In the 5 & 10

This Ain’t Jimmy Dean’s Five & Dime

Chapter Five: is an amazing Message of Numbers.

As an introduction we look at the uniqueness of the Hebrew language. Words in Hebrew are unlike other languages. The words do not simply give a ‘name’ to an object; they describe its essence. You have probably noticed this in passing but let’s look at it a little closer: the word for “eye” - unlike its English word - means both the physical object in your head (the anatomical eye), but it also means the essence of vision [as the Maharal says in his commentary: “Know what is above you - a watchful Eye.”] And, as we shall see (no pun intended) the numbers also have a deeper meaning beyond their description of the ‘quantity’ which they represent.

Again, the root (concept) conveys not only the number but also its corresponding letter. As an example the number 4 symbolizes the physical attribute of occupying space in four directions. It is the 4th letter of the Hebrew alef-beit [Dalet ד] consisting of a vertical and horizontal line segments which lead us to think in terms of horizontal and vertical movements or directions.

Ten (10) is interesting too in that it encapsulates the idea of holiness (that being nivdal, or non-physical, requiring no space) and is indicated by the YUD [י] which is the smallest of the Hebrew letters and occupies the least space.

And so, again, we need to consider the root of the word to see the connections. It is there that we can begin to understand why it is that we consider the Hebrew Language [Not modern Hebrew, or Ivrit, but the Classic, Biblical Language] to be the language of Creation.
The Lashon HaKodesh.

In this Chapter, we find that the First Mishnah deals with; “With ten utterances the world was created. What does this come to teach us? Indeed could it not have been created with one utterance?” [There is also the statement that the world was created with not one utterance but with the letter (concept) ה He(y)] As mentioned “ten” is associated with holiness (kedushah - assignment: look at the root and see the relationships and associations; the essence of the word and where that will take your understanding. Or raise questions in your mind)

-Ten carries the idea of many being consolidated into one [Minyan, for an example]
-Ten is a complete group. A Minyan is a Minyan is a Minyan.
-Ten represents the maximum degree of differentiation; as there are (only) 10 unique numbers [after ten the numbers repeat 11; 12; 13…]
-Ten is a symbol of a “full range” of possibilities.

-With Ten Utterances [Creation]
-Ten Generations [Adam to Noah]
-Ten Generations [ Noach to Avraham]
-Ten Trials [of Avraham]
-Ten Miracles [in Egypt]
-Ten Times [our forefathers ‘tested’ HaShem in the desert wilderness]
-Ten Miracles [in the Holy Temple]*
-Ten Things [...were created on the eve of the First Shabbos, at twilight]
-Ten Commandments
-Ten Sephiroth
-Ten expresses Holiness as a quality of the One G-d.

One.
Many. Different and mutually exclusive. Many is not one and one is not many. It is interesting that the traditional Arctic Natives use the idea of: One; Two; Many. But they also have hundreds of words for ‘snow’. With Hebrew we have the concept of a One - Unique - G-d. Therefore it is that the world(s) must be ‘many’. On the other hand, we, Jews, are referred to a Pintele Yid. That little flask of pure oil (Hannukah) is the "pintele Yid." The little spark, the little little point of purity. The pintele Yid is the pintele Yud. How can the multi-faceted universe, which is ever expanding and therefore ever changing, be a reflection of the Oneness of HaShem unless it is a mirror of Him? Because the origin of the fact [no matter in what way you consider the existence of the Universe] is linked by one coherent event or system.

Seven.
“Seven traits characterize a dullard and seven a wise one. A wise person does not begin speaking before one who is greater than he in wisdom or in years; he does not interrupt…”
-Seven a a Symbol of Structure & of Order.
“Dullard”- גלם golem. ָ Golem denotes someone without much common sense. The Mishnah did not us the more common term or ignoramus עם הארץ because that is used for one who lacks Torah - and that is not to the point that the Mishnah is making!

[This leads me astray for a moment. Am Haaretz means more than a ‘dullard’. It also refers to one who is “rustic” or “boorish” or “uncivilized”. And we know of the expression that says: “A bastard who is a Talmud Kakham takes precedence over a High Priest who is a Am Haaretz.” Am Haaretz obviously means “People of the Land” Are some of these other terms due to slang usage which has come into use over time, or is there the essence of the person within the Hebrew word? Think about it.]

The wise one:
-he does not answer impetuously
-he questions with relevance to the subject.
-he replies accurately
-he acknowledges (the) truth

Four.
There are four types of donors to charity
There are four types among those who attend the House of Study
There are four types among those who sit before scholars.
There are four character types among men
There are four kinds of dispositions
There are four types of students

And you don’t find these, or the answer to any of this at the Five and Dime.

So many words. So many concepts. So many associations. So little time.

“Study. Study. Study. Only Study will make a miracle.”

__Japanese folk saying.



Bamidbar 5771

As usual, I am indebted to the Pirkei Avos by Rabbi Tuvia Basser from a commentary of the Maharal of Prague
As well as The Illuminated Pirkei Avos by Rabbi Yonah Weinrib
A beautiful read.

A Lotta Latte To Be Consumed Today

Having Our Double Latté-extra Shot with the Maharal

As we sit down with the Maharal this morning, we find him pondering the First Mishnah of Chapter Four in the Pirkei Avot. We see that it says: “Ben Zoma says- Who is wise… strong… rich… Honored?” or:

?dbkm____ ?okx vhzya .rmva amvz [b

And the root for that is:

dbk

weigh; be important

1. Being heavy; 2) Giving honor [Ex. 28:2 “You shall make vestments of sanctity for Aaron your brother, for glory and splendor.” Stone Ed. Chumach p.467]; 3) be(ing) serious; 4) being stubborn; 5) dimming… 6) being difficult; 7) being wealthy; 8) spiritual greatness.

cm Be open/receptive; cut; connect/disconnect; wonder.

Khavod Rav (or “Yours Truly”) can be above your signature as in:

Respectfully Yours, Chaim Yankel

So: Rashi, it might have bothered. The Maharal though, was contemplating the various external measures of the qualities [wise; strong; rich; honored]. As we join him in our studies and our Double Latté-Extra Shot, we see that he is seeing academic success, physical prowess, assets and honor as not reflecting the true nature of a person but that Ben Zoma was looking at the very essence of a person.

What is truly “us” and what are the parts which have been acquired? Our essence is but body and soul [haGuf, v’haNefish]. Possessions, as we discovered last week, do not really belong to “us” - they are our gifts from “Mother Earth” (if you will) - from G-d. Even our knowledge is acquired and each to his own is to do with it to his/her best, and the same with our talents. While we can and do acquire possessions and knowledge and that is important too, they do not constitute our essence. In one way or another, with misfortune or the ways of man, we can lose our possessions, our physical assets, our mental capacities - but we remain human to our very last breath.

“Who is wise? He who learns from every person.”

No. Not he who has learned much Torah. Knowledge, remember, is just another acquisition. The indication, the Maharal is telling us through his understanding of the reading of Ben Zoma, is seeing he who searches for knowledge. Here is where you can see if a person’s soul is secure from being mislead by external measures of success!

“He who learns from every person.”

If a man is wise; by his very nature, he yearns for knowledge - wherever he may find it. He can, and does, learn from everyone and anyone. It is part of the fabric of his being.

Is the student a product of his abilities or the teacher’s skill? We do not know, when we observe this, we cannot see the wisdom of the student or the expertise of the teacher. But when we observe the student gleaning knowledge and wisdom from everyone he comes into contact with, clearly that success is his own.

“He who learns from every person.”

Knowledge is acquired, as mentioned above, and it is not the essence of the individual. The loving pursuit of it however enriches the soul. Then does it not follow that if you truly desire knowledge and wisdom in the hope and desire that it will make you a better person… then you are, indeed, wise.

“He who learns from every person.”

And how, exactly, does this ‘prove’ that a wise person seeks wisdom? In the ‘olden days’ (you remember, back when we were all kids and asked dad or mom about those ‘olden days’) there were far fewer teachers throughout life.^[1] The reason a wise person has many teachers is that he searches for Torah from everyone who can teach him something. There is a passion for knowledge in his being.

“From all my teachers I grew wise.” ^[1]

The proof that a man seeks out wisdom? That person yearns for knowledge in a way that enhances his very being. Selah.

^[1] The proof-verse was composed by King David. Today, students have a different rabbi every year. In ‘earlier times’, one studied with his father and then went to study with more accomplished rebbis, only moving to a new rebbi when he needed to match his own Torah proficiency.

“Who is rich?”

He who is happy with his lot.

“Who is rich?”

“When you eat of the labor of your hands, you are happy and all is well with you.

“You are happy”- in this world.

The self-sufficient personality enjoys this world more than a person who merely “owns” wealth. For two reasons: quantity and quality.

“And all is well with you”- in the World to Come.

That person does not depend upon material possessions (which are not really his in the first place and which will certainly return to the earth themselves) for happiness; that person’s personality is well suited for the spiritual life. The life of the World to Come. Should you question that World, it may be that - for you - it is a living heritage which you will never lose, that wisdom and knowledge that continues to live in your family.

“Who is honored?” He who honors others.

Scripture refers to G-d as Melech HaKavod. dvbkh jlm

The King of Honor (Glory) [but the Hebrew word is the same - kavod related as we know to: Honored] because He confers honor upon those who revere Him - and one who confers honor upon others is, himself, called honorable.

Shalom

Bechukotai 5771