Treasures in the Sand
for Parshat Matot - Mas'ei

U'S'FUNEI T'MUNEI CHOL

Beachcombing the G'matriya Beach with the help of "Otzrot Yisrael", one of the CDs of the "Responsa Project" of Bar Ilan University.

There are seven pairs of sedras that sometimes are combined and sometimes read separately. Due to the reasons for combining and separating, which are not the same with all the pairs, and due to quirks in the calendar and the difference between Israel and Chutz LaAretz concerning the length of Yom Tov, the pairs differ in the combined- separate balance. Some pairs are more separate; some are more combined.

Chukat-Balak is the most separate of the pairs, read separately 71.5% of the time in Chutz LaAretz, and always read separately in Israel. Nitzavim- Vayeilech is the other more-separate-than-not pair, combined less than 40% of the time. Tazria- M'tzora and Acharei-K'doshim are combined 63% of the years. So is B'har-B'chukotai in Chutz LaAretz, but in Israel it is combined only 45% of the years. Vayakhel-P'kudei is combined 60% of the time.

This leaves Matot-Mas'ei and the purpose of this statistical review. It is the most combined pair of sedras, read together almost 90% of the time in Chutz LaAretz, and almost 80% of the years in Israel. Their "togetherness" has an interesting numeric support in the G'matriyas of the first pasuk in each sedra. Bamidbar 30:2 - And Moshe spoke to the heads of the tribes of Bnei Yisrael saying, this is what G-d has commanded, has a numeric value of 3324. Bamidbar 33:1 - These are the travels of Bnei Yisrael who came out of Egypt by the hand of Moshe and Aharon, has the same G'matriya. Nice.

Here's a partial pasuk G'matriya- match (GM) with a single word, but an important point, nonetheless.

Remember, I am not suggesting that the G'matriya-match makes the point. The point exists, and it is a significant one. The GM shines a spotlight on the idea. And that serves a purpose too.

The opening statement of the laws of vows and oaths is that a person must not cancel (profane, void) his word, (but rather) a person must fulfill all that came out of his mouth.  This is followed by two types of HAFARAT NEDARIM, the nullifica tion of a vow of a NAARA (girl between 12 and 12½ years of age) by her father, and the vow of a wife by her husband. This, together with the unwritten concept of HATARAT NEDARIM (the nullification of vows by a Beit Din, as taught to us in the Oral Law) stand in opposition to the idea expressed by LO YACHEIL D'VARO. That these are truly equal forces on opposite sides of the balance is illustrated by the GM between LO YACHEIL D'VARO =291 and V'HEIFEIR (and he nullifies..., from Bamidbar 30:9, referring to the husband), also 291. A vow or pledge that is proper, thought out, etc. must be kept. On the other hand,vows that have good bases to be undone, should be, in the proper manner, of course. It is not praise worthy to keep Nedarim in force where there is good reason to nullify them.

Bamidbar 31:8 describes the royal casualties in the battle against Midyan - the kings of Midyan were killed: Evi and Rekem and Tzur and Chur and Reva, the five Midyanite kings, and Bil'am ben B'Or was killed by the sword. G'matriya of this pasuk is 6473. One other pasuk in the  Torah shares this G'matriya - D'varim 11:31 - For you are crossing the Jordan (River) to come to inherit the Land that G-d is giving you, and you shall inherit it and dwell in it. Can we say, perhaps, that the victory against Midyan and the vanquishing of its kings and of Bil'am was a necessary prerequisite for entrance into the Land of Israel. If so, then, to be sure, there were many things that had to happen first, but this could be one of them.

Here is a type of G'matriya-match I've found before, but each new one strengthens the observation. Bamidbar 31:31 - And Moshe and Elazar HaKohen did what G-d had commanded Moshe. M'lachim Bet 17:2 - And he did evil in G-d eyes (referring to Hoshea ben Eilah, who reigned in the Shomron over the Kingdom of Israel during the reign of Achaz, king of Yehuda), not like his predecessors. Both these p'sukim have the same G'matriya (2519). With this type of match, there is a suggestion of a balance between the choice of paths open to us. The Torah repeatedly presents us with alternatives: If you follow G-d's commands, then... And if you don't, then... That's it. No further connec tion is implied. Just the feeling of the two directions, the two paths, and our exercise of Free Will choice.

Here's another GM that points to a balance in things. Bamidbar 33:3 begins the account of the travels of the people of Israel from the Exodus until the threshold of Eretz Yisrael. And they journeyed from Raamses in the first month on the 15th of the first month on the day following the Korban Pesach, the Children of Israel left (Egypt) with a high hand, in full sight of the Egyptians. This pasuk is telling us where and when it began. D'varim 4:46 tells us - On the (east) bank of the Jordan, in the valley opposite Beit-P'or in the land of Sichon king of Emori who lived in Cheshbon, whom Moshe and the people of Israel defeated, after they came out of Egypt. And this is where chapter 1 of the nation ends. There's a nice feeling of balance. A G'matriya-match. 5795. 

A word of caution when it comes to G'matriya, specifically the homemade variety that appears in this Treasures in the Sand column. Don't read too much into them. They are not meant to say something new. They are meant to be a nice "numerical confirmation" of existing ideas.

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