The Divine Mathematician’s Numerical Patterns in the Bible

The Divine Mathematician’s Numerical Patterns in the Bible

January 17, 2010, 10:13 am
Filed under: Bible codes, Gematria, mathematical anomaly, NUMERICAL PATTERNS IN TORAH | Tags: Bible, Biblical mathematical anomaly, mathematical anomaly, Numerical Patterns, Rabbi Solomon D. Sassoon

The fact that the twelve are all connected in the center is the thirteenth. Thirteen is the number that bonds multiplicity into oneness.

This is Based on the Work of Rabbi Solomon D. Sassoon -May his soul rise higher and help us

“The early Torah scholars were called ‘scribes’ or ‘calculators’ because they counted the letters of the Torah” (Talmud Bavli, Kidushin 30 a, based on Chronicles 1, 2, 55 and other verses).

 

Virtually the whole Torah and

Prophets, as well as the Psalms, and probably

other parts of Bible as well, were written with

straightforward patterns running through them and

codes underpinning them. These were based on

precise word counts and gematria (the traditional

system of assigning numerical value to each letter

based on its order in the alphabet*). The codes

contributed to the structure and design of the passages

and provided insight on the relevant topics.

These Sophisticated codes and patterns serve a number of

purposes. They may beautify the word of God and

help preserve the integrity of the text as it was subject

to the processes of copying and transmission.

Recognition of wondrous patterns supported the view

of the recipients that the text was a genuine statement

from a true prophet.

 

Serious observers must conclude that the

remarkable systems of word pattern and structure that

run through the text, without creating stilted reading,

more intricate and difficult to compose than systems

that run through other literary artifacts known to man,

was the result of true prophetic inspiration.

 

Also through the use of symbolism, which includes

number symbolism, and meanings enhanced through

textual structure and word patterns that directed the

knowledgeable reader to a deeper message, the

prophets were able to speak to those prepared to hear

the fuller import of their communication while

providing a satisfactory message to the others.

Although Rabbi Sassoon often stated that he did not

know the meaning or implications of many instances

of number usages or word patterns, their indications

often conformed to the substance of other research he

did into the meaning of the Torah text.

The number 8 as refers to the Covenant

between G-d and Israel and implied a linkage with the

prophetic dimension, while the number 13 – the

gematria of אחד (one) – denoted a subject associated

with the oneness of G-d, more basic than the concept

denoted by 8. The number 21 is used to signify the

combination of 13 plus 8. Often, 8 and 13 will be used

in tandem. The spiritual significance of the number thirteen (13), which as reflected by the thirteen attributes Divine names that draw forth Mercy (we will look at these attributes later), relates to a transcendent dimension of Godliness. This transcendence enables one to infuse spirituality within our material world This is all just  “the tip of

the iceberg.” –MUCH IS LEFT TO BE DISCOVERED

 

“When Adam had lived 130 years he begot בִּדְמוּתוֹ

כְּצַלְמוֹ (in his likeness, like his image) and named him

Seth. Adam’s days after he begot Seth were 800

years… All the days that Adam lived were 930 years”

(Gen. 5:3-5). These are the only age markers the

Torah furnishes for Adam!

the 130 years – presented as a most significant event in

Adam’s life’s achievement – to be associated with

having reached the stage of appreciation of the one

G-d (13). We may perhaps add that it refers to

transmitting that idea, signified by bearing a son. The

800 years he lived subsequently indicates his having

achieved the covenantal level.

 

In the Noah narrative the word “berit” (covenant)

appears 8 times. The number of people saved in the

ark is 8 (Noah, three sons and the four wives.) The

sign of the berit – specifically pointed out, זאת אוֹת

הַבְּרִית (Gen. 9:12) – is the “qeshet” ( קֶשֶׁת , the rainbow),

which has a gematria of 800. (The word קֶשֶׁת in all

forms appears eight times in the Torah and thirteen

times in the Early Prophets.)

 

Circumcision for Ishmael was at 13 (years of age),

while for ISSAC, and subsequently for Israel, it is at 8

(days of age). The 13 results from the 13-year period

of time in Abraham’s life from when he begat Ishmael

at 86 years of age to when GOD appeared to him at

99 years of age. It was after that period of 13 that

GOD instructed him regarding circumcision on the

8th day, which was to signify the Covenant that was

to be transmitted to his progeny. These age milestones

are recorded in consecutive verses (Gen. 16:16 and

17:1).

 

In that Genesis 17 chapter that introduces

circumcision the berit stem is attested 13 times. The

8th occurrence of berit is in the 13th verse and is word

number 160 in the passage.

 

At the point that GOD changes Sarai’s name to

Sarah (Gen. 17:15), completing the name changes of

both Abraham and Sarah, the combined total of both

their names in both forms from the beginning of the

Torah is 80. Beginning with the next attestation of

Abraham’s name (v. 17) until the end of Genesis his

name appears 130 times. The total number of

attestations of his name in the Five Books is 210, that

is 130 + 80. The 130th occurrence of his name is at a

milestone point signified by an 8 associated with a 13.

 

Abraham’s brother Nahor had 8 sons from his wife

and 4 sons from his concubine. The Torah relates this

information to provide background regarding Ribqah,

the daughter of Nahor’s 8th son, Betuel (Gen. 22:20-

24). Since in that context the begetting of Ribqah is

the only mention of a grandchild, this constitutes a

unit of 8+4+1=13, corresponding to א–ח–ד , which

indicates that the family of Nahor was an appropriate

one from which a wife for Issac may derive. Upon

mention of Ribqah’s birth and within the attached

statement that “these 8 Milca bore to Nahor the

brother of Abraham” is the 130th attestation of

Abraham’s name (including Abram) from the

beginning of the Torah.

 

In the self-contained section that narrates of

Abraham’s servant finding a suitable wife for ISSAC,

which concludes with consummation of the ISSAC-

Ribqah marriage (Gen. 24), Ribqah’s name appears 13

times while ISSAC’s name appears 8 times.

When Esav gets married at 40 years of age (Gen.

26:34), a milestone that is Biblically understood as a

son separating from father and mother ( עַל כֵּן יַעֲזָב אִישׁ

אֶת אָבִיו וְאֶת אִמוֹ וְדָבַק בְּאִשְׁתּוֹ , ibid. 2:24), ISSAC is 100

years of age. From that point on (living without Esav

“attached” to him) he lives 80 years. It may also be

significant that Jacob was born when Abraham was

160 years of age (80 x 2).

 

Jacob has 12 sons and one daughter, a total of 13.

When GOD changes Jacob’s name to Yisrael,

the last attestation of his name Jacob before the

change, but within the name-change context – “ שִׁמְךָ

יַעֲקב ,” (Gen. 35:10) – is the 130th occurrence of

Jacob’s name in the Torah. When the angel had

previously informed him of the forthcoming name

change, the last attestation of his name Jacob just

prior to mention of the change but also within that

context – “ 32:27-28 ) ”וַיּאמֶר יַעֲקב ) – is the 80th

occurrence of יַעֲקב in the Torah when it is counted in

the “pure” form, that is, without prefixes attached to

the name. (The reversal of the usual 130-80 sequence

is apparently because we are dealing with a

consecutive count; usage of the non-prefixed form of

the name appears to be to enable the lower total.)

When appearing before Pharaoh, Jacob states

that he is 130 years of age (ibid. 47:9), while Moses,

when in front of Pharaoh, is described in the narrative

as being 80 years of age (Ex. 7:7), an obvious

juxtaposition of these two key numbers.

The only three age notices given for Joseph are 17,

30 and 110. These delineate the two significant

periods of his lifethat lie between the markers as

reflected in the narrative, that is, a 13-year period

followed by one of 80 years. Yosef is 30 in front of

Pharaoh, having attained the level of 13 and

eventually achieves the level of 80.

 

Regarding the age notice given for Sarah at the

time of her death, the introductory clause speaks of

her life in plural וַיִּהְיוּ” חַיֵּי שָׂרָה ” and the numbers are

given as “100 years, 20 years and 7 years” (Gen.

23:1). The unusual literary formulation in dividing her

years into three portions may be hinting at two periods

of life, the differences between the age markers, 100–

20=80 that followed a 20–7=13.

 

These 13 and 8 patterns are a bit peculiar don’t you think ?

The total number of letters contained in a word reveals something about the word itself. Abraham, Isaac, and Jacob have a total of thirteen letters in them (in Hebrew). Sarah, Rivka, Rachel and Leah, their wives, also have thirteen letters.

 

In the Torah’s most expansive passage concerning

Shabbat, which explicitly speaks of Shabbat’s linkage

with the Covenant, the number of attestations of the

שׁ–ב–ת stem is 8 (Ex. 31:12-17). From the first sh-b-t

attestation in that passage until its 8th there are 80

words.

 

A sacrifice is only acceptable from the 8th day

onwards (Lev. 22:27).

 

In the most expansive passage dealing with

repentance and return, in a context linking them with

Covenant renewal, the key stem שׁ–ב (repentance ) is attested 8 times

(Deut. 30:1-10).

 

In Samual’s anointing of David to be king, it is

dramatically emphasized that he is the 8th son of

Yishai.

 

In King David’s census, the northern kingdom

count was 800,000 while that of Judah was 500,000, a

total of 1,300,000 (2 Sam. 24:9).

 

The 1300th verse from the beginning of Psalms is

the last verse of Psalm 78. The 1300th verse from the

end of Psalms is the last verse of Psalm 77. Thus,

Psalm 78 is enveloped by the overlap of 1300 verses

going both ways. Psalm 78 has 72 verses. Verse 36,

one of its two center verses, is verse 1264 in Psalms,

the exact center verse of the 2527 verses of Psalms.

Psalm 79 contains 13 verses. Thus, Psalm 80 begins

after exactly 1313 verses.

 

from the beginning of Psalm 80 until the end of Psalms there

are 8888 words. Thus, the Book of Psalms comprises

1313 verses followed by 8888 words.

 

There are 21 (13+8) attestations of “berit” in the

Psalms. Two of these appear in Psalm 78. The first of

these two (in v. 10) is the 8th occurrence of “berit”

from the beginning of Psalms while the second (in v.

37) is the 13th from the end of the Psalms. Excluding

superscription, “berit” is word number 88 in the

psalm.

 

The 21 attestations of berit in the Psalms are found

in exactly 13 psalms. The 8th occurrence (in Psalm

78) is in the psalm that is 8th from the last of these 13

psalms. The 13th occurrence is in the psalm that is 8th

from the beginning of these 13 psalms (Ps. 89 v. 35).

Read more at these sites

www.dvar.org.il/…/Introduction%20To%20Torah%20Patterns.doc

http://www.judaic.org/general/numbersymbolism.pdf

To be continued

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