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.
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.
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
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.
As well as The Illuminated Pirkei Avos by Rabbi Yonah Weinrib
A beautiful read.
No comments:
Post a Comment