Shabbat Bamidbar 5782 ‫בס"ד‬

May 27-28, 2022

Wonders
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh

"Open my eyes so that I may see

the wonders of Your Torah"

Issue 25

02 Pirkei Avot
Ben Bag Bag and Ben Hei Hei

04
Tzaddikim
Reb Meir of Premishlan: The Clouds
and the Kerchief

07 The Fourth Revolution in Torah

Learning: Questions on Teaching
Torah to Non-Jews, part 2

12 Mathematics in the Torah:

Raise the Head

14
Mystery of Marriage:
How to Praise the Bride

Wonders is published weekly by

American Friends of Gal Einai and Gal Einai Israel
 2 Pirkei Avot

Chapter 5; Mishnah 22
Ben Bag Bag
and Ben Hei Hei
Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it;
grow old and worn in it; do not budge from it, for there is nothing better.
Ben Hei Hei would say: According to the pain is the reward.

T his week we will look at the mishnah,

which according to some versions
of the text is the final mishnah of Pirkei
Torah), that appears in the print editions
was added later and is a collection of similar
ethical sayings made by later sages. This is
Avot.1 The tractate of Avot itself consists of apparent from the sixth chapter’s opening,
5 chapters. The sixth chapter, referred to as “The sages taught, using the language of the
the chapter of “Torah acquisition” (kinyan Mishnah….”

Converts
T he names Ben Bag Bag ( ‫ ) ֶּב ן ַּב ג ַּב ג‬and
Ben Hei Hei ( ‫ ) ֵּבן הֵ א הֵ א‬that appear in
our mishnah are not mentioned anywhere
hidden. According to this explanation, both
nicknames allude to the letter hei added
to the names of Abraham and Sarah: The
else in the Mishnah 2 and therefore stand numerical value of Bag ( ‫ ) ַּבג‬is 5, the same
out. Some explain 3 that the two were non- value as the letter hei ( ‫)ה‬. Thus, “Bag Bag”
Jews who converted to Judaism in a period ( ‫ ) ַּבג ַּבג‬equals hei hei ( ‫)ה ה‬. Of course, the
when the government forbade it, so they name Ben Hei Hei itself is a direct reference
were given nicknames to keep their identities to the letter hei.

A Structural Allusion
A mong many things, the letter hei alludes
to the 5 original chapters of the tractate
of Avot. The Bag of Ben Bag Bag alludes to
structure of tractate Avot after the addition
of the sixth chapter: Five ( ‫ )ה‬chapters and
the additional ( ‫ )א‬chapter. The fact that the
the tractate’s internal division into 2 and 3, structure of the tractate is alluded to twice, in
since the letters that spell Bag (‫ ) ַּבג‬are beit and the names of both Bag Bag and Hei Hei suggest
gimmel whose values are 2 and 3. The first two that it is not enough to learn it once. Instead,
( ‫ )ב‬chapters of Pirkei Avot describe the Oral their names call upon us constantly review the
Torah’s development,4 while the last three ( ‫)ג‬ teachings, as Ben Bag Bag instructed, “Delve
chapters are collected sayings of the Tana’im— and delve into it, for all is in it.”
the Mishnaic period’s sages—throughout the The literal translation of Ben Bag Bag’s
generations. words, “Delve and delve into it,” is, “Turn it
The hei ( ‫ )הֵ א‬of Ben Hei Hei alludes to the over and turn it over.” This double flipping-
Wonders 3

over alludes to the Zohar’s teaching that true becomes a husk of impurity. Nogah is the realm
tzaddikim (pious individuals) must know how of all that is neither necessary and required
to doubly transform, or turn upside-down, (a mitzvah) nor is categorically forbidden.
the false reality of the world. 5 As the Zohar In this sense Nogah represents those actions,
states, they know how, “to transform darkness speech, and thoughts that are permissible. The
into light and to transform bitterness into goal is to take all our daily permissible acts
sweetness.”6 and elevate them to holiness: To eat in order to
Transforming darkness into light means have strength to learn Torah, to sleep in order
elevating the husk of impurity—the negative to regain our energy to serve God, to study
dimension of all that happens in the for a profession in order to provide a good
world—called Nogah, which constitutes the income with which to serve God or to use the
intermediary state that transitions from the knowledge itself to serve God or His Torah.8
world of holiness to the wholly impure husks But, transforming bitterness into sweetness
of impurity—the reality that seems to be is a more difficult task because it entails
separated from God.7 The husk of Nogah is the transformation of the impure husk itself, and
“seam” between holiness and impurity. It can attaching it to holiness. With the power of our
deteriorate into another dimension of complete holy Torah, it is possible to elevate even the
impurity, but it can also be elevated into a most inexorable husks into holiness. And who
state of holiness with relative ease. Generally knows that better than Ben Bag Bag, who was a
speaking, the performance of a mitzvah is non-Jew who converted and attached himself
holiness, while the transgression of a sin to the holiness of Israel.

Notes:
1 In the Alter Rebbe’s Siddur, this is the next to last mishnah, followed by the mishnah that begins with the
words, “At five years old to learn Torah.”
2 Ben Bag Bag appears in the Talmud, sometimes as Yochanan Ben Bag Bag, as in Kidushin 10b.
3 Midrash Shmuel in the name of the Rashbam brought in the Tosfot Yom Tov.
4 Beginning with, “Moshe received Torah from Sinai…to the Men of the Great Assembly,” through the pairs,
until Hillel and Shamai. After that, the lineage of all the princes from Hillel and back to Hillel (chapter 2:7).
Following that, “Rabban Yochanan Ben Zakai received from Hillel and Shamai,” with the students of Rabban
Yochanan Ben Zakai, until Rabbi Tarfon, who was also a student of Rabban Yochanan Ben Zakai. (See Rabbi
Matityah Hayitzhari and Merkevet Hamishnah at the end of chapter 2).
5 See the story brought in Pesachim 50a about Rav Yosef Ben Ribal.
6 As in the words of Rabbi Shimon to the angels (Zohar I:4a)
7 For more on the husk of Nogah, see Eitz Chayim 49:4 and Tanya chapter 7.
8 See Tanya chapter 8.
4 Tzaddikim

Reb Meir of Premishlan:

The Clouds and the Kerchief
Yahrzeit: 29th of Iyar (Monday 30th of May, 2022)
Rabbi Meir of Premishlan was born in 5540 (1780) to Rabbi Aharon Aryeh
Leib, one of the sons of the great Rabbi Meir of Premishlan, a disciple of the
Ba’al Shem Tov. Rabbi Me’irel, as he was known, was one of the primary
disciples of Rabbi Mordechai of Kreminitz. After the passing of his father in
5573 (1813) Rabbi Me’irel took the mantle of the leadership of the chasidic
community upon himself. From a young age, he focused on charity and
caring for the poor. He was known as a simple and humble tzaddik, who
relayed his Torah teachings on a level that could be understood by the
average person and even spoke in the local language. He was also famous for
his great love of his fellow Jews and would find good points in sinners as
well. Rabbi Meir’el was known for his ruach hakodesh (Divine inspiration),
as well, and for the countless miracles that he drew down into reality. He
passed away on the 29th of Iyar 5610 (1850). His Torah teachings and
stories about him were written in the books “Or Hame’ir,” “Divrei Me’ir”
and “Marganita DeRabbi Meir.”

Once, in the days of the Tzemach Tzedek, the winter was extremely cold,
snowy, and cloudy. Days passed and the cloud cover was so thick that the
chasidim in Lubavitch had not yet found the opportunity so recite the
Kiddush Halevana prayer, which must be recited outdoors when the moon
is visible. On the last possible night for saying the prayer, the chasidim were
very troubled. They wrote a note of request (pidyon nefesh) to the Tzemach
Tzedek with a request for him to arouse great compassion upon them so
that the clouds would clear enough for the moon to be seen – and make it
possible for them to recite the prayer.
The Rebbe read the request with great seriousness, went outside, and stood
beneath the cloud-heavy skies. All the chasidim followed, looking up at the
sky and waiting for the Rebbe’s words. “I would like to tell a story,” said the
Rebbe Tzemach Tzedek:
A similar situation happened with the tzaddik, Rabbi Me’irel of
Premishlan. His chasidim were in a state of great sorrow because of the
thick clouds that covered the sky. They too wrote a pidyon nefesh to their
Rebbe, with a request that he should take actions to clear the clouds and
let the moon be seen.
Rabbi Me’irel went outside with all his chasidim and with a kerchief in his
hand, he said:
Wonders 5

I want to tell you a story about Moses. We know that all the forty years
that the Children of Israel were in the desert, they were surrounded
on all sides by the Clouds of Glory. Those were very special clouds,
in which Godliness could clearly be sensed. Nonetheless, they hid
the moon from sight. How then, did the Children of Israel recite the
Kiddush Levana prayer? Every month, when the time for the Kiddush
Levana prayer would come, Moses would exit his tent with a kerchief in
his hand. He would raise it and wave it toward heaven and the Clouds
of Glory would disperse, creating a window through which the moon
could be seen. In this manner, the Children of Israel would be able to
recite the Kiddush Levana prayer.

While he was relating the story, Rabbi Me’irel himself waved a kerchief,
as if he was demonstrating what Moses did. And sure enough, the clouds
dispersed, and the moon could be seen.

As the Tzemach Tzedek was telling this story, he also waved his kerchief
toward the sky, the clouds dispersed and the chasidim joyously recited the
Kiddush Levana prayer.

O ne after the other, the cloud screens in

this story are dispersed. The Tzemach
Tzedek, tells the story about Rebbe Meir and
about Rabbi Meir, who preceded him by just
a short time. We can learn from this that to
some extent, since the days of the Ba’al Shem
Rebbe Meir tells the story about Moses. Each Tov and on, the tzaddikim of Chassidut are
of them disperses the clouds with a kerchief. the closest connection to Moses that can be
The power of the story is to connect us to the found. (As Rabbi Levi Yitzchak of Berditchev
previous generation, to identify with them and said about himself that he is fifth in line from
to be inspired by them to act by feeling that Moses: Moses, Achiyah Hashiloni, the Ba’al
all we can do is to relate what happened in the Shem Tov, the Maggid of Mezritch and him).
past. And then, by the power of the tzaddikim Rabbi Meir’el of Premishlan lived in a world in
of the previous generations, the miracle takes which Godliness was clear to see. He told the
place. story about Moses as if he was relating a story
Interestingly, the gap between the about one of his contemporary tzaddikim.
generations in this story is not at all Thus, when he looked at the heavens, instead
symmetrical. While Rabbi Meir told the story of seeing the moon being covered by clouds, he
about Moses, who lived thousands of years saw the Clouds of Glory. The following story
before him, the Tzemach Tzedek told the story helps to illuminate this point.

The mikveh in Rabbi Meir’el’s town was at the bottom of a tall mountain.
When the ground was muddy and slippery, the townspeople would walk
around the mountain so that they would not fall in their descent. Rebbe
Meir’el however, would walk straight down the mountain. Once, several
young men who were not great admirers of tzaddikim were guests in the
 6 Bamidbar 5782

town. When they saw Rebbe Meir’el walking straight down the mountain,
they attempted to do the same. They slipped, fell, and were injured. “How do
you walk straight down the mountain while no one else can descend without
falling?” they asked Rebbe Meir’el. Rebbe Meir’el responded, “When you are
connected up above, you don’t fall down below.”

R ebbe Meir’el’s answer turned into

a classic chasidic saying. With his
statement, Rebbe Meir’el was expressing the
Thus, the Torah that Moses brought down
to the world has the power to connect even
the most physical and coarse reality to God,
way he conducted his entire life—living in the bringing to mind the way in which the hide
world and outside the world, simultaneously. of a kosher animal can itself be made into a
When a person is connected to heaven, he can holy Torah scroll.
walk on the ground even if it is muddy and The Tanya explains that each and every
slippery, and he can see the Clouds of Glory person has a spark of Moses’ soul within
in the fog. This chasidic foundational thought him. This spark affords us all the ability to
is relevant to every person in their efforts to sense this clarity—if only a bit—as long as we
rectify their soul. It finds practical expression connect to the generations of the tzaddikim
when a person is occupied with mundane and identify with them, as demonstrated by
matters yet can continually maintain his or both the Tzemach Tzedek and Rabbi Meir’el
her connection with God. in their respective stories.
Chassidut explains that regarding Moses, In addition to the three tzaddikim
there was no difference between his soul root explicitly mentioned in this story, there
as it was above and as it manifest below in is an additional, concealed tzaddik: The
his body. For everyone else—including great Mashiach who is symbolized by the moon
tzaddikim—the two appearances of the soul whom everyone was waiting to bless with the
diverge; the soul above appears differently Kiddush Levana prayer. The moon’s monthly
than the way in which it manifests below, on renewal reminds us anew, every month, that
earth. Above, in the World of Emanation, the David, the King of Israel is alive and exists!
soul is part of God. But when it descends, Just as the moon wanes and waxes—going
it is influenced by the lower three Worlds from invisibility to full size—so too the
(Creation, Formation, and Action) and is fallen kingdom of the House of David will
transformed into an independent personality. rise once again. Strengthening our bond
Moses is the only person who spoke in the with Moses through relating these stories
Name of God without being influenced in about tzaddikim, serves to disperse the
any way by his personal understanding or by cloud-cover—i.e., the screen that hides the
the corporeal images of the material world. Mashiach revealing his light universally.
 The Fourth Revolution in Torah Learning 7

Rabbi Ginsburgh Answers Questions

on Teaching Torah to Non -Jews
Rabbi Ginsburgh and Rabbi Shmuel Eliyahu (Part 2)

Recently a major project for disseminating Torah on the internet was

initiated. The idea is to reach out to all the peoples of the world following
Rabbi Ginsburgh’s call for a fourth revolution in Torah learning. In light
of this project, Rabbi Yitzchak Ginsburgh met with Rabbi Shmuel Eliyahu,
the Chief Rabbi of Tzfat. The rabbis and the other people at the meeting
discussed the Fourth Revolution: What is permissible to teach the nations
of the world? How should we relate to Noachide congregations? What is
the correct path to conversion, and more. This was a particularly pleasant
meeting, in which the mutual honor and love between the two rabbis was
palpable. The following are translated excerpts from the meeting. Part
1 appeared in issue 24 of Wonders (available online at: https://
inner.tiny.us/Wonders24). For more elucidation of these topics see
also issue 22 of Wonders (available online at: https://inner.tiny.us/
Wonders22).

Rabbi Eliyahu: Can we speak to non-Jews about the Torah’s inner dimension?
Rabbi Ginsburgh: Yes, Chassidut is faith. Everything is faith. Chassidut is something that
a person who merits it—including a non-Jew—feels that it is truth. We need something
that is beautiful, attractive to others and also contains that inner feeling of encountering
the truth. We have to reach out to them at this point, so that they will recognize the
truth. Then they will leave their idol worship. First, in their hearts. They will become
Jewish in their hearts.
Afterward, the next stage, which is not exactly our responsibility, is the topic that
we wish to discuss. What to do with those who wish to come completely into Judaism,
those who wish to convert? As far as I understand—I am not an expert in the field—but
I understand that right now there is no infrastructure to handle many people wishing to
convert. We also do not have the tools to vet them to see if their true intention is to live
as Jews.
When I was considering this process, I thought of you as a good person to manage the
next stage, to handle the actual conversion. The main point according to Jewish law is
that as soon as it is obvious that the person is serious about his intention to convert, the
process should not be tedious and dragged out.1 Our goal should be to teach the convert
the main subjects he or she needs to know. We must recall, that if this individual comes
to convert after already have heard a year’s worth of classes, then they already know a lot.
 8 Bamidbar 5782
The conversion has to be good. The Rabbi doing the conversion has to sense whether a
person wishes to convert for the sake of Heaven or not. But I believe—I am certain—that
there will be many who will truly want to convert for the sake of Heaven. Personally, I do
not deal with conversions, but I have a number of students who do.

Rabbi Eliyahu: Sovereignty must be returned to God, so the Rabbi says.

Rabbi Ginsburgh: The question is if we should wait until that happens… It is written that
Mashiach cannot come until all those who need to convert will do so. 2 After Mashiach
comes, converts will not be accepted.3 So we must hasten to convert whoever has a Jewish
spark in order to bring the redemption.

Rabbi Eliyahu: The same is true for us. We very much want to convert, but on the other
hand, many problems have arisen from conversions that were not good.
Rabbi Ginsburgh: That is why a “sixth” sense regarding who is truly serious is required.
That is the role of those who actually perform the conversions. That is why we invited
you.

Rabbi Eliyahu: So we’re running away…

Rabbi Ginsburgh: It is forbidden to run away!

Rabbi Eliyahu: So the Rabbi should bless us.

Rabbi Ginsburgh: In the merit of the mazal of this month, may there be holy
assertiveness.

Rabbi Eliyahu: We need much Heavenly help. It is impossible without it. The Rabbi is
speaking about a huge undertaking.
Regarding the non-Jews it is written: “Then you will see, and you will be illuminated,
and frightened and your heart will broaden.”4 Great illumination but also fear. It is
simultaneously frightening and very joyful.
Rabbi Ginsburgh: That is the secret of “Pachad Yitzchak”5 [literally, “the Fear of Isaac,
which also means “fear will laugh”]. That the fear will transform into laughter. 6
It is written that pachad (fear) is the rectification of peh-echad (unanimously) 7— that
all will unanimously acknowledge that there is a God in Israel.
I see the picture as follows: There is the first stage of dissemination during which we
must reach millions, as many as possible. After that comes the second stage, or even the
third, which is to accept those who study Torah. That is not exactly our role, but because
it is the end goal, and Mashiach is waiting for it, we have to take care of it and ensure that
all the tools and vessels exist. Regarding the first stage, people will already ask about all
the people who will decide to convert.
There is also the second, intermediary stage. Those who are involved in this area say
Wonders 9

that there is the stage in which the person does not yet wish to convert, but he suddenly
asks questions pertaining to Jewish law. He asks, “I am not a Christian; conversion is
too much for me. What am I now?” There are suggestions to establish communities for
Noahides. I can’t even completely explain why not, but this direction does not sit well
with me.

[Comment from one of those present: Some say regarding the establishment of Noahide
communities that not only do they not help them advance, but they set them back. There
are Christians who don’t go to the beach, don’t watch television, pray a lot and then they
come to a rabbi of Noahides and all that he tells them is “Do not murder” etc. and allows
him to do all the other things that they did not previously do….]
Rabbi Eliyahu: Some say that there are tens or hundreds of millions of Jews totally
assimilated into the non-Jewish world today.
Rabbi Ginsburgh: The descendants of the conversos in Spain. That estimate is without
the Ten Tribes. If we add them—clearly that is the magnitude.

Rabbi Eliyahu: I read that one hundred fifty years ago in Europe, mostly in Germany,
there was a lot of Jewish conversion to Christianity. In Russia as well. I do not know exact
numbers.
Rabbi Ginsburgh: The Lubavitcher Rebbe once said that there are ten million Jews in
Russia who do not know who they are.

Rabbi Eliyahu: There is a book called “The History of Zionism,” in which it is written that
one hundred fifty years ago, there was a great deal of assimilation throughout Europe, in the
generations after Mendelsohn. The Reform movement was born to try to stop it. Ultimately,
they also fell in, but in the beginning they attempted to stop it. Today there is assimilation
without conversion. But back then they converted to Christianity in order to improve their
status and careers.
[Comment from one of those present: I recently saw a quote from the Rebbe of Sanz,
that after the Holocaust there are millions who have to return to this world as Jews, but
because there are not enough Jewish mothers, they are sent down to this world as potential
converts.]
Rabbi Eliyahu: There are discourses of the Lubavitcher Rebbe on rectification of the world.
There is rectification associated with conflict and there is rectification that stems from
loving-kindness.
Rabbi Ginsburgh: The Rebbe said that Esau is ready for redemption 8 and the problem
is that we are not prepared to accept them. Then, when Jacob sent (the gifts) to Esau,
Jacob was prepared and Esau was not.9 Today the opposite is true. Esau is primarily
Christianity.

Rabbi Eliyahu: But how can we differentiate between Esau and Amalek? There is a verse:
“When the whole earth rejoices, I will make you desolate. As you did rejoice over the
10 Bamidbar 5782
inheritance of the House of Israel, because it was desolate, so will I do unto you; you shalt
be desolate, O mount Seir, and all Edom”10
Rabbi Ginsburgh: The grandfather and the grandson (Esau and Amalek). In any event,
Esau has the merit of his forefathers [Isaac and Abraham].

[A discussion ensued about the clarification of Amalek].

The descendants of Haman learn Torah. 11 They converted at a certain point.

Rabbi Eliyahu: What about the Muslims?

Rabbi Ginsburgh: Very interesting. On the one hand, according to the Rambam, they
are more in line than the Christians.12 On the other hand, he writes13 that they are worse,
because they deny the Torah. With a Christian, there is some semblance of something
in common. He believes in the Bible, and if you point out a verse, it speaks to him. But
ultimately, Yishmael will also return. There are opinions14 regarding what percentage of
non-Jews will remain in the days of Mashiach. Some say that a third will remain. There
is an opinion that Ham will be gone and Japheth will remain. Shem and Japheth. There
are a number of opinions, nothing decisive. But it is clear that Yishamel today, Islam,
has many millions. Apparently a bit less than the Christians, but together, they are the
majority in the world. So we need to reach them also.
We also have examples: On our website, which is not geared specifically to non-Jews,
there are many people from Muslim countries who respond and wish to convert, some
of them are very serious. They are in a very difficult situation and in danger of being
discovered. Esau, on the other hand, does not persecute those who wish to convert. We
create problems for them when they come to convert. But in Muslim countries, they are
in danger. Even in a very hostile Muslim country, there are people with whom we are in
contact who want to flee from there and convert. They are even spreading Torah there.

Rabbi Eliyahu: The problem with Arabs is that one cannot rely on the truth of what they say.
Even if you speak with one, and he is aroused to return to God, he does not have internal
truth. Even when they take an oath, “their right arm is the arm of falsehood.”
Rabbi Ginsburgh: Just yesterday we spoke about the verse, “the disobedient mouth do
I hate.”15

Rabbi Eliyahu: But this does not remove responsibility from us. It is written “For then I will
turn to the nations in a clear language, that they may all call upon the Name of God and
serve Him with one shoulder.”16 As the Rabbi said, “Unanimously.”
The Rambam writes that Christianity and Islam are paving the way for the days of
Mashiach.17 The question is how to relate to that issue. The question is how we remain careful
not to ingratiate ourselves to them on the one hand, and on the other hand use concepts
with which they are familiar. We have to be precise. It is dangerous. In the army, before every
shooting practice, they read all the rules—every time they repeat the same warnings.
Wonders 11

Rabbi Ginsburgh: In the next stage, perhaps we have to organize a meeting with people
who we know who are very enthusiastic about this issue.

Rabbi Eliyahu: Gladly.

Rabbi Eliyahu: Rabbi, from many places in Psalms it seems that the nations’ return to God
will be through music.
Rabbi Ginsburgh: It sounds good. I’m all for it, I like that…

Rabbi Eliyahu: We have to think of the significance of that from our standpoint. We have to
disseminate appropriate music.
[A discussion ensued about working through the internet as opposed to live get-togethers.]
One of those present: Is it permissible to bring non-Jews for a week-long tour of Israel?
Rabbi Ginsburgh: We have always said that it is appropriate only for those who have
some willingness to convert.

Rabbi Eliyahu: After a year of Torah study, as a condition.

Rabbi Ginsburgh: Perhaps.

[A detailed discussion of ways to progress ensued].

Rabbi Ginsburgh: May God help and it will succeed. In the name of God we will do and
we will be successful!

Notes:
1. “We accept him immediately,” Yevamot 47a. Hilchot Issurei Bee’ah 14:1 (and see halacha 5 there).
Shulchan Aruch Yoreh Dei’ah 268:2.
2. See Likutei Moharan 1, 17:6.
3. Yevamot 24b: “Converts are not accepted in the days of Mashiach.”
4. Isaiah 60:10.
5. Genesis 31:42.
6. Rabbi Ginsburgh’s Lev Lada’at, Perek B’Avodat Hashem, bei’ur 8 (pp. 38ff).
7. See Piskei HaRosh (Sa’adon) Netiv 37, 94:4 and in Rabbi Ginsburgh’s book, U’kematmonim Techapssenah
Vol. 1, end of p.90.
8. Discourse for Parashat Vayeitzei, 9 Kislev 5752.
9. Torah Or Vayishlach at the beginning (24:2).
10. Ezekiel 35:14-15.
11. Gittin 57b.
12. For example, see Hilchot Avodah Zarah 9:4. Hilchot Ma’achalot Assurot 11:7.
13. Rambam’s Responsa 149: “It is permissible to teach the commandments to Christians and to draw
them to our religion. But this is not permissible regarding the Ishmaelites, as you know, regarding their
belief that the Torah before us is not from Heaven.”
14. Sanhedrin 111a.
15. Proverbs 8:13.
16. Zephania 3:9.
17. Hilchot Melachim 11:4.
12 Mathematics in the Torah

Bamidbar: Raise
the head
The second verse of our parashah reads,

Take a census of the whole community of the Children of Israel, by the clans
of their ancestral houses, listing the names, every male, head by head.1
.‫ש ָראֵ ל לְ ִמ ׁ ְש ְּפח ֹ ָתם לְ ֵבית אֲ ב ֹ ָתם ְ ּב ִמ ְס ּ ַפר ׁ ֵשמ ֹות ָּכל ָז ָכר לְ גֻ לְ ְּגל ֹ ָתם‬ ׁ ֹ ‫שאו ּ אֶ ת ר‬
ׂ ְ ‫אש ָּכל ֲע ַדת ְ ּבנֵי־ ִי‬ ְׂ

T he value of the first phrase, “Take a

census of the whole community of the
Children of Israel” ( ‫אש ָּכל־עֲ ַדת ְ ּבנֵי‬ ׁ ֹ ‫שאו ּ ֶאת ר‬
ְׂ
as, “Take a census” (‫אש‬
“head” ( ‫אש‬
words would actually be, “Elevate the head”
ׁ ֹ ‫שאו ּ אֶ ת ר‬
ׁ ֹ ‫)ר‬. The literal translation of these
ׂ ְ ) spell the word

ׂ
‫ ) ִי ְש ָר ֵאל‬is 2336, or 32 times 73, where 73 is and it is well known that this also refers to
the value of “wisdom” ( ‫)חֲ כָ ָמה‬. Thus the first replacing each of the letters in the word “head”
phrase alludes to the 32 Pathways of Wisdom with the next letter in the alphabet—thereby,
with which the world was created according “elevating” the letters. When we do this for the
to Sefer Yetzirah. Indeed, this number, 2336 is word “head” (‫אש‬ ׁ ֹ ‫ )ר‬the result is Shabbat ( ‫) ׁ ַש ָּבת‬.
intimately related to the Torah’s first word, “In The allusion is to the additional spiritual
the beginning” ( ‫אשית‬ ִ ׁ ‫) ְ ּב ֵר‬, the word that more stature that each soul receives on Shabbat,
than any other signifies the creation ex nihilo which is known as the “additional soul” (‫נשמה‬
of the world, since the backside (‫ )אֲ ח ֹו ַריִים‬of this ‫)יתרה‬. Indeed, one of the permutations of
word, ‫ב בר ברא בראש בראשי בראשית‬, is also 2336! the letters of “In the beginning” ( ‫אשית‬ ִ ׁ ‫ ) ְ ּב ֵר‬is
This provides us with an intrinsic connection “Respect the Shabbat” (‫)י ְֵרא ׁ ַש ָ ּבת‬.
between the Book of Genesis and the new The value of, “the whole community of the
book we are beginning, Numbers. The value Children of Israel” (‫ש ָראֵ ל‬ ׂ ְ ‫ ) ָּכל עֲ ַדת ְ ּבנֵי ִי‬is 1127 or
of the Hebrew name of this book, Bamidbar 23 times 72, as well as, 7 times 161, where 161
( ‫ ) ְ ּב ִמ ְד ָ ּב ר‬is 248, the value of “Abraham” is the value of the yud filling of God’s Name,
( ‫) ַאבְ ָרהָ ם‬. Abraham too is intrinsically related Ekyeh ( ‫)אֶ ְהיֶה‬, ‫אלף הי יוד הי‬. 1127 is also the
to creation as alluded to in the verse, “These value of the verse describing the future Divine
are the annals of the heavens and the earth, consciousness, which is the purpose and goal
when they were created.”2 The word, “when for which the entire world was created, “And
they were created” ( ‫ ) ְ ּב ִה ָּב ְראָ ם‬is explained by Havayah will be King over the entire earth, on
the sages to allude to Abraham as it can, with that day, Havayah will be one and His Name
a slight permutation, be seen to spell, “with will be one”3 (‫וְהָ יָה הוי' לְ ֶמלֶ ְך עַ ל ָּכל הָ אָ ֶרץ ַ ּבי ּ ֹום הַ הו ּא‬
Abraham” ( ‫) ְ ּבאַ בְ ָרהָ ם‬. Incidentally, this phrase ‫)י ְִהיֶה הוי' אֶ חָ ד ו ׁ ְּשמ ֹו אֶ חָ ד‬. In addition, the letter of
appears only twice in the entire Pentateuch, “community” (‫ )עֲ ַדת‬permute to spell the word
the first time in our parashah and the second for “consciousness” (‫) ָּדעַ ת‬.
time in parashat Pinchas. The sum of the initials of the entire
The initials of the words we have translated first phrase, “Take a census of the whole
Wonders 13

community of the Children of Israel” (‫שאו ּ אֶ ת‬ ְׂ that which God commanded” (‫זֶה הַ ָּדבָ ר אֲ ׁ ֶשר ִצוָּה‬
ׂ ׁ ֹ
‫ )ראש ָּכל עֲ ַדת ְ ּבנֵי ִי ְש ָראֵ ל‬is 603, exactly the value of ‫)'הוי‬. The rest of the letters equal 1485, which
“the Children of Israel” (‫ש ָראֵ ל‬ ׂ ְ ‫) ְ ּבנֵי ִי‬. The final is the triangle of 54.
letters of the phrase, ‫ותשלתיל‬, equal 1176, Adding the next word in the verse to our
which is the triangle of 48 (sum of numbers phrase, “Take a census of the whole community
from 1 to 48) and the value of Maimonides’ of the Children of Israel, by the clans of their
opening phrase to the first commandment he ancestral houses” ( ‫ש ָראֵ ל‬ ׁ ֹ ‫שאו ּ אֶ ת ר‬
ׂ ְ ‫אש ָּכל עֲ ַדת ְ ּבנֵי ִי‬ ְׂ
enumerates, the commandment to believe in ‫)לְ ִמ ׁ ְש ְּפח ֹ ָתם‬, the sum of these words is 3234 or
God, “the foundation of foundation and the 49 (72) times 66, where 66 is the triangle of
pillar of all wisdom” (‫)יְס ֹוד הַ יְּס ֹוד ֹות וַעֲ מו ּד הַ חָ כְ מ ֹות‬. 11. With this additional word, we now have
The phrase is made up of 21 letters (the value 28 letters, which can be drawn in the form of
of Ekyeh, ‫ )אֶ ְהיֶה‬and can therefore be drawn in the triangle of 7, like so:
the figure of the triangle of 6, like so:

Analyzing this new figure, we find that

[Note that since this phrase appears only the vertices spell the word, “whole” ( ‫)שלם‬. If
twice in the Pentateuch, if we were to combine we add the middle letter ( ‫)ת‬, the sum of the
the two appearances together, we could draw vertices and the middle letter is 770. Apart
them in the form of the diamond of 6. A from these 4 letters, the rest of the letters equal
“diamond number” is defined as two identical 2864, which is 8 times the value of “Mashiach”
triangular numbers joined at the base.] ( ַ‫) ָמ ׁ ִשיח‬.
In this triangular shape, the letter at the Finally, the last words in the verse, “listing
top vertex (‫ )ש‬together with the entire “base” the names, every male, head by head” (‫ָּכל ָז ָכר‬
(‫ )יישראל‬equal 851, which is the product 23 and ‫ )לְ גֻ לְ ְּגל ֹ ָתם‬equal 813, an important number in
37 or alternately, the values of the two highest the Torah. It is also the value of, “God said,
parts of the soul, “the living one” ( ‫ )חַ יָּה‬and ‘Let there be light,’ and there was light” (‫אמר‬ ֶ ֹּ ‫ַוי‬
“the singular one” ( ‫ידה‬ָ ‫ )י ְִח‬multiplied by one ‫ל ֹ ִהים י ְִהי א ֹור ַוי ְִהי א ֹור‬- ֱ‫ )א‬as well as, “God separated
another. Indeed, this product of the two higher the light from the darkness” ( ‫ל ֹ ִהים ֵ ּבין‬- ֱ‫ַויַּבְ ֵּדל א‬
parts of the soul is also equal to the unique ‫)הָ א ֹור ו ּבֵ ין הַ ח ֹ ׁ ֶש ְך‬, and “God said, ‘Let us make
language used in Moses’ prophecies: “This is man’” (‫שה אָ ָדם‬ ׂ ֶ ֲ‫ל ֹ ִהים נַע‬- ֱ‫אמר א‬
ֶ ֹּ ‫) ַוי‬.

1. Numbers 1:2.
2. Genesis 2:4.
3. Zachariah 14:9.
14 Mystery of Marriage

How to Praise the Bride

“How should one dance before the bride? The School of Shamai say, 'the
bride as she is' and the School of Hillel say, 'an attractive and beloved
bride.'”1

T he School of Shamai rule that it is

forbidden to act as the School of
Hillel teaches and to dance and sing before
( ‫ )אֱ ֶמת‬equals the sum of “groom” ( ‫ )חָ ָתן‬and
“bride” ( ‫ ) ָּכלָ ה‬together! The meaning of this
correspondence and numerical identity is that
every bride saying that she is, "an attractive the groom performs deeds of loving-kindness
and beloved bride" because of the Torah with his bride, while the bride correctly
prohibition, "Distance yourself from interprets reality and elevated it to receive
falsehood."2 The School of Shamai obviously from her groom.
agree that every Jewish bride is essentially The bride is "attractive" in her own right,
"attractive and beloved," as it states elsewhere, through her truthfulness, so much so that
"the daughters of Israel are attractive,3 but even if she is lame or blind, her own honest
poverty degenerates them," however the consciousness and acceptance of that flaw
School of Shamai says to anyone who claims ornaments her. The bride is "beloved" through
to have risen to the level of seeing such the loving-kindness that the groom lavishly
attractiveness that is not apparent, "Distance bestows upon her. It is the bride's graceful
yourself from falsehood!" The perception of power of truth that draws out the groom's love
the School of Shamai is that expressing a truth of his bride, thus making her "beloved."
that is above one's level of understanding is Someone who admits the truth deserves
considered falsehood. to be loved by all and his face radiates with
The School of Hillel can be understood to loving-kindness. The more the bride discovers
believe that by uttering the statement that the and identifies with her point of truth, the more
bride is "attractive and beloved" we initiate she elevates her true holy grace and arouses
a process that fulfills the statement. This is her groom's love for her.
since the groom is inherently associated The loving-kindness that flows from the
with loving-kindness whereas the bride is groom to the bride imparts her with a beauty
associated with truth. Indeed, the sum of the that is physically perceptible, making her truly
values of “loving-kindness” (‫ )חֶ סֶ ד‬and “truth” "an attractive and beloved bride."

Praising the Bride According to the School of Shamai

A ccording to the School of Shamai, as
mentioned, one must dance before
the bride and praise her "as she is," without
criticize it? Obviously, one should praise it to
him." Even according to the opinion of the
School of Shamai, it is forbidden to criticize the
elaborating on her beauty. In opposition to this article to its purchaser, and one should certainly
view, the School of Hillel claim, "According to not criticize the bride to her husband. If so,
your opinion, if someone has bought an article how should one act according to the School of
in the market should one praise it to him or Shamai when the bride has a blemish or some
Wonders 15

negative aspect and one cannot honestly say The Tosafot suggest three possible answers
that she is "attractive and beloved?" to this question:

1. "If she has a blemish, one should be silent and not praise her."
2. "One should praise her for an attractive aspect, her eyes or her hands, for instance, if
they are beautiful (and the School of Hillel say that one should praise her absolutely, for
when one mentions something that can be praised, it seems evident that the remainder
is worthy of criticism)"
3. "The School of Shamai believe that even though one must praise the article to its
owners, the sages must not make a rule that will necessitate lying, for the Torah says,
'Distance yourself from falsehood.'" According to this conception, the opinion of the
School of Shamai is that it is permissible under such circumstances to state that the
bride is "attractive and beloved," even though this does not exactly match the occasion,
however this is a law that must not be taught in public. We must be wary of making a
fixed ruling that it is permitted to lie.

T hese three options demonstrate within

the revealed level of the Torah, a
typical example of the basic concepts of
in the opinion of the School of Hillel,
mentioned in the Tosfot.
The third explanation is that it is
"submission" (hachna'ah, or chash, "silence"), permissible to alter the truth or state a
"separation" (havdalah, or mal as in brit milah, complete falsehood, but that this should not
"circumcision") and sweetening (hamtakah, or be taught as the general ruling. This is the mal
mal as in "speech"), taught by the Ba'al Shem of speech, which sweetens the bride as a whole,
Tov. even her blemishes.
The first explanation that one must be silent These three opinions express a process
is, quite simply, the secret of chash, which in which the School of Shamai approaches
means "silence." the opinion of the School of Hillel, however,
The second explanation, that one must even the peak of the sweetened state of the
look for good points to praise in the bride, is School of Shamai does not satisfy the School
the secret of mal, "circumcision" or havdalah, of Hillel. According to their opinion, the
"separation." Here we differentiate between moment one changes the truth through great
the beauty of the bride and her less beautiful love, actualizing the state of "the ruling that is
aspects and praise the beautiful aspects. not to be taught," it becomes the fixed ruling.
However, as in any separation process, the According to this, the ruling of the School
blemishes are emphasized to the same extent of Hillel is actually an eternalization of the
that the beauty is accentuated, as is expressed temporary ruling of the School of Shamai.
 Gematria Shorts
“Bereisheet Shemot Vayikra Bamidbar “position” ( ‫) ּ ַת ְפ ִקיד‬, because in it we read of
Devarim” ( ‫אשית ׁ ְשמ ֹות ַוי ּ ְִק ָרא ַ ּב ִּמ ְד ָ ּבר ְּדבָ ִרים‬
ִ ׁ ‫) ְ ּב ֵר‬ the special position God entrusts the Jewish
equal 2480, or 10 times “Bamidbar” ( ‫) ַ ּב ִּמ ְד ָ ּבר‬, people with. Our position and mission in life
making it the most central of the Books of is a vessel for revealing God’s highest love, His
the Torah. The adventures and especially the “pleasurable love,” for each of us.
communal and personal failures exposed in M
this book continue to represent the core issues The root of “to count,” ‫ספר‬, also means “light”
we need to rectify as a people, even today. (‫)סַ ִּפיר‬. “You shall count 50 days [of the Omer]”
M ( ‫ ) ִּת ְס ְּפרו ּ חֲ ִמ ׁ ּ ִשים י ֹום‬equals 1200, or 50 times 24
“Position” ( ‫ ) ּ ַת ְפ ִקיד‬equals “pleasurable love” suggesting that on every day of Sefirat Ha’omer,
(‫)אַ הֲ בָ ה ְ ּב ַתעֲ נו ּגִ ים‬ all 24 hours of all 50 days are accounted for,
The Book of Numbers (Bamidbar) is also and the 24 hours of all 50 days are illuminated
known as the Book of Counting (‫)חֻ ּ ַמ ׁש הַ ְּפקו ִּדים‬, with the light of God by virtue of our counting
which is cognate with the Hebrew word for the Omer.

Wonders
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh

Wonders
Editorial Board: Moshe is distributed
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Wonders Staff • R. Moshe Genuth - editor and translations •

Shelli Karzen - translations • Yoel Broderick - typesetting