too can be seen as a favorable consequence of our living up to the Torah's standards of modesty and proper social behavior.

Parshat Balak Beach combing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. This column has appeared for the past number of weeks. Several times, so far, p'sukim from Parshat Balak have matched G'matriya with various other p'sukim, calling our attention to how very powerful Bil'am was, and how formidable an enemy he could have been, had we not merited G-d's protection from him. One of the firstTreasures in the Sand that I found, bears repeating on this note. Compare Sh'mot 19:8 and Bamidbar 23:26 - VAYA'ANU, and all the People "answered" together... VAYA'AN, and Bil'am "answered"; VAYOMRU, and they said, VAYOMER, and he said to Balak...; KOL ASHER DIBEIR HASHEM NA'ASEH, all that G-d shall speak, we shall do, KOL ASHER YIDABEIR HASHEM OTO E'ESEH, all that G-d will say, thatI will do. The similarity of wording leads one to make the following hypothesis: Our commit ment to do what HaShem tells us to do, in some way locks Bil'am into the same mode. He too, against his inclination, is only capable of doing what HaShem tells him to do. Had we not set that precedent, had we not made that commitmentto HaShem, perhaps Bil'am would be able to act more independently, and would have been able to accommo date Balak, G-d forbid. The beauty of this particular pair of p'sukim is that the point can be made even without noting that they have the same G'matriya. That fact becomes the icing on the cake. Bamidbar 23:1 and 29 are identical. Bil'am tells Balak to build for him seven altars and to prepare for him seven bulls and seven rams (as sacrifices). The commentaries tell us that Bil'am was attempting to negate to effect of our Patriarchs having built altars and offered sacrifices. But the merit of Israel works in twodirections - past and future. We often say that because Avraham did such-andsuch, or Yitzchak or Yaakov, etc. therefore we are treated a special way by G-d, so too is it sometimes possible to say that in the merit of what we will do in the future, we are protected now and shown G-d's mercy.

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Bamidbar 29:17 and 25 (interesting that there are two identical p'sukim on this side of the coin too) deal with the first and fourth day of Sukkot (the other days have slightly different wording). We are com manded to bring a goat as a CHATAT (sin offering), aside from the daily sacrifice, its meal- offerings and wine oflibation. The Chata'ot and the T'midim that we will be bringing in the Beit HaMik dash, protected us, so to speak, from Bil'am, Balak, and their many sacrifices. These p'sukim all have the same G'matriya (2823). Bil'am's famous observation of the modesty and beauty of the Camp of Israel, of the way we behave (are supposed to behave) as a society, is recited daily as we enter shul — MA TOVU OHALECHA YAAKOV... Two p'sukim in T'hilim share the same G'matriya as MA TOVU, namely 1691. T'hilim 121:4 states that The Guardian of Israel (G-d) shall neither sleep nor slumber. Perhaps we can say that when we live up to the beautiful description of MA TOVU, then we will merit round-the-clock Divine protection. T'hilim 130:8 says that G-d will redeem Israel from all its iniquities. This too can be seen as a favorable consequence of our living up to the Torah's standards of modesty and proper social behavior. Special thanks to the person who corrected my spelling error, and in such a sensitive manner. A general word of caution when it comes to G'matriya, specifically, the homemade variety that will be appearing in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. G'MATRIYA - Rabbi Yaakov Auerbach z"l In the final pasuk of Micha, the prophet indicates three "demands" of G-d: ASOT MISHPAT (the carrying out of justice), AHAVAT CHESSED (the love of acts of kindness), and HATZNEI'A LECHET... (modesty). Each "demand" has a numeric partner, as follows: ASOT MISHPAT = 70+300+6+400 (776) + 40+300+80+9 (429) = 1205. EILEH HAMITZVOT ASHER TZIVA HASHEM (theses are the mitzvot that G-d commanded) = 1+30+5 (36) + 5+40+90+6+400 (541) + 1+300+200 (501) + 90+6+5 (101) + 26 = 1205. AHAVAT CHESSED = 1+5+2+400 (408) + 8+60+4 (72) = 480.

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OLAM CHESSED YIBANEH (the world is built upon a foundation of kindness). In the account of Creation there are 480 words. V'HATZNEI'A... (follow the words by numbers) = 6+5+90+50+70 (221) + 30+20+400 (450) + 70+40 (110) + 26 + 1+30+5+10+20 (66) = 847. As a result of reaching this level, says Rabbi Auerbach z"l, one achieves U'MATZA CHEN V'SECHEL TOV B'EINEI ELOKIM V'ADAM (Mishlei 3:4) - "And finding grace and good understanding in G-d's eyes and those of man." 6+40+90+1 (137) + 8+50 (58) +6+300+20+30 (356) + 9+6+2 (17) + 2+70+10+50+10 (142) + 1+30+5+10+40 (86) + 6+1+4+40(51) = 847. The beauty of the Auerbach G'matriyas is that they involve actual verses and not forced, some times clumsy wording in order to make the numbers work. Interesting side discovery HAMITZVOT = 5+40+90+6+400 = 541. YISRAEL = 10+300+200+1+30 = 541.

Parshat Pinchas Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Partial pasuk - Bamidbar 25:11 - the opening pasuk in this week's sedra - Pinchas ben Elazar ben Aharon HaKohen, G'matriya 956. Aside from G-d's "stamp of approval" for his actions - His giving Pinchas the kehuna, we can see a "nice" G'matriya-match to Vayikra 10:20 - And Moshe heard and it was good in his eyes. (Of course, that pasuk was not referring to what Pinchas did, but...) A kohen is a kohen because he was born to a kohen. This statement is true of all kohanim except for 6 individuals. Bamidbar 3:2 names five of them - And these are the names of Aharon's sons: Nadav and Avihu, Elazar and Itamar. The G'matriya of that pasuk is 2391, same as Bamidbar 25:12, which refers to the sixth person, Pinchas — There fore say, I hereby give him my covenant of peace. Bamidbar 28:18 refers to the first day of Pesach when it says: On the first day it is MIKRA KODESH, all M'LECHET AVODA you shall not do. [Side point: MIKRA KODESH means YOM TOV; MELECHET AVODA is not as inclusive as MELACHA – the latter refers to the whole list of the 39 categories of prohibited creative activities of Shabbat; the former includes most, but not all M'lachot, cooking and others being permitted on Yom Tov.] According to Tradition, Yitzchak Avinu was born on the 15th of Nissan, the first day

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of (the future) Pesach. B'reishit 21:3 tells us: And Avraham named his son that was born to him, that Sara bore him, Yitzchak. These two p'sukim share the same G'matriya (2794). As does another pasuk that we can identify with Yitzchak Avinu. Sh'mot 30:2 gives us the dimensions of the Golden Mizbei'ach: "Its length is an ammah and its width is an ammah, square it shall be, and its height is two ammot, from it come its raised corners." AVODA, service of G-d, is symbolized by the Mizbei'ach. Yitzchak Avinu also represents AVODA. He was bound to the Mizbei'ach during the Akeida. [Two points that detract a bit from this G'matriya-match: (1) There are different traditions as to when Yitz chak was born; not everyone agrees that it was the first day of Pesach; (2) Bamidbar 28:18, from this week's sedra, is referring to the first day of Pesach, but the identical pasuk appears in Vayikra 23:35 is talking about the first day of Sukkot. Oh well, I think it's a nice observation anyway.] Also related to Korbanot, in reference to the two daily sacri fices, we have Bamidbar 28:4 – The one lamb you shall do in the morning and the second lamb you shall do in the afternoon. The G'matriya of this pasuk is 4083. This matches the pasuk from Shmuel Alef (1:13) that describes Chana's (mother of Shmuel HaNavi) praying: And Chana is speaking from her heart, only her lips are moving and her voice is not heard, and Eli thought she was drunk. Chana's method of praying became the guideline for our T'fila, specifically the Amida — prayer from the heart, lips moving, but silent (or near silent). T'FILOT K'NEGED KORBANOT TIK NUM – our prayers correspond to thesacrifices in the Beit HaMik dash. Here we have a G'matriya- match between a major pasuk about the daily korbanot and a major pasuk about prayer. It does not prove anything, but it's nice. In my "beachcombing", I generally favor looking for whole p'sukim rather than "phrases". The Bar Ilan program permits searching for either, but phrases present two problems. For one, there are often several hundred to over a thousand phrases to sift through – a formidable task. Also, most of the phrases are choppy, with extra words at the beginning or end, or key words missing. Sometimes a phrase is properly "trimmed" and usable. Here is an example of a G'matriya-match between two partial p'sukim, but they point to something nice. Bamidbar 29:1 contains the command to blow Shofar on Rosh HaShana — YOM T'RU'A YIH'YEH. It's G'matriya is857. This matches the phrase from Parshat HaAkeida (end of Vayeira, B'reishit 22:9): VAYE'EKOD ET YITZCHAK B'NO, and he (Avraham) bound his son Yitzchak. The connection is obvious. A major feature of Shofar is the reminder of Akeidat Yitzchak. The preference of a ram's horn for the Shofar is the obvious link between these two phrases. [These searches often reveal other p'sukim or phrases that I don't know how to fit in. So I don't mention them. I do make a note of them, in case I get an idea as to 39

how to connect them. E.g. 857 also found the phrase V'LO TIKACH SHOCHAD, and you shall not take a bribe. Do you have any ideas as to how to connect it to Shofar or theAkeida?] Bamidbar 29:5 (re: Rosh HaShana) - "And one goat (as a) Chatat to atone for you."This, we can say is the SUR MEI'RA, shun evil. D'varim 6:5 (with the same G'matriya), gives us the VA'ASEI TOV - V'AHAV'TA...

Parshat Pinchas Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Partial pasuk - Bamidbar 25:11 - the opening pasuk in this week's sedra - Pinchas ben Elazar ben Aharon HaKohen, G'matriya 956. Aside from G-d's "stamp of approval" for his actions - His giving Pinchas the kehuna, we can see a "nice" G'matriya-match to Vayikra 10:20 - And Moshe heard and it was good in his eyes. (Of course,that pasuk was not referring to what Pinchas did, but...) A kohen is a kohen because he was born to a kohen. This statement is true of all kohanim except for 6 individuals. Bamidbar 3:2 names five of them - And these are the names of Aharon's sons: Nadav and Avihu, Elazar and Itamar. The G'matriya of that pasuk is 2391, same as Bamidbar 25:12, which refers to the sixth person,Pinchas — There fore say, I hereby give him my covenant of peace. Bamidbar 28:18 refers to the first day of Pesach when it says: On the first day it is MIKRA KODESH, all M'LECHET AVODA you shall not do. [Side point: MIKRA KODESH means YOM TOV; MELECHET AVODA is not as inclusive as MELACHA – the latter refers to the whole list of the 39 categories of prohibited creative activities of Shabbat; the former includes most, but not all M'lachot, cooking and others being permitted on Yom Tov.] According to Tradition, Yitzchak Avinu was born on the 15th of Nissan, the first day of (the future) Pesach. B'reishit 21:3 tells us: And Avraham named his son that was born to him, that Sara bore him, Yitzchak. These two p'sukim share the same G'matriya (2794). As does another pasuk that we can identify with Yitzchak Avinu. Sh'mot 30:2 gives us the dimensions of the Golden Mizbei'ach: "Its length is an ammah and its width is an ammah, square it shall be, and its height is two ammot, from it come its raised corners." AVODA, serviceof G-d, is symbolized by the Mizbei'ach. Yitzchak Avinu also represents AVODA. He was bound to the Mizbei'ach during the Akeida. [Two points that detract a bit from this G'matriya-match: (1) There are different traditions as to when Yitz chak was born; not everyone agrees that it was the first

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day of Pesach; (2) Bamidbar 28:18, from this week's sedra, is referring to the first day of Pesach, but the identical pasuk appears in Vayikra 23:35 is talkingabout the first day of Sukkot. Oh well, I think it's a nice observation anyway.] Also related to Korbanot, in reference to the two daily sacri fices, we have Bamidbar 28:4 – The one lamb you shall do in the morning and the second lamb you shall do in the afternoon. The G'matriya of this pasuk is 4083. This matches the pasuk from Shmuel Alef (1:13) that describes Chana's (mother of Shmuel HaNavi) praying:And Chana is speaking from her heart, only her lips are moving and her voice is not heard, and Eli thought she was drunk. Chana's method of praying became the guideline for our T'fila, specifically the Amida — prayer from the heart, lips moving, but silent (or near silent). T'FILOT K'NEGED KORBANOT TIK NUM – our prayers correspond to the sacrifices in the Beit HaMik dash. Here we have a G'matriya- match between a major pasuk about the daily korbanot and a major pasuk about prayer. It does not prove anything, but it's nice. In my "beachcombing", I generally favor looking for whole p'sukim rather than "phrases". The Bar Ilan program permits searching for either, but phrases present two problems. For one, there are often several hundred to over a thousand phrases to sift through – a formidable task. Also, most of the phrases are choppy , withextra words at the beginning or end, or key words missing. Sometimes a phrase is properly "trimmed" and usable. Here is an example of a G'matriya-match between two partial p'sukim, but they point to something nice. Bamidbar 29:1 contains the command to blow Shofar on Rosh HaShana — YOM T'RU'A YIH'YEH. It's G'matriya is 857. This matches the phrase from Parshat HaAkeida (end of Vayeira, B'reishit 22:9): VAYE'EKOD ET YITZCHAK B'NO, and he (Avraham) bound his son Yitzchak. The connection is obvious. A major feature of Shofar is the reminderof Akeidat Yitzchak. The preference of a ram's horn for the Shofar is the obvious link between these two phrases. [These searches often reveal other p'sukim or phrases that I don't know how to fit in. So I don't mention them. I do make a note of them, in case I get an idea as to how to connect them. E.g. 857 also found the phrase V'LO TIKACH SHOCHAD, and you shall not take a bribe. Do you have any ideas as to how to connect it to Shofaror the Akeida?] Bamidbar 29:5 (re: Rosh HaShana) - "And one goat (as a) Chatat to atone for you." This, we can say is the SUR MEI'RA, shun evil. D'varim 6:5 (with the same G'matriya), gives us the VA'ASEI TOV - V'AHAV'TA... A general word of caution when it comes to G'matriya, specifically, the homemade variety that will be appearing in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. 41

Parshat Matot - Mas'ei U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There are seven pairs of sedras that sometimes are combined and sometimes read separately. Due to the reasons for combining and separating, which are not the same with all the pairs, and due to quirks in the calendar and the difference between Israel and Chutz LaAretz concerning the length of Yom Tov, the pairs differ in the combined- separate balance. Some pairs are more separate; some are more combined. Chukat-Balak is the most separate of the pairs, read separately 71.5% of the time in Chutz LaAretz, and always read separately in Israel. Nitzavim- Vayeilech is the other more-separate-than-not pair, combined less than 40% of the time. TazriaM'tzora and Acharei-K'doshim are combined 63% of the years. So is B'harB'chukotai in Chutz LaAretz, but in Israel it is combined only 45% of the years. Vayakhel-P'kudei is combined 60% of the time. This leaves Matot-Mas'ei and the purpose of this statistical review. It is the most combined pair of sedras, read together almost 90% of the time in Chutz LaAretz, and almost 80% of the years in Israel. Their "togetherness" has an interesting numeric support in the G'matriyas of the first pasuk in each sedra. Bamidbar 30:2 And Moshe spoke to the heads of the tribes of Bnei Yisrael saying, this is what G-d has commanded, has a numeric value of 3324. Bamidbar 33:1 - These are the travels of Bnei Yisrael who came out of Egypt by the hand of Moshe and Aharon, has the same G'matriya. Nice. Here's a partial pasuk G'matriya- match (GM) with a single word, but an important point, nonetheless. Remember, I am not suggesting that the G'matriya-match makes the point. The point exists, and it is a significant one. The GM shines a spotlight on the idea. And that serves a purpose too. The opening statement of the laws of vows and oaths is that a person must not cancel (profane, void) his word, (but rather) a person must fulfill all that came out of his mouth. This is followed by two types of HAFARAT NEDARIM, the nullifica tion of a vow of a NAARA (girl between 12 and 12½ years of age) by her father, and the vow of a wife by her husband. This, together with the unwritten concept of HATARAT NEDARIM (the nullification of vows by a Beit Din, as taught to us in the Oral Law) stand in opposition to the idea expressed by LO YACHEIL D'VARO. That these are truly equal forces on opposite sides of the balance is illustrated by the GM between LO YACHEIL D'VARO =291 and V'HEIFEIR (and he nullifies...,

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from Bamidbar 30:9, referring to the husband), also 291. A vow or pledge that is proper, thought out, etc. must be kept. On the other hand,vows that have good bases to be undone, should be, in the proper manner, of course. It is not praise worthy to keep Nedarim in force where there is good reason to nullify them. Bamidbar 31:8 describes the royal casualties in the battle against Midyan - the kings of Midyan were killed: Evi and Rekem and Tzur and Chur and Reva, the five Midyanite kings, and Bil'am ben B'Or was killed by the sword. G'matriya of this pasuk is 6473. One other pasuk in the Torah shares this G'matriya - D'varim 11:31 - For you are crossing the Jordan (River) to come to inherit the Land that G-d is giving you, and you shall inherit it and dwell in it. Can we say, perhaps, that the victory against Midyan and the vanquishing of its kings and of Bil'am was a necessary prerequisite for entrance into the Land of Israel. If so, then, to be sure, there were many things that had to happen first, but this could be one of them. Here is a type of G'matriya-match I've found before, but each new one strengthens the observation. Bamidbar 31:31 - And Moshe and Elazar HaKohen did what G-d had commanded Moshe. M'lachim Bet 17:2 - And he did evil in G-d eyes (referring to Hoshea ben Eilah, who reigned in the Shomron over the Kingdom of Israel during the reign of Achaz, king of Yehuda), not like his predecessors. Both these p'sukim have the same G'matriya (2519). With this type of match, there is a suggestion of a balance between the choice of paths open to us. The Torah repeatedly presents us with alternatives: If you follow G-d's commands, then... And if you don't, then... That's it. No further connec tion is implied. Just the feeling of the two directions, the two paths, and our exercise of Free Will choice. Here's another GM that points to a balance in things. Bamidbar 33:3 begins the account of the travels of the people of Israel from the Exodus until the threshold of Eretz Yisrael. And they journeyed from Raamses in the first month on the 15th of the first month on the day following the Korban Pesach, the Children of Israel left (Egypt) with a high hand, in full sight of the Egyptians. This pasuk is telling us where and when it began. D'varim 4:46 tells us - On the (east) bank of the Jordan, in the valley opposite Beit-P'or in the land of Sichon king of Emori who lived in Cheshbon, whom Moshe and the people of Israel defeated, after they came out of Egypt. And this is where chapter 1 of the nation ends. There's a nice feeling of balance. A G'matriya-match. 5795.

Parshat Matot - Mas'ei TREASURES IN THE SAND - U'S'FUNEI T'MUNEI CHOL (from last year) Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There are seven pairs of sedras that sometimes are combined and sometimes read separately. Due to the reasons for combining and separating, which are not

43

the same with all the pairs, and due to quirks in the calendar and the difference between Israel and Chutz LaAretz concerning the length of Yom Tov, the pairs differ inthe combined- separate balance. Some pairs are more separate; some are more combined. Chukat-Balak is the most separate of the pairs, read separately 71.5% of the time in Chutz LaAretz, and always read separately in Israel. NitzavimVayeilech is the other more-sepa rate-than-not pair, combined less than 40% of the time.Tazria- M'tzora and Acharei-K'doshim are combined 63% of the years. So is B'har-B'chukotai in Chutz LaAretz, but in Israel it is combined only 45% of the years. Vayakhel-P'kudei is combined 60% of the time. This leaves Matot-Mas'ei and the pur pose of this statistical review. It is the most combined pair of sedras, readtogether almost 90% of the time in Chutz LaAretz, and almost 80% of the years in Israel. Their "togetherness" has an interesting numeric support in the G'matriyas of the first pasuk in each sedra. Bamidbar 30:2 - And Moshe spoke to the heads of the tribes of Bnei Yisrael saying, this is what G-d has commanded, has a numericvalue of 3324. Bamidbar 33:1 - These are the travels of Bnei Yisrael who came out of Egypt by the hand of Moshe and Aharon, has the same G'matriya. Nice. Here's a partial pasuk G'matriya- match (GM) with a single word, but an important point, nonetheless. Remember, I am not suggesting that the G'matriya-match makes the point. The point exists, and it is a significant one. The GM shines a spotlight on the idea. And that serves a purpose too. The opening statement of the laws of vows and oaths is that a person must not cancel (profane, void) his word, (but rather) a person must fulfill all that came out of his mouth. This is followed by two types of HAFARAT NEDARIM, the nullifica tion of a vow of a NAARA (girl between 12 and 12½ years of age) by her father, and the vow of a wife by her husband. This, together with the unwritten concept of HATARAT NEDARIM (the nullification of vows by a Beit Din, as taught to us in the Oral Law) standin opposition to the idea expressed by LO YACHEIL D'VARO. That these are truly equal forces on opposite sides of the balance is illustrated by the GM between LO YACHEIL D'VARO =291 and V'HEIFEIR (and he nullifies..., from Bamidbar 30:9, referring to the husband), also 291. A vow or pledge that is proper, thought out, etc.must be kept. On the other hand, vows that have good bases to be undone, should be, in the proper manner, of course. It is not praise worthy to keep Nedarim in force where there is good reason to nullify them. Bamidbar 31:8 describes the royal casualties in the battle against Midyan - the kings of Midyan were killed: Evi and Rekem and Tzur and Chur and Reva, the five Midyanite kings, and Bil'am ben B'Or was killed by the sword. G'matriya of this pasuk is 6473. One other pasuk in the Torah shares this G'matriya - D'varim 11:31For you are crossing the Jordan (River) to come to inherit the Land that G-d is giving you, and you shall inherit it and dwell in it. Can we say, perhaps, that the 44

victory against Midyan and the vanquishing of its kings and of Bil'am was a necessary prerequisite for entrance into the Land of Israel. If so, then, to besure, there were many things that had to happen first, but this could be one of them. Here is a type of G'matriya-match I've found before, but each new one strengthens the observation. Bamidbar 31:31 - And Moshe and Elazar HaKohen did what G-d had commanded Moshe. M'lachim Bet 17:2 - And he did evil in G-d eyes (referring to Hoshea ben Eilah, who reigned in the Shomron over the Kingdom of Israel during thereign of Achaz, king of Yehuda), not like his predecessors. Both these p'sukim have the same G'matriya (2519). With this type of match, there is a suggestion of a balance between the choice of paths open to us. The Torah repeatedly presents us with alternatives: If you follow G-d's commands, then... And if you don't, then...That's it. No further connec tion is implied. Just the feeling of the two directions, the two paths, and our exercise of Free Will choice. Here's another GM that points to a balance in things. Bamidbar 33:3 begins the account of the travels of the people of Israel from the Exodus until the threshold of Eretz Yisrael. And they journeyed from Raamses in the first month on the 15th of the first month on the day following the Korban Pesach, the Children of Israelleft (Egypt) with a high hand, in full sight of the Egyptians. This pasuk is telling us where and when it began. D'varim 4:46 tells us - On the (east) bank of the Jordan, in the valley opposite Beit-P'or in the land of Sichon king of Emori who lived in Cheshbon, whom Moshe and the people of Israel defeated, after theycame out of Egypt. And this is where chapter 1 of the nation ends. There's a nice feeling of balance. A G'matriya-match. 5795. A word of caution when it comes to G'matriya, specifically the homemade variety that appears in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. SDT - In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includesterritory to be added to Eretz Yisrael in the future, in the times of the Moshiach. There is a "numeric clue" that supports this notion. In this week's sedra, the Land to become ours is referred to as ERETZ CANAAN L'G'VULOTE'HA, the Land of Canaan to its boundaries. The G'matriya of this phrase is 961, exactly the numberof letters in B'reishit 15 - the portion of the Brit Bein HaB'tarim..

45

Parshat Matot - Mas'ei U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There are seven pairs of sedras that sometimes are combined and sometimes read separately. Due to the reasons for combining and separating, which are not the same with all the pairs, and due to quirks in the calendar and the difference between Israel and Chutz LaAretz concerning the length of Yom Tov, the pairs differ in the combined- separate balance. Some pairs are more separate; some are more combined. Chukat-Balak is the most separate of the pairs, read separately 71.5% of the time in Chutz LaAretz, and always read separately in Israel. Nitzavim- Vayeilech is the other more-separate-than-not pair, combined less than 40% of the time. TazriaM'tzora and Acharei-K'doshim are combined 63% of the years. So is B'harB'chukotai in Chutz LaAretz, but in Israel it is combined only 45% of the years. Vayakhel-P'kudei is combined 60% of the time. This leaves Matot-Mas'ei and the purpose of this statistical review. It is the most combined pair of sedras, read together almost 90% of the time in Chutz LaAretz, and almost 80% of the years in Israel. Their "togetherness" has an interesting numeric support in the G'matriyas of the first pasuk in each sedra. Bamidbar 30:2 And Moshe spoke to the heads of the tribes of Bnei Yisrael saying, this is what G-d has commanded, has a numeric value of 3324. Bamidbar 33:1 - These are the travels of Bnei Yisrael who came out of Egypt by the hand of Moshe and Aharon, has the same G'matriya. Nice. Here's a partial pasuk G'matriya- match (GM) with a single word, but an important point, nonetheless. Remember, I am not suggesting that the G'matriya-match makes the point. The point exists, and it is a significant one. The GM shines a spotlight on the idea. And that serves a purpose too. The opening statement of the laws of vows and oaths is that a person must not cancel (profane, void) his word, (but rather) a person must fulfill all that came out of his mouth. This is followed by two types of HAFARAT NEDARIM, the nullifica tion of a vow of a NAARA (girl between 12 and 12½ years of age) by her father, and the vow of a wife by her husband. This, together with the unwritten concept of HATARAT NEDARIM (the nullification of vows by a Beit Din, as taught to us in the Oral Law) stand in opposition to the idea expressed by LO YACHEIL D'VARO. That these are truly equal forces on opposite sides of the balance is illustrated by the GM between LO YACHEIL D'VARO =291 and V'HEIFEIR (and he nullifies...,

46

from Bamidbar 30:9, referring to the husband), also 291. A vow or pledge that is proper, thought out, etc. must be kept. On the other hand,vows that have good bases to be undone, should be, in the proper manner, of course. It is not praise worthy to keep Nedarim in force where there is good reason to nullify them. Bamidbar 31:8 describes the royal casualties in the battle against Midyan - the kings of Midyan were killed: Evi and Rekem and Tzur and Chur and Reva, the five Midyanite kings, and Bil'am ben B'Or was killed by the sword. G'matriya of this pasuk is 6473. One other pasuk in the Torah shares this G'matriya - D'varim 11:31 - For you are crossing the Jordan (River) to come to inherit the Land that G-d is giving you, and you shall inherit it and dwell in it. Can we say, perhaps, that the victory against Midyan and the vanquishing of its kings and of Bil'am was a necessary prerequisite for entrance into the Land of Israel. If so, then, to be sure, there were many things that had to happen first, but this could be one of them. Here is a type of G'matriya-match I've found before, but each new one strengthens the observation. Bamidbar 31:31 - And Moshe and Elazar HaKohen did what G-d had commanded Moshe. M'lachim Bet 17:2 - And he did evil in G-d eyes (referring to Hoshea ben Eilah, who reigned in the Shomron over the Kingdom of Israel during the reign of Achaz, king of Yehuda), not like his predecessors. Both these p'sukim have the same G'matriya (2519). With this type of match, there is a suggestion of a balance between the choice of paths open to us. The Torah repeatedly presents us with alternatives: If you follow G-d's commands, then... And if you don't, then... That's it. No further connec tion is implied. Just the feeling of the two directions, the two paths, and our exercise of Free Will choice. Here's another GM that points to a balance in things. Bamidbar 33:3 begins the account of the travels of the people of Israel from the Exodus until the threshold of Eretz Yisrael. And they journeyed from Raamses in the first month on the 15th of the first month on the day following the Korban Pesach, the Children of Israel left (Egypt) with a high hand, in full sight of the Egyptians. This pasuk is telling us where and when it began. D'varim 4:46 tells us - On the (east) bank of the Jordan, in the valley opposite Beit-P'or in the land of Sichon king of Emori who lived in Cheshbon, whom Moshe and the people of Israel defeated, after they came out of Egypt. And this is where chapter 1 of the nation ends. There's a nice feeling of balance. A G'matriya-match. 5795.

Parshat Matot - Mas'ei TREASURES IN THE SAND - U'S'FUNEI T'MUNEI CHOL (from last year) Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. There are seven pairs of sedras that sometimes are combined and sometimes read separately. Due to the reasons for combining and separating, which are not

47

the same with all the pairs, and due to quirks in the calendar and the difference between Israel and Chutz LaAretz concerning the length of Yom Tov, the pairs differ inthe combined- separate balance. Some pairs are more separate; some are more combined. Chukat-Balak is the most separate of the pairs, read separately 71.5% of the time in Chutz LaAretz, and always read separately in Israel. NitzavimVayeilech is the other more-sepa rate-than-not pair, combined less than 40% of the time.Tazria- M'tzora and Acharei-K'doshim are combined 63% of the years. So is B'har-B'chukotai in Chutz LaAretz, but in Israel it is combined only 45% of the years. Vayakhel-P'kudei is combined 60% of the time. This leaves Matot-Mas'ei and the pur pose of this statistical review. It is the most combined pair of sedras, readtogether almost 90% of the time in Chutz LaAretz, and almost 80% of the years in Israel. Their "togetherness" has an interesting numeric support in the G'matriyas of the first pasuk in each sedra. Bamidbar 30:2 - And Moshe spoke to the heads of the tribes of Bnei Yisrael saying, this is what G-d has commanded, has a numericvalue of 3324. Bamidbar 33:1 - These are the travels of Bnei Yisrael who came out of Egypt by the hand of Moshe and Aharon, has the same G'matriya. Nice. Here's a partial pasuk G'matriya- match (GM) with a single word, but an important point, nonetheless. Remember, I am not suggesting that the G'matriya-match makes the point. The point exists, and it is a significant one. The GM shines a spotlight on the idea. And that serves a purpose too. The opening statement of the laws of vows and oaths is that a person must not cancel (profane, void) his word, (but rather) a person must fulfill all that came out of his mouth. This is followed by two types of HAFARAT NEDARIM, the nullifica tion of a vow of a NAARA (girl between 12 and 12½ years of age) by her father, and the vow of a wife by her husband. This, together with the unwritten concept of HATARAT NEDARIM (the nullification of vows by a Beit Din, as taught to us in the Oral Law) standin opposition to the idea expressed by LO YACHEIL D'VARO. That these are truly equal forces on opposite sides of the balance is illustrated by the GM between LO YACHEIL D'VARO =291 and V'HEIFEIR (and he nullifies..., from Bamidbar 30:9, referring to the husband), also 291. A vow or pledge that is proper, thought out, etc.must be kept. On the other hand, vows that have good bases to be undone, should be, in the proper manner, of course. It is not praise worthy to keep Nedarim in force where there is good reason to nullify them. Bamidbar 31:8 describes the royal casualties in the battle against Midyan - the kings of Midyan were killed: Evi and Rekem and Tzur and Chur and Reva, the five Midyanite kings, and Bil'am ben B'Or was killed by the sword. G'matriya of this pasuk is 6473. One other pasuk in the Torah shares this G'matriya - D'varim 11:31For you are crossing the Jordan (River) to come to inherit the Land that G-d is giving you, and you shall inherit it and dwell in it. Can we say, perhaps, that the 48

victory against Midyan and the vanquishing of its kings and of Bil'am was a necessary prerequisite for entrance into the Land of Israel. If so, then, to besure, there were many things that had to happen first, but this could be one of them. Here is a type of G'matriya-match I've found before, but each new one strengthens the observation. Bamidbar 31:31 - And Moshe and Elazar HaKohen did what G-d had commanded Moshe. M'lachim Bet 17:2 - And he did evil in G-d eyes (referring to Hoshea ben Eilah, who reigned in the Shomron over the Kingdom of Israel during thereign of Achaz, king of Yehuda), not like his predecessors. Both these p'sukim have the same G'matriya (2519). With this type of match, there is a suggestion of a balance between the choice of paths open to us. The Torah repeatedly presents us with alternatives: If you follow G-d's commands, then... And if you don't, then...That's it. No further connec tion is implied. Just the feeling of the two directions, the two paths, and our exercise of Free Will choice. Here's another GM that points to a balance in things. Bamidbar 33:3 begins the account of the travels of the people of Israel from the Exodus until the threshold of Eretz Yisrael. And they journeyed from Raamses in the first month on the 15th of the first month on the day following the Korban Pesach, the Children of Israelleft (Egypt) with a high hand, in full sight of the Egyptians. This pasuk is telling us where and when it began. D'varim 4:46 tells us - On the (east) bank of the Jordan, in the valley opposite Beit-P'or in the land of Sichon king of Emori who lived in Cheshbon, whom Moshe and the people of Israel defeated, after theycame out of Egypt. And this is where chapter 1 of the nation ends. There's a nice feeling of balance. A G'matriya-match. 5795. A word of caution when it comes to G'matriya, specifically the homemade variety that appears in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. SDT - In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includesterritory to be added to Eretz Yisrael in the future, in the times of the Moshiach. There is a "numeric clue" that supports this notion. In this week's sedra, the Land to become ours is referred to as ERETZ CANAAN L'G'VULOTE'HA, the Land of Canaan to its boundaries. The G'matriya of this phrase is 961, exactly the numberof letters in B'reishit 15 - the portion of the Brit Bein HaB'tarim..

49

Parshat D'varim U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In D'varim 1:11, Moshe Rabeinu calls upon G-d to bless the people: "May HaShem, G-d of your ancestors, multiply you a thousandfold and bless you as He has spoken to you." An interesting G'matriya- match (GM) came up for this pasuk. Sh'mot 1:12 describes the unusual population growth of Bnei Yisrael in Egypt: "And the more they were oppressed, the more they multiplied..." Both p'sukim have a numeric value of 2808. The earlier pasuk can be seen as a retroactive fulfillment of Moshe's bracha. This population explosion was necessary at this moment in the early history of the family-nation in order to guarantee its survival. Moshe laments that he was not able to bear the burden of the people alone: EICHA ESA L'VADI... (D'varim 1:12). This pasuk has the same G'matriya (1346) as B'reishit 45:14, which suggests the same idea in an opposite manner: "And he (Yosef) fell on his brother Binyamin's neck and he cried, and Binyamin cried on his (Yosef's) neck." One gets the impression of the easing of a burden because the brothers finally had each other. CHAZON... "The vision of Yishayahu b. Amotz about Yehuda and Yerushalayim in the days of Uziyahu, Yotam, Achaz, (and) Yechezkiyahu, kings of Judah." This opening pasuk of the book of Yeshayahu gives its first word to name the Shabbat before Tish'a b'Av. This prophecy of destruction echoes the dreaded prophecies of the Tochacha. Vayikra 26:37 has the same G'matriya (2512) as this first pasuk of Chazon — "You will fall over one another as if chased by the sword even when no one is pursuing you, and you won't be able to stand up to your enemies." The previous UTC (U's'funei T'munei Chol) is of a type where two p'sukim with the same G'matriya are also thematically related. Here are five examples of GMs with opposite themes. They too make a point. The second pasuk of the Haftara (Yeshayahu 1:2) calls the Heavens and the Earth as witnesses to G-d's words - I have raised children and have exalted them and they have betrayed me. Contrast this with Sh'mot 12:14 (same G'matriya, 3218) which speaks of what was from the beginning, and what should have always been - "And this day shall be as a remembrance and you shall celebrate it as a Festival to G-d throughout the generations..." Parshat D'varim has its pasuk of EICHA; so does the Haftara - "How has the faithful city become like a harlot? I (says G-d) filled it with justice and righteousness, and now it has murderers." (Yeshayahu 1:21]

50

The pasuk laments to direction taken by Jerusalem and its inhabitants. Contrast this with the idea expressed in B'reishit 12:1 (a GM for the EICHA pasuk) - "And Gd said to Avra(ha)m, LECH L'CHA... Again we see the plan expressed in one pasuk and the lament of our failure in the other pasuk. Similarly, the opening pasuk of EICHA - "How is it that the City with a multitude of people now sits lonely, like a widow..." In Nechemia (8:12) we see a glimpse of what it should be like in Jerusalem - And the whole nation went to eat and drink and send gifts (to one another) and to make a great celebration because they understood the words (of the Torah) that were being taught to them. Jerusalem should be the sight of Jews rejoicing in the Torah, not an abandoned ruin. Editorial comment: Sadly, the event recorded in Nechemia involved a relatively small minority of the people; the majority remained in Bavel and did not return to Eretz Yisrael with Ezra and Nechemia. Perhaps if more and more Jews would return to the Land and to the Torah, we would not be sitting on the ground this coming Motza'ei Shabbat saying EICHA. In the same form of contrasting p'sukim with the same G'matriya, we find Eicha 2:1 - EICHA YA'IV B'APO... in contrast with Vayikra 1:5 which describes the offering of the Korban Olah to HaShem by the kohanim on the Mizbei'ach of the Mikdash. And one more: Eicha 5:17-18 - "For this our heart is faint; for these our eyes are dim - upon the Mountain of Zion which is desolate with foxes running about." Contrast this with the exalted, joyful song of Devorah (Shoftim 5:3], "Here ye kings and princes, I am for HaShem, I will sing to HaShem the G-d of Israel. In each of these cases, there is a pair of p'sukim that match numerically. Each pasuk stands opposite its "partner" and they say "read each of us carefully. Which do you want to be actualized in your life, the one or the other?"

Parshat D'varim TREASURES IN THE SAND - U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. In D'varim 1:11, Moshe Rabeinu calls upon G-d to bless the people: "May HaShem, G-d of your ancestors, multiply you a thousandfold and bless you as He has spoken to you." An interesting G'matriya- match (GM) came up for this pasuk. Sh'mot 1:12 describes the unusual population growth of Bnei Yisrael in Egypt: "And the morethey were oppressed, the more they multi plied..." Both p'sukim have a numeric value of 2808. The earlier pasuk can be seen as a retroactive fulfillment of Moshe's bracha. This population explosion was necessary at this moment in the early history of the family-nation in order to guarantee its survival.

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Moshe laments that he was not able to bear the burden of the people alone: EICHA ESA L'VADI... (D'varim 1:12). This pasuk has the same G'matriya (1346) as B'reishit 45:14, which suggests the same idea in an opposite manner: "And he (Yosef) fell on his brother Binyamin's neck and he cried, and Binyamin cried on his (Yosef's)neck." One gets the impression of the easing of a burden because the brothers finally had each other. CHAZON... "The vision of Yishayahu b. Amotz about Yehuda and Yeru shalayim in the days of Uziyahu, Yotam, Achaz, (and) Yechezkiyahu, kings of Judah." This opening pasuk of the book of Yeshayahu gives its first word to name the Shabbat before Tish'a b'Av. This prophecy of destruction echoes the dreaded prophecies of theTochacha. Vayikra 26:37 has the same G'matriya (2512) as this first pasuk of Chazon — "You will fall over one another as if chased by the sword even when no one is pursuing you, and you won't be able to stand up to your enemies." The previous UTC (U's'funei T'munei Chol) is of a type where two p'sukim with the same G'matriya are also thematically related. Here are five examples of GMs with opposite themes. They too make a point. The second pasuk of the Haftara (Yeshayahu 1:2) calls the Heavens and the Earth as witnesses to G-d's words - I have raised children and have exalted them and they have betrayed me. Contrast this with Sh'mot 12:14 (same G'matriya, 3218) which speaks of what was from the beginning, and what should have always been - "Andthis day shall be as a remembrance and you shall celebrate it as a Festival to G-d throughout the generations..." Parshat D'varim has its pasuk of EICHA; so does the Haftara - "How has the faithful city become like a harlot? I (says G-d) filled it with justice and righteousness, and now it has murderers." (Yeshayahu 1:21] The pasuk laments to direction taken by Jerusalem and its inhabitants. Contrast this with the idea expressed in B'reishit 12:1 (a GM for the EICHA pasuk) - "And Gd said to Avra(ha)m, LECH L'CHA... Again we see the plan expressed in one pasuk and the lament of our failure in the other pasuk. Similarly, the opening pasuk of EICHA - "How is it that the City with a multitude of people now sits lonely, like a widow..." In Nechemia (8:12) we see a glimpse of what it should be like in Jerusalem - And the whole nation went to eat and drink and send gifts (to one another) and to make a great celebration because theyunder stood the words (of the Torah) that were being taught to them. Jerusalem should be the sight of Jews rejoicing in the Torah, not an abandoned ruin. Editorial comment: Sadly, the event recorded in Nechemia involved a relatively small minority of the people; the majority remained in Bavel and did not return to Eretz Yisrael with Ezra and Nechemia. Perhaps if more and more Jews would return to the Land and to the Torah, we would not be sitting on the ground this coming Wednesday evening saying EICHA. 52

In the same form of contrasting p'sukim with the same G'matriya, we find Eicha 2:1 - EICHA YA'IV B'APO... in contrast with Vayikra 1:5 which describes the offering of the Korban Olah to HaShem by the kohanim on the Mizbei'ach of the Mikdash. And one more: Eicha 5:17-18 - "For this our heart is faint; for these our eyes are dim - upon the Mountain of Zion which is desolate with foxes running about." Contrast this with the exalted, joyful song of Devorah (Shoftim 5:3], "Here ye kings and princes, I am for HaShem, I will sing to HaShem the G-d of Israel. In each of these cases, there is a pair of p'sukim that match numer ically. Each pasuk stands opposite its "partner" and they say "read each of us carefully. Which do you want to be actualized in your life, the one or the other?"

Parshat Va'etchanan U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. D'varim 4:15, partial) warns us to be very careful - V'NISHMARTEM M'OD L'NAFSHOTEICHEM... This warning implies a tremendous responsibility to follow G-d and not to falter in faithfulness to Him. Perhaps this is too great a burden for us? A G'matriya-match (GM) to that phrase (2011) beautifully expresses the attitude we should have about our membership in the Jewish Nation: ASHREI HA'AM SHE' KACHA LO... (T'hilim 144:15, whole pasuk) Happy (fortunate) is the nation that are like that, happy is the nation that is G-d's. Here is a super GM, three p'sukim with the same G'matriya: In B'reishit 3:19, G-d tells Adam that he shall eat bread by the sweat of his brow until he returns to the earth from whence he was taken. In other words, G-d is saying to us that we are human. Whatever else that means, it includes Free Will and Choice. A person can turn out to be like Eisav, described in 27:40 - By your sword you shall live and your brother you shall serve... or we can be like the People of Israel were challenged to be like in D'varim 5:29 - And you shall be careful to do as G-d commands you, veering neither to the left nor to the right. Chazal teach us that he who keeps the Shabbat it is as if he keeps the whole Torah, and he who violates the Shabbat it is as if he denies all of the Torah. In the presentation of the Shabbat in the Yitro-version of the Aseret HaDibrot, a direct link between the command to keep Shabbat and belief in G-d's creation of the world is made. The command to keep the Shabbat appears twelve times in the Torah.

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This concept equating Shabbat to the whole Torah is demonstrated with a GM between one of the Shabbat p'sukim and a pasuk in this week's sedra. Sh'mot 31:15 states: Six days you shall work and on the seventh it is Shabbat Shabbaton, holy to G-d, he who does melacha on Shabbat shall die. D'varim 6:1 says: And these are the mitzvot, the chukim and the mishpatim that G-d commanded you to teach you and to do them in the Land you are soon to enter in order to possess. These p'sukim are quite long, and each weighs in with a G'matriya of 6155. But they match, as do Shabbat and all of the Torah. And now the dangerous quadruple G'matriya match, with a message that somewhat combines messages from two of the "treasures" above. In B'reishit 9:9, G-d promises to keep his covenant with No'ach, his children, and all their descendants after them. In other words, with all people. That's His promise. But we have Free Will. We can sink to the depths of Korach and his rebellious gang, as in Bamidbar 16:33 - And they and all that was with them descended alive to She'ol, and the earth closed over them and they were lost from among the people. D'varim 5:11, commandment no. 4, tells us to Keep the Shabbat day as Gd has commanded us. Keeping Shabbat in a sense means keeping all of the Torah. That is the much more preferable path to follow in life. Not Korach's. And if one veers from the proper path, there is the desirable option of T'shuva and service of HaShem, as symbolized by Bamidbar 29:19 - And one goat as a CHATAT, aside from the daily sacrifice and its accompaniments. Each of the four p'sukim mentioned in this piece have 2879 as its G'matriya. One more for Sh'ma, contained in this week's sedra. D'varim 6:4 - Sh'ma Yisrael HaShem Elokeinu HaShem Echad totals 1118. This is the G'matriya of one of the most often quoted p'sukim in davening, if not THE most. T'hilim 20:10 - HaShem Hoshi'a HaMelech Yaaneinu V'yom Koreinu, G-d will save us, the King will answer us on the day we call. One gets the feeling from this GM that our firm statement of belief as expressed by the former pasuk merits us the special relationship with G-d as expressed in the latter pasuk. This G'matriya of Sh'ma shows up in another interesting context - the names of the five fingers. BOHEN (thumb) = 57, ETZBA (pointer) = 163, AMA (middle finger, from its out stretched tip until the elbow is the measure of an Ama) = 46, K'MITZA (ring finger, named for the portion of a flour-oil offering that the kohen scooped out and put on the Mizbei' ach) = 245, ZERET (pinky, also the term for a SPAN, the length from thumb to pinky of an outstretched palm) = 607. Total: 1118. And the connection between the fingers of the hand and Sh'ma? We cover our eyes with our hand for Sh'ma. S'faradim use their fingertips: thumb & pinky in the corner of the closed eyes and the other three on the forehead forming a SHIN.

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Parshat Va'etchanan TREASURES IN THE SAND - U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. D'varim 4:15, partial) warns us to be very careful - V'NISHMARTEM M'OD L'NAFSHOTEICHEM... This warning implies a tremendous responsibility to follow G-d and not to falter in faithfulness to Him. Perhaps this is too great a burden for us? A G'matriya-match (GM) to that phrase (2011) beautifully expresses the attitude weshould have about our membership in the Jewish Nation: ASHREI HA'AM SHE' KACHA LO... (T'hilim 144:15, whole pasuk) Happy (fortunate) is the nation that are like that, happy is the nation that is G-d's. Here is a super GM, three p'sukim with the same G'matriya: In B'reishit 3:19, G-d tells Adam that he shall eat bread by the sweat of his brow until he returns to the earth from whence he was taken. In other words, G-d is saying to us that we are human. Whatever else that means, it includes Free Will and Choice. A person can turn out to be like Eisav, described in 27:40 - By yoursword you shall live and your brother you shall serve... or we can be like the People of Israel were challenged to be like in D'varim 5:29 - And you shall be careful to do as G-d commands you, veering neither to the left nor to the right. Chazal teach us that he who keeps the Shabbat it is as if he keeps the whole Torah, and he who violates the Shabbat it is as if he denies all of the Torah. In the presentation of the Shabbat in the Yitro-version of the Aseret HaDibrot, a direct link between the command to keep Shabbat and belief in G-d's creation of theworld is made. The command to keep the Shabbat appears twelve times in the Torah. This concept equating Shabbat to the whole Torah is demonstrated with a GM between one of the Shabbat p'sukim and a pasuk in this week's sedra. Sh'mot 31:15 states: Six days you shall work and on the seventh it is Shabbat Shabbaton, holyto G-d, he who does melacha on Shabbat shall die. D'varim 6:1 says: And these are the mitzvot, the chukim and the mishpatim that G-d commanded you to teach you and to do them in the Land you are soon to enter in order to possess. These p'sukim are quite long, and each weighs in with a G'matriya of 6155. But they match,as do Shabbat and all of the Torah. And now the dangerous quadruple G'matriya match, with a message that somewhat combines messages from two of the "treasures" above. In B'reishit 9:9, G-d promises to keep his covenant with No'ach, his children, and all their descendants after them. In other words, with all people. That's His promise. But we have Free Will. We can sink to the depths of Korach and his rebellious gang, as in Bamidbar 16:33 - And they and all that was with them descendedalive

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to She'ol, and the earth closed over them and they were lost from among the people. D'varim 5:11, commandment no. 4, tells us to Keep the Shabbat day as Gd has commanded us. Keeping Shabbat in a sense means keeping all of the Torah. That is the much more preferable path to follow in life. Not Korach's. And if oneveers from the proper path, there is the desirable option of T'shuva and service of HaShem, as symbolized by Bamidbar 29:19 - And one goat as a CHATAT, aside from the daily sacrifice and its accompaniments. Each of the four p'sukim mentioned in this piece have 2879 as its G'matriya. One more for Sh'ma, contained in this week's sedra. D'varim 6:4 - Sh'ma Yisrael HaShem Elokeinu HaShem Echad totals 1118. This is the G'matriya of one of the most often quoted p'sukim in davening, if not THE most. T'hilim 20:10 - HaShem Hoshi'a HaMelech Yaaneinu V'yom Koreinu, G-d will save us, the King will answer us onthe day we call. One gets the feeling from this GM that our firm statement of belief as expressed by the former pasuk merits us the special relationship with G-d as expressed in the latter pasuk. This G'matriya of Sh'ma shows up in another interesting context - the names of the five fingers. BOHEN (thumb) = 57, ETZBA (pointer)= 163, AMA (middle finger, from its out stretched tip until the elbow is the measure of an Ama) = 46, K'MITZA (ring finger, named for the portion of a flour-oil offering that the kohen scooped out and put on the Mizbei' ach) = 245, ZERET (pinky, also the term for a SPAN, the length from thumb to pinky of an outstretchedpalm) = 607. Total: 1118. And the connection between the fingers of the hand and Sh'ma? We cover our eyes with our hand for Sh'ma. S'faradim use their fingertips: thumb & pinky in the corner of the closed eyes and the other three on the forehead forming a SHIN.

Parshat Eikev U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. Over the three months or so that this column has appeared, I have received comments expressing mixed or negative feelings about G'matriya-based Divrei Torah. This, despite the cigarette-package-like warning at the end of the UTC (Us'funei T'munei Chol) column. Therefore, allow me a few comments. The Torah tells us that when Avra(ha)m Avinu joined the Battle of the Four Kings and the Five Kings, he armed his servant(s) 318... (B'reishit 14:14). The plain understanding is that he took 318 men with him. Rashi says in the name of "the Sages" that he took only Eliezer, the value of whose name is 318. There might be different ways of looking at this G'matriya, but (I would say that) it is most likely that there was an Oral Tradition that Avraham took Eliezer with him, and that the G'matriya is a "nice" highlighter of the other interpretation of the pasuk. I don't think that the G'matriya was used to revise the meaning of the pasuk from 318 men to

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just Eliezer. Whether this is so or not with Rashi's G'matriya, it is certainly the case of the G'matriya-matches presented in the UTC column. I take p'sukim and some partial p'sukim and calculate their G'matriya. Then I search the Tanach for GMs. Then I say something about the matched p'sukim or phrases - something that can be said without a GM, but something that becomes "nice" or "cute" because of the GM. I hope it is clear what G'matriyas are and what they are not. D'varim 8:5 is part of Moshe's words about the period of wandering in the Midbar. He tells us "to know in your heart that just as a father disciplines his child, so too does G-d chasten you (us)." This pasuk drew an interesting G'matriya-Match (GM) to a pasuk in the following chapter (9:20): And HaShem was so angry with Aharon that He was ready to destroy him, and I (Moshe) also prayed on his behalf... Both p'sukim equal 2677 - the first a general statement; the second, a specific example. The mitzva of Birkat HaMazon is presented in the pasuk we actually quote in Birkat HaMazon, second bracha: "When you will eat and be satisfied, then you shall bless HaShem, your G-d for the good land which He has given you" (D'varim 8:10). The first three brachot of Birkat HaMazon are considered the fulfillment of the Torah's obligation to "bench". The first bracha is HAZAN ET HAKOL, it is attributed to Moshe Rabeinu, and can be seen in the mitzva-pasuk in the words V'ACHALTA V'SAVATA UVEIRACHTA. The second bracha is AL HA'ARETZ V'ALHAMAZON, it is attributed to Yehoshua, and can be seen in the words of the pasuk ...AL HA'ARETZ HATOVA ASHER NATAN LACH. The third bracha is BONEI (b'rachamav) YERUSHALAYIM, it is attributed to David HaMelech (for the Jerusalem part) and Shlomo HaMelech (for the Beit HaMikdash part), and does not have specific words in the pasuk indicating it. However, there is a nice GM with a pasuk in T'hilim (137:6) - both p'sukim having the G'matriya of 3824 - that can make a Yerushalayim connection very nicely: "May my tongue cleave to my palate if I do not remember, if I do not raise Jerusalem above my greatest joy." Please remember that this is not the reason there is a bracha for Yerushalayim as part of Birkat HaMazon. It is nothing more than an interesting G'matriya-Match find. Many p'sukim are fed into the computer, and relatively few interesting GMs come out. These "Treasures in the Sand" are only meant to bring a smile to your lips and give you something light to share at your Seudat Shlishit table. Here's an example of a GM that allows you to make an obvious statement which would be so even if the G'matriyas didn't match. Parshat Eikev contains an important guideline for T'shuva. "And you shall circumcise the foreskin of your hearts, and you shall no longer be stiff-necked." (D'varim 10:16) Don't be coldhearted or stubborn. In the process of our turning back to HaShem, we can draw inspiration and incentive from others who hearken to G-d's Words, even among the nations of the world. This pasuk matches in 57

G'matriya (3044) Sh'mot 9:20, which refers to those among the servants of Par'o who feared G-d's word brought their servants and animals indoors (during the plague of Barad, hail. Amidst the whole description of the Plagues and other aspects of the Exodus, the Torah tells us that among the Egyptians there were Gd-fearing people.

Parashat Eikev TREASURES IN THE SAND (last year's) Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. The Torah tells us that when Avra(ha)m Avinu joined the Battle of the Four Kings and the Five Kings, he armed his servant(s) 318... (B'reishit 14:14). The plain understanding is that he took 318 men with him. Rashi says in the name of "the Sages" that he took only Eliezer, the value of whose name is 318. There might be different ways of looking at this G'matriya, but (I would say that) it is most likely that there was anOral Tradition that Avraham took Eliezer with him, and that the G'matriya is a "nice" highlighter of the other interpretation of the pasuk. I don't think that the G'matriya was used to revise the meaning of the pasuk from 318 men to just Eliezer. Whether this is so or not with Rashi's G'matriya, it is certainly the case of the G'matriya-matches presented in the UTC column. I take p'sukim and some partial p'sukim and calculate their G'matriya. Then I search the Tanach for GMs. Then I say something about the matched p'sukim or phrases - something that can be saidwithout a GM, but something that becomes "nice" or "cute" because of the GM. I hope it is clear what G'matriyas are and what they are not. D'varim 8:5 is part of Moshe's words about the period of wandering in the Midbar. He tells us "to know in your heart that just as a father disciplines his child, so too does G-d chasten you (us)." This pasuk drew an interesting G'matriya-Match (GM) to a pasuk in the following chapter (9:20): And HaShem was so angry withAharon that He was ready to destroy him, and I (Moshe) also prayed on his behalf... Both p'sukim equal 2677 - the first a general statement; the second, a specific example. The mitzva of Birkat HaMazon is presented in the pasuk we actually quote in Birkat HaMazon, second bracha: "When you will eat and be satisfied, then you shall bless HaShem, your G-d for the good land which He has given you" (D'varim 8:10). The first three brachot of Birkat HaMazon are considered the fulfillment of the Torah's obligation to "bench". The first bracha is HAZAN ET HAKOL, it is attributed to Moshe Rabeinu, and can be seen in the mitzva-pasuk in the words V'ACHALTA

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V'SAVATA UVEIRACHTA. The second bracha is AL HA'ARETZ V'AL HAMAZON, it is attributed to Yehoshua, and can be seen in the words of the pasuk ...ALHA'ARETZ HATOVA ASHER NATAN LACH. The third bracha is BONEI (b'rachamav) YERUSHALAYIM, it is attributed to David HaMelech (for the Jerusalem part) and Shlomo HaMelech (for the Beit HaMikdash part), and does not have specific words in the pasuk indicating it. However, there is a nice GM with a pasuk in T'hilim (137:6) - both p'sukim having the G'matriya of 3824- that can make a Yerushalayim connection very nicely: "May my tongue cleave to my palate if I do not remember, if I do not raise Jerusalem above my greatest joy." Please remember that this is not the reason there is a bracha for Yerushalayim as part of Birkat HaMazon. It is nothing more than an interesting G'matriya-Match find. Many p'sukim are fed into the computer, and relatively few interesting GMs come out. These "Treasures in the Sand" are only meant to bring a smile to your lips and give you something light to share at your Seudat Shlishit table. Here's an example of a GM that allows you to make an obvious statement which would be so even if the G'matriyas didn't match. Parshat Eikev contains an important guideline for T'shuva. "And you shall circumcise the foreskin of your hearts, and you shall no longer be stiff-necked." (D'varim 10:16) Don't be coldhearted or stubborn. In the process of our turning back to HaShem, we can draw inspiration and incentive from others who hearken to G-d's Words, even among the nations of the world. This pasuk matches in G'matriya (3044) Sh'mot 9:20, which refers to those among the servants of Par'o who feared G-d's word brought their servants and animals indoors (during the plague of Barad, hail. Amidst the whole description ofthe Plagues and other aspects of the Exodus, the Torah tells us that among the Egyptians there were G-d-fearing people. A word of caution when it comes to G'matriya, specifically the homemade variety that appear in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas. They point to ideas to be explored. The First Third The beginning of the Book of D'varim tells us that we arrived at the door step of Eretz Yisrael (a.k.a. the Plains of Moav) on Rosh Chodesh Shvat in the 40th year of the Wandering. Tradition tells us that on the 7th of Adar, Moshe Rabeinu left this world. The Book of D'varim is the account of those 37 days of the farewellof Israel's greatest leader. The opening verses of the Book indicate that the 37 day period was divided into three parts (the actual durations of the three parts is unknown... and probably irrelevant). We can see the rough breakdown by putting D'varim, Va'etchanan, and Eikev in the first third, R'ei, Sho'ftim, and Ki Teitzei in the middle portion, and the rest of the book in the final phase.

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Although this is but a rough sketch, what characterizes the first third is Jewish History 101 - the first 40 years and Judaism 101 - Fundamental Principles of the Faith and Religion. The course work for the second trimester focuses almost exclusively on Mitzvot 613 - an extensive survey and review of the mitzvot. The end of the term is taken up by various subjects that the People needed for graduation. We'll get there, IY"H, in due time. As to the first three sedras, they contained exciting and frightening reviews of the events of the previous generation, as well as the review of the Decalogue and the Shma, parts I and II, and a presentation of a special group of mitzvot which form the foundation of Judaism. These include basic elements of belief, as well as fundamental concepts of Prayer and Blessings, prohibition of Idolatry, and the basics of the Judicialsystem. The 170 mitzvot and more presented in the "middle" three sedras construct the building of Judaism upon its solid foundation. One theme keeps emerging in these early sedras of D'varim - the centrality of Eretz Yisrael in G-d's plan for the People of Israel. As often as Torah Tidbits repeats this idea - that G-d took us out of Egypt in order to give us the Torah and to take us into Eretz Yisrael - two facts remain, that require attention: The Torahwas given at Sinai, outside the Land of Israel, and the Jewish People have survived and even thrived - outside of Israel. They have built great Torah communities, selfsufficient Jewish communities, in many places around the globe. The Torah was given outside of Israel to make sure that we all understand that the Torahmust be kept wherever we live. Had we entered the Land first, and then received the Torah, Jews might make the terrible mistake of thinking that the Torah way of life does not apply in Chutz LaAretz. Torah is the basis of our lives. It is our spiritual oxygen, water, and nourishment. It is our shelter, our occupation, our lives. Okay, so is the specific venue of Eretz Yisrael so important to a Jewish way of life? The answer is a definite YES. The Torah in Chutz LaAretz is like a spiritual oxygen tank strapped to our backs. The Torah in Israel allows us to breathe the air around us. It's the difference between packaged TV dinners and delicious, whole some home-cooked meals. Eretz Yisrael always was the intended place forthe Jewish People to live and thrive. We haven't always deserved to be here, and when we were exiled, we took the Torah with us, so that our lives would continue. But even during the long exile, when Jews did not physically live in E. Yisrael, they always lived here in spirit. The longing to return has sustained us for centuries. We have never been without Torah, nor without Eretz Yisrael, even when we weren't here. THE DEAL G-d took us out of Egypt in order to give us the Torah and bring us to Eretz Yisrael. That's the deal. Here is a beautiful numeric demonstration of it, courtesy of R. Yaakov Auerbach z"l. In the third passage of the Sh'ma, G-d says: I AM HASHEM, 60

YOUR G-D WHO TOOK YOU OUT OF EGYPT TO BE YOUR G-D = 1+50+10 + 26 + 1+30+5+10+20+40 + 1+300+200 + 5+6+90+1+400+10 + 1+400+20+40 + 40+1+200+90 + 40+90+200+10+40 + 30+5+10+6+400 + 30+20+40+ 30+1+30+5+10+40 = 3035. In the book of Yehoshua it says: U'SH'MARTEM ET MISHMERET MITZVAT HASHEM LOKEICHEM (and you shall keep the faith with G- d's mitzva) = 6+300+40+200+400+40 + 1+400 + 40+300+40+200+400 + 40+90+6+400 + 26 + 1+30+5+10+20+40 = 3035. And we have G-d's promise LATEIT LANU ET HAARETZ ASHER NISHBA LAAVOTEINU (and He took us out of there in order) to give us the Land that He promised to our forefathers - D'varim 6:23 = 30+400+400 + 30+50+6 + 1+400 + 5+1+200+90 + 1+300+200 + 50+300+2+70 + 30+1+2+400+10+50+6 = 3035. ET HASHEM ELOKECHA TIRA - The word ET comes to include Torah scholars, that we must revere G-d AND Torah scholars. Adds a Chassidic Rebbe, ET comes to include Torah Scholars, that THEY too must revere G-d.

Parshat R'ei U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. D'varim 13:4 (g'matriya = 4343) contains a major warning against Avoda Zara, specifically against being "suckered in" by false prophets who perform a sign or wonder and try to get us to turn towards other gods. The following pasuk explains that this phenomenon is a test of our faith by G-d, and we must not listen to this false prophet. Here's an example of an irony-type G'matriya-match (GM) or, if you prefer, a casein-point GM. Remember that I'm just doing computer-assisted searches and playing things by ear. It's a bit like the analogy of the Dubiner Maggid about the guy who shoots arrows at a blank wall and then draws targets around them. This is an example of a GM that simply says open a chapter of Tanach and (re)learn it. Melachim Bet 10:19 (also 4343) tells of Yeihu calling the prophets of Baal, all worshipers and priests of Baal to him, claiming that there would be a major sacrifice made to Baal, when in actuality, Yeihu's plan was to destroy all Baal worshipers. Yeihu is praised for ridding Israel of Baal. Unfortunately, he neglected to do away with the sins of Yeravam b. Nevat and did not follow com pletely in the ways of the Torah. We can hardly begin to imagine the allure of idolatry in those

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times. D'varim 16:2 repeats the command to bring the Korban Pesach, and emphasizes that it can only be done in "the place that G-d will choose to place His name there", namely the Beit HaMikdash. Reference in the pasuk to flocks and cattle is explained this way: Korban Pesach comes from sheep or goats (lambs or kids). If warranted by the number of people sharing the Korban Pesach, a Chagiga of the 14th (of Nissan) is brought (this can be from the cow family) as a sacrifice, and its meat becomes the main dish to the dessert of Korban Pesach. This pasuk has the same G'matriya as Bamidbar 28:31 (3163): "Aside from the daily sacrifice and its meal offering, you shall do, they shall be unblemished to you, and their libation." This is a Makes-a-point-type GM. The point it makes? Our mitzvot include grandiose once a year types and routine, everyday kinds. These and those are equal partners in the total picture of Torah observance. Yom Kippur and Shabbat, Ne'ila and a Tuesday afternoon Mincha, Shofar and Netilat Yadayim - these are some of the mitzvot that concern the Torah-true Jew. Vayikra 25:55 - For to Me are the Children of Israel as servants, they are My servants whom I took out of the Land of Egypt, I Am HaShem, their G-d. One of the mitzvot that commemorates the Exodus and includes a recognition of G-d as the One Who took us out, is the thrice- yearly pilgrimages (ALIYA L'REGEL), as in Eikev (D'varim 16:16 partial): Three times a year your males shall appear before Gd in the place He will choose (the Beit HaMikdash in Yerushalayim)... The pasuk KI LI BNEI YISRA'EL AVADIM... and the partial pasuk SHALOSH P'AMIM BA SHANA... have the same g'matriya, 3294. Here's one more from the Bil'am- Balak series. I have found several GMs that can be used to make a certain point over and over again. Bamidbar 23:3 - And Bil'am said to Balak, you stand by your sacrifice and I will go and see if maybe G-d... Bil'am repeatedly uses sacrifices to G-d in an attempt to nullify the sacrifices of our ancestors in the hope that G-d will allow him to "bless" the people of Israel. He does not succeed. This is partially due to the fact that we not only have the korbanot of the Avot to our credit and protection, so to speak, but we have our own commitments to G-d. The penultimate (love using that word!) pasuk of the Haftara for Shabbat Rosh Chodesh, which is also the next to the last (that's what penultimate means) pasuk of the book of Yeshayahu is reread after the last pasuk, because it contains a cheerier message than the final pasuk. (This is done for four books of Tanach - Yeshayahu, Trei Asar (Zechariya), Eicha, Kohelet.) The pasuk in question, Yeshayahu 66:23, contains our Bil'am-antidote: And on Rosh Chodesh from month to month, and from Shabbat to Shabbat, we will all come to bow and worship before HaShem. If we live up to this commitment to G-d and Torah, no Bil'am can touch us. The two p'sukim mentioned share the same G'matriya, 4341.

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Here's a nice find. This time, YOU say something about it. D'varim 32:3 - KI SHEIM HASHEM EKRA HAVU GODEL LEILOKEINU (when I, says Moshe, call G-d's name, you acknowledge G-d's greatness) has the same g'matriya (880) as ROSH CHODESH ELUL.

Parashat R'ei TREASURES IN THE SAND (from last year) Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. D'varim 13:4 (g'matriya = 4343) contains a major warning against Avoda Zara, specifically against being "suckered in" by false prophets who perform a sign or wonder and try to get us to turn towards other gods. The following pasuk explains that this phenomenon is a test of our faith by G-d, and we must not listen to this false prophet. Here's an example of an irony-type G'matriya-match (GM) or, if you prefer, a casein-point GM. Remember that I'm just doing computer-assisted searches and playing things by ear. It's a bit like the analogy of the Dubiner Maggid about the guy who shoots arrows at a blank wall and then draws targets around them. This is an example of a GM that simply says open a chapter of Tanach and (re)learn it. Melachim Bet 10:19 (also 4343) tells of Yeihu calling the prophets of Baal, all worshipers and priests of Baal to him, claiming that there would be a major sacrifice made to Baal, when in actuality, Yeihu's plan was to destroy all Baal worshipers. Yeihu is praised for ridding Israel of Baal. Unfortunately, he neglected to do away with the sins of Yeravam b. Nevat and did not follow completely in the ways of the Torah. We can hardly begin to imagine the allure of idolatry in those times. D'varim 16:2 repeats the command to bring the Korban Pesach, and emphasizes that it can only be done in "the place that G-d will choose to place His name there", namely the Beit HaMikdash. Reference in the pasuk to flocks and cattle is explained this way: Korban Pesach comes from sheep or goats (lambs or kids). If warranted by the number of people sharing the Korban Pesach, a Chagiga of the 14th (of Nissan) is brought (this can be from the cow family) as a sacrifice, and its meat becomes the main dish to the dessert of Korban Pesach. This pasuk has the same G'matriya as Bamidbar 28:31 (3163): "Aside from the daily sacrifice and its meal offering, you shall do, they shall be unblemished to you, and their libation."

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This is a Makes-a-point-type GM. The point it makes? Our mitzvot include grandiose once a year types and routine, everyday kinds. These and those are equal partners in the total picture of Torah observance. Yom Kippur and Shabbat, Ne'ila and a Tuesday afternoon Mincha, Shofar and Netilat Yadayim - these are some of themitzvot that concern the Torah-true Jew. Vayikra 25:55 - For to Me are the Children of Israel as servants, they are My servants whom I took out of the Land of Egypt, I Am HaShem, their G-d. One of the mitzvot that commemorates the Exodus and includes a recognition of G-d as the One Who took us out, is the thrice- yearly pilgrimages (ALIYA L'REGEL), as in Eikev(D'varim 16:16 partial): Three times a year your males shall appear before Gd in the place He will choose (the Beit HaMikdash in Yerushalayim)... The pasuk KI LI BNEI YISRA'EL AVADIM... and the partial pasuk SHALOSH P'AMIM BA SHANA... have the same g'matriya, 3294. Here's one more from the Bil'am- Balak series. I have found several GMs that can be used to make a certain point over and over again. Bamidbar 23:3 - And Bil'am said to Balak, you stand by your sacrifice and I will go and see if maybe G-d... Bil'am repeatedly uses sacrifices to G-d in an attempt to nullify the sacrifices of our ancestors in the hope that G-d will allow him to "bless" the people of Israel. He does not succeed. This is partially due to the fact that we not only have the korbanot of the Avot to our credit and protection, so to speak, but we have our own commitments to G-d. The penultimate (love using that word!) pasuk of the Haftara for Shabbat Rosh Chodesh, which is also the next to the last (that's what penultimate means) pasuk of the book of Yeshayahu is reread after the last pasuk, because it contains a cheerier message than the final pasuk. (This is done for four books of Tanach - Yeshayahu, Trei Asar (Zechariya), Eicha, Kohelet.)The pasuk in question, Yeshayahu 66:23, contains our Bil'am-antidote: And on Rosh Chodesh from month to month, and from Shabbat to Shabbat, we will all come to bow and worship before HaShem. If we live up to this commitment to G-d and Torah, no Bil'am can touch us. The two p'sukim mentioned share the same G'matriya, 4341. Here's a nice find. This time, YOU say something about it. D'varim 32:3 - KI SHEIM HASHEM EKRA HAVU GODEL LEILOKEINU (when I, says Moshe, call G-d's name, you acknowledge G-d's greatness) has the same g'matriya (880) as ROSH CHODESH ELUL.

Parshat Sho'f'tim U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University.

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The opening pasuk in this week's sedra commands us to appoint judges and policemen in all our com munities that G-d has given to us, and they shall judge the people fairly (D'varim 16:18 paraphrased). The G'matriya of this pasuk is 5610. In searching for a G-match, Dvarim 30:10 came up. The pasuk is from Nitzavim in the portion that deals with T'SHUVA. Backing up to the beginning of the perek - If the bad things prophesied come to pass and we get scattered among the nations... we shall return to G-d (for many mitzva-counters, this is the source of the mitzva of Repentance)... He will bring us back to Eretz Yisrael from our places of dispersion... He will circumcise our hearts... We must obey G-d's voice and keep the mitzvot... We will prosper... G-d will rejoice in us... And here is the pasuk in question: If you shall listen to the voice of HaShem your G-d, to keep his commandments and statutes which are written in the Sefer Torah and if you return to G-d with all your heart and with all your soul. The formula for success of our society, with its Sho'f'tim and Sho't'rim is justice in particular and social behavior in general that is firmly based on following G-d's word, in keeping mitzvot, and in repenting when we stray from the proper path. TZEDEK TZEDEK TIRDOF... Justice you shall surely pursue, that you may live and inherit the Land that G-d is giving you (D'varim 16:20). The GM this time is a pasuk which shows us the frightful alternative to the proper pursuit of justice (and the keeping of mitzvot in general). It is from the Tochacha in Ki Tavo, D'varim 28:25. G- d shall cause you to be defeated by your enemies, you shall go out one way to encounter them and flee seven ways before them; and you shall be removed (from the Land) into all the kingdoms on earth. Notice how inheriting Eretz Yisrael is the result in the first case, and losing it is the result in the other. Equal g'matriya - opposite behavior & consequences. And here is another example of a G'matriya-match that points to opposite sides of the same coin. The last pasuk in the sedra (D'varim 21:9) concludes the portion of EGLA ARUFA (which deals with a dead body that is found between two towns, etc.) And you will get rid of (the spilling of) innocent blood when you will do that which is right in G-d's eyes. T'hilim 106:38 talks about the generations that turned away from G-d and worshiped idols: And shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted by their blood. Again, notice two p'sukim with the same g'matriya (3148), both of which refer to DAM NAKI, innocent blood. How very different the p'sukim are. Comment: Again I say that these G'matriya matches merely highlight two or more p'sukim with a connection to comment about. Think of the GMs in this weekly column as a fluorescent yellow highlight marker that says: Hey, look here! Or imagine yourself strolling along the beach and all of a sudden you find a beautiful TREASURE IN THE SAND. 65

Parashat Sho'f'tim TREASURES IN THE SAND (U's'funei T'munei Chol) - from last year Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. The opening pasuk in this week's sedra commands us to appoint judges and policemen in all our communities that G-d has given to us, and they shall judge the people fairly (D'varim 16:18 paraphrased). The G'matriya of this pasuk is 5610. In searching for a G-match, Dvarim 30:10 came up. The pasuk is from Nitzavim in theportion that deals with T'SHUVA. Backing up to the beginning of the perek - If the bad things prophesied come to pass and we get scattered among the nations... we shall return to G-d (for many mitzva-counters, this is the source of the mitzva of Repen tance)... He will bring us back to Eretz Yisrael from our places of dispersion... He will circumcise our hearts... We must obey G-d's voice and keep the mitzvot... We will prosper... G-d will rejoice in us... And here is the pasuk in question: If you shall listen to the voice of HaShem your G-d, to keep his commandments and statutes which are written in the Sefer Torah and if you return to G-d with all your heart and with all your soul. The formula for success of our society, with its Sho'f'tim and Sho't'rim is justice in particular and social behavior in general that is firmly based on following G-d's word, in keeping mitzvot, and in repenting when we stray from the proper path. TZEDEK TZEDEK TIRDOF... Justice you shall surely pursue, that you may live and inherit the Land that G-d is giving you (D'varim 16:20). The GM this time is a pasuk which shows us the frightful alternative to the proper pursuit of justice (and the keeping of mitzvot in general). It is from the Tochacha in Ki Tavo, D'varim28:25. G-d shall cause you to be defeated by your enemies, you shall go out one way to encounter them and flee seven ways before them; and you shall be removed (from the Land) into all the kingdoms on earth. Notice how inheriting Eretz Yisrael is the result in the first case, and losing it is the result in the other. Equal g'matriya - opposite behavior & consequences. And here is another example of a G'matriya-match that points to opposite sides of the same coin. The last pasuk in the sedra (D'varim 21:9) concludes the portion of EGLA ARUFA (which deals with a dead body that is found between two towns, etc.) And you will get rid of (the spilling of) innocent blood when you will do that which is right in G-d's eyes. T'hilim 106:38 talks about the generations that turned away from G-d and worshiped idols: And shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted by their blood. Again, notice two p'sukim with the same g'matriya(3148), both of which refer to DAM NAKI, innocent blood. How very different the p'sukim are.

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Comment: Again I say that these G'matriya matches merely highlight two or more p'sukim with a connection to comment about. Think of the GMs in this weekly column as a fluorescent yellow highlight marker that says: Hey, look here! Or imagine yourself strolling along the beach and all of a sudden you find a beautiful TREASUREIN THE SAND.

Parshat Ki Teitzei U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. The opening pasuk in this week's sedra tells us that "when we go out to battle against our enemies, and G-d gives them into our hand..." G-d will make us victorious against our enemies. This, however, is not an unconditional situation. We will defeat our enemies if we remain faithful to Him and do His mitzvot. If we love G-d, and if our enemies are wicked, then the formula will hold. D'varim 21:10 totals 2493, as does T'hilim 145:20, which is towards the end of ASHREI - "G-d protects all those who love Him, and all the wicked people He will destroy.

D'varim 24:6 forbids us to take a millstone (or any vessel used in the preparation of food) as a security for a loan to a poor person... Our adherence to this mitzva and to what it represents - a high concern for the well-being of our fellow Jews - will merit us to the relationship with G-d as expressed in Yirmiyahu 31:10 - "For G-d has redeemed Yaakov and ransomed him from the hands of those who are stronger than he." And even to the level that G-d does our bidding (so to speak), as expressed in D'varim 18:17 - And G-d said to me, what they have said is well-spoken." These three p'sukim all share 1079 as a G'matriya.

D'varim 25:3 tells us that a person who transgressed certain prohibitions is subject to MAKOT, specific ally to 40 (less one) lashes, it is forbidden to give him more... One who receives his "proper" makot and does T'shuva for his sin, is forgiven by G-d and the mark against him is erased. The computer found a supportive G'matriya-match in Sh'mot 32:14 - "And G-d repented for the evil that He had planned for His people."

D'varim 25:13-14 prohibit the mere possession of false measures. This mitzva is above and beyond the prohibition of cheating and stealing which would be violated

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if one were to use the false measures. If we take these p'sukim as an expression of the high degree of significance that the Torah places in Honest Weights and Measures (in letter and spirit of the mitzvot), then we can point to an interesting GM to summarize the goal of the Torah Jew in regard to his business affairs. The two p'sukim in question here total 1514, as does T'hilim 119:72 - TOV LI TORAT PICHA... Better for me is the Torah of Your mouth than thousands of gold and silver (pieces). When confronted with the choice of ill-gotten profits (from the use of dishonest weights) or following the dictates of the Torah, it shouldn't even be a choice.

There are many p'sukim (including "famous" ones that have been borrowed by the siddur or have influenced parts of the davening) that speak of a time in the (hopefully near) future when G-d's great ness will be acknowledged by all the nations of the world. "...on that day, G-d will be One and His name will be One." One such pasuk that speaks of the result of G-d's deliverance from its enemies, is Yechezkeil 38:23. V'HITGADILTI V'HITKADISHTI, "I will magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations, and they will know that I Am HaShem." (This pasuk gives us the opening words of KADDISH.) Is Amalek included among the nations that will eventually recognize G-d's Name and Greatness? Apparently not. Rashi on the last pasuk in B'shalach states that Gd's battle and enmity with Amalek is forever, and that G-d swears that neither His Name nor His Throne will be whole until Amalek is completely destroyed. The G'matriya of the pasuk cited above from Yechezkeil is 3323. So too for the partial pasuk that ends Parshat Ki Teitzei (D'varim 25:19) - ...you shall blot out the remembrance of Amalek from under heaven - DO NOT FORGET IT. Wiping out Amalek is a condition (of sorts) for the fulfillment of V'HITGADILTI V'HITKADASHTI.

Parashat Ki Teitzei TREASURES IN THE SAND (U's'funei T'munei Chol) from last year Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. The opening pasuk in this week's sedra tells us that "when we go out to battle against our enemies, and G-d gives them into our hand..." G-d will make us victorious against our enemies. This, however, is not an unconditional situation. We will defeat our enemies if we remain faithful to Him and do His mitzvot. If we love G-d, and if our enemies are wicked, then the formula will hold. D'varim 21:10

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totals 2493, as does T'hilim 145:20, which is towards the end of ASHREI - "G-d protects all those who love Him, and all the wicked people He will destroy. ##### D'varim 24:6 forbids us to take a millstone (or any vessel used in the preparation of food) as a security for a loan to a poor person... Our adherence to this mitzva and to what it represents - a high concern for the well-being of our fellow Jews - will merit us to the relationship with G-d as expressed in Yirmiyahu 31:10- "For G-d has redeemed Yaakov and ransomed him from the hands of those who are stronger than he." And even to the level that G-d does our bidding (so to speak), as expressed in D'varim 18:17 - And G-d said to me, what they have said is wellspoken." These three p'sukim all share 1079 as a G'matriya. ##### D'varim 25:3 tells us that a person who transgressed certain prohibi tions is subject to MAKOT, specific ally to 40 (less one) lashes, it is forbidden to give him more... One who receives his "proper" makot and does T'shuva for his sin, is forgiven by G-d and the mark against him is erased. The computer found a sup portiveG'matriya-match in Sh'mot 32:14 - "And G-d repented for the evil that He had planned for His people." ##### D'varim 25:13-14 prohibit the mere possession of false measures. This mitzva is above and beyond the pro hibition of cheating and stealing which would be violated if one were to use the false measures. If we take these p'sukim as an expression of the high degree of significance that the Torah places in Honest Weights andMeasures (in letter and spirit of the mitzvot), then we can point to an interesting GM to summarize the goal of the Torah Jew in regard to his business affairs. The two p'sukim in question here total 1514, as does T'hilim 119:72 - TOV LI TORAT PICHA... Better for me is the Torah of Your mouth than thousands of gold andsilver (pieces). When confronted with the choice of ill-gotten profits (from the use of dishonest weights) or following the dictates of the Torah, it shouldn't even be a choice. ##### There are many p'sukim (including "famous" ones that have been borrowed by the siddur or have influenced parts of the davening) that speak of a time in the (hope fully near) future when G-d's great ness will be acknowledged by all the nations of the world. "...on that day, G-d will be One and His name will be One." Onesuch pasuk that speaks of the result of G-d's deliverance from its enemies, is Yechezkeil 38:23. V'HITGADILTI V'HITKADISHTI, "I will magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations, and they will know that I Am HaShem." (This pasuk gives us the opening words of KADDISH.) 69

Is Amalek included among the nations that will eventually recognize G-d's Name and Greatness? Apparently not. Rashi on the last pasuk in B'shalach states that Gd's battle and enmity with Amalek is forever, and that G-d swears that neither His Name nor His Throne will be whole until Amalek is completely destroyed. The G'matriya of the pasuk cited above from Yechezkeil is 3323. So too for the partial pasuk that ends Parshat Ki Teitzei (D'varim 25:19) - ...you shall blot out the remem brance of Amalek from under heaven - DO NOT FORGET IT. Wiping out Amalek is a condition (of sorts) for the fulfillment of V'HITGADILTI V'HITKADASHTI.

Parshat Ki Tavo U'S'FUNEI T'MUNEI CHOL Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. A theme that has shown up in other G'matriya matches in past weeks, makes another appearance in Ki Tavo. D'varim 26:11 tells us how to feel after having been privileged to bring Bikurim. We are living in Eretz Yisra'el, we have the Beit HaMik dash, and we have a prosperous yield of the ground. "And you shall rejoice in all the good that G-d has given you, you, your household, the Levi, the convert (stranger) among you." One of the necessary pre- requisites of our life in Eretz Yisra'el is the fulfillment of all that G-d commands us, including fighting the wars G-d has commanded us to wage. Bamidbar 36:3 - And Moshe spoke to the nation saying, recruit from among yourselves men for the army, and fight against Midyan to avenge G-d's honor from Midyan. These two p'sukim share 3941 as their G'matriya,

Animals are created for our use, not our misuse. One of the prime uses of animals is Korbanot to G-d. D'varim 27:7 commands us to sacrifice a SHLAMIM offering and eat from it, and rejoice before G-d. Vayikra 24:18 states that if one strikes an animal and kills it, he shall pay "a life for a life". While this pasuk is not to be taken literally, it does emphasize the terrible waste and serious offense to G-d in His world of killing an animal (not for a Korban or for food, etc.) Both of these p'sukim have the same G'matriya, 2656. This is an example of contrasting ideas that Gmatch to say to us - One the one hand... but on the other hand...

Remember, I'm not claiming that what I'm about to say comes from the G'matriyamatch, but rather the GM pushed me to think in a particular direction. In our sedra,

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D'varim 28:1, it speaks of our listening to G-d's voice and keeping all of the mitzvot, then G-d will give us ascendancy over the other nations of the world. Vayikra 23:22 matches this pasuk with a value of 5960, and talks about the mitzvot of PE'AH and LEKET, agricultural mitzvot that at the same time teach us to be kind and charitable with those less fortunate than we, and also teach us that G-d is the Boss, the real owner of the land we call our own, and has the authority to command us what to do with our produce. Perhaps, in some way, there is a comparison made between the specific mitzvot and the general command to keep all mitzvot. There are several different mitzvot that our Sages teach us are "equivalent to the whole Torah". Because of the concepts that PE'AH and LEKET, etc. teach us, we can say this about them.

D'varim 26:7, from the Bikurim Declaration, became more famous because of its place in the Pesach Hagada. "And we called out to G-d, the G-d of our ancestors, and He heard us..." To be sure, one of the major functions of prayer is to call out to G-d and ask for things we need. But there is more to prayer than that (of course). Yeshayahu 40:26 (Haftara, Shabbat Nachamu) tells us to lift our eyes heavenward and see Who has created all this. Acknowledging G-d for the wonders of creation is no less an important function of prayer. These 2 p'sukim have the same G'matriya, 3925. Again - it does not prove anything, it does not invent or innovate. These GMs just point you in a certain direction to think about something that might otherwise go unsaid, un-thought of, taken for granted.

And one more GM, this time a triple one. It is another in a long list of GMs related to the Bil'am-Balak episode. Bil'am and Balak definitely underestimated the specialness of Bnei Yisra'el and the uniqueness of our relationship with G-d. (In addition to overestimating their own abilities.) Bamidbar 23:27 contains one of the suggestions of Balak that perhaps changing viewing location of the People will produce results. Bamidbar 24:14 contains Bil'am's parting words to Balak, offering to tell Balak what this People (the Jewish nation) will do to the nation of Balak in the future. Bil'am left parting advice as to how to get G-d angry with us. Only then, can a Bil'am and Balak see the results they desired. The formula is simple. If we remain faithful and obedient to G-d, then no Balak and no Bil'am in the world can touch us. The one reciting the Vidui of Tithes states in D'varim 26:14 (partial pasuk) - "...I have listened to G-d's voice; I have done all that is com manded of me." If we do that, then Balak's plan and Bil'am's advice will always come to nought. The three p'sukim mentioned here (2 whole ones and 1 partial) all have the same G'matriya, 2957.

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Parshat Ki Tavo (U'S'FUNEI T'MUNEI CHOL) from last year Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University. A theme that has shown up in other G'matriya matches in past weeks, makes another appearance in Ki Tavo. D'varim 26:11 tells us how to feel after having been privileged to bring Bikurim. We are living in Eretz Yisra'el, we have the Beit HaMik dash, and we have a prosperous yield of the ground. "And you shall rejoice inall the good that G-d has given you, you, your household, the Levi, the convert (stranger) among you." One of the necessary pre- requisites of our life in Eretz Yisra'el is the fulfillment of all that G-d commands us, including fighting the wars Gd has commanded us to wage. Bamidbar 36:3 - And Moshe spoke to the nationsaying, recruit from among yourselves men for the army, and fight against Midyan to avenge G-d's honor from Midyan. These two p'sukim share 3941 as their G'matriya,

Animals are created for our use, not our misuse. One of the prime uses of animals is Korbanot to G-d. D'varim 27:7 commands us to sacrifice a SHLAMIM offering and eat from it, and rejoice before G-d. Vayikra 24:18 states that if one strikes an animal and kills it, he shall pay "a life for a life". While this pasuk is notto be taken literally, it does emphasize the terrible waste and serious offense to G-d in His world of killing an animal (not for a Korban or for food, etc.) Both of these p'sukim have the same G'matriya, 2656. This is an example of contrasting ideas that Gmatch to say to us - One the one hand... but on the other hand...

Remember, I'm not claiming that what I'm about to say comes from the G'matriyamatch, but rather the GM pushed me to think in a particular direction. In our sedra, D'varim 28:1, it speaks of our listening to G-d's voice and keeping all of the mitzvot, then G-d will give us ascendancy over the other nations of the world.Vayikra 23:22 matches this pasuk with a value of 5960, and talks about the mitzvot of PE'AH and LEKET, agricultural mitzvot that at the same time teach us to be kind and charitable with those less fortunate than we, and also teach us that G-d is the Boss, the real owner of the land we call our own, and has the authorityto command us what to do with our produce. Perhaps, in some way, there is a comparison made between the specific mitzvot and the general command to keep all mitzvot. There are several different mitzvot that our Sages teach us are "equivalent to the whole Torah". Because of the concepts that PE'AH and LEKET, etc. teachus, we can say this about them.

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D'varim 26:7, from the Bikurim Declaration, became more famous because of its place in the Pesach Hagada. "And we called out to G-d, the G-d of our ancestors, and He heard us..." To be sure, one of the major functions of prayer is to call out to G-d and ask for things we need. But there is more to prayer than that (of course).Yeshayahu 40:26 (Haftara, Shabbat Nachamu) tells us to lift our eyes heavenward and see Who has created all this. Acknowledging G-d for the wonders of creation is no less an important function of prayer. These 2 p'sukim have the same G'matriya, 3925. Again - it does not prove anything, it does not invent or innovate. TheseGMs just point you in a certain direction to think about something that might otherwise go unsaid, un-thought of, taken for granted.

And one more GM, this time a triple one. It is another in a long list of GMs related to the Bil'am-Balak episode. Bil'am and Balak definitely underestimated the specialness of Bnei Yisra'el and the uniqueness of our relationship with G-d. (In addi tion to overestimating their own abilities.) Bamidbar 23:27 contains oneof the suggestions of Balak that perhaps changing viewing location of the People will produce results. Bamidbar 24:14 contains Bil'am's parting words to Balak, offering to tell Balak what this People (the Jewish nation) will do to the nation of Balak in the future. Bil'am left parting advice as to how to get G-d angry with us. Only then, can a Bil'am and Balak see the results they desired. The formula is simple. If we remain faithful and obedient to G-d, then no Balak and no Bil'am in the world can touch us. The one reciting the Vidui of Tithes states in D'varim 26:14 (partial pasuk) - "...I have listened to G-d's voice; I have doneall that is com manded of me." If we do that, then Balak's plan and Bil'am's advice will always come to nought. The three p'sukim mentioned here (2 whole ones and 1 partial) all have the same G'matriya, 2957.

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