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   Comments on “The Final Sequence

  1. Thanks for the many nice thought in this post explaining an interesting number sequence, although it is not clear why you call it the “final” sequence, except perhaps since it was shared on Erev Shavuos, and we were hoping for revelation of Moshiach on Shavuos. Maybe I missed it, but does this help pinpoint a specific day to expect the Geulah?

    Also it is unclear why you started this sequence, which is formed from adding successive triangular numbers, specifically from the number 22, and not any other number, nor why you extended this pattern for specifically 7 numbers, until the number 78, and no further.

    In addition, with regard to the number 23, you wrote that this number represents “a connection to healing through the 23 verses of the Shema prayer, the 23 words of the blessing of the Cohenim, and the 23 pairs of chromosomes in our bodies,” however it is unclear how you counted 23 verses in the Shema, when the first paragraph has 6 verses, the second 9 verses, and the third paragraph has 5 verses, and that adds up to an even 20 verses. Even counting the inserted line “Boruch Shem Kevod Malchuso Le’olam Vo’ed” there are only 21 verses. Also, unless you explained it elsewhere, it is not clear what you mean by saying that this is connected specifically to “healing,” and not any other desired effects and blessings.

    Similarly regarding “the blessing of the Cohenim” (which appears in the Torah in this week’s Parsha, Parshas Noso), the 3 verses of this blessing are composed of 3, 5, and 7 words respectively, a total of 15 words, and although granted the next verse, “V’somu Es Shmi Al Bnei Yisroel V’Ani Avoracheim,” has 8 words, and 15 + 8 = 23, nevertheless these words are not part of the essential words of the blessing.

    There were indeed many wonderful revelations that came out on Shevuos, but to the best of my knowledge the revelation of Moshiach, at least to the world at large, was not one of them, despite how auspicious this time is (for many reasons as discussed in this blog, and as Rob noted in a comment on the previous post, שבעות, Shavuos, is gematria 778, as in this year 5-778).

    At any rate, we are still in the week following Shevuos, and the days of “Tashlumim” for Shevuos continue until the 12th of Sivan, this coming Shabbos, and hopefully we will still merit to the great revelation by then, and if not by then, then not long thereafter!

    Regarding my long comments on the previous post discussing the three paragraphs of Shma, I have BE”H much more amazing things to contribute, however unfortunately I was unable to free up enough time this week to write up these thoughts, and B”N I will try again next week.


  2. I will answer some of the other points as soon as I can but as for the “final sequence” it is because of the 5 final letters, which are of utmost importance to the Kabbalists and especially in regard to the so called end-of-days. The sequence naturally worked out in reverse from 78 to 22, a natural sum to 100, but more importantly it turned out to be a significant link between the 22 letters and the 5 final ones. 23 is a very significant number, which includes a connection to the 23rd Psalm Shabbat Shalom B’H everyone will see the light through the darkness soon.

  3. In addition to my previous questions about the associations you gave for the number 23, I’d like to also ask you to clarify if possible the beginning of your paragraph regarding the number 23. You wrote:

    “The number 23 represents the ordinal value of the angel code (יאל) written into most of their names, including Israel (ישראל). It is also the ordinal value of every other syllable in the all-important first verse of the Torah from the כל of Kol Israel (the last 2 words of the Torah) to the ברא of Bereshit and of Bara, the ים of Elohim and of H’Shamayim, and the את of Et and of V’Et. ”

    The pattern about angelic names is interesting, but why should that be so critical for this “final sequence”? Further, to get the number 23 from the letters יאל, Yud Alef Lamed, it is necessary to utilize the more unusual ordinal value method of gematria, making this seem like a much greater stretch.

    Even more perplexing is the pattern of finding the ordinal value of every other syllable starting from the words at the end of the Torah and from the first verse of the Torah. I’m having difficulty even following what you mean by that, and it doesn’t seem to work out properly. Please explain this too if possible.

    Meanwhile there is an interesting way to get the number 23 from the word אחד, Echod, One, as explained at https://en.wikipedia.org/wiki/Gematria – “Mispar Bone’eh (building value, also Revu’a, square) is calculated by walking over each letter from the beginning to the end, adding the value of all previous letters and the value of the current letter to the running total. Therefore, the value of the word achad (one) is 1 + (1 + 8) + (1 + 8 + 4) = 23.”

    Regarding the theme of Echod, One, in my comments on your previous blog post “Auspicious Dates” I already started to explain how the word Echod, with standard gematria 1 + 8 + 4 = 13, is connected to Tzitzis, since correspondingly the Mitzvah of Tzitzis consists of 1 garment with 8 strings and 4 corners, and since the 5 knots and 8 strings of Tzitzis also add up to 5 + 8 = 13 (which when added to the gematria of the word ציצית, Tzitzis, 600, gives 600 + 13 = 613, the number of Mitzvos). Soon BE”H, if I am able to find the time, I will also explain some of the connections between Talis and Tzitzis to the Kohanic blessing.

  4. The paragraph in Torah describing the Kohanic blessing (Bamidbar 6:22-27) consists of 6 verses with word counts of 5 + 13 + 3 + 5 + 7 + 8, for a total of 41 words, with many significant cumulative sums, 5 + 13 = 18, 18 + 3 = 21, 21 + 5 = 26, 26 + 7 = 33, and 33 + 8 = 41. (Incidentally 41 is the standard gematria of letters יאל, Yud Alef Lamed, which as discussed in Ezra’s post, are connected to angelic names, and have an ordinal gematria of 23).

    In my previous comments I already explained how the number 41 is connected with all three paragraphs of Shma. It was also explained that 3 x 41 = 123, the same as the gematria of ובכל מאדך, U’vchol Meodecho, “with all your might,” and it is possible to say that the three verses of the Kohanic blessing, the verses from this paragraph that the Kohanim say aloud in their blessing of the congregation, correspond to the triplet “with all your heart, with all your soul, and with all your might,” and in general, also correspond to the three paragraphs of Shma.

    The introduction to the Kohanic blessing has 2 verses, 5 + 13 = 18, Chi, Life. 18 may be understood as the joining of number 1 and 8, representing 1 garment of Tzitzis plus 8 strings of Tzitzis. In addition 5 is the number of knots in the Tzitzis, and 13 is the sum of the 5 knots plus the 8 strings of Tzitzis. Also the first verse has 18 letters, same as the number of words in these two verses, and its 5 words plus 18 letters sum to 5 + 18 = 23, a number in Ezra’s final sequence. The second verse has 44 letters, and its 13 words plus is 13 letters sum to 13 + 44 = 57, another number in Ezra’s final sequence. Together 23 + 57 = 80, the same as the word הכהן, HaKohain, and also corresponding to the 8 strings of Tzitzis.

    The middle part of this paragraph, the Kohanic blessing itself, that the Kohanim say to the congregation, has three verses of 3 + 5 + 7 = 15 total words, the gematria of the Name י-ה, Yah. Perhaps this is hinted in the concluding verse, “And you shall place My Name on the Children of Israel and I will bless them,” although in the plain meaning this would refer to the Name Hashem which occurs three times in the three verses. The number 15 is also connected to Tzitzis, as shall be explained in a forthcoming comment, and also it is similar to the number 150, the gematria of the word כנף, Knof, Corner. [The four Knofim, corners, of Tzitzis thus have the gematria of 150 x 4 = 600, the same as the gematria of the word ציצית, Tzitzis.] The numbers 3, 5, 7, may be understood as joined together to form the number 357, which with 1 for the Kolel equals 358, the same as משיח, Moshiach. These three verses have 15 + 20 + 25 = 60 letters, and when summed with their 15 words and their 3 verses gives 60 + 15 + 3 = 78, which is the same as 3 x 26, the gematria of the three times that the Name Hashem occurs in these three verses, and also 78 is the final number in Ezra’s final sequence.

    The concluding verse has 8 words, corresponding to the 8 strings of Tzitzis, and 28 letters, which as Ezra explains, corresponds to the number of words in the first verse of the Torah and which is the same as the sum of the integers from 1-7. Taken together, the introduction verses and the conclusion verse have 18 + 8 = 26 words, another hint to the Name Hashem. Together then with the 15 words of the Kohanic blessing itself, which hint to the Name Yah, the whole paragraph in the Torah then is seen to be a combination of these two Holy Divine Names, Hashem and Yah.

  5. Here are a few more interesting observations continuing from my previous comment on Birchas Kohanim and Shma:

    The number 41 is the 13th prime number, thus resonates with the concept of אחד, Echod, One, with the gematria of 13.

    The number 41 is also the gematria of the word אם, Aim, meaning Mother, and in the scheme of the Sefiros, Chochma, Wisdom, corresponds to Father, and Bina, Understanding, corresponds to Mother, which this corresponds to the meaning of the word Shma, Hear and Understand.

    [Also the word אם, Im, means If, and it is possible to say that this also corresponds to Bina, since the concept of “If-Then” presents a complexity that requires Logic and Understanding, and in that sense it occurs at the beginning of the second paragraph of Shma, and at the beginning or Parshas B’Chukosai, as was discussed in previous comments.]

    The letters אמ, Alef Mem, gematria 41, as previously explained, correspond to the word שמע, Shma, with gematria 410, which is 41 x 10. The letters Alef Mem are also connected to a traditional preface to the recitation of Shma, the words א’ל מ’לך נ’אמן, E’l Melech Ne’eman, G-d Trustworthy King, the initials of which spell אמן, Amen, and also to the word said immediately after and in conjunction with the recitation of Shma, the word אמת, Emes, since both of these words, Amen and Emes, which have related meanings, begin with letters Alef Mem, gematria 41.

    Further stressing the connection to the number 41, it also turns out that the number of letters in the first paragraph of Shma, 205, is an exact multiple of 41, since 205 = 41 x 5.

    Amazingly the number of letters in the third paragraph of Shma, 287, is also an exact multiple of 41, since 287 = 41 x 7.

    Even the number of letters in the second paragraph of Shma, 508, can be viewed as a component in another number that is also an exact multiple of 41, since when it is combined with the number of letters in the first verse of Shma, i.e., which the 25 letters from the word Shma to the word Echod must resonate throughout the entire recitation of the Shma, it becomes 508 + 25 = 533 = 41 x 13.

    [The same holds for the third paragraph of Shma, that a significant number results from adding 25 to the number of its letters, since 287 + 25 = 312, another important number discussed before in connection with the measure of the Temple courtyard, as the initials of the three paragraphs of Shma, and which can also be understood in many ways, for example, as also previously pointed out 312 = 156 x 2, the gematria of יוסף, Yosef (who split into two tribes Ephrayim and Menashe), and also 312 = 13 x 8 x 3 = 26 x 12, and so on, all with major significance. In general too when 25 is added to the 1000 letters of Shma, 1000 + 25 = 1025, and this gives another special multiple of 41, since 1025 = 41 x 25. (And with regard to the number 41, it may also be significant that next year 5779 = 5000 + 779, and 779 = 41 x 19, but this is not the place to elaborate.)]

    Alternatively the number 508 may be understood as the sum of two numbers in which 41 plays a major role, for example 508 = 492 + 16 and the number 492 = 41 x 12, while 16 = 4 x 4 = 2 to the 4th power. Also the number 492 = 205 + 287, and this comes out because the multiples of 41 mentioned before, 5 and 7, add up to 12.

    Alternatively 508 = 410 + 98, and the number 410 = 41 x 10, and the number 98 = 49 x 2, and again this is significant since 49 = 7 x 7, which of course has major significance in Torah and in Shma as previously explained.

    Another example of factoring the number 508 also shows how it is special, since 508 = 4 x 127, and 127 is the 31st prime.

    Regarding these multiples of 41 that have been mentioned, the number 5 is the 3rd prime, 7 is the 4th prime, and 13 is the 6th prime. Together these prime numbers themselves sum to 5 + 7 + 13 = 25, and their order among primes sums to 3 + 4 + 6 = 13.

    Interestingly too, when 508 is divided by 41, we get 508/41 = 12.39024390243902, and if we examine the first set of three digits of this number, 123, we find it is an exact multiple of 41, i.e. 41 x 3, and also the second set of three digits, 902, is an exact multiple of 41, i.e., 41 x 22. (The repeating part of 508/41, i.e., the digits after the decimal point, 39024, can also be understood in a number of ways, but at this point there are too many tangents to go off on.)

    Also Returning now to the paragraph in the Torah with Birchas Kohanim, which as mentioned has 6 verses and 41 words, and it can also be pointed out that it has a total of 150 letters, as divided according to the number of verses these are 18 + 44 + 15 + 20 + 25 + 28 = 150, which this is also the number of Psalms in Tehillim as mentioned before, etc., and the sum of 6 + 41 + 150 = 197, which this number 197 is the 45th prime, thus connected to the Divine Name of 45 Letters, gematria מה, Mah, also meaning “What Is,” since Hashem is the Necessary Existence, as explained in many places.