• Avraam + Hey = Avraham = 248. According to Sefer Bahir Avraham was completion of perfect human being as he could use all of his body parts both in this world and in the world to come
  • Amen = Malach (Angel)  = 91. Each time one responds with Amen to proper made blessing, an Angel is created
  • 32 – Lev
    • paths of Wisdom (Bahir). Lev (heart) = 32
    • LeB are the first and the last letter of Torah – Bereshit / Israel
  • Shma Israel Prayer has 248 words
  • Asher Yatzar blessing (One Who Created man) has 45 words in Sefardic nusach. 45 is gematria of Adam = human (heard from R’ Mansour)
  • Alokim = Gematria Teva (Nature) [ARIZAL]
  • Ruth – gematria 605. She observed 7 laws of Noach before she became Jew, thus 7 + 605 = 613
  • Tzitzit has 5 knots and 8 strings. Between each knot there are different number of windings.  KNOT – 7 – KNOT – 8 – KNOT – 11 – KNOT – 13. 7 + 8 + 11 = 26 = YHVH. 13 Gematria of the word “Echad” – ONE. Thus each corner has the same powerful statement – G-d is ONE.
  • Gematria of Tzitzit = Keter
  • Enoch is recorded by Torah as man who ascended to heaven. He lived only 365 years that indicate that all his life he spent in the service of HaShem in the time when life span was around 1000 years (Adam gave 70 years of his life to David who was suppose to live only 3 minutes). Enoch evolved to Angel and was selected by Almighty to head Angelic forces. He is the one who led Israel in the desert after Moshe’s death. His angelic name is Metatron = gematriya of the G-d’s name SHADAY (One who sets limits – she amar dai).
  • Interesting Ages
    • Itzhak was 37 y/o when he was brought by Avraham to altar
    • Rivka was only 2 y/o when she married Itzhak (midrash. supports the idea that laws of nature have changed over time)
    • Bat Sheva was 6 y/o when King David saw her (Sanhedrin)
    • Bilam prophet/sorcerrer was executed when he was 34 y/o (Sanhedrin)
  • 613
    • Partzuf (spiritual body) has 613 parts, which corresponds to 613 commandments.  By performing a commandment one can rectify / connect to this specific part of the Partzuf (yes, even by simple physical action and no intention besides a simple thought – “I want to fulfill this commandment as prescribed by my Creator” – no more.
    • If you count words in 10 commandments you’ll find that they’re 613 in total, thus 10 commands span 613
    • Torah – gematria 611 + 2 laws that Moses received directly on mount Sinai = 613
    • Brit (Covenant) = 612. Plus 1 for itself = 613
    • Tzitzit = 600 + 8 strings + 5 knots = 613
    • There are 613 commandments TERIYAG – 248 positive commandments that correspond to physical organs in human body, and 365 prohibitive commandments to indicate that they’re prohibited every day during solar year cycle also correspond to connectors that connects 248 parts of our body
  • Forty – 40
    • Forty years Jews traveled in desert
    • Forty days Moses spent on Mount Sinai
    • Forty days when child’s destiny is assigned (sex/wealth/wisdom)
    • Spies toured the Land of Israel for Forty days
    • Mem – Forty – Binah
    • Forty days it takes for embryo to develop
    • Ten Sefirot in each section of the four sections of Tefilin = 40
  • Thirteen – 13
    • Thirteen attributes of mercy
    • Thirteen is when a boy becomes a man and can be counted in minyan
  • Eighteen – 18
    • Gematriya of Chai = Life
    • 18 blessings in Amidah – the climax of prayer, when one can draw the light of Atzilut
    • Kings can have up to 18 wives, but no more according to Torah
  • Ten – 10
    • Ten Sefirot
    • Ten people are required for Minyan, thus Shechina (Divine presence) is in front of them when they prey
    • Ten fingers are used by Kohanim to bless Israel, corresponding to 10 Sefirot
    • 10 Sefirot = 10 commandments.  Count the letters in the ten commandments you’ll find that there are 613 letters.
  • Seven – 7
    • Seven Days of Creation
    • Seven Sefirot in Guf HaPartzuf (3 in Rosh)
    • Seven days in the week
    • Seven laws of Noach
    • Dag (fish) = 7, therefore our tradition is to eat fish on Shabbath
    • Seven – Shabbath
    • Seven weeks of Sefirat Omer – cleansing period from Passover to Shavuot
    • Six years of land work, Seventh year is Shmita
    • 6,000 years for World existence as we know it, 7,000 is the generation of Shabbat
    • Seven days of mourning
    • Seven books of Torah – if you take the 2 sentences that are bracketed with inverted letters NUN, which are considered to be a book by itself, you’ll get to seven books
    • Seven times bride circles the groom
    • On Seven’s year Jewish Slave must be set free
    • Seven voices were heard as One voice on mount Sinai when Torah was given to the Jews. Essentially they saw Seven Lower Sefirot with their own eyes

58 Responses to Gematria

  1. yehudith says:

    Isha gematria 306( alef-1,shin-300, hei-5), Dvash(honey) the same gematria(dalet-4, bet-2,shin-300) so it is right to say to a woman Honey, and not Sugar!

  2. Felix says:

    My wife will like this one for sure

  3. I think your wife will like it even more if you tell her that Honey is the food that doesn’t get spoiled with the time.

  4. Felix says:

    You made her day!

  5. yehudith says:

    Gematria of Ketter is 620 and the number of Mitzvot that we are given is 613 of Torah and 7 deRabbanan. so if you what to get the Ketter of Torah you have to complete all the 620 Mitzvot by yourself or by Hittcallelut with Amm Israel.

  6. Felix says:

    Take the work KeTeR and change letters, you’ll get KaReT. Thus one shouldn’t probe into Rosh/Sefira of Keter. We can only learn Z”A + Malchut – lower 7 sefirot.

    Also, I read very interesting point from Ben Ish Chai. Brachot – Keter Bo.

  7. intresting Gematria I heard in Rav Itzkhak Fanger’s lecture. He said that the symbol of Islam is Orev( Ain-70, vav-6, resh-200, bet-2=278) and it is right line and their Holy day is friday. Now the symbol of christians is called Zarzir(zain-7, resh-200,zain-7, iod-10 resh-200=424), and the left line, and their holy day is sunday, the middle line is the combination of the right and left line-278+424=702-SHABATH(shin-300,bet-2, tet-400=702.

  8. Orev in English is “crow”=corvus in Latin.
    Zarzir is “starling” is English=stamus vulgaris in Latin.
    Just for those who don’t know Hebrew well enough.

  9. Only G”R de G”R is prohibited, and even of Z”A and Malkhut, but Z”A de Ketter Muttar= may be studied.

  10. The number of the letters in Patriach Mothers’names as written in Hebrew( Sara, Rivka, Rakhel and Lea)is 13, the number of the letters in the Patriach Fathers’ names(Avrkham,Yitzhak, Yaakov) is 13, 13 is the gematria of Akhad( One) and of Akhava(love), and together the number of the letters is our Patriarkh Parents’ names is 26, gematria of AVa”YA( iod-10. Keiy-5, vav-6, Keiy-5).
    heard in Rav Fanger Lecture.

  11. If a woman wants to have children,according to Rav Harush, she should believ, that only the Creator may answer her prayer and fulfill her wish.

    Gematria of Belief is (Immuna, alef-1, mem-40, vav-6, nun-50, heiy-5)=102
    gematria of Sons is ( Bannim, bet-2,nun-50,iod-10,mem-50)=102

  12. Yavan(Greece) gematria=66( iod-10,vav-6, nuun-50), Galgal(circle) is 66(gimel-3,lamed-30,gimel-3,lamed-30.

    Hanuka events happens once and again in the history of jewish people. And the meaning of them is that whenever we are loosing our identity and try to asimilate with other people, the nation that was friendly to us at the begining becomes a weapon in the hands of the Creator to get us to the path which we were chosen for by the Creator.

    The moment we forget what is the main field of our work in this world and try to get into politics, science, economy, culural establishment and so on and forget the spiritual development the Creator finds”Yavvanim” to get us into the right direction, and history of our “procecution” returns, because it is the only way if we don’t want to do it consiously( from Rav Fanger’lecture on Hannuka)

  13. yehudith says:

    MiKVaH has the same letters as Ko(V)Mah and thus the same gematria(151).Ko(V)MaH is the Hebrew word for “rising” or “standing tall”. It is through the Mikvah that man can rise from things associated with his fallen state, and re-establish a link with the perfected state that is Eden.

    By Rabbi Aryel Kaplan from “Waters of Eden”

  14. yehudith says:

    Ka’in(kuf=100, yod=10, nun=50) is gemmatria 160, the same gematria of Kessef=money(khaf=20,samekh=60, pe’i=80)

    Spiritual money is Hessed=mercy(het=8,samekh=60,dalet=4) 72 is one of the Creator’s names.

    So our love for money comes from its high spiritual root, but we have not to make a mistake which money we love, mercy connects us with the Creator, matiral obsesion for money brings us to separetion and even killing, that is why Judaim teaches us that even money on our bank account isn’t ours, but given to us by the Creator to learn to make MERCY with others.

  15. Felix says:

    Baal Shem Tov writes that each commandment (MITZVA in Hebrew) has revealed and concealed side. The word MITZVA is spelled as Mem Tzadi Vav Hey. If you take AT BASH gematriya then M becomes Yod and Tzadi becomes Hey, thus you get to Yod Heh Vav Heh

  16. yehudith says:

    In his lecture on Parashat Pinchas Rav Fievel Okowita brings very intresting Gematria.
    When Moshe is instructed how to appoint Yehoshua as his successor, it is written ” You should give from your splender( Hod) onto him…”

    From your splendor-MiHodekha( mem-40,hey-5,vav-6,dalet-4,khaf-20=75) is the same Gematria as the word HaSod(hey-5 samekh-60,vav-6,dalet-4=75)-the Secret=hidden Kabbalistic interpratation of the Torah.

  17. yehudith says:

    Baal HaSulam in TES explains one of the names of the Creator Y’A( yod, hey) and says according to Ar’i, that though it consists only of two first letters of the AVAY’A, but its Millui(full pronunciation of the letters) contain all the name:

    Y’A(yod-yod, vav, dalet=20+hey-hey, alef=6, together 26) and AVAY’A-iod-10, hey-5, vav-6, hey-5=26.

    We learn here that the Creator give the Light- yod, hey, and the Kli-vav, hey, though sometimes we don’t see it from the very begining-we see only Y’A( Ohr Yashar, the light coming from the Creator), but if we make a deeper exploration we will surely find the vessels( vav, hey=ohr Hosser-ability to solve the situation for the sake of bestowing) and learn that the Sages saying Ohr and Vessels are coming together to be absolutly true.

  18. Felix says:

    Take the word SaTaN – Samech Tet Nun. What are the letters in the Hebrew alphabet that precede each letter of the word?

    Resh precedes Samech
    Hes precedes Tes
    Mem precedes Nun

    Thus we get RaMaCH – 248. If we can’t observe them, this is what causing it

  19. yehudith says:

    The prayer before studing book of Creation=Seffer Yetzirra gives the full spelling of the word Ellokim which is ALeF-A1+L30+F80,LaMeD-L30+M40+D4,HeY(Millui Alfin)-H5+A1, YOD-Y10+V6+D4,MeM-M40+M40 together it makes 291=gematria AReTZ-A1 +R200+Z90=291.

    MaNtZePakH is gematria Pa”R-Mem40+Nuun50+Tzadik90 +Pe’i80+Khaf20=Pe’i80+Re’ish200 both is 280.

    Din,Din,Din,Din,Din-dalet4+youd10+nuun50 five times gematria Sha”Kh-shin300+khaf20, both 320.

    According to the Kabbalaists there are 320 Netzuzot that fell down under the Parsa after the brake of the vessels in the world of Nekudim that should be corrected(8 times 40 where 8 is the number of seffirot that need the correction- 7 Takhtonot +1 Binna( 1 of Gimmel Rishonnot) which is combined in Tzimtzum B with Malkhut and needs correction too, and 40 is 4 Bkinot in each seffira and each Bkhina itself consists of 10 seffirot).

    And on the level of Malkut there are only 280 corrections=Dinim because Malkhut deMalkhut may not be corrected by the person himself and the correction is completed by the Creator when the person corrects his 280 parts.

    We know that another name of these corrections( corrections needed to be done on the level of Malkhut) is expressed by the letters which have different final forms-at the end of the word, they are MaNTzePakH-Mem-40,Nuun-50,Tzadik-90, Pe’i-80 Khaf-20=280 PaR( pe’i80, re’ish200)=280 the same gematria as the number of the corrections which should be done in Malkut.

    Now as we said the number of the corrections=sparks which should be discovered through the broken vessels on the level of Z”A is full 320 ShaKh( shin-300,khaf-20), Malkhut de Z”A should be corrected by the person in contrast with the Malkhut de Malkhut and, which is corrected by the Creator.

    The Hebrew for correction is Tikun and Tikun is obligatory and it is called Din( decision)
    DIN(dalet-4, yod-10,nuun-50=64) and the corrections should be done with the help of the 5 Massakhim-Mashakh de Shorresh, Alef, Bet, Gimmel, Dalet, for the five seffirot of Z”A from Hessed till Hod, where Hessed is Ketter de Z”A, Gevurr-Hokma de Z”A, Tifferet-Bina deZ”A,Netzakh-Z”A de Z”A and Hod-Malkhut de Z”A, YESOD isn’t a separet seffira but is the combination of the previous five ones, so DIN five times-64 corrections for each seffira makes 320, gematria of the number of Nitzutin for the correction.

    As we are taught by the Sages that the seffira Yesod is the combination of the preivious five seffirot from Hessed till Hod, the same the correction of Zo”N( Ze’ir Anpin and Nukva), and as they may not be separated from each other so we don’t say that there are 280 corrections of Nukva and 320 of Ze’ir Anpin but we say that there are 320 Nittutin which should be corrected together by the Zo”N, so if they work together then the total 320 of corrections is seen as a total amount of work to be done and this amount itself seen as Partzuf of 10 seffirot, so Tet Rishonot make 288 and malkut deMalkut makes already only 32 parts which will be corrected by the Creator when the right time comes, so as we see it is worth fulfilling correction through the combination of Ze’ir Anpin and Nukva because we manage to correct ourselves RaPkH(re’ish200, pe’i80,het8) Nitzutzin,so as we see combining of the efforts make not only quantative but qualitative changes too.

  20. yehudith says:

    On Purrim we have a Mitzva to drink wine till we can’t differ Blessed be Mordekhai from Cursed be Haman in Hebrew:

    Barukh Mordekhai (bet-2,re’ish-200,vav-6,hkaf-20=228+mem-40,re’ish-200,dalet-4,hkaf-20,iod-10=274) total gematria=502

    Arur Haman (alef-1,re’ish-200, vav-6,re’ish-200=407+hey-5,mem-40, nuun-50=95) total gematria=502

    Wine is gematria Secret, Ya’in(yod-10,yod-10, nuun-50) total=70
    Sod( samekh-60,vav-6,dalet-4)total=70

    The main inner work of Purrim is to find the greatest secret that the Creator is hidden in each and every notion in this world, Wine is the name for Light of Wisdom, so the one is wise who knows the secret of the world-that the Creator is everywhere, and even the things which look absolutly incidental such as fortune-telling are lead by the Hand of the Creator.

    Hag Purrim Samekh=Happy Purrim to all people of Israel and the whole creation.

  21. yehudith says:

    Former Soviet Union in russian language was called SSSR-Samekh-60,Samekh-60, Samekh-60,Re’ish-200=380.
    At the end of the 20th century more than million jews left that country.
    (found in Chabad explanation of Hag HaPessakh)

    Moadim LeSimkha.

  22. Felix says:

    yep, heard it on Seder – very powerful

  23. Tinok(baby), Tikun( correction), Nituk( separation) the same letters and of course the same Gematria(Tav=400,Yod=10,Nu’un=50,vav=6,Kuf=100 total 566).

    If we don’t help our children to understand the purpose of the creation and our presence in this world, then finnaly there will be separation between us, we won’t find any other bonds in common with our children, only if we are concentrated on helping them to learn to make the correction through the perfroming Mitzvot and learning Torah our relationship wilh them will grow stronger and stronger.

    Heard from Rav Menachein Stein.

  24. Felix says:

    numerical equivalent of the Hebrew word “Omer” is 49, which is also the numerical value of “midah” – character

  25. yehudith says:

    And the number of the days of counting Omer=correcting our qualities .

  26. yehudith says:

    To Felix,
    Frankly speaking I haven’t understood how it makes 49 out of Hebrew Ain-70,Vav-6,Mem-40,Re’ish-200, it comes to be 316.

    What is intresting that if we add Gematria of the word Omer and 49 day of its counting we will have 316+49=365, so we have to correct our qualities not only during the counting of Omer but all the year through.

    Anyway if you may explain how we come to Hebrew equivalent of 49, It will be good to know.

    Day of Jerusalem Samekh to all the visitors of the site.

    Let the Creator bless us with the days when Jerusalem will be built, and as our Sages ask and answer, When we may say that Jerusalem is built?- It is when the Third Temple is built.

  27. The blizzard hits and life goes haywire.
    Understanding the mystical challenge can make it a gorgeous blanket of snow.

    by Rabbi Boruch Leff

    This has been a difficult winter in America: Temperatures have been the lowest in years, and the snowfall has been significant in many parts of the country, belting Atlanta and burying Buffalo 7 feet under. Frigid temperatures mean the snow has not melted, making a simple walk around the block a risky endeavor, not to mention the driving hazards. Many travel plans have been postponed causing much frustration and aggravation. Traffic is snarled, schools and businesses are closed, and toes are frostbitten.

    I wonder: On the one hand snow is described as an illuminating force that is akin to spiritual light. It is this spiritual light that we are reminded of specifically in the winter season when the for potential spiritual growth is weakest. (See ‘Mystical White Snow.) But how can something that causes so many problems be a symbol and reminder of holiness and God’s presence? How do we explain the negative effects of snow that seem contrary to the idea of growth and inspiration?


    Rabbi Tzadok of Lublin explains that there is a mystical klipah (barrier to holiness) called snow which is associated with the nation of Amalek, the Jews’ arch-enemy. Amalek attacked the beleaguered Jewish people as they left Egypt, and God instructed us to remember this evil deed of Amalek, as they will always seek to harm the Jewish nation. (see Exodus 17:8-16; Deut. 25:17-19)

    In fact, the Hebrew word for snow — sheleg — has a numerical value (gematria) of 333 — the same as the word shich’cha, which means forgetfulness. This seems to suggest that snow is not a vehicle for growth at all. And when we venture outside on a snowy day, we are surrounded by forgetfulness and Amalek. What could this possibly mean?

    It seems like snow isn’t a vehicle for growth at all!The Torah tells us to remember what Amalek did as we left Egypt because he “happened upon you (karcha) and attacked.” (Deut. 28:17-18)

    The simple reading, as Rashi explains, is that Amalek’s attack was a surprising and unexpected one — “he happened upon you.” A key aspect of their hideous crime was the sheer brazenness and trickery involved. However, Rashi suggests that karcha can also mean “he cooled you off,” coming from the Hebrew word kar — cold.

    As Rashi explains, the Jews were compared to a hot, scalding bath of water, symbolizing their great passion for spiritual achievements as they left Egypt. But Amalek was willing to burn themselves by attacking the Jewish people with the aim of showing that the heat of inspiration will not endure. By doing so, Amalek cooled off the tremendous fear that all of the other nations had for the Jews, giving them license to attack as well.

    Amalek, we see, relates to cooling.


    Rabbi Tzadok explains that Amalek is the force of the Yetzer Hara, the evil inclination that whispers continuously in our ear, “Who do you think you are? You aspire to become great? You’ll never get there!” Amalek makes us “forget” (as in snow’s gematria, mentioned earlier) that we can reach majestic levels, and cools us off and away from our path of service of God. The coldness of Amalek seeks to depress us and convince us that our spiritual energy and heat will quickly fade to despair.

    When we describe a “cold personality,” we refer to the lack of vitality, enthusiasm, and zest for life. Such a person approaches life in a pessimistic, morose way, and often knocks everything down, thinking that nothing good will ever happen. No significant, lofty heights can be reached. This is Amalek.

    A cold personality has lack of vitality, enthusiasm, and zest for life. This is Amalek.With a cold Amalekite attitude, the growth that we fought so hard to gain throughout the Jewish holiday period in the Spring and Summer months, can be lost to the deep freeze and the cold winter snow.

    The battle against Amalek, one that lasts for all generations (see Deut. 23:17-19), has a plus side as well: to ensure that we do not lose our passion and excitement for Torah. We must continually strive to make our service of God dynamic. We must not let ourselves fall into the insidious trap of coldness and negativity. We should always think big and accomplish big things.

    The Midrash (Tanchuma – Re’eh 13) emphasizes this point:
    Chizkiyah said: There are 12 months of judgment for the wicked in purgatory (Gehenom). Six months are suffered in heat, and the other six months in cold. God first places them in the heat, and then puts them in the snow.

    The Torah commentator Aitz Yosef (19th century Bialystok) explains that there are two distinct places of purgatory. “Gehenom of Fire” is a punishment for all sins that were done with passion and energy against God. “Gehenom of Snow” is designed for all sins that are due to laziness and lack of energy. In addition, the punishment of snow is given for all good actions done without zeal and excitement. The message: We must live with passion for the service of God, to avoid the Gehenom of Snow and Amalek’s coldness.


    We have seen sources that describe snow as a symbol of lack of growth, and others that describe it as a positive, inspirational symbol for growth. How are we to bridge this dichotomy and contradiction?

    As with many concepts in Judaism, we must refer back to the Garden of Eden, a major foundation of Jewish mysticism.

    After the forbidden fruit, good and evil became mingled confusingly in the world. One of the disastrous effects of Adam and Eve eating the forbidden fruit — from the Tree of the Knowledge of Good and Evil — was that good and evil became mixed and combined. Before the sin, a person could decide to be good or evil, because the two were clearly distinct. After the forbidden fruit, good and evil became mingled confusingly in all people and objects of the world. It became difficult to know clearly what is right and wrong.

    This confusion gave rise to the unique human ability to rationalize almost anything. Thus, humanity’s task from that moment onward became the sifting and separating of good from bad (known in Kabbalah as birrur). Our mission is to seek only the good, while eliminating the evil, and attach ourselves to purity in all things we encounter.

    Rabbi Chaim of Volozhin offers an example of this challenge vis-a-vis the act of eating. If we eat with proper behavior and intent (in order to be healthy, to serve God) then we extract the holy elements from the food into our souls. If we eat merely to fill our stomachs in an animalistic fashion, we increase the potential for evil within us.


    This concept of “seeking good while removing evil” applies to everything in the world — including snow. Some verses in the Bible imply that snow is a negative force, while others indicate that snow is a positive one. Both are true, even simultaneously.

    The question is how we relate to snow. Do we look at the superficial, hampering, destructive effects of snow, become discouraged and annoyed, and stop at that? If yes, then all we will see are snow’s negative aspects. But if we allow ourselves to dig deeper, to uncover and sift the depth of what snow is, then we will touch the beautiful, holy and spiritual aspects of snow.

    This is precisely the battle against the coldness of Amalek as well.

    Let’s stay away from cold snowball fights, and become holy snowmen instead.Snow may be a symbol of Amalek, but the Hebrew word ka’sheleg, which means “like snow,” [as in “ka’sheleg yalbinu” in Isaiah 1:18, which means “your sins will become white as snow”] is the gematria 353 — the same as simcha, happiness.

    Snow is a symbol of purity and holiness, but paradoxically within it lies the potential for evil. The Yetzer Hara knows how powerful and inspirational snow can be, and therefore has his stake in snow as well, trying to force people to view it only as negative.

    The decision is ours. We can focus on the negatives of snow, become cynical in thinking like Amalek, or we can see the purity of God in snow.

    So when those white flakes begin to fall, and a blizzard is on the way, let’s fight cynicism and win the battle for positive attitudes. Let’s stay away from cold, Amalekite snowball fights. And let’s become holy “snowmen” instead.

  28. The identity of Avraham’s anonymous informant is not unanimously accepted in rabbinic literature. The Midrash records a tradition that makes an even more surprising identification: According to the Pirkei d’Rebbi Eliezer, (chapters 16&23) Og is none other than Avraham’s most trusted servant, Eliezer!(6) This tradition would explain the prodigious strength attributed to Eliezer in the battle Avraham fought against the kings who held Lot captive:

    And there came one who had escaped, and told Avram the Ivri, who he lived in Elonei Mamre of the Amorite, brother of Eshkol, and brother of Aner; and these were allies of Avram. And when Avram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them to Dan. (Bereishit 14:13-14)

    The Talmud identifies these warriors:

    “And he armed his trained servants, born in his own house.” Rav said, he equipped them by [teaching them] the Torah. Shmuel said, he made them bright with gold [i.e., rewarded them for accompanying him]. Three hundred and eighteen: R. Ammi b. Abba said: Eliezer outweighed them all. Others say, It was Eliezer, for this is the numerical value of his name. (Talmud Bavli Nedarim 32a)

    If Eliezer is Og, the man-mountain of monstrous proportions, we can easily understand how one man could equal 318 warriors.

    Taken from rav Ari Kahn’s article-Og.

  29. yehudith says:

    Six events occurred on Tu B’Av, the 15th of Av, making it a festive day in the Jewish calendar.
    by Rabbi Yisrael Meir Lau

    The Mishnah tells us that: “No days were as festive for Israel as the 15th of Av and Yom Kippur.” (Tractate Ta’anit) What is Tu B’Av, the 15th of the Hebrew month of Av? In which way is it equivalent to Yom Kippur?

    Our Sages explain: Yom Kippur symbolizes God’s forgiving Israel for the sin of the Golden Calf in the desert, for it was on that day that He finally accepted Moses’ plea for forgiveness of the nation, and on that same day Moses came down from the mountain with the new set of tablets.

    Just as Yom Kippur symbolizes the atonement for the sin of the Golden Calf, Tu B’Av signifies the atonement for the sin of the Spies, where ten came bearing such negative reports which reduced the entire nation to panic. As a result of that sin, it was decreed by God that the nation would remain in the desert for 40 years, and that no person 20 or older would be allowed to enter Israel. On each Tisha B’Av of those 40 years, those who had reached the age of 60 that year died — 15,000 each Tisha B’Av.

    This plague finally ended on Tu B’Av.

    Six positive events occurred on Tu B’Av:

    Event #1) As noted above, the plague that had accompanied the Jews in the desert for 40 years ended. That last year, the last 15,000 people got ready to die. God, in His mercy, decided not to have that last group die, considering all the troubles they had gone through. Now, when the ninth of Av approached, all the members of the group got ready to die, but nothing happened. They then decided that they might have been wrong about the date, so they waited another day, and another…

    Finally on the 15th of Av, when the full moon appeared, they realized definitely that the ninth of Av had come and gone, and that they were still alive. Then it was clear to them that God’s decree was over, and that He had finally forgiven the people for the sin of the Spies.

    This is what was meant by our Sages when they said: “No days were as festive for Israel as the 15th of Av and Yom Kippur,” for there is no greater joy than having one’s sins forgiven — on Yom Kippur for the sin of the Golden Calf and on Tu B’Av for the sin of the spies. In the Book of Judges, Tu B’Av is referred to as a holiday (Judges 21:19).

    In addition to this noteworthy event, five other events occurred on Tu B’Av:

    Events #2) and 3) Following the case of the daughters of Zelophehad (see Numbers, chapter 36), daughters who inherited from their father when there were no sons were forbidden to marry someone from a different tribe, so that land would not pass from one tribe to another. Generations later, after the story of the “Concubine of Giv’ah” (see Judges, chapters 19-21), the Children of Israel swore not to allow their daughters to marry anyone from the tribe of Benjamin. This posed a threat of annihilation to the tribe of Benjamin.

    Each of these prohibitions were lifted on Tu B’Av. The people realized that if they kept to their prohibition, one of the 12 tribes might totally disappear. As to the oath that had been sworn, they pointed out that it only affected the generation that had taken the oath, and not subsequent generations. The same was applied to the prohibition of heiresses marrying outside their own tribe: this rule was applied only to the generation that had conquered and divided up the land under Joshua, but not future generations. This was the first expression of the merging of all the tribes, and was a cause for rejoicing. In the Book of Judges it is referred to as “a festival to the Lord.”

    Over the generations, this day was described in Tractate Ta’anit as a day devoted to betrothals, so that new Jewish families would emerge.

    Event #4) After Jeroboam split off the kingdom of Israel with its ten tribes from the kingdom of Judea, he posted guards along all the roads leading to Jerusalem, to prevent his people from going up to the Holy City for the pilgrimage festivals, for he feared that such pilgrimages might undermine his authority. As a “substitute,” he set up places of worship which were purely idolatrous, in Dan and Beth-el. Thus the division between the two kingdoms became a fait accompli and lasted for generations.

    The last king of the kingdom of Israel, Hosea ben Elah, wished to heal the breach, and removed all the guards from the roads leading to Jerusalem, thus allowing his people to make the pilgrimage again. This act took place on Tu B’Av.

    Event #5) At the beginning of the Second Temple period, the Land of Israel lay almost totally waste, and the wood needed to burn the sacrifices and for the eternal flame that had to burn on the altar was almost impossible to obtain. Each year a number of brave people volunteered to bring the wood needed from afar — a trip which was dangerous in the extreme.

    Now, not just every wood could be brought. Wood which was wormy was not permitted. And dampness and cold are ideal conditions for the breeding of worms in wood. As a result, all the wood that would be needed until the following summer had to be collected before the cold set in. The last day that wood was brought in for storage over the winter months was Tu B’Av, and it was a festive occasion each year when the quota needed was filled by that day.

    Event #6) Long after the event, the Romans finally permitted the bodies of those who had been killed in the defense of Betar (in the Bar Kochba revolt) to be buried. This was a double miracle, in that, first, the Romans finally gave permission for the burial, and, second, in spite of the long period of time that had elapsed, the bodies had not decomposed. The permission was granted on Tu B’Av.

    In gratitude for this double miracle, the fourth and last blessing of the Grace After Meals was added, which thanks God as “He Who is good and does good.” “He is good” — in that the bodies had not decomposed, “and does good” — in that permission was given for the burial.

    To this day, we celebrate Tu B’Av as a minor festival. We do not say Tahanun on that day, nor are eulogies rendered. By the same token, if a couple are getting married on that day (and, as we will see below, it is the custom for the bride and groom to fast on their wedding day), neither fasts.

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    Beginning with Tu B’Av, we start preparing ourselves spiritually for the month of Elul, the prologue to the coming Days of Awe. The days begin to get shorter, the nights get longer. The weather, too, helps us to take spiritual stock: the hectic days of the harvest are over for the farmer, and the pace has slowed down considerably. Even on a physical level, the heat of the summer makes it hard to sit down and think things out, and now that the days and nights are cooler, it is easier to examine one’s actions.

    In earlier times, it was the custom already from Tu B’Av to use as one’s greeting “May your inscription and seal be for good” (ketiva vahatima tova), the same blessing that we today use on Rosh Hashana. Those who work out the gematria values of different expressions found that phrase adds up to 928 — and so does the words for “15th of Av.”

  30. yehudith says:

    by Rav Ozer Alport

    Moshe petitioned God 515 times to rescind His decree and allow him to enter the land of Israel (Deut. 3:23). The Midrash (Yalkut Shimoni Devarim 940) teaches that this is hinted to in the word V’etchanan – “and I beseeched” – which has a numerical value of 515.

    The P’nei Yehoshua (Brachos 32a) writes that this figure may also be mathematically derived. Rashi writes that Moshe began to entreat God after conquering the lands of Sichon and Og. This area, where the tribes of Reuven, Menashe and Gad dwelled, would later possess some of the holiness of the land of Israel. Because Moshe was permitted to enter this region, he thought that perhaps God had revoked His oath prohibiting him from entering the land of Israel.

    Even before the actual military battle, Moshe know that the Jewish people would emerge victorious. God told him not to fear Sichon and Og (Deut. 2:31, 3:2) since He had already delivered the Heavenly angel in charge of their lands into Moshe’s hands. The Talmud relates (Bava Basra 121a, also see Rashi 2:17) that God told him this on the 15th of Av. On that day, the last of those sentenced to die in the wilderness due to the sin of the spies passed away, and the Jews once again merited God’s prophecy.

    From 15 Av until the day of Moshe’s death, 7 Adar, there are 200 days. If Moshe implored God during each of the three daily prayers, he would have petitioned a total of 600 times. However, it is forbidden to pray for one’s personal needs on Shabbos (Mishnah Berurah 288:22). Subtracting the prayers which he wasn’t permitted to say on Shabbos, of which there were 28 during this period, leaves a total of 516 prayers.

    However, prophecy didn’t return to Moshe on 15 Av until the morning, leaving him without a reason to beseech God during that day’s evening prayers. From the morning of 15 Av until his death on 7 Adar at the time of Mincha (Tosefos – Menachos 30a d.h. mi’kan), Moshe prayed for the nullification of the decree precisely 515 times.

  31. yehudith says:

    The Torah discusses the mitzvah of charity and promises a special blessing to one who fulfills this mitzvah with joy: “You will surely give to him [the poor man] and you should not feel bad in your heart when giving him, because of this thing (davar hazeh) HaShem, your God will bless you in all your deeds and your every undertaking.” The Talmud elaborates on the number of blessings one receives when he gives charity: “Rebbi Yitzchak says, ‘one who gives a prutah to a poor person is blessed with six blessings and one who speaks kindly to him [whilst giving the prutah] is blessed with [an additional] eleven blessings.” The Gra explains that these 17 blessings are alluded to in the verse – the Torah says that a person will receive the blessing, “because of davar HaZeh” – the word HaZeh is gematria (numerical value) of 17, thus alluding to the maximum amount of blessings one can receive if he gives charity in the optimum manner.

  32. yehudith says:

    The above gematria is taken from Rav Yehonasan Gefen’s article ” Giving with a Smile”

  33. yehudith says:

    …The Gaon of Vilna points to a very significant gematria [numerical equivalence] between the word ‘etz’ – tree, to which man is compared and the word ‘tzelem’ – image, the word used to tell us that man was created in God’s image. Both words have a numerical value of 160. [70+90]=[90+30+40] Man is only considered to be in God’s image when he is fruitful. He must strive to settle and enrich the world, increase its store of knowledge, and engage in moral behavior to deserve the appellation of being the image of God and the special treatment that goes along with it. The restoration of peace is the moral imperative of the person who desires to be fruitful. Only peace allows fruitful development.

    People who do not aspire to be fruitful do not feel the same moral imperative to pursue peace. Civilizations that discourage progress and development are fundamentally negative. Such civilizations must be subdued.

    by Rav Noson Weisz

    by Rav Ozer Alport

    The Vilna Gaon explains that a divorce document (Deut. 24:1) is called a Get (spelled gimmel-tet) because these two letters are not found next to each other in any other word in the Hebrew language and aren’t pronounced with the same part of the mouth. This name therefore symbolizes separation.

    Based on this concept, the Margalios HaTorah – a student of the Vilna Gaon – notes that in the section in the Torah (Genesis 49:29-32) which details the final instructions of Yaakov to his sons immediately prior to his death, every letter in the alphabet is used except for gimmel and tet.

    As long as Yaakov remained alive, unity reigned between his children, as symbolized by the fact that the letters which connote separation aren’t used to describe his final moments with his sons. However, the following verse (Genesis 49:33), which relates Yaakov’s death, contains both the letter gimmel and the letter tet to hint that upon the death of the unifying figure who inspired peace, the brothers immediately began to have feelings of distrust (see 50:15).

    Similarly, the section in the Torah (Numbers 28:1-8) which discusses the Korban Tamid, the continual offering which was brought twice daily on the Altar, contains every letter in the alphabet except for gimmel and tet. This hints to the Talmud (Gittin 90b), which teaches that when a man divorces his first wife, the Altar sheds tears. As a result, the portion which describes the sacrifice which was most regularly brought on the Altar omits the two letters which are used to describe a Jewish document of divorce.

    Though the letters gimmel and tet aren’t found next to each other in any other word in the Hebrew language and therefore symbolize separation, there are four other two-letter combinations which also never appear together. How many of them can you identify, and why is a divorce document called a Get as opposed to one of these other combinations?

    Demonstrating the encyclopedic mind for which he is renowned, Rabbi Chaim Kanievsky (Taima D’Kra) points out that the letter combinations zayin-tet, zayin-tzaddik, gimmel-kuf, and samech-tzaddik also never appear together in any word in the Hebrew language. To explain why a divorce document is called a Get as opposed to one of these other combinations, he cites Tosefos (Gittin 2a), who explain that a divorce document contains 12 lines which is the numerical value of the word Get, something which isn’t true of any of the other letter combinations.

  35. Forgiveness (Seliha) – the Hebrew letters Samekh-60, Lamed-30, Het-8 have the numeric value of 98, which has the value of: Tsah (clean, pure)Tzadik-90, Het-8. Therefore, forgiveness allows us to clean and purify the soul and to release ourselves from the bonds of hatred and jealousy.

  36. The Torah ends with the last command – to keep writing and studying Torah. And this is epitomized in the beautiful custom, on Simchat Torah, to move immediately from reading the end of the Torah to reading the beginning. The last word in the Torah is Yisrael; the last letter is a lamed. The first word of the Torah is Bereishit; the first letter is beit. Lamed followed by beit spells lev, “heart.” So long as the Jewish people never stop learning, the Jewish heart will never stop beating. Never has a people loved a book more. Never has a book sustained a people longer or lifted it higher.

    by Rav Lord Jonathan Sacks

  37. In Deut. 29:17, “Lest there be among you a root that produces haughtiness and wormwood” (Pen yaish bachem shoresh poreh rosh v’la’anah). The Mayana Shel Torah points out that the initial letters of the last four words of this verse (SH-oresh, P-oreh, R-osh, V-la’anah) form an acronym of the word SHOFAR. In his view, this teaches us that the shofar blasts can remove any bad “root” that may be found within us.

    by Rav Aba Wagensberg

  38. Rabbi Yehonasan Eibshitz writes in Ya’aros Dvash that the gematria of “the Satan” is 364, from which the Sages learn that the Satan, the evil urge, has power 364 days of the year, and not on Yom Kippur. The letter “heh” signifies that on five of the remaining days( between Yom Kippur and Sukkot) the Satan has reduced control. These are the days between Yom Kippur and Sukkot (counting a portion of the first day of Sukkot as the fifth day).

    by Rav Zev Leff

  39. OR ZARUA

    Hundreds of years ago a book on the commandants was written, and it was called “Or Zarua.” The author, who was associated with the school of Tosafists, was named Rav Yitzchak from Vienna. In his introduction he explains why he chose the name “Or Zarua” for his work:

    I called the work as I did due to great love for the verse and that intimated in the verse: ‘O-r Zaru-a Latzaddi-k uliyishra-i le-v simch=a’- Light is sown for the just, and gladness for the straight in heart. (Psalm 97:11) The end of each word spells R’Akiva. (Introduction to Or Zarua)

    By Rav Ari Kahn

    by Rav Aba Wagenberg

    By analyzing the word Leiv, we will see that besides sealing God in our heart, on Shmini Atzeret God also seals us with His holiness:

    Each letter of the Aleph-Bet is essentially a word in itself that can be broken down into its composite letters. When we spell out the word LaMeD (the first letter of Leiv) we have the ‘revealed’ letter lamed and the ‘hidden’ letters mem and dalet. The word Bet (the second letter of Leiv) is comprised of the ‘revealed’ letter bet and the ‘hidden’ letters yud and tav.

    The two ‘revealed’ letters (lamed and bet) spell the word Leiv, heart, while the ‘hidden’ letters (mem, dalet, yud, tav) together possess the numerical value of 454, the same gematria as the word Chotam, meaning seal or stamp.

    As we read the final portion of the Torah and re-commence at Bereishit, God is stamping our hearts, as it were, with his Godliness. Once we have been stamped, the impression is eternal, hinted at by the ‘hidden’ letters (mem, dalet, yud, tav) which spell the word Tamid, meaning ‘everlasting’. Shmini Atzeret, therefore, is a day of joy as we celebrate the unique closeness between God and Israel by opening our hearts to receive the eternal Divine imprint.

  41. Hoshana Rabba
    by Rav Aba Wagenberg
    …This idea relates to Hoshana Rabba as well. The Mateh Moses teaches that God’s Name “Ehyeh” is the Name that corresponds to this holiday. (This is why Hoshana Rabba always falls out on 21st day of Tishrei. The numerical value of “Ehyeh” is 21). God introduces Himself to Moses at the Burning Bush with the words, “Ehyeh asher Ehyeh” – literally, “I will be that I will be” (Exodus 3:14).

    This statement can be interpreted as, “I will be with a person who says, “I will be different.’ ” In other words, when we commit ourselves to growth and change, God supports us.

    by Rav Ozer Alport

    The Zohar teaches that prior to the sin of eating from the tree of knowledge, the serpent was known merely as the letter “chet.” After it successfully enticed Chava to sin, Adam added to its name the letter “nun” from God’s name of Lordship (Ado-noy) and the letter “shin” from God’s name Sha-dai, calling it “nachash” to mitigate its potential to bring evil into the world. Similarly, the accusing angel was initially known by the letters “samech-mem,” but to counteract its wicked powers Adam added one of God’s names and called it Sama’el.

    The Meged Yosef writes in the name of his grandfather, the mystic Rabbi Leib Sarah’s, that for a time Adam’s plan worked successfully. The additions from the Divine names kept the evil powers in check, and the world functioned reasonably for nine generations, but in the generation of Noach the world was filled with chamas – robbery. They sinned so greatly that they allowed the serpent and the prosecuting angel to regain their initial strength, as chamas is a combination of their original names (samech and mem).

    In order to restore justice to the world, God had no choice but to once again diminish the power of this dastardly duo. He commanded Noach to make an ark which would measure 300 cubits long, 50 cubits wide, and 30 cubits tall, with the roof of the ark sloping upward to one cubit so that the rain would run off. Although one could mistakenly view these dimensions as arbitrary, the Meged Yosef explains the depth and precision of every detail in the Torah.

    As each letter in the Hebrew alphabet has a numerical value, we may re-express the dimensions of the ark as shin cubits in length, nun cubits in width, lamed cubits in height, and an aleph cubit finish on the roof. The length and width are precisely the two letters needed to once again transform the I>chet back into nachash, while the height and the finish on top are exactly what were needed to reduce the mighty samech-mem into Sama’el. The ark which was built with these dimensions allowed Noach to combat the “chamas” which was rampant in his generation and be saved from the flood brought to destroy it.

  43. Shet Baruch says:

    First of all, the gematria of Ruth is NOT 605, it is 606! Secondly, someone needs to go back to 2nd grade, as 605 + 7 DOES NOT EQUAL 613! In fact, 606 + 7 = 613!!

    There are a number of things that one must master in terms of Jewish learning before you can go about discussing the meaning of gemtraia. However, it is generally presumed that the first of which is BASIC ADDITION SKILLS!!!

    Shet Baruch

  44. ■Ruth – gematria 605. She observed 7 laws of Noach before she became Jew, thus 7 + 605 = 613

    Yes, Shet, you are right, sorry we haven’t noticed this mistake before, thank you for paying our attention, of course Resh=200, Vav=6 and Tav=400 makes 606, thanks again for your comment.

  45. The gematria of the phrase in Hebrew והאמן בי־הוה ויחשבה לו צדקה is equal to the value of Atik Yomin, עתיק יומין , the name of the inner partzuf of crown:

  46. The call: אלי אלי למה עזבתני , “My God, my God, why have You forsaken me.”…this call exactly equal the words describing Abraham’s steadfast belief in God—“And he [Abraham] had faith in God, and He [God] considered it a kindness“—even in difficult times when it was not clear to him how God’s covenant with him would be kept:

    אלי אלי למה עזבנתי = ויאמן ביהוה ויחשבה לו צדקה = עתיק יומין!

  47. …Arizal identifies the various (Jewish) reincarnations of Eliezer’s soul with various great figures in the Oral Tradition. The most important rectification of Eliezer’s soul appeared in the life of Benayahu ben Yehoyada, the head of the Sanhedrin in King David’s court. The name “Benayahu” בניהו literally means, “the son of Yehu,” where Yehu are the first three letters of God’s essential Name, Havayah (spelled: yud hei vav). His father’s name, Yehoyada, יהוידע , literally means “the one who knows Yehu,” where again Yehu are the first three letters Havayah. Thus, the Arizal taught that Eliezer’s soul was reincarnated in both father and son.

    The numerical value of “Benayahu,” בניהו , is equal to “wisdom,” חכמה . The first part of his name בנ is the connotation of the filling of God’s essential Name, Havayah that corresponds with the sefirah of kingdom and the Oral Torah (יוד הה וו הה = בן ). Together, the two parts of his name mean that he was the one who added lower wisdom, the wisdom of the Oral Torah, into the first three letters of God’s essential Name, which correspond to the Heavenly, Written Torah. Indeed, his full name בניהו בן יהוידע בן איש חי equals 611, the numerical value of Torah תורה , alluding to his contribution to the expansion of the tradition of the Oral Torah here below.

    If we add the gematrias of these three incarnations of Eliezer’s soul—Eliezer, Benayahu, and Yehoyada—we find that the sum is the value of the world “kingdom,” which is also twice the value of “Abraham”:

    אליעזר בניהו יהוידע = מלכות = אברהם אברהם

    The initial and final letters of these three names are: אר יע בו , whose numerical value is 289, or 172, or ברא אלהים (“[In the beginning] God created…”). The rest of the letters ליעז ניה הויד = אור , “light,” the first thing that God created, and of course alluding to the Torah itself whose Hebrew name stems from the word “light.” The value of these letters also equals the Hebrew words for “infinite,” אין סוף , alluding to the infinite nature of the light that God created, as well as the infinite nature, wisdom, and applicability of the Torah.

    Amazingly, later this same soul was reincarnated in the figure of the prophet Zachariah. The numerical value of “Zachariah” in Hebrew is exactly that of “Abraham”: זכריהו = אברהם !

  48. For those interested, follow the Gematria in the articles on Parshat Shavu’a( Torah weekly portion) on:

    and in the articles of Ari on:

  49. Introduction to the World’s First Advanced On-line Word and Gematria Search

    Ohr Chadash is excited to present to you an invaluable tool that will allow you to probe new depths in understanding Torah and its rich layers of meaning and how the world is intrinsically connected, ultimately leading to new and revealing insight.

  50. Gematria (Hebrew Numerology) Index of Tools and Resources

    Gematria is one of the 32 exegetical methods used by the sages to interpret the Torah. Gematria allows us to analyze the Torah (or any other Hebrew text) using mathematics. Rav Ginsburgh, an expert mathemetician, has greatly enhanced this field of Torah study over the years. Here you will find a discussion of the various tools and methods used in Gematria:

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