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This Devri Torah Parshat is in the loving memory of Mr. Gary Lee Belk and Mr. Donald Wayne Belk, may they rest in peace.

This week we in our Devri Limood we discussed Rising to Yaakov's Level of Righteousness.   There we stated that righteous people make mistakes.  We discussed the mistakes of Yaakov and other great people of history.  We are going to continue this discussion with defining holiness.

Within our universe there seems to be a misconception of what it means to be holy. We must consider the questions: What is Holy? What is Holiness? Who defines what Holy means? Does it matter who defines the meaning of Holiness?

Simply put Holiness is SEPARATION!   Can one make a mistake and still be separated?  Yes and no!  It depends upon the mistake. Can one make several mistakes and still be separated?  Yes and no!  It depends upon the mistake.

The Story Of the Shwartzah Wolf
So often we look so holy with our long black coats, our black hats, our black kippas, our short hair, our payos, our long dresses, our sheitels, our outward actions, our Shabbos attendance, our davening and many other outward appearances. The problem with outward appearances is that too often they are founded on showtime pretenses. They are not real. Good habits are important. And they are healthy. Yet, to suggest that smoking and drinking among other habits are the soil for sinners is wrong. In fact, Rabbi Shlomo Carlebach, may he rest in peace, related the story of the Shwartzah Wolf as told to the Belzer Rebbe by the great grandson.
There was a man who for many years had no children. And the gates of heaven were closed to him and his wife. This man was instructed to get a bracha from the Shwartzah Wolf. As the head of the thirty-six tzaddikim, he was the only one who could open the gates of Heaven.

However, the Shwartzah Wolf, a woodchuck living in the forest, was a very unpopular Jew in the community. He was described as being obnoxious. And his wife's words and his children's actions could not be repeated. This is a man who was not given an aliya at the community shul and for whose funeral the men of the shul did not want to make a minyan. Yet he was the head of the thirty-six tzaddikim, the only one who could open the gates of Heaven.

This desperate individual devised a plan to obtain the blessing from the Shwartzah Wolf. He would appear at the Shwartzah Wolf's home as a Jew acting lost in the forest shortly before Shabbos. His thinking was, "They will be forced to offer me accommodations." He knocked on the door. The wife of the Shwartzah Wolf appeared at the door, so ugly, so vial, so intimidating. The children behind her were mean like little devils. The house was in disarray, unkept and untidy. The home of the tzaddik felt like a scary place.

The Yid said, "I'm lost in the forest, Shabbos is about to begin, may I please stay at your house?"

She cursed at him and directed him to the barn where he could sleep on the hay. She warned him that her husband would kill him if he came near the house during Shabbos.

Late that evening, the Shwartzah Wolf appeared before him in the barn and warned him, "I expect you to be gone two minutes after Shabbos is over. Don't open the door to my house or I'll kill you with my bare hands."

The Yid was terrified. He was a dead man. His wife would be childless. The Shwartzah Wolf would not give him the bracha. The gates of Heaven would remain closed. Then late on Shabbos afternoon he began to cry. He fell to his knees there in the barn, openly sobbing out of control as he remembered his tears could open the gates of Heaven. It was at that time that the barn door flew open and there stood the Shwartzah Wolf, shining as the High Priest, inviting him to the third meal of Shabbos, Shalosh Seudos.

They entered the home together. The wife of the Shwartzah Wolf was exquisitely beautiful, the children were well behaved and adorable, shining like little priests. The house was immaculate and tidy like the Bais HaMikdash.

The Shwartzah Wolf said, "I know why you have come, and the gates of Heaven are open to you.. I grant you your request. I bless you with a son. I have only one request, that you name him after me."...

The Yid trembled with excitement as he traveled home to share the news with his wife...The next morning in shul he learned that the Shwartzah Wolf had died, may he rest in peace.

Reb Shlomo goes on to explain that a tzaddik of this position is a mirror that reflects our own neshama. So if we use inappropriate language or if our behavior is obnoxious then the tzaddik only mirrors what we truly are. The tzaddik does NOT mirror what we appear to be or what others think we are. On the other hand, if we are holy, the tzaddik mirrors that holiness.

So the point is real holiness may NOT be based on the conformity of how one dresses or if one lives in a community or one's education or one's position in the community. The tzaddik could be the woodchuck in the wilderness who cannot bear community incongruity. It gives us something to think about...

As we review these questions let's begin by saying it greatly matters who defines holiness.

Recently a staff member at JewishPath was sharing notes from a class that he attended. The class leader was discussing a Jew's responsibility to live by the Torah's definition of what it means to be Jewish. This discussion was in an Orthodox shul to Orthodox Jews. The class leader stated that Jews who dress "LIKE" frum Jews need to live within the Torah's definition / expectation of frumkeit!

In the same way, the world needs to understand what holiness is and who defines what holiness is. Holiness is not up for personal interpretation. Holiness was predefined before the Creation of man or religion. Holiness was defined by Hashem!
The Tenach states, "There is none holy as Hashem for there is none besides You: neither is there any rock like our G-d." 1Sam. 2:2

The Torah clearly states that Hashem expects Kal Yisroel to be holy! Why?

"You shall be Holy, {WHY?} for I Hashem, your G-d, Am Holy." Leviticus 19:2

"You shall be Holy to Me, {WHY?} for I Hashem, Am Holy." Leviticus 20:26

"You shall make him {the Kohen} Holy {even against his will, Rashi} {WHY?} for he offers the bread of your G-d; he shall be Holy unto you {WHY?} for I, Hashem, Am Holy, Who makes you Holy." Leviticus 21:8

Again, the point is Hashem expects Kal Yisroel to be Holy! Why?

Kal Yisroel is called by His Name... "If My people, which are called by My Name..." "and My people, upon whom My Name is proclaimed..." 2 Chronicles 7:14

"Speak to Aharon and to his sons and let them keep away from the holy offerings of B'nei Yisroel {on the days of their impurities, Rashi} and they shall not profane My Holy Name which they sanctify for Me, I am Hashem." Leviticus 22:2

"You shall not profane My Holy Name but I Will be Sanctified among, B'nei Yisroel. I am Hashem Who Makes you Holy." Leviticus 22:32

This tells us something about a Jew's responsibility. We are NOT TO PROFANE Hashem's Holy Name! Instead we are to SANCTIFY HASHEM'S HOLY NAME! No other people or religion is given this great and holy responsibility! Only Kal Yisroel is held responsible to SANCTIFY HASHEM'S HOLY NAME! So how do we fulfill our important responsibility? What is our guideline? The Torah of Hashem is our guide.


Blessings Health, Prosperity, Kindness and Peace,


Dr. Akiva Gamliel

This study of mysticism in Hebrew Gematria is dedicated in the loving memory of Mr. Arnold Student Litman, a graduate of Harvard and an honored World War II hero, may he rest in peace.

Speak to all Witnesses of B'nei Yisroel
and say to them, 'Holy you shall be'
for Holy I am, Hashem, your G-d.

Our world needs real holiness. I need real Holiness!!  Each of us need real Holiness! Even though so many realize so few of us know what that is. Understanding what Holiness is is easy! Hashem says, 'Holy you shall be' for Holy I am..." At JewishPath we define Holiness as separation. Let's try a few examples:

Holy readers, Hashem cannot reward or bless behavior that contradicts the Torah! Individuals who play in two fields, i.e., Judaism and outside Judaism are doing just that.
I struggle with emotion. It is easy for me to show disfavor by raising my voice or by snide remarks, etc. In most instances this is not good! It is not holy! Each of us have construction areas of some kind. These are areas that need remodeling and improvement...

Chassidim, holiness is a minute by minute series of choices. Many of these choices should be choices of separation. Again 'Holy you shall be' for Holy I am..." In other words Hashem is " SEPARATE ". Hashem is unlike anyone or anything else. If we are to be like Hashem then that is the form that we MUST develop. The Gematria Kee - Kaw dosh - Ah nee, meaning " for Holy I am " is the Gematria 501. In the mystical sense we can link our ultimate goal with Kee - Kaw dosh - Ah nee {" for Holy I am "} with the word Ti moo nawh, meaning "form or likeness." So, dear reader, when we separate, we separate what we were from what we are supposed to be. What we are supposed to be is holy like Hashem. We are supposed to be whole as in wholesome. We are not supposed to be hole-y, i.e., having many gaps of emptiness in our live which is unlike Hashem!

Kee - Kaw dosh Ah nee {for Holy I Am}

501 = Yud 10 Nun 50 Aleph 1 - Shin 300 Vav 6 Dalet 4 Kuf 100 - Yud 10 Chof 20

Ti moo nawh {form / likeness}
501 = Hey 5 Nun 50 Vav 6 Mem 40 Sav 400

Good Shabbat!

Dr. Akiva Gamliel

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Command ©

By Dr. Akiva Gamliel

Parshat Vayikra Tzav

Vayikra [Leviticus] 6.1- 8.36

If the Hebrew Test does not open please click here.

Our Devri Torah is in the loving Memory of Mr. George Belk, Mr. Arnold Student Litman and Mrs. Ethel Channah Sakash Belk may they rest in peace.   May they be elevated in the HaShamayim.

Dear ones our discussion is from the first Word Passuk Bet of our Parshat.  Ha Torah Says, wx; Tzav, meaning Command.

Lev. 6:2

rmo+ale wyn:∞B;Ata,w" ˆŸroh}a'Ata≤â wxæ¶

hl;^[oh; awhi¢ hl...-[oh; tr"¡/T taOzì

h~l;y"L'~h'AlK; j"B´¶z"Mih'Al[' hd:Ÿq"/m l*['

 ./Bê dq"WTè j"B´`z"Mih' va´àw" rq<Bo+h'Ad[' 

May I inquire?  Who likes to be commanded? Why does our Creator Instruct Moshe to Command everything from Aleph to Tav of Aharon his older brother and everything from Aleph to Tav of his sons?

We Observe that the position of a Kohen begins with Command. The crisp... the sharpness... the exactness... requires command.

Next we see, this is the Torah, this is the Law regarding burnt offerings...

The Gematria of wx; Tzav, meaning Command. is 96.  The Gematria of W[d"y:w" Vih Yaw Dih Voo. meaning, and they shall know ispreciseness 96. The purpose of command is so that they will know.  Fulfilling their Observance must not be happenstance. There Observance had to be exact.  They had to pay attention.  They had to get it correct the first time and every time.

The swiftness... the exactness... the preciseness... the Command are all a part of the righteousness.  When we are around individuals who are more righteous we may thing they should be soft and cuddly and loving etc.  Yet the fact is they are as sharp as a blade.  They have to be...  They receive Commands and in return give Commands.  

We must be perceptive to what we may think of as being to hard or to forthright or to pushy or to stern etc.  It is the Command.  It is the straight forward Command of our Creator and those who receive His Command making sure the object of Observance is correct.

Blessings Health, Prosperity, Kindness and Peace,

Dr. Akiva Gamliel

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Hasten To Do Good  ©

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Yochanan Bond, Mr. Robert Dietrich Mr. Jimmy Reeves, Mr.  Jim Wilson and Mr. Tim Cox may they rest in peace.

Parshat Terumah

Shemot [Exodus] 25.1 - 27.19

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Audio

Exod. 25:1

 .rmoêaLe hv≤àmoAla, hw:¡hy" rB´àd"y"w"  

Exod. 25:2

] yli`AWjq"yIw" lae+r:c]yI ynE∞B]Ala, r~BeD"  

 rv≤¢a} v~yaiAlK; ta´¶me hm...-WrT

 .ytiâm;WrT]Ata, Wj¡q"Ti /B+li WNb≤¢D"yI

And He, Hashem Said to Moshe,

Say to B'nei Yisroel, 'And take a Terumah-offering from every man whose heart impels him to generosity, take everything from Aleph to Tav of My Terumah- offering.' 

Gen. 24:18

rhe%m'T]w" ynI-doa} ht´¢v] rm,aOT¡w" 

 .WhqEêv]T'w" Hd:¡y:Al[' HD:üK' dr<Toéw" 

Gen. 24:19

 Ú~yL,~m'g"li µG"• rm,aOT%w" /t-qov]h'l] lkæ`T]w" 

.tToêv]li WL¡KiAµai d[æà ba;+v]a,

Gen. 24:20

tq<Vo+h'Ala, H~D:K' r[æ¶T]w" rhe%m'T]w"  

 bao-v]li ra´`B]h'Ala≤â d/[ü ≈r:T...àw"

 .wyL...âm'G"Alk;l] baæ`v]Tiw"

And [Rivkah] said,  'Drink, my master' and she hastened to lower her pitcher to her hand and let him drink. And when she had finished giving him to drink she said,  'I will also draw water for your camels, until they have finished drinking.'  And she hastened her pitcher into the trough and ran quickly to the well again to draw [water].  [Rivkah] drew water for all his camels.

Dear Ones in our Discussion of the Devri Limood Bereisheit 22 entitled G-d Tested Avraham we examined what separates Avraham from us.  We found our father Avraham was meticulous in his observances of Ha Torah.  We found Avraham put his entire being into doing the Mitzvot.  We observed that Avraham reduced his self that his self being stayed within proper boundaries. He did not let his goof i.e. his self have open range. He kept himself under control.  Avraham was quick to do what ever His Creator Requested.

In Parshat Terumah we observe that B'nei Yisroel is on a very high level of righteousness.  They are quick to respond to the request of a Terumah offering of gold, silver and other fine things.  And through the Gematria of the Word hm;WrTi, Tee Roo Maw, meaning offering, we observe the righteous Rivkah as she rhemæT]wæ, Vah Tih Mah Hayr, meaning and hastens to give water to Avraham's servant Eliezer and then to his camels.  The Shoresh of  hm;WrTi, Tee Roo Maw is rhemi, Mee Hayr,  The Letter t, Tav is added as a special sign in front of the Word hm;WrTi, Tee Roo Maw.  The Letter t, Tav is a sign given to teach us that  the three year old Rivkah was respectful to Avraham's servant, that she was deliberate in her actions, she quick summed up the situation and she acted with hast.  Ha Torah Does not give us the impression that Rivkah asked any questions of Eliezer or of the men with him.  For example she could have asked why aren't you servants watering the camels?  She didn't.  We know Eleizer had men traveling with him because Lot gave water to Eliezer to wash his feet and Lot also gave water for the feet of the men who were with Eliezer, Bereisheit 24.32.  

Rivkah's actions was a display of her very great righteousness.  She contained herself being.  She kept her self being in control.  She acted on the older gentleman's request.  Then she even went beyond the request.  This is a very great example of the righteousness and respect Rivkah possessed!  Thank G-d!

Tee Roo Maw, meaning offering

651 = h5 m40 w6 r200 t400

Vah Tih Mah Hayr, meaning to hasten

651 = r200 h5 m40 t400 w6

The prayer for each of us is not to be self empowering but  to be soul empowering as our father Avraham and mother Sarah were and May we hasten to give Terumah from a generous heart.

Blessings Health, Prosperity, Kindness and Peace,

Dr. Akiva Gamliel

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Understanding the Honor Ha Torah Requires for Parents ©

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Yochanan Bond may he rest in peace.

Parshat Mishpatim

Shemot [Exodus] 21.1 - 24.18

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Audio

 Exod. 21:15

.tm...âWy t/mè /M¡aiw" wybiöa; hK´àm'W

Exod. 21:17

.tm...âWy t/mè /M¡aiw" wybiöa; lL´àq"m]W

The Gematria of /M¡aiw" wybiöa; Aw Vee Vih Eemoh, And Father and Mother equals 72.  This is the same Gematria number as for ds,j, Chessed kindness and dwObK;mi Mee Caw Vohd, from Honor.  We are to show every form of kindness for our father and mother.  We are to remember we come from our parents so our honor comes from the honor we extend to them.  The more we honor our parents the more each of us will be honored.  If we, G-d Forbid, disrespect our parents we lower our position in this world and in the world to come and shorten our days of living on the good land that Hashem our G-d Gives us, see Exodus 20.12.

Aw Vee Vih Eemoh, And Father and Mother

72 = w6 m40 a1 w6  w6 y10 b2 a1

Chessed, kindness

72 = d4 s60 j8

Mee Caw Vohd, from Honor.

72 = d4 w6 b2 k20 m40

Blessings Health, Prosperity, Kindness and Peace,

Dr. Akiva Gamliel

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tpewOm Mk,l; WnT]

Give A Sign for Yourselves ©

If you cannot read the Hebrew click here.

Audio

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Arnold Student Litman and Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Shemot Va'eira

Shemot Exodus 6.2 - 9.35

Shemot 7.9

rmo+ale h~[or"P' µk≤¶lea} rBeŸd"y" y°Ki

T...¢r"m'a;w" tp´-/m µk≤`l; WnìT]

Ël´àv]h'w" ÚüF]m'Ata≤â jq"é ˆro%h}a'Ala≤â

 .ˆyNIêt'l] yhiày" h[o¡r"p'AynEêp]li

For when Pharaoh says to you 'Give a sign [or miracle] for yourselves, and then you [Moshe] should say to Aharon, 'Take everything from Aleph to Tav of your rod then throw it down before Pharaoh.  [Your rod] will become a serpent.

It is note worthy to mention that just thirty-six Words after tpEwOm Moh Fay, meaning sign or miracle we find the Word, µypiV]kæm]læw", Vih Lah Mih Chah Shih Feem, meaning and for magicians [sorcerers].  Both Words are the Gematria 526.  G-d Willing we will discuss the Gematria connection of 526 later.  The number thirty six is the Gematria of Úd<y:B], Bih Yaw Deh Chaw, meaning in your hand. 

In Shemot 4.2 Ha Torah States:

'Hashem Said to [Moshe] ''What is that Úd<y:b], Vih Yaw Deh Chaw, in your hand?''  [Moshe] said, a rod.  [Hashem Said] 'Throw it on the ground.'  [Moshe] threw it on the ground and it became a snake...

In Shemot 4.17 Hashem Instructs Moshe:

'And take everything of Aleph to Tav of this rod Úd<y:B, in your hand, for with it you will perform everything from Aleph to Tav of [miraculous] signs.'

Shemot 4.17

Úd<-y:B] jQ"∞Ti hZ<¡h' hF≤àM'h'Ata,w"

.ttoêaoh;Ata, /B¡Ahc,[}T' rv≤àa}

Now it is VERY IMPORTANT to note that the last Word of Shemot 4.17 is ttoaoh;, Haw Oh Toht, meaning signs.  ttoaoh;, Haw Oh Toht is plural for twOa, Ooht, meaning sign.  Why is it important to clarify that ttoaoh;, Haw Oh Toht, means signs?  It is important because in Shemot 7.9 the Word tpEwOm Moh Fay, meaning sign or miracle is used.  Jews, Spiritualists [Noachides] and Christians ALL translate tpEwOm Moh Fay as sign in Shemot 7.9  In addition to this we can refer back to Shemot 4.17 where Hashem, the Creator of everything States that through this rod Moshe would perform many ttoaoh;, Haw Oh Toht, signs.  Again, in the first usage of ttoaoh;, Haw Oh Toht in Bereisheit [Genesis] 1.14 and in the second usage in Shemot 4.17 Jews, Spiritualists and Christians all translate ttoaoh;, Haw Oh Toht as signs.

In Shemot 4.9 Ha Torah Says:

'And if they will not believe these two twOtaoh;, Haw Oh Toht, signs, and they will not listen to your voice ...' Again Jews, Spiritualists and Christians agree.  twOtaoh;, Haw Oh Toht, signs means signs. These Passukim [verses] are really good because IT DOES NOT ALLOW FOR ANY SQUIGGLE ROOM when we discuss what Jesus says about signs later!!  G-d Willing we will come back to this shortly.

In Shemot 4.21 Ha Torah Says:

Hashem Said to Moshe, 'On your return to Mitzriam [Egypt] see [think about] all the wondrous [signs] that I have placed  Úd<y:b], Vih Yaw Deh Chaw, in your hand, and do them to Pharaoh.

It is important to Observe that in these Passukim the Words, tpEwOm Moh Fay, meaning sign or miracle is and  ttoaoh;, Haw Oh Toht, signs are used to describe the very same things.  Now having said this I would like to refer Sefer HaYashar, noted in KJV as 'The Book of Jasher' in Joshua 10.13 and 2 Samuel 1.18.  The NIV translations notes this as the Book of Jashar.  Sefer Ha Yashar dates back to before 2488 F.C.  i.e around the time of the Giving of Ha Torah on Mount Sinai. The Book of Jasher states, 'In the morning, the king sent for the two brothers [Moshe and Aharon]. They came with the staff [rod] and spoke again: ''Thus says the [G-d] of the Hebrews, 'Let My people leave so that they may serve Me.'  ''

''Who do you think will believe you, said the [king] when you say that you are messengers of [G-d] and you come here by His [Command]? Give me a sign, so that your statements may be verified.''  Sefer HaYashar (Hoboken, NJ: KTAV Publishing House, Inc., 1993) p.197

'[G-d Told Moshe] the end at the beginning, Note that it does not say: If Pharaoh will speak unto you, but, WHEN HE SHALL SPEAK UNTO YOU, as if to say, Pharaoh will speak unto you thus. R, Judah, son of R. Shalom, said: [G-d Said, 'Pharaoh] is quite right to say: SHOW A WONDER FOR YOU (VII,9), for so you find in the case of Noah.' After all the miracles which [G-d Had Performed] for him in the ark, when He brought him forth and [Said] to him, And the waters shall no more become a flood to destroy all flesh' (Gen. IX, 15),Noah began to demand a sign, and [G-d Has] to assure him: I have set My bow in the cloud, and it shall be for a token (ib. 16).  If Noah who was righteous asked for a sign, shall not Pharaoh who is wicked certainly do so? Similarly, in the case of Hezekiah, when Isaiah came and said to him: 'Thus Saith the [L-rd] . . . behold, I will heal thee; on the third day thou shalt go up unto the house of the [L-rd]' (II Kings xx, 5), Hezekiah demanded a sign, as it says: And Hezekiah said unto Isaiah: What shall be the sign that the [L-rd Will] heal me, and that I shall go up unto the house of the [L-rd] the third day (ib.8).  If Hezekiah who was righteous asked for a sign, shall not Pharaoh who is wicked certainly do so?' Rabbi Dr. H. Freedman, Midrash Rabba Exodus III (New York, NY: The Soncino Press 1983) - Midrash Rabbah writes, Tamar was the daughter of Shem. pp120.121

Dear reader with many references we have established that a sign is proper.   Both the righteous and the wicked as our Creator for signs. Now we must ask, Does G-d Love each human being equally?  Christians Believe that G-d is not a Respecter of persons.  Paul writes in Romans 2:11 'For there is no respect of persons with [G-d].' 'For there is no difference between the Jew and the Greek: for the same [lord] over all is rich unto all that call upon him, Romans 10:12.  If Christians believe that G-d is Fair... that G-d is Just... that G-d is Mercifully... that G-d is Love why would Christians believe that the generation in which the Messiah comes would not be given many signs of what was about to happen?

Why would Jesus say,  "A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah",  Matthew 12.39.  Jesus repeated his claim in Matthew 16:4 'A wicked and adulterous generation looks for a miraculous sign, but none will be given it except the sign of Jonah.'  Luke reported that Jesus said,  "This is a wicked generation. It asks for a miraculous sign, but none will be given it except the sign of Jonah", Luke 11:29.  Was Jesus implying that G-d Loved wicked Pharaoh much more than the wicked and adulterous generation?  G-d Gave many signs through Moshe to wicked Pharaoh.  Why wouldn't G-d give the same opportunity to this wicked and adulterous generation?  G-d Gave the wicked people of Nineveh forty days to repent.  G-d Sent Jonah to preach to the wicked people of Nineveh. See Jonah 1.2;3.1-4 Why wouldn't G-d Give the same opportunity to this wicked and adulterous generation? 

Three times Jesus is said to have repeated the ONLY sign that would be given to the wicked and adulterous generation would be the sign of the prophet Jonah.

What was the sign?

 Jesus own prophecy recorded in Matthew 12.40 states,  Jesus said, For as Jonah was three days and three nights in the whale's belly; so shall the son of man be three days and three nights in the heart of the earth.  What is the problem here?  According to the New Testament Jesus' alleged resurrection took place on the morning of the First Day.  Jesus own prophecy recorded in Matthew 12.40 conflicts with the New Testament account.

Do the math...  Three full days:

Day one is from late on the sixth day to late on the seventh day.

Day two is from late on the seventh day to late on the First Day.

Day three is from late on the First Day to late on the second day.

Try three partial days and nights:

Day one is before sunset on the preparation day, the sixth day. Night one follows.

Day two is Shabbat, the seventh day. Night two follows.

Day three is the First Day of the week.  This does not work either.  Why? There is no night three.

According to the New Testament this is suppose to be a sign.  What kind of a sign is this?  Jesus was not in the heart of the earth 3 days and 3 nights.  

Dear ones for centuries the Catholic church and many Protestants  have been observing Good Friday as the late afternoon / night they claim Jesus was buried.   According to Catholics and Protestants Jesus allegedly arose on the morning of the first day.   Do the math.

Now lets conclude with the Gematria 526. Moshe performed the real signs.  However the sorcerers performed magic.  Jonah was in the big fishes belly three days and three nights.  Jesus was NOT in the heart of the earth three days and three nights.  Moshe's sign was real.  The sorcerers was magic.   Simply put what is a real sign?  Moshe's rod consumed the rods of the sorcerers.  Moshe's rod was the real thing!  Jesus is said to have proclaimed three different times what the sign would be for the wicked and adulterous generation.   Did Jesus fulfill the sign?  Was Jesus in the heart of the earth three days and three nights?  This was NOT a sign.  It did not happen.... 

526 = t400 p80 w6 m40

526 = µ40 y10 p80 v300 k20 m40 l30 w6

The thirty-six Words after tpEwOm Moh Fay, meaning sign or miracle to the Word, µypiV]kæm]læw", Vih Lah Mih Chah Shih Feem, meaning and for magicians [sorcerers] teach us the down fall of Pharaoh, the sorcerers and Mitzriam was Úd<y:B], Bih Yaw Deh Chaw, meaning in your hand [in Moshe's hand].  The  Gematria of Úd<y:B], Bih Yaw Deh Chaw is thirty six.

36 = ˚20 d4 y10 b2

May Hashem Bless us with the knowledge of His Truth.  

Blessings and peace,

Dr. Akiva Gamliel

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bqo[æyæ tae, 

Ayt Yaakov - Vs - Eht Yaakov

The Fullness of Yaakov and His Sons ©

If you cannot read the Hebrew click here.

AUDIO

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Yochanan Bond may he rest in peace and  Mrs. Jeanne Camille Wiltz Pierre may she rest in peace.

Parshat Shemot Shemot

Shemot [Exodus] 1.1 - 6.1

There are 124 Passukim [Verses] in this Sidrah.

ˆd...[i, Ee Dawn, means time period, era epoch, a long time.  124 = ˆ50d4 [70

When we look at the seventh and eighth Words of Passuk Aleph {Exodus 1.1} we see the Words 

bqo[æyæ tae, Ayt Yaakov.  What I am about to do is to fuss a little over the choice of the Nih Ku Daht [the vowel] in Shemot 1.1 for the word ta.  Our Sages Say the Aleph Tav means 'with' as in 'with Yaakov'.  However in comparing all seventeen usages of the Letters bq[y ta in Ha Tenach, Shemot 1.1 is the ONLY PLACE where the Nih Ku Daht - Tz-Ree [two dots side by side] is used.  In the other sixteen usages the Seghol [See-Gol three dots, two above one center below] are used.  When we use the Tz-ree the pronunciation is Ayt.  When we use the See-Gol the pronunciation is Eth.  The meanings also changes.  Please see Eht Yaakov.

'The [Word] et is spelled Alef-Tav, The first and last [Letters] of the Hebrew alphabet.  It therefore implies a transition from beginning to end...'  Aryeh Kaplan The Bahir ( Lanham, Maryland, Rowman & Littlefield Publishers) 1st edition, 2004 p 108

In the Talmud the Eth is expounded upon from the very first two usages in Bereisheit 1.1, 'The two occurrences of [Eht] transform the meaning of the [Verse] from one extreme to the other... the Torah [Tells] us that [G-d] in His absolute Unity [Created] the heavens and the earth and all their myriad derivations.'  Chagigah 12a -60 The Eht of the Heavens and the Eht of the earth means 'Everything from Aleph to Tav'. 

.≈r<a...âh; ta´àw" µyImæ`V;h' ta´à µyhi-løa' ar:∞B; tyvi`arEB]

'In the beginning G-d Created Everything from Aleph to Tav of the Heavens and Everything from Aleph to Tav of the earth.' Bereisheit 1.1

R' Yishmael expounds the occurrences of [Eth] in Bereisheit 1.1. The [Word Eht] written concerning the heavens is meant to include the auxiliary features of the heavens, such as the sun, moon and stars; the [Word Eht] written concerning the earth is meant to include auxiliary features such as trees, herbs and the Garden of Eden.' Chagigah 12b -1 [Also see: Rabbi Dr. H. Freedman, Midrash Rabba Genesis I (New York, NY: The Soncino Press 1983) - Midrash Rabbah writes, Tamar was the daughter of Shem. p 13]

So why am I discussing this point about the Word Eht?  It is because the Sages Teach an attachment between Yaakov and his sons using the Letters ta {tae} Ayt meaning: with.  I respectfully object! Why?  In these instances both tae Ayt and ta, Eht have the same meanings, 'Everything from Aleph to Tav.'  The Sages Teach that in Shemot 1.1 the Words bqo[æyæ tae, Ayt Yaakov means 'his sons were like Yaakov, i.e on his level of righteousness.' I prefer 'Everything from Aleph to Tav' of Yaakov which includes his sons and everything else pertaining to Yaakov.  The Midrash makes the point! 'The Midrash questions why the [Verse] repeats, ''together with Yaakov.'' since it had just stated, [in Bereisheit 46.5-27] just stated, ''These are the names of the sons of Yisroel who were coming to [Mitzriam] Egypt.'' It is obvious that they came with Yaakov.'

Then the Midrash Tells us why.  '...all the sons were like Yaakov...  This was because he caused and inspired them by chastising and admonishing them. (Eitz Yosef).' Avrohom Davis, Metsudah Midrash Tanchuma Shemos I (Monsey, NY Eastern Book Press Inc. 2005) p1  The point is that Yaakov was righteous. In chastising and admonishing his children they were righteous like their father.  Yet, there is more.

748 = bq[y 20 = y = dwy = d4 w6 y10

                          130 = [ = ˆy[ = ˆ50 y10 [70

                          186 = q = πwq = π80 w6 q100

                          412 = b = tyB = t400 y10 b2

                             

748 =  412 + 186 + 130 + 20

748 = t400 j8 v300 m40

748 = µ40 t400 b2 v300 w6

748 = t400 v300 m40 j8

Please notice Bereisheit 31.13.  The Gematria Miluy of Yaakov the fullness of Yaakov is 748 which is also the Gematria of T;jvæm;. Maw Shah Chih Taw, meaning you anoint.  Why is this significant? The fullness of Yaakov {748} is you anoint.  Yaakov chastised and admonished his children.  He also Blessed them with his word and actions.  Yaakov Blessed Yoseif, Bereisheit 48.15.  He [Yaakov] Blessed them [Ephraim Menasheh, Bereisheit 48.20.  Then Yaakov gave us this example of how to bless our children. When your cup is full as Yaakov's was... when your life is blessed as Yaakov's was there is no more room to contain the blessing.  When the blessings overflow they poor out of your life... out of your soul and touch those closest to you, your children...  The point is that Yaakov's anointing blessed his children.  The point is that Hashem's Blessings upon Yaakov overflowed in his live and became a source of blessing to others around him.

We are reminded of another overflowing in BaMidbar 3.  There Hashem Instructed Moshe to count the Lih Vih Eem {the Levites].  The count was 22,000.  Next Hashem Instructed Moshe to count all first born males of B'nei Yisroel from one month and above.  The count was 22,273.  There was an overflow of 273 among the first born of B'nei Yisroel.  Then Hashem Spoke to Moshe Saying,   Take the Liv Vih Eem instead of every first born of B'nei Yisroel , and the animals of the Levi'im instead of their animals [B'nei Yisroel's animals] and the Levi'im shall be Mine,' BaMidbar 3.45.  Then regarding the overflow of 273 first born, And the redemption of the two hundred and seventy-three that are in excess of the number of Levi'im from the first born of B'nei Yisroel.  You shall take [ tv,mejæ, Chah May Sheht, meaning] five shekolim apiece from each [of the 273] individuals, you shall take it in holy shekolim at twenty gerah for each shekel.  You shall give the silver to Aharon and his sons as a redemption for those whose numbers are in excess [of the Levi'im], BaMidbar 3.46, 47.  

What is the connection here?  If there would have been 273 more Levi'im then a redemption offering would not have been necessary.  There would have been  enough Levi'im.  Yet the fact is that there were 273 more of the first born of B'nei Yisroel.  Ha Torah is Careful to say they were in excess.  They were an overflow.  Ha Torah did not choose to say there was a shortage of Levi'im.  Interesting! The emphasis is on the excess.  The excess of the first born among B'nei Yisroel points to the overflow of Yaakov on his children.  As a result FIVE silver coins had to be used in place of 273 Levi'im.  The point is that Chah May Sheht, meaning five points to the Five Books of Ha Torah. 

We read Moshe took Everything from Aleph to Tav of the [redemption] silver...., BaMidbar 3.49

We read, The [Written] Statements of Hashem are pure Statements as purified silver clearly visible to all on earth refined seven times. Tehillim 12.7

So we Observe that πs,K,, Cheh Sehf, silver is tied to the [Written] Statements of Hashem that are clearly visible to all on earth...  The [Written] Statements are speaking of Ha Torah.  People may not be able to read Hebrew but they can see the purity of Ha Torah.  People can see Ha Torah Has been tried and remains purified.

Five silver coins physically redeemed the first born of B'nei Yisroel.   However Mystically the Statements of the five Books of Ha Torah is what Spiritually redeems humankind!  The Word µT,b]væw", Vih Shah Vih Tehm means and you will return.  Vih Shah Vih Tehm  is found nine times in Ha Tenach.

Mal. 3:18

o ˆyBeº [v...-r:l] qyDI¡x' ˆyB´à µt,+yair"W µ~T,b]v'w"  

 ./dîb;[} aOlè rv≤`a}l' µyhi+løa' db´¢[ø

Then you will return and see the difference between the righteous and the wicked between one who serves

G-d and one who will not serve Him.

Neh. 1:9

µt≤`yci[}w" yt'+wOx]mi µ~T,r"m'v]W yl'+ae µT≤¢b]v'w"  

 hx´¶q"Bi µk,⁄j}D"nIê hy<!h]yIAµai µt...-ao 

?µ~yti/aybiâh}w"¿ µytiao/bh}w"® µxe+B]q"a} µV...¢mi µ~yIm'~V;h'

 .µv...â ymi`v]Ata,  ˆK´àv'l] yTir"j'+B; rv≤¢a} µ/q+M;h'Ala, 

And when you return to Me and Observe My Commandments and perform them, even if the banished among you reach the ends of the heavens, I Shall Gather them from there and bring them to the Place that I Have Chosen to rest My Name There. 

So Dear Ones we can Observe that returning to Hashem and returning to Torah Observance each are connected with  the Overflow  of the Miluy Yaakov 748.  It is when we turn our attention to the Statements of Ha Torah and begin absorbing Ha Torah's Statements that we begin to do repair that we begin to become purified.   

Right now we may be like the first born of B'nei Yisroel.  We may need the Ceh Sehf, the silver of Ha Torah to redeem us and to refine us seven times over.  When we take this step of return we begin the path of redemption.  When we take this step of redemption by beginning to Observe Ha Torah our live begins to rise to the point of overflow.  When we overflow we are like Yaakov in righteousness.

May we take the challenge of Torah Observance SERIOUSLY!  May we regard each Mitzvot of Ha Torah with the highest honor.  May Honor Hashem by CAREFULLY Observing Ha Torah!

Blessings and peace,

Dr. Akiva Gamliel

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Yaakov Lived ©

hnv hrv[ [bv µyrxm ≈rab bq[y yjyw

And he, Yisroel, lived in the land of Mitzriam / Egypt for seventeen years.

If the Hebrew does not open for you click here.

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr Yochanan Bond may he rest in peace and Mrs. Jeanne Camille Wiltz Pierre may she rest in peace.

Parshat Vayechi

Bereisheit [Genesis] 47.28 - 50.26

1.) Vayechi begins with the comment 'Yaakov lived in Mitzriam for seventeen years'. Ha Torah Does not say Yisroel lived in Mitzriam for seventeen years.  We are speaking of a difference in names here, Yaakov in comparison to Yisroel.  Why?  The Gematria of 'Yaakov lived' has a message.  There is a pointed difference. The words, 'Yaakov lived' is the Gematria 216. However what if Ha Torah Said 'Yisroel lived' the Gematria would have been 575. There is an important reason why Ha Torah is using Yaakov in place of Yisroel. What is the reason?

2.) Then one should be asking why Ha Torah Does not directly inform us how long Yaakov lived with his parents, Yitzchok and Rivkah.  One should be inquiring why Ha Torah does not inform us of how long Yaakov lived with Lavan.  We can use methods to learn how long Yaakov lived in certain areas but we are not pointedly informed like Bereisheit 47.29, 'Yaakov lived in Mitzriam for seventeen years'  We could have figured out the time Yaakov spent in Mitzriam.  Wo why does Ha Torah inform us that 'Yaakov lived in Mitzriam for seventeen years'?

 b~qo[}y"Aym´ây" yhi¶y"w" hn:-v; hrE¡c][, [bæàv] µyIr"+x]mi ≈r<a≤￠B] b~qo[}y" yji¶y"w"

.hn:êv; taæ`m]W µy[iàB;r"a'w" µynI±v; [b'v≤￠ wyY:±j' ynE∞v]

3.) Another point is the usual use of the Word yjiy"wæ Vah Yih Chee, meaning 'and he lived.'  Our sages point out the Torah usually employs such terms as bv,yEwæ, settled, or rg:y...wæ, dwelt, to describe the years one spent in a particular place...' Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(b) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 2085

So we have a quandary.  Each of these three points cause us to focus on why?

1. Why Yaakov lived instead of Yisroel lived

2. Why Lived instead of settled or dwelt

3. Why pin point Yaakov's seventeen years of living in Mitzriam

Our Sages say Yaakov suffered much during the first 130 years of his life. He had issues with Eisov, the birthright, the blessing of the first born and his brothers hatred.  He had issues with Lavan for 20 years.  He mourned for 20 years thinking Yoseif was dead that his sons would not inhere the Blessing of Avraham.  Twelve sons were necessary.  He was missing one son.  So the last seventeen years of Yaakov's life were not spent settling or dwelling they were spent living with his entire family in happiness and harmony.   'If one's end is good, all is good.' {Akeidah; Chizkuni}. 

216 = b2 q100 [70 y10   y10 8 10 6

216 = r200 w6 b2 j8

216 = µ40 w6 q100 m40 l30

The Gematria of Yaakov lived tells us how he lived.  He was joined with his children and grandchildren etc. rWbj... Chaw Voor meaning joined [to his family],  attached to [his family], connecting [with his family].  One could also say Yaakov longed for.. Yaakov greatly desired the day he would be joined with Yoseif.  Last week in Parshat Vayigash we discussed Bring Me Up Out of that Place!  We discussed and shared our saddnesses about dwelling in a place that was not on the high Spiritual level we desire and how we want to return to that place.  Well in

 this week's Parshat that place is µwOqM;læ, Lah Mae Kohm, meaning, to go to the Place.  For each of us there is a circle a place of tranquility. There is a place we can enter to live to enjoy as yaakov was able to do. This does not mean everything is right in life.  This means there is a place that we can live and enjoy those we love as Yaakov did.  The Gematria of Lah Maw Kohm is also 216.

Blessings and peace,

Dr. Akiva Gamliel

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≈Qemi yhiy"wæi

And it Happened at the End... ©

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mrs Ethel Channah Sakash Belk and Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Mikeitz

Bereisheit [Genesis] 41.1 - 44.17

It is interesting that Ha Torah says ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz {And it happened at the end} and Pharaoh had a dream.  Now we are about to G-d Willing Observe a unique form of Mysticism.  µymiy: µyItæn:v] ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz - Shih Naw Tah Yeem - Yaw Mee {And it happened at the end of two full years of days} and Pharaoh had a dream.  First this is like setting an alarm clock to sound off at the exact mini second when Yoseif fulfills two complete years of days.  Ha Torah is very deliberate on this.  Our Sages translate this to mean, And it happened at the end of two years to the day or And it happened at the end of two full years of days.  Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(b) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 1758  We we know the obvious.  And Pharaoh had a dream.  However Pharaoh did not have this dream until Yoseif fulfills two complete years of days.  Pharaoh did not have his dream until the exact mini second of Yoseif's time had been reached.  Why?  I discuss this in more length in an Audio b-41 entitled Two Full Years Of Days.  This audio is available through the Learning Store at:

http://www.bnti.us/library.html  Because this area has already been discussed we will not review this area.

In Baal HaTurim we note: '≈Qemi yhiy"wæi - IT WAS AT THE END. The [Word] ≈Qemi, at the end, is used here, and with regard to [Avraham], [Ha] Torah [Uses] the expression,  µynIv; rc,[, ≈Qemi, after ten years ([Bereisheit] 16.3.  This implies that just as that verse speaks of ten years, so to does our verse speak of [a period that began] after ten years. And the verse is to be understood as follows: ≈Qemi yhiy"wæi, It happened after [ten years, of Joseph's imprisonment,  µymiy: µyItæn:v], that], an additional two years [were added to his term because he put his faith in the cupbearer].' Rabbi Avie Gold, Baal HaTurim Chumash (Brooklyn, New York: Mesorah Publications, Ltd. First Edition 09/1999), p 376

So Rabbi Yaakov Baal HaTurim makes a connect between Bereisheit 16.3 and Bereisheit 41.1.  ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz {And it happened at the end} and Pharaoh had a dream.   There is an additional connection that coincides with what Baal HaTurim has said. This period of separation between 10 years and the additional period of separation of two years is noted by the word h[or"pæW Ooh Fah Rih Oh {And Pharaoh}.  Why did Ha Torah include the Letter Vav?  Why Did Ha Torah Intend to Say, And Pharaoh [had a dream] instead of simply Pharaoh [had a dream]?  The Letter Vav Implies something else was happening here.   The Letter Vav Implies that after Yoseif had reached the exact mini second of his EXTENDED TIME of two years for his sin in placing trust in the cupbearer that it was then that Pharaoh had his dream.  How do we know this?  The Gematria of h[or"pæW Ooh Fah Rih Oh {And Pharaoh} is 361.  Now lets notice the Gematria of   µymiy: µyItæn:v] ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz - Shih Naw Tah Yeem - Yaw Mee {And it happened at the end of two full years of days} and Pharaoh had a dream. When we extract the word  µyItæn:v] Shih Naw Tah Yeem {two years} Ha Torah Reads: µymiy: [...] ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz - [...] - Yaw Mee {And it happened at the end of [...] days}...  The implication is that just as Yoseif's time of an additional two years did not expire until the very mini second it was complete / full of days the same will hold true for the end of days.  The End of Days will not come until the very mini second of this time period is exactly full / complete.  We see this in the Gematria of h[or"pæW Ooh Fah Rih Oh {And Pharaoh} equalling 361 and the EXTRACTED Gematria of 

µymiy: [...] ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz - [...] - Yaw Mee {And it happened at the end of [...] days}... 

361 = h5 [70 r200 p80 w6

361 = µ40 y10 m40 y10 -  [...] - ≈90 q100 m40 - y10 h5 y10 w6

Now the Word  µyItæn:v] Shih Naw Tah Yeem {two years} is the Gematria of 800.  It is interesting that this is an even Gematria to the very hundred.  It is note worthy to mention that the number 8 represents new beginnings.  Yet we are focusing on years.  The Two is implied.  Why? hn:v; Shaw Nawh means year.  However when Shaw Nawh becomes µyItæn:v] Shih Naw Tah Yeem it is plural.  Therefore it must make reference to at least two years. The twelve usages of µyItæn:v] Shih Naw Tah Yeem in HaTenach all are in reference to two years.  However,  hn:v; Shaw Nawh also means to change.  The implication of  of µyItæn:v] Shih Naw Tah Yeem  would be changes.  So one could argue that   µymiy: µyItæn:v] ≈Qemi yhiy"wæi Vah Yih Hee - Mee Kaytz - Shih Naw Tah Yeem - Yaw Mee could be translated to mean And changes happened at the end of days.   This being said, the Gematria of  ˆWdmev;Ti Tee Shaw May Doon {[you] shall be destroyed could represent the destruction of many nations at The End of Days when Mashiach comes!

800 = µ40 y10 t400 n50 v300

800 = ˆ50 w6 d4 m40 v300 t400

When we observe the Gematria Miluy of ≈Qemi Mee Kaytz  we spell out each Letter then total all Letters.

The first Letter Mem, m, is spelled  µm = 80

The second Letter Kuf,  q, is spelled πwq = 186

The third Letter Tzade, ≈, is spelled ydx = 104

370 =  µ40 m40 = 80   +   π80 w6 q100 = 186   +   y10 d4 x90 = 104

370 = h5 a1 n50 q100 j8 w6 r200

Remember ≈Qemi Mee Kaytz in Bereisheit 41.1 means at the end.

Bereisheit 4.3 In the process of time...

Bereisheit 8.6 at the end of...

Bereisheit 16.3 at the end of...

Many references to ≈Qemi Mee Kaytz mean at the end of...

So when we consider the Gematria 370 of ha;n"qiAjæWr Roo Ach - Keen Aw {Spirit of Jealousy} we can possible understand why Yoseif was placed in jail originally.  Ha Torah Says, And it happened when [Yoseif's] master heard everything from Aleph to Tav of the words of his wife which she spoke to him, saying, 'Your slave did these things to me,' he became furious, Bereisheit 39.19. Do you suppose that she just may of been trying to fire up the flames of  ha;n"qiAjæWr Roo Ach - Keen Aw {Spirit of Jealousy}?   Ha Torah Speaks about  ha;n"qiAjæWr Roo Ach - Keen Aw {Spirit of Jealousy} in BaMidbar 5.14;30.  The point is that Yoseif was suppose to get out of jail after 10 years.  How was it that the jailer kept Yoseif an additional two years?   Is it possible that the jailer's wife heard that Yoseif was being released after ten years and flamed ha;n"qiAjæWr Roo Ach - Keen Aw {Spirit of Jealousy} in her husband against Yoseif ?  Something had to happen to physically keep Yoseif in jail an additional two years.  We know that Yoseif sinned by putting his faith in the cupbearer instead of the Creator of the Universe.  What pretense did they use to keep Yoseif in jail an additional ten years?  Now we understand that the FULL number,  the Miluy of  ≈Qemi Mee Kaytz is 370.   ≈Qemi Mee Kaytz means at the end of... Here it could be that it was at the end of the husbands Spirit of Jealousy...

There is one additional factor that is very interesting.  The Gematria of πsewOy Yoseif is 156 as is ha;n"qi Keen Aw {jealousy}.

156 = π80 s60 w6 y10

156 = h5 a1 n50 q100

May Hashem Help us to be careful not to inflame jealousy in other.  May we avoid the snares other try to set for us.  May we not be punished for things we did not do.

Blessings and peace,

Dr. Akiva Gamliel

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 µynIquz"AˆB,AyKi

For [Yoseif is the] Son of Wisdom / Old Age

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Vayeishev

Bereisheit [Genesis] 37.1 - 40.23

Ha Torah Says, And Yisroel [Yaakov] loved everything from Aleph to Tav of Yosef from all his sons for he was the son of old age [Wisdom].  How do we know the reference is to wisdom and not to age? ˆq,z: Zaw Kehn is singular for old.  Zaw Kehn normally refers to an individual who has reached seventy years old or greater.  Tanna Kamma / the majority view of the Sages of Mishnah hold that one should stand for Zaw Kehn {an elder man} providing he is not iniquitous.  One is not required to stand for a young Sage. Issi ben Yehudah's opinion requires that one stand for a Zaw Kehn even if he is iniquitous a Sage even if he is young. {See Kiddushin 32b 18}  The first usage of Zaw Kehn in Ha Torah is Bereisheit 18.12. There Sarah makes reference to her master [Avraham] as an old man. 

hn:±d"[, yLi¢Aht;y"h;î yŸtiløb] yrE•j}a' rmo-ale HB...¢r"qIB] hr:¡c; qjæàx]Tiw"

.ˆqEêz: ynI¡doaw"ô

Zaw Kehn is used often in Bereisheit for a single older male.  See: Bereisheit 18.12; 19.4,31; 24.1,2; 25.8; 27.1; 35.29; 43.27; 44.20; 48.10.  The plural usage for Zaw Kehn is first recorded in Ha Torah in Bereisheit 18.11.  There Ha Torah Says,  Avraham [who was 99 years of age] and Sarah [who was 89 years of age] were µynIqez" Zih Kay Neem meaning elderly.

 hr:+c;l] t/y§h]li l~d"j; µymi-Y:B' µyai`B; µynI±qEz" h~r:c;w" µh...¶r:b]a'w"

.µyviâN:K' jr"ao¡

Why is this important?

First Zih Kay Neem is normally used as the plural word for more than one older individual as noted in the above example.  See: Bereisheit 18.11; 37.3; 44. 20; Shemot / Exodus 24.14; Bamidbar / Numbers 11.25; Devarim / Deuteronomy 22.16; 25.7; 25.9. 

Second, one of the thirteen principles of Torah Hermeneutics as defined by Torah Scholar, Rabbi Yishmael, is hw:v; hr:zEG" Gezeirah Shavah.  The thirteen Rules of Hermeneutical are listed in most Jewish Siddurim.  For Ashkenazi: Rabbi Menachem Davis, Editor, The Schottenstein Edition Siddur for Weekdays, (Brooklyn, NY: Mesorah Publications, Ltd., First Edition, 2002), pp 64-69  For Sefard: Rabbi Menachem Davis, Editor, The Schottenstein Edition Siddur for Weekdays, (Brooklyn, NY: Mesorah Publications, Ltd., Third Impression, 2007), pp 73-77

The Second Hermeneutic Rule:  Gezeirah Shavah is defined as when similar words or phrases occur in two  otherwise unrelated Passukim / Verses of Ha Torah, the principle of Gezeirah Shavah Teaches that these Passukim are linked to one another, and the laws of one Passuk are applied to the other.  Only those words which are designated by the Oral Law for this purpose may serve as a basis for Gezeirah Shavah. The Schottenstein Edition Talmud Bavli Tractate Kiddushin 36 (Mesorah Publications, Ltd., Brooklyn, N.Y. fourth edition 2005) Glossary

Based upon the interpretation of  Gezeirah Shavah Bereisheit 18.11 and Bereisheit 37.3 are related by the Word  µynIqez" Zih Kay Neem.  How are they related?  In Bereisheit 18.11 the Word Zih Kay Neem makes reference to two individuals, Avraham and Sarah. In Bereisheit 37.3 the Word Zih Kay Neem makes reference to two individuals, Yaakov and Yoseif.   So the Word  µynIqez" Zih Kay Neem and µynIquz" Zih Koo Neem which are both spelled the same establishes a connection between them through Gezeirah Shavah.  There is an additional tie-in.  Onkelos translates it [ µynIquz" Zih Koo Neem] as, 'He was a wise son to him,' [because] all that [Yaakov] had learned from Sheim and Eiver, he transmitted to him [Yoseif]. Rabbi Avrohom Davis / Rabbi Avrohom Kleinkaufman, The Metsudah Chumash / Rashi Bereishis (Hoboken, NJ: KTAV Publishing House, Inc. 1991) p 417  How does one make this tie-in?  Bamidbar 11.16 Hashem Said to Moshe, 'Gather seventy men for Me, from the Elders [Sages] of Yisroel [men] that you know to be elders of the people.'

Rabbi Yose Says, The Word Zaw Kehin in this context can only mean Sage.  The Word ˆq,z: Zaw Kehn is treated as an acronym of hnq; hz< (Zeh Kanah), this one has acquired [Wisdom] (Rashi), {Kiddushin 32b}.  Our Sages Ask, What is there to acquire but Wisdom? Our Sages Teach If one acquires it [i.e. wisdom], what does he lack?  If one fails to acquire it, what does he possess? Nedarim 41a

So we learn that Yoseif was a wise son.  We already understand that µynIquz" Zih KooNeem cannot refer to age for two reasons.  First Zih Koo Neem is plural.    Zih Koo Neem includes Yaakov who is 91 years of age and Yoseif who is just 17 years of age.  One is old and one is young so  Zih Koo Neem must mean something else.  Our Sages Teach that  Zih Koo Neem can not refer to age because Yoseif was a son born to Yaakov in his old age, because all of Yaakov's sons were in fact born to him when he was older [84 years of age or older].  Yissocher and Zevulun were only a year or two older than Yoseif.  Binyomin was even younger! So it could not be that Yaakov loved Yoseif for that reason.  Avrohom Davis, Metsudah Midrash Tanchuma Bereishis 1 (Monsey, NY Eastern Book Press Inc. 2005) p168

Having set the basis for the discussion notice that the Gematria of  µynIquz"AˆB,AyKi For [Yoseif is the] Son of Wisdom is the Gematria of 289.  The Word dr<P;hi Hee Paw Rehd meaning separation is also the Gematria of 289.  At about this time Yoseif began a 22 year separation from his father.  His father was under the impression that Yoseif was πrOf; Taw Roof meaning torn in pieces, Bereisheit 37.33. The Gematria for Taw Roof is also 289. After the 22 year separation Yoseif set a sign to his father so his father would know that it was indeed Yoseif.  It was a sign that only Yaakov would know.  In Bereisheit 45.27 Ha Torah Notes, And [Yoseif's Brothers] told [Yaakov] all the words of Yoseif...  Our Sages Teach that Yoseif's sign was the subject that they were studying at the time of Yoseif's separation.

Our Sages also Teach that Yaakov and Yoseif looked alike.  When Yoseif would look in the mirror he would see the face of his father, Yaakov.  So when Ha Torah Notes bqO[æyæ axeyEwE Vah Yay Tzah - Yaakov meaning Yaakov left separated from Beer Sheva..., Bereisheit 28.10 Ha Torah is Informing us of the great vacuum left when Yaakov departed from Beer Sheva.  Mystically Ha Torah through the Gematria 289 is Informing us that Yoseif and Yaakov left off from their Torah Study together.  Ha Torah is Informing us that Yoseif left a large vacuum when he departed Eretz Canaan.  Ha Torah is informing us that Yaakov left of from studying Ha Torah for the 22 years while Yoseif was separated from him.  He mourned the entire time with the exception of Shabbat and Yom Tovim.  One does not study Ha Torah when they are mourning.

289 = µ40 y10 n50 q100 z7   ˆ50 b2   y10 k20

289 = d4 r200 p80 h5

289 = π80 r200 f9

289 = b2 q100 [70 y10  a1 x90 y10 w6

May Hashem Bless each of us to not be dr<P;hi Hee Paw Rehd from our Torah study.  May we not be πrOf; Taw Roof away from learning Ha Torah and may we not leave off from studying Ha Torah.

Blessings and Peace,

Dr. Akiva Gamliel

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wyn:p;l] µykia;l]mæ bqo[æyæ

Yaakov  Sent Angels Before Him

The Power of Mysteries Words And Observances!

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Vayishlach

Bereisheit [Genesis] 32.4 - 36.43

Ha Torah Says Yaakov sent Mah Lih Aw Cheem {Angels / Messengers} before him.  The Stone Chumash translates this correctly as Angels.  Many versions translate this as Messengers.  This is also correct.  They were Messengers.  Yet they were not just Messengers.  They were Angels who were Messengers!  And they were not just Angels who were Messengers.  They were Angles who were Messengers who were twOab;x] Tzee Vih Oht {Hosts}!   Who were the Hosts?  They were some of the angels Hashem Commands. Tehillim [Psalms] 24. 10 Says, Who is He, this King of Glory?  Hashem of Hosts!  He is the King of Glory!  Ibn Ezra Says they were 'Heavenly Bodies'. Rabbi Avrohom Chaim Feuer and Rabbi Nosson Scherman The Artscroll Tanach Series - Tehillim Volume 2 - (Brooklyn New York: Mesorah Publications, Ltd. 3rd Impression 1991), p 303

The first three Letters of twOab;x] Tzee Vih Oht {Hosts} comes from ab;x; Tzaw Vaw meaning  [Heavenly] Army, [Heavenly] Troops, [A force of] Hosts.  The last three Letters of twOab;x] Tzee Vih Oht {Hosts} is twOa Oht meaning Sign, Symbol, Miracle, Omen Emblem or Letter.  The Gematria of  Yaakov - Mah Lih Aw Cheem - Lih Faw Nawv meaning Yaakov sent Angels before him is 499.  The Gematria of Tzee Vih Oht meaning Hosts is also 499.

499 = w6 y10 n50 p80 l30 -  µ40 y10 k20 a1 l30 m40 -  b2 q100 [70 y10

499 = t400 w6 a1 b2 x90

It is also important to note that Then Ha Torah Says, And He Commanded them.  The last two Letters of wxæy"wæ Vah Yih Tzah meaning and he Commanded are the center two Letters of  hw...xmi Mitzvaw as in Commandment, Law, Precept.  The Gematria of  Mah Lih Aw Cheem {Angels / Messengers} is 141.  The Gematria of Mitzvaw is also 141. 

141 = µ40 y10 k20 a1 l30 m40

141 = h5 w6 x90 m40

Mah Lih Aw Cheem  begins and ends with the Mystical Letter Mem!

So the Mah Lih Aw Cheem were Messengers, were Angels, were Hosts each with a Command.  These Commands consisted of Words made up of Letters.  Yaakov, He commanded them Saying, This is what you should say to my master, Eisov.  So says your servant, Yaakov, I was stranger with Lavan and was delayed until now.  I acquired oxen, donkeys, sheep, servants, and maidservants.  I have sent [these Words / Commands] to tell this to my master  find favor in your eyes. This is what was said, but what was meant by these Words? What is the intended message? 

First, Yaakov sent Angels.  What did this say to Eisov?  How did Eisov look upon Angels?  Ha Torah does not say what Eisov's response was to Yaakov's message.  Why was it necessary for Angels to deliver this message? 

Second, Why was it necessary for Yaakov to say, I was a stranger with Lavan and was delayed until now.  Eisov knew Yaakov was with Lavan.  Eisov knew Yaakov was delayed.  Why does Ha Torah State what seems to be the obvious?

The answer is in the Word yTir"Gæ Gahr Tee meaning stranger or outsider.  Yaakov was telling his brother that he was not familiar with Lavan or his sons.  He was saying it was unpleasant to live with Lavan.  Yaakov was saying  it was uncomfortable to live with Lavan.  He was saying that he, his wives and their children were all aliens to Lavan.  In fact Yaakov's wives said, Are not considered by him as twOyrIk]n... Naw Chih Ree Yoht meaning Strangers or Foreignness?  What was it that was so foreign to Lavan?  It was the Observances of Ha Torah.  The first four Letters of twOyrIk]n... Naw Chih Ree Yoht represent yrIkn... Nawch Ree which is representative of a person who is foreign or alien because they Observe the Seven Mitzvot of Ha Torah.  Yaakov's wives were saying our Observances of Ha Torah have made us foreign to our father.   In a similar way Yaakov was saying to Eisov I was yTir"Gæ Gahr Tee meaning I was a stranger with Lavan.  The Gematria of Gahr Tee is 613.  Yaakov was saying to Eisov the 613 Mitzvot of Ha Torah made me strange to Lavan.  The 613 Mitzvot of  Ha Torah will make me strange to you also!  Yaakov was revealing to Eisov that he was on a high and mysterious level of Torah Observances.  He was saying that these Observances are not only mysterious but they are powerful!  They will help me overcome you!  The Word  Gahr Tee explains their strangeness.  To those in the world it is strange to Observe the 613 Mitzvot of Ha Torah!  

613 = y10 t400 r200 g3

May Hashem Grant us this Strangeness this Foreignness the 613 Mitzvot... the 613 Observances of Ha Torah!  May our Words be like Yaakov's Words.  May our Words send forth Commands / Mitzvot of Ha Torah!  May our actions, our words our deeds be like Yaakov's Words, Actions and Deeds which Created Perfect Angels that do the Will of Hashem!

Blessings and peace,

Dr. Akiva Gamliel

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Zaw Qayn Yitzchok ©

Elder Yitzchok Was An Elder • Yitzchok Was An Old Man • Yitzchok Was A Grand Father

By Dr. Akiva Gamliel Belk

Our Devri Torah is in the loving Memory of Mr. Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Toldot

Bereisheit [Genesis] 25.19 - 28.9

In Perek Kuf Zayin {Chapter 27}Passuk Aleph {Verse one}  notice words three and four,  qj;x]yI ˆqez... {Zaw Qayn Yitzchok} meaning Isaac was an Elder, Yitzchok was an old man and Yitzchok was a grandfather through Eisov.

Yitzchok was a grandfather through Eisov. {Yaakov had no children at this time}.  Ha Torah Records that Eisov had a son, Eliphaz, through Adah {aka Bosmat}.  Bosmat burned incense to idols.  Rabbi Avrohom Davis / Rabbi Avrohom Kleinkaufman, The Metsudah Chumash / Rashi (Hoboken, NJ: KTAV Publishing House, Inc. 1993) p404 He had three sons through Yehudit, Yeush, Yalom and Korach.  Later Eisov married Bosmat, the daughter of Yishmael.   Bosmat bore Eisov a son, Reueil.  From a historical perspective the marriage to Bosmat, daughter of Yishmael had not take place yet.

The fifth word in Passuk Aleph is ˆ'yh,k]Tiwæ {Vah Tee Chih Heh Naw}  meaning [Yitzchok's] eyesight had faded.   Our sages question, why had Yitzchok's eyesight faded? They give three comments.

-  He gazed upon the likeness of the wicked Eisov...

-  He ate his catches [trappings], and it is written, 'For bribery blinds the clear-sighted.'

-  [Adah and Yehudit] were a source of spiritual provocation to Yitzchok and Rivkah, Bereisheit 26.34-35. The very next verse [27.1] states,  'His Eyesight dimmed.' because of the aggravation Eisov caused him. [What was the aggravation?] The Divine Presence always rested in the house of Yitzchok.  But when Eisov married these two Canaanite women, they would burn incense offerings to the p51 idol gods.  And this caused the Divine Spirit to depart from Yitzchok. Avrohom Davis, Metsudah Midrash Tanchuma Bereishis 1 (Monsey, NY Eastern Book Press Inc. 2005) pp51,52

As noted above these two evil women bore four sons to Eisov.  Our sages Teach that when Yaakov fled from his brother Eisov that Eisov sent his son Elifaz to kill Yaakov, his uncle.  Elifaz overtook Yaakov.  Owing, however, ti the influence of the teachings of Isaac, which he had imbibed, he forbore to do this, as a compromise, in order not to disobey his father wholly, he deprived Jacob of all his possessions. Rabbi Dr. H. Freedman, Midrash Rabba Deuteronomy (New York, NY: The Soncino Press 1983) - p 47 

Yitzchok was an old man.  He was 122 / 123 years of age.  I discussed this a few years back {5760} in a Devri Torah entitled, 'Walking In Yitzchok's Revelation'.  There I stated, Eisov was at the age of 62 when Yitzchok called him saying, 'My son...Behold, if you please, I am old. I do not know the day of my death. Now {therefore} please take your sword and your bow. Go out to the field and trap a tasty dish for me, the way I like it, and bring it to me that I may eat, so that my soul will bless you before I die.'

What brought this on? Yitzchok was 122. He would live for another fifty-eight years. He was now approaching the age {127} when his mother Sarah died. R. Yehoshua B. Korcho said, 'When a person nears the age {of the death} of his parents he should be concerned five years before and five afterwards.' Rabbi Yisrael Isser Zvi Herczeg, The Sapirstein Edition Rashi Bereisheit / Genesis {Brooklyn, New York: Mesorah Publications, Ltd. First Edition 10th impression 2007}, p 291

Yitzchok was an Elder. The Words  qj;x]yI ˆqez... {Zaw Qayn Yitzchok} meaning Isaac was an Elder take on special meaning. The Gematria of qj;x]yI ˆqez... is 365.  

365 = q100 j8 x90 y10  ˆ50 q100 z7 

Why is the number 365 significant?

Yitzchok was an Elder equals 365 Gematria.

There are 365 prohibitive Mitzvot of Ha Torah.

There are 365 day in a solar year. 

Certainly one is cautioned daily not to transgress the Mitzvot of Ha Torah.  In addition to this we learn Ha Torah makes a distinction between Yitzchok and Eisov. Ha Torah Describes Yitzchok as a well seasoned Elder with the words, qj;x]yI ˆqez....  In this same Perek of Ha Torah, {Bereisheit 27.41 - first word}  Describes Eisov as µfoc]yiwæ {Vah Yees Tohm} meaning an he [Eisov] hates [Yaakov his twin brother].  The Gematria of  µfoc]yiwæ is 365.

365 = µ40 f9 c300 y10 w6

We observe that Eisov was Yitzchok's beginning.  The first one to come out of the womb was Eisov... And after that his brother [Yaakov]... Bereisheit 25.25,26.  So we can say Yaakov was ynivehæ {Hah Shay Nee}meaning the second [son to be born].  The Gematria of ynivehæ is 365.

365 = y10 n50v300h5

Eisov was the first part of Yitzchok's life.  Eisov had two wives at that time and four sons.  Later Eisov had three wives and five sons.  Later on in Yitzchok's life was Yaakov. Yaakov was the second part of Yitzchok's life.  Yaakov had four wives and twelve sons.  Later Yaakov took Yoseif's sons Ephraim and Menasheh to be his, Bereisheit 48.5.  They each receive a portion with Yaakov's other sons.  This mean Yoseif received a double portion.

Iyov states in Ha Tenach, Though your beginning was insignificant, your end will flourish greatly, Iyov 8.7.  Midrash Tanchuma says, This refers to Moshe.  Avrohom Davis, Metsudah Midrash Tanchuma Bereishis 1 (Monsey, NY Eastern Book Press Inc. 2005) p27  Later the Midrash says, Thus, the verse, 'though your beginning was insignificant.' refers to Avrohom. 'Your end will flourish greatly,' refers to the fact that he remarried and had many children in his later years... ibid p29

The argument can be made that the Passuk in Iyov refers to Yitzchok also. 'Though your beginning was insignificant' is representative of  Eisov who had three wives and five sons.  And 'your end will flourish greatly,' refers to Yaakov who had four wives and fourteen sons.  One could also argue that Eisov studied Ha Torah barely until the age of fifteen but Yaakov studied Ha Torah all his life.  Eisov did not teach Ha Torah to his children.  Yaakov taught Ha Torah to his children.

So Yitzchok was an Elder.   Being a Zaw Qayn, an Elder does not mean one has does not have issues with their children.  Look at Yitzchok.  One is deeply affected by their children and grandchildren.  Yitzchok rose above his disappointment in Eisov.  Yitzchok rose above his disappointment of Eisov's idol worshiping wives.  Yitzchok rose above his naughty grandchildren.  Ha Torah Records this accomplishment by The Words  qj;x]yI ˆqez... {Zaw Qayn Yitzchok} meaning Isaac was an Elder.

May each of us rise above the turmoil surrounding us to reach the level of Yitzchok.

Blessings and peace,

Dr. Akiva Gamliel

By Dr. Akiva Gamliel Belk 

Our Devri Torah is in the loving Memory of Mr. Donald Wayne Belk and Mr. Gary Lee Belk, may they rest in peace.

Parshat Chayei Sarah

 Bereisheit [Genesis] 23.1 - 25.18

Our Parshat begins with these three Words hr:c;  yy´j Wyh]yiwæ Vah Yeeh Yoo - Chah Yay Sarah {And it was the lifetime of Sarah}.  One should inquire, What was the lifetime of Sarah?  In so doing they would find these three words reveal rich treasures.  The Gematria of Vah Yeeh Yoo - Chah Yay Sarah is 570.  Why is 570 so special?  

570 = h5 r200 c300     -     y10 y10 j8      -     w6 y10 h5 y10 w6

570 =  r200 v300 [70

570 =  ˆ50 y10 [70    µ40 m40  ˆ50 y10 v300

570 =  r200 [70 v300

570 =   [70 v300 r200

570 =   [70 r200    -    r200 x90 y10

570 =  r200 v300 n50 k20

570 =  µ40 y10 q100 w6 -  y10 j8 - ˚20 l30 m40  -  ˆ50 y10 n50 p80 l30  -  y10 n50 a1 -  h5 d4 w6 m40

First 570 represents what the lifetime of Sarah our Matriarch was.  Sarah Emeinu, our mother's, lifetime was one of great wealth.   Sarah Emeinu's life was filled with richness.  How do we know this? rvæ[; Aw Shahr means to be rich.  Aw Shahr is the Gematria 570.   So the Gematria of the  entire lifetime of Sarah Emeinu  and the Gematria to be rich equals both are 570.  From this Mysticism we learn that every second of Sarah Emeinu's life was one of wealth.  Every second of Sarah Emeinue's life was one of richness. 

Shlomo Ha Melech  [King Soloman] said in Mishlei [Proverbs] 31.10 An accomplished woman [wife] who can find?  Far beyond [rich] pearls is her value.

Our sages Teach Sarah's tent was Sarah's Temple.  Sarah Emeinue brought Holiness into her home. Her home was no ordinary tent.  It had extraordinary qualities: A cloud [the Shechinah] of Holiness [resting over it], doors which proclaimed their openness to all passers-by, a blessing in her dough, a Shabbath lamp that remained lit all week long.  These miracles were not Abraham's doing; they ceased with Sarah's death.  Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(b) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 832

The Shechinah over Sarah's Home represented that this was a holy home.  G-d's Presence Rested over it.   The home was protected!  There were special blessings of satisfaction in Sarah's dough that flowed out to the entire community.   Just as the bread of the Bet HaMikdosh {the Holy Temple} Brought prosperity and abundance to B'nei Yisroel so did Sarah's bread.  Sarah's Shabbat candles represented spiritual growth that would begin with each Erev Shabbat and last all week.   When Sarah Emeinu died all of these vanished.  With Sara's death the Cloud of Glory over the tent vanished, the blessing in the dough ceased, and the candle that had burnt in the tent from one Erev Shabbas to the next was extinguished.  Rabbi Moshe Weissman, The Midrash Says (Brooklyn, New York:  Benei Yakov Publications 1980), p. 210  

You find that as long as Sarah lived a cloud hung over her tent; when she died, that cloud disappeared; but when Rebekah came, it returned.  As long as Sarah lived, her doors were wide open; at her death liberality ceased; but when Rebekah came, the openhandedness returned.  As long as Sarah lived, there was blessing on her dough, and the lamp used to burn from the evening of the Shabbath until the evening of the following Shabbath; when she died, these ceased, but when Rebekah came they returned.  Rabbi Dr. H. Freedman, Midrash Rabba Genesis II (New York, NY: The Soncino Press 1983) p 538

Within Gematria there is a particular mysticism known as Gematria Miluy in which one totals all the normal Gematria Letters in a word or phrase.  Such is the instance with the Word Shema {Hear}. This reveals the wealth of Sarah's prophecy. Notice the seventeenth Hebrew Word of Bereisheit [Genesis] 21.12.  It is [mæv] Shih Mah.  Rashi points out that it is from this Passuk of Ha Torah that we learn Avraham was inferior to Sarah with regard to prophecy.  Rabbi Avrohom Davis / Rabbi Avrohom Kleinkaufman, The Metsudah Chumash / Rashi (Hoboken, NJ: KTAV Publishing House, Inc. 1993) p221

The entire spelling for [mæv] Shih Mah is ˆy[ µm ˆyv.  The Gematria for the Miluy of Shema is 570.  Here we observe the wealth of Sarah's prophecy.  

The life of Sarah Emeinu was a lifetime of paying her tenth to Shem the son of Noach {Noah} who was a Kohen {a Priest} of the Most High Alm-ghty and who was also known as Malki Tzedek {King of Righteousness}. Rabbi Yisrael Isser Zvi Herczeg, The Sapirstein Edition Rashi Bereisheit / Genesis {Brooklyn, New York: Mesorah Publications, Ltd. First Edition 10th impression 2007}, p 139

How do we know this?  Shem was the head of the tribe that Avraham belonged to.  As head of the tribe he was a priest. Who does one pay their tithes to? A Kohan {a Priest} of the Most High G-d!  Today in place of a Priest we pay tithes to good organizations and good causes.  Yet the point is that we are supposed to pay tithes.  rcæ[; Aw Sar means to tithe to pay a tenth.  The Gematria of Aw Sar is 570.  Sarah Emeinu paid tithes all her lifetime!  She set a good example for all her children to follow!

There are many other Gematrias that relate the wealth of Sarah Emeinu.  She kept evil away from her door.  Shlomo Ha Melech writes in Mishlei {Proverbs} 31.31 Let her be praised in the µyri[;v]bæ Vah Shih Aw Ree {gates} by her very own deeds!  Vah Shih Aw Ree  is plural for Shah Ahr {gate}.  Shah Ahr is the Gematria 570.  We know that Sarah Emeinu's home was holy!  Holiness began at the gate entrance to Sarah's tent area. Remember G-d Instructed Kayin {Cain} Sin is crouching at your door, Bereisheit 4.7.  We must keep the [v;r... Raw Shaw evil at a distance.  The Message G-d Was Giving to Kayin is the same message for all of us. Keep the Raw Shaw outside of our Temple!   Be aware that the Raw Shaw is waiting outside our Temple to try and pounce on us, G-d Forbid!  Our mother Sarah, was successful in keeping the evil checked at the gate entrance.  The Gematria for Raw Shaw is 570. Sarah kept her [r...  rx,ye Yay Tzehr Raw in check.  Our sages teach that Sarah was perfect!  The only way Sarah Emeinu could be perfect was to have a firm control on her evil inclination!   This she did!  This is all a part of the wealth of Sarah.  She soared on wings like eagle Isaiah 40.31.  rv,n≤K] Cih Neh Shehr, Like an eagle she stirred her nest hovering over her young, Devarim 32.11.  Sarah was all of these Gematrias in one.  Then Sarah prayed!  She begin her day with prayer.  µy...qæw" yjæ ˚l≤m, ˚'yn≤p,l] yniaæ hd≤wm... And the vast wealth of Sarah goes on and on.  Avraham in part was great because of Sarah!

May every lady merit to be like Sarah and may every husband merit a wife like Sarah!

Blessings and peace,

Dr. Akiva Gamliel

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Wealth - The Value of Hashem As A Friend! ©

By Dr. Akiva Gamliel Belk

Parshat Vayeira

 Bereisheit [Genesis] 18.1 - 22.24

Our Devri Torah is in the loving Memory of Mrs Ethel Channah Sakash Belk, may she rest in peace.

Our Parshat begins with the word ar:yEwæ {and He Appeared [spiritually]. 

Who appeared?  Hashem, Who is the Creator of everything.  

Who did Hashem Appear to? Avraham.  

Why did Hashem Appear to Avraham?  It was the third day after Avraham's Brit Milah, Circumcision.  Hashem Was Making a house call on his friend, Avraham.  Hashem was checking on Avraham to see how he was.

How is it that Avraham is known as the Friend of Hashem?  

Our sages teach that certain Letters in Ha Torah maybe interchange with each other Letters.  The Aleph [ a] the first Letter  of the Aleph Bet {the Hebrew Alphabet} and Ayin [[] the sixteenth Letter maybe interchanged with each other.   Let's consider the word Vayeira. The word Vayeira  is an abbreviated spelling of Raw Awh [ha;r:].

Raw Awh means to see, to look, to view, to appear, etc.    Abbreviated spellings are common in Ha Torah.    When the Letter Aleph [ a] is exchanged with the Letter Ayin [[] the word becomes Ray Eh [h[≤re].  Ray Eh means friend or companion.   So by exchanging the Letters  Aleph [ a]  with Ayin [[] we learn that Hashem was a friend of Avraham.  Hashem Created everything that was created.  Hashem is wealthy!  Hashem is owner of everything.  Yet, Hashem Appears to Avraham.  Hashem Honors Avraham.  What does this say?  Hashem is truly a Friend.  Why do we say Hashem is Truly a Friend?  Avraham is a very wealthy by earths standards yet in the shadow of Hashem. Avraham is extremely poor.  Hashem Has much to attend too.  Why would Hashem concern Himself with Avraham?  It is to teach us that Hashem is NOT like humans who are wealthy.  Hashem Stands by us rather we are rich or poor. Shlomo Ha Malech [King Solomon] said, Wealth brings many friends, but a poor man's friends dessert him. Proverbs 19.4  Hashem Does Not dessert us even in our time of sickness.  In fact Hashem Pays more attention to us when we are sick... when we have troubles... when we stumble...  It is Hashem that picks us up!  So who can estimate the value of Hashem's Friendship?  A truly wealth person is one who has Hashem as a Friend.

We began by saying He Appeared Spiritually.  What does it mean to appear Spiritually?  What is Spiritual?  We know that Hashem is Spirit.  We know that His Spirit can be felt.  We know His Spirit can be heard. We know His Spirit cannot be seen. {see Bereisheit 6.3  Hashem Said, My Spirit...; Shoftim [Judges] 3.10 The Spirit of Hashem  Came Upon him...   Shemot [Exodus] 6.13 Hashem Spoke to Moshe and Aaron... [Adam and Chavah / Eve heard the Voice of Hashem G-d moving / walking  in the Garden of Eden... Bereisheit 3.8 }

So How Did Hashem Appear to Avraham?  The Gematria of  Raw Awh [ha;r:] and Daw Vawr  [rb;d...] are each 206. 

Daw Vawr [rb;d...] means Word, Speech.  Hashem Appeared to Avraham spiritually through words through speech.

206 = h5 a1 r200 

206 = r200 b2 d4

Blessings and peace,

Dr. Akiva Gamliel

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Ha Torah, What's In It For Me?

By Dr. Akiva Gamliel Belk

Parshat Devarim Vah Eht Chah Nawn

Devarim 3.23 - 7.11

Our Devri Torah is in the Loving Memory of the Horvat Mishpachah who died in the Holocaust.  May they rest in peace!

We live in an age where people evaluate situations.  When Ha Torah was Given to B'nei Yisroel on Har Sinai the other nations of the world when asked by our Creator if they would accept Ha Torah evaluated.  They wanted to know what's in it for me.

Every Shavuos, it was the practice of the saintly Chofetz Chaim zt"l to gather his students and describe in great detail the Revelation on Har Sinai. He would tell how the Almighty presented the Torah to the nations of the world, who rejected it out of hand, leaving only the Jewish People receptive to His offer....  http://www.ohrchaim.com/parshastazria.htm

It was on Yom Sheini Chodesh Sh'ishi that Kol Yisroel said 'Kol Asher Debar Hashem Nasah' Everything Hashem Says we will do. Yet before B'nei Yisroel was offered Ha Torah Hashem Went to all the nations of the world and asked if they would like to receive Ha Torah. In Midrash in Parshat V'zot Habrachah we that Hashem went to B'nai Esav and offered Ha Torah to them.  Why?  '...Edom and [Yishmael], had the opportunity to learn [Ha] Torah in their father's homes: [Yishmael] could have learned [Ha Torah] from Abraham, and [Esav] from [Yitzchok]. (For this reason [G-d] first [Approached]  [Esav], even though [Yishmael came first chronologically.  Whereas [Yishmael spent only a short time in, [Avraham], his father's home before being expelled, [Esav] spent many years in [Yitzchok's] home.  What is more, he should also have learned from his grandfather [Avraham]... 

Rabbi Zalman Sorotzkin, Insights In The Torah - Devarim (Brooklyn, NY: Mesorah Publications, Ltd. First Edition, 1991), p 389  

Note other references regarding the 70 {seventy} nations that rejected Ha Torah:

Avodah Zarah 2b - 39

Yalkut Shimoni

Rabbi Moshe Weissman, The Midrash Says The Book of Sh'mos (Brooklyn, New York:  Benei Yakov Publications 1980), p. 230; Rabbi Moshe Weissman

The Midrash Says The Book of Devarim (Brooklyn, New York:  Benei Yakov Publications 1980), p. 384.

Rabbi Dr. Charles B. Chavel Ramban {Nachmanides} Commentary On The Torah Deuteronomy (Shilo Publishing House, Inc. New York, N.Y. 1990) pp 373,374

When Hashem Offered Ha Torah to Esav's descendants they questioned, What's in it?

Hashem Responded, Do not murder!

They responded, Our father Esav built his reputation on murder. How could we leave his ways? As a result of not wanting to change Esav's descendants refused Ha Torah.

Next Hashem went to the descendants of Yishmael. Hashem Offered Ha Torah to Yishmael's descendants.  They wanted to know what's in it? Hashem Responded, Do not steal!   As a result of not wanting to change Yishmael's descendants rejected Ha Torah.  They did not want to abandon the ways of their ancestor, stealing.

Hashem Offered Ha Torah to the descendants of Lot, Amon and Moav.  They wanted to know, What's in it?  Hashem Said, Do not commit adultery!  They also rejected Ha Torah.   Why? Their births resulted from incestuousness immorality.

Each nation was presented with a Command from Ha Torah representing their greatest challenge. Each group wanted to know, what's in it. Each group focused on the mitzvah they struggled with instead of the other 612 mitzvot. The most difficult test came first.  It is often that way today.  It is the challenge to change.

Finally, Hashem approaches Bnei Yisrael to offer Ha Torah. The Midrash tells us that Kol Yisroel i.e those born B'nei Yisroel and those who converted to Judaism,  immediate response  'Naaseh V'nishma' - We will do and we will listen. We the smallest of nations did not ask what's in it.  We trusted Hashem. As a result Ha Torah became our legacy eternally!  This was our greatest moment.  We reached the level of the Malachim {Angels}.  We trusted our Creator implicitly!!

Rabbi Samson Raphael Hirsch states, [Ha Torah in G-d's universe is] the power which gives movement, alteration and life to all physical beings...[The] G-d Given Laws of nature work in all His creations.  These Laws work unconsciously in everything Created. We must inquire how?  We must wonder how do I flow with the Laws G-d Has Established?  How does one reduce the friction caused by going against what G-d Established?  What prevents us from receiving the best of the best?

Rabbi Samson Raphael Hirsch, The Pentateuch Translation And Commentary (London England, Judaica Press, LTD 2nd Edition 1989) p664

  

Well, we are thousands of years from the Giving and receiving of Ha Torah.  Today we are living in 5768 F.C.  Much has changed.  Yet the Laws of G-d Remain the same as when we received Ha Torah in 2448 F.C.   It is us, B'nei Yisroel who are facing so many challenges.  Why?  WE HAVE CNANGED! G-d Help Us Please!  Some of us seem to be looking back and questioning, what's in it for me.   G-d Forbid!  We reject Ha Torah!  We doubt Ha Torah!  We are mixed among the religions of the world.  We are the fallen!  We are the agnostics, the atheists and the humanists.  We are the one who have rejected G-d and turned away... G-d Please Help Us!  

It is in this weeks Parshat, Devarim Vah Eht Chah Nawn that Hashem Warned B'nei Yisroel.  Hashem Said that we would sin, that we would grow corrupt, that we would perish from our land and that we would be scattered among all the nations.  THIS HAS HAPPENED!    Now the question is how do we reverse this?  How do we change our situation?

From this place [of degradation] you will seek Hashem your G-d and find [Him only] when you seek with your entire emotion and with all of you breath.  When you are in distress and these things happen to you in the end of days you will return to Hashem your G-d and hear His Voice.  For the Alm-ghty is Merciful, Hashem Your G-d.  He Will Not forsake nor destroy you nor will He forget the Covenant of your fathers that He swore to them.  Devarim 4.29-31

Dear ones here are the steps we need to take:

1. Seek Hashem from our place...

2. Seek Hashem with our entire emotion...

3. Seek Hashem with all our soul / breath...

4. Return / Repent - i.e acknowledge your sin, turn from your sin toward Ha Torah, make a plan not to sin, pay restitution.

5. You will listen to His Voice i.e what He Has Spoken to Moshe - You will listen to the Words of Ha Torah

What are the results?  This is what's in it for me...

1. Only the Torah of Hashem Can Restore your soul Tehillim 19.8

2. The reward of Keeping Ha Torah is that it will be good for you... Devarim 4.39

3. The reward of Keeping Ha Torah is that it will be good for your children... Devarim 4.39; 5.26

4. The reward of Keeping Ha Torah will prolong your life... Devarim 4.39; 5.30; 6.2

5. The reward of Keeping Ha Torah is that you will live... Devarim 4.1,4; 5.30

6. The reward of Keeping Ha Torah is evidence of your wisdom... Devarim 4.6

7. The reward of Keeping Ha Torah is evidence of your understanding Devarim 4.6

The nations will see us as 'a wise and understanding people' 

So when we flow in agreement with Ha Torah we will enjoy the above results.  Thank G-d!  Lets do it!!

Blessings and peace,

Dr. Akiva Gamliel

h |B

     By Dr. Akiva Gamliel Belk

Our study is in the loving memory of the Horvat Mishpacha that died in the Holocaust.  May they rest in peace.

The Letter x {ydIx; Tzaddi} is a symbol of righteousness.  qyDIxæ {Tzaddik} means righteous, just, pious, honest and upright individual.  The Letter w {ww... Vav} is the symbol of completion.  The Vav is a connecting letter that attaches to many words of Ha Tenach.  Together the Tzaddi and the Vav spell wxæ meaning Command.  The Gematria of Tzav is 96.  However when we extend the Gematria to include the spelling for each Letter the Gematria of Tzav increases to 116.  This is significant because the full spelling of Tzav {116} demonstrates how the Command was extended over a number of generations.  Our Sages teach when Ha Torah Uses the word Tzav instead of T;r"mæa; Aw-Mah-Ri-Taw {Say} or rBæDæ De-Bayr {Speak}, it is in reference to the present generation and future generations.  It is to be guarded scrupulously.

wxæ

x = 104 = y 10  d 4 x 90

w = 12 = w 6 w 6

116 = 104 + 12

Why is 116 significant?

Midrash Vayikra Rabbah teaches in the name of R. Nehemiah that the fire in the Altar of  Moshe burned for 116 years yet the thin copper layer did not melt nor was the wooden structure charred. Rashash says:

  39 years in the BaMidbar

  14 years in Gigal

  13 years in Nob

  50 years in Gibeon

------------------------------------

116 years total

Rabbi Dr. H. Freedman, Midrash Rabba Leviticus  (New York, NY: The Soncino Press 1983) p 97

Rabbi Meir Zlotowitz and Rabbi Nosson Scherman The Artscroll Tanach Series - Vayikra Volume 3a (Brooklyn, NY: Mesorah Publications, Ltd. 1989), p 100

The Gematria of wxæ {Tzav} is 96.  Ha Torah Says, And Hashem Spoke to Moshe, Saying Command Aharon and his sons...  Moshe Rabbeinu would have been the Kohen Godal of B'nei Yisroel but he argued with the Creator about who would lead B'nei Yisroel.  So the Creator selected his brother Aharon.  So when Moshe is Commanded we observe the door closing on him being the Kohen Godal.  This is represented by ha;xe which means to go out or to get out.  This is

what happened to Moshe after the original seven days in the Mishkon.  He was out as Kohen Godal and Aharon was in as Kohen Godal. 

Blessings and peace,

Dr. Akiva Gamliel

h |B

         By Dr. Akiva Gamliel Belk

hw:hylæ hj;n"mi Bær"q; byrIq]tæAyKi vp,n<w"

Parshat Vayikra Vayikra

Our study is in the loving memory of the Horvat Mishpacha that died in the Holocaust.  May they rest in peace.

I am again drawn to the words {And when a soul draws near with a meal offering to Hashem}, Vayikra 2.1

(Leviticus). when studying Parshat Vayikra Vayikra.

byrIq]tæ  Tah-Kih-Reet to draw near [with an offering...]

712 = b2 y10 r200 q100 t400

tv,by"  Yihv-Sheht [the earth /sin] dried up / Yih-Ba-Sheht his shame [left]

712 = t400 v300 b2 y10

Notice the third word of the Original Text. The Tav is in black.  The Kuf, Reish, Yod and Bet are in blue. Even though the Letter Tav is part of the word Tah-Kih-Reet in HaTorah the Letter Tav is added.  The Tav is normally not part of the word. Why?  The Letter Tav is the last letter in the word twOa Oht means sign. Frequently throughout Ha Torah the Letter Tav is added to the beginning of a word to draw our attention to the fact that we should stop.  Pay attention!  Mine here!  Examine here!  This is one of many purposes for the Tav being added to a word.  Another reason is to change the Gematria of a word. Normally Kih-Reet would be the Gematria 312 but because the Tav is added the Gematria changes to 712.  

In Bereisheit 8.7 (Genesis) we notice the first word in Ha Torah with the Gematria of 712. Yihv-Sheht which means to dry up. Ha Torah Tells us Noach sent the raven out of the Tava {Ark} in search of dry land.  The raven returned to the Tava because he could not find any dry land.  There is a similarity between Tah-Kih-Reet (to draw near) and Yihv-Sheht (to dry up). The similarity depends upon the intent of the first Letter of Yihv-Sheht. If we were to isolate the Letter Yud the root word would be Ba-Sheht meaning shame. The meaning would then represent his shame in reference to the raven's shame.  Then the meaning of HaTorah in Bereisheit 8.7 would be, He sent out the raven and it went out, going to and fro until the water [removed] his shame.  Now we know the raven experienced shame because the raven was one of three who copulated on the Tava.  The three were Chawm, the dog and the raven.[1]  In addition we know that water represents Ha Torah.  This being the situation the meaning of HaTorah in Bereisheit 8.7 would be, He sent out the raven and it went out, going to and fro until [Ha Torah removed] his shame.  Remember Ha Torah Has the power to restore the soul.  So the connection I see is that the Letter Tav is at the front of Tah-Kih-Reet standing like a door open to teshuva {repentance}.  The Tav is at the end of Yihv-Sheht which we are now translating as Yih-Ba-Sheht meaning his shame. When Ha Torah Works in the life of a sinner it's like his shame leaves through the back door.  Now if one were to choose not to agree with this mystical interpretation that is fine.  One could still say that the water / Ha Torah which washed away the sinners of the first world was absorbed into the earth.  In other words, the end result is the same.  Sin was dried up. The point is that the one who draws near to the altar with a meal offering for their sins has the comfort of knowing his shame is absorbed in the fire offering. His sin is dried up.  The raven was looking for a place of shelter from the judgment brought upon the world due to sin (dry land). Drawing near the Meez-Bayach {altar} with a meal offering for sin brings about that shelter.

byrIq]tæ  Tah-Kih-Reet to draw near [with an offering...]

712 = b2 y10 r200 q100 t400

tv,by"  Yihv-Sheht [the earth /sin] dried up / Yih-Ba-Sheht his shame [left]

712 = t400 v300 b2 y10

When Ha Torah uses the word  vp,n≤ Neh-Fehsh one should remember the At Bash is bwOf Tov which means good, agreeable.  From earth the soul of the poor, the destitute draws near the altar. Our Sages teach that the significance of bringing a meal offering is like offering one's own soul.  

There is a ladder that stretches from earth to Ha Shemayim (the Heavens). We call this At Bash. It's a transformation of letters from earth to Heaven and from Heaven to earth. On earth it is the soul of the poor, the destitute. However, as one climbs each rung of the ladder toward HaShemayim (the Heavens), the word changes from Nefesh to Tov. It's like saying this is good, this is agreeable. What is good? What is agreeable? The meal offering.  The word Tov is a blessing from the Creator like dew descending upon the soul of the one who brings the meal offering.  the offering from the Heavenly ladder that extends to earth the Neh-Fesh (the soul) that draws near the altar with a meal offering it is good!

vpn Neh-Fehsh {Soul} - AT BASH - v = b  p = w  n = f  bwf Tov {Good Agreeable}

Authors note: To any Christians who might be reading this discussion I was surprised to notice the KJV translators used the word meat instead of meal for hj;n"mi .  I believe this was a deliberate misrepresentation of the Truth.  It would be worthwhile to investigate why they did this?  NIV and other Christian translations got it right.  I also noticed that Strong's Concordance does not give a reference number for this word.   Hum!  I wonder why?

[1] Rabbi Moshe Weissman, The Midrash Says (Brooklyn, New York:  Benei Yakov Publications 1980), p. 97