The number 39 has recurrently been embedded within the US Treasury seal for many decades. Currently, there are 39 stars that appear in the background of the seal.
Thirty-nine is also referenced multiple times on the US one dollar bill.
39 x 3 = 117
The Number 39 - The Lord is One
The first four verses of the Bible consist of 39 Hebrew letters.
39 = 26 (JHVH) + 13 (One)
The gematria of echad (one in Hebrew) - אחד is thirteen. (ONE is thirteen).
111 is spelled ONE ONE ONE. ONE is thirteen, so 13 + 13 + 13 = 39.
The gematria value of יהוה אחד ("one LORD") is 39.
The three letter's numerical position in the Hebrew alphabet: 1, 8 and 4, are encoded in the number of letters in "e pluribus unum). Alef = 1. Heth = 8. Dalet = 4. e = 1 letter. pluribus = 8 letters. unum = 4 letters. 1 + 8 + 4 = 13.
Deuteronomy 6:4 Hear, O Israel: HaShem our God, HaShem is one. The middot of HaShem is 13.
The significance of thirty-nine is that it is associated with purification from an undesireable state and the emergence of a new entity.
There are forty labors, less one, corresponding to the thirty-nine lashes,[1] which are not administered on Shabbat; they correspond to the ten curses given to Adam, the ten curses given to Chava, the ten curses given to the snake, and the nine curses pronounced on the earth.[2]
The following is an excerpt from Meam Loez:[3]
Thirty-nine is numerically equivalent to the Hebrew word tal – טל, ‘dew’. HaShem will resurrect the dead with dew according to the Talmud:
Chagigah 12b Araboth is that in which there are Right and Judgment and Righteousness,[4] the treasures of life and the treasures of peace and the treasures of blessing, the souls of the righteous and the spirits and the souls[5] which are yet to be born, and dew wherewith the Holy One, blessed be He, will hereafter revive the dead. Right and Judgment, for it is written: Right[6] and judgment are the foundations of Thy throne.[7] Righteousness, for it is written: And He put on righteousness as a coat of mail.[8] The treasures of life, for it is written: For with Thee is the fountain of life.[9] And the treasures of peace, for it is written: And called it, ‘The Lord is peace’.[10] And the treasures of blessing, for it is written: he shall receive a blessing from the Lord.[11] The souls of the righteous, for it is written: Yet the soul of my lord shall be bound up in the bundle of life with the Lord thy God.[12] The spirits and the souls which are yet to be born, for it is written: For the spirit that enwrappeth itself is from Me, and the souls which I have made.[13] And the dew wherewith the Holy One, blessed be He, will hereafter revive the dead, for it is written: A bounteous rain didst Thou pour down, O God; when Thine inheritance was weary, Thou didst confirm it.[14] There [too] are the Ofanim[15] and the Seraphim,[16] and the Holy Living Creatures,[17] and the Ministering Angels,[18] and the Throne of God; and the King, the Living God, high and exalted, dwells over them in ‘Araboth, for it is said: Extol Him that rideth upon Araboth[19] whose name is the Lord.[20] And whence do we derive that it[21] is called heaven? From the word ‘riding’, which occurs in two Biblical passages. Here it is written: ‘Extol Him that rideth upon Araboth’. And elsewhere it is written: Who rideth upon the heaven as thy help.[22] And darkness and cloud and thick darkness surround Him, for it is said: He made darkness His hiding-place, His pavilion round about Him, darkness of waters, thick clouds of skies.[23] But is there any darkness before Heaven?[24] For behold it is written: He revealeth the deep and secret things; He knoweth, what is in the darkness, and the light dwelleth with Him.[25]
The Sages of the Kabbala explain that HaShem possesses thirteen attributes of mercy. Thirty-nine represents a three-fold expression of these qualities. Thus, both numbers are associated with purification from an undesireable state and the emergence of a new entity.
Flogging stimulates a similar process of renewal and purification of a sinner’s soul. Before flogging a man is called ‘wicked – רשע’, After flogging, a man is called ‘your brother - אחיך’. אחיך is numerically equivalent to thirty-nine.
Why did the Torah choose to teach me that a person receives thirty-nine whips in such a strange way. If the Torah means thirty-nine, why does it say forty. After all, one should say what he means and mean what he says. The Maharal deals with this intriguing point as follows. The reason he explains a person is sentenced with forty lashes is because HaShem, we know, takes forty days to create the embryo. Seeing as HaShem troubled himself for forty days with the “Yetzirat Havlad”[26] and the person by sinning undid the purpose of his creation, it is befitting that he should be whipped forty times, one for each of those forty days. The Maharal adds that in creating the embryo, for thirty-nine days HaShem creates the body, the Guf, and on the fortieth day blows in the soul-the Neshama. As far as sentencing is concerned the whole person sinned and therefore the whole unit consisting of the Guf and Neshama has to be punished. However, the Maharal continues, when it comes down to the whipping itself, one by one, representing day by day, when we come to the thirty-ninth day the Guf has been totally atoned for. What remains is only the Neshama. The Neshama is pure. The Neshama did not sin, so it need not be punished.
The significance of thirty-nine is that it is associated with purification from an undesireable state and the emergence of a new entity.
In Our Tzitzith
Our tzitzith (fringes), which we wear on a four-cornered garment, also model the meaning of thirty-nine.
The two sets of strands (four in one strand and three in the other strand) are knotted together twice, and then the shamash (a longer strand) is wound around the remaining seven strands a number of times (see below). The two sets are then knotted again twice. This procedure is repeated three times, such that there are a total of five knots, the four intervening spaces being taken up by windings numbering 7-8-11-13, respectively. The total number of winds comes to thirty-nine, which is the same number of winds if one were to tie according to the Talmud’s instruction of thirteen windings of three winds each. Furthermore, the number thirty-nine is found to be significant in that it is the gematria (numerical equivalent) of the Hebrew words: HaShem Echad - יהוה אחד (“God is One”), from Devarim (Deuteronomy) 6:4.
The significance of thirty-nine is that it is associated with purification from an undesireable state and the emergence of a new entity.
Forbidden Shabbat Labors
We fulfill the “safeguarding” aspects of Shabbat by refraining from thirty-nine categories of “melacha” (creative activity), which the Jews had to perform on weekdays in order to build the Mishkan. We also refrain from other activities, which may be halachically permitted, but are not fitting or appropriate on this special day.
There in an opinion in the Yerushalmi[27] that says that the thirty-nine Melachot (labors) correspond to the number of times it mentions the words “Melachah” and “Avodah” in the description of the building of the Mishkan. According to this, the first opinion in the Gemara is not only giving the source for what the Melachot are, but also for how many Melachot there are. The Talmud Bavli also speaks about these labors:
Shabbath 49b Again they[28] sat and pondered: Regarding what we learnt, The principal categories of labour[29] are forty less one,-to what do they correspond?[30] -Said R. Hanina b. Hama to them: To the forms of labour in the Tabernacle.[31] R. Jonathan son of R. Eleazar said to them, Thus did R. Simeon b. R. Jose b. Lakonia say: They correspond to [the words] ‘work’ [melakah], ‘his work’ [melakto], and ‘the work of’ [meleketh], which are [written] thirty-nine times in the Torah.[32]
THE 39 MELACHOT - Lamed-Tet Melachot
Here is the list of the 39 Melachot (main activities) prohibited on Shabbat:
1. Zoreah - Sowing (seeding)
2. Choresh - Plowing
3. Kotzair - Reaping (cutting)
4. M’amair - Gathering (bundling sheaves)
5. Dush - Threshing
6. Zoreh - Winnowing
7. Borer - Sorting (selecting, separating)
8. Tochain - Grinding
9. Miraked - Sifting
10. Lush - Kneading
11. Ofeh / (Bishul) - Baking/cooking
12. Gozez - Shearing
13. Melabain - Whitening (bleaching)
14. Menafetz - Disentangling, Combing
15. Tzovayah - Dyeing
16. Toveh - Spinning
17. Maisach - Mounting the warp (stretching threads onto loom)
18. Oseh Beit Batai Neirin - Setting two heddles (preparing to weave)
19. Oraig - Weaving
20. Potzai’ah - Separating (removing) threads (Unweaving)
21. Koshair - Tying a knot
22. Matir - Untying a knot
23. Tofair - Sewing
24. Ko’reah - Tearing (unsewing - ripping)
25. Tzud - Trapping
26. Shochet - Slaughtering (Killing)
27. Mafshit - Skinning
28. M’abaid - Salting/tanning process [1]
29. Mesharteit - Tracing (scratching) lines
30. Memacheik - Smoothing / scraping
31. Mechateich - Cutting (to shape)
32. Kotaiv - Writing two or more letters
33. Mochaik - Erasing two or more letters
34. Boneh - Building
35. Soiser - Demolishing
36. Mechabeh - Extinguishing (putting out a flame)
37. Ma’avir - Kindling (making a fire)
38. Makeh B’Patish - Striking the final blow (Finishing an object)
39. Hotza’ah - Transferring (transporting) from domain to domain (carrying)
The significance of thirty-nine is that it is associated with purification from an undesireable state and the emergence of a new entity.
Thirty-nine days To The Omer
On their thirty-eight day of the exodus from Egypt, the Bne Israel were counting the thirty-ninth day to the Omer. On this very significant day, there were three very important events:
Israelites eating quail for thirty days – Day 1.[33]
Israelites camp at Rephidim (baluster place) in 2448 AM. This is camp 10, day 1.[34]
Moshe smote the rock to provide water for the people.[35]
On this day the Bne Israel were sent quail to eat in response to their complaint regarding meat. As a result of this quail, many would die. The remaining souls would have learned the danger of complaining abount the manna.
On this day, the Bne Israel would arrive at Rephidim. In this place they would be attacked by Amalek.
Shemot (Exodus) 17:8 Then came Amalek, and fought with Israel in Rephidim.
This is highly significant because the command to inflict thirty-nine lashes for the transgression of a negative commandment was given in the same parasha.[36]
Finally, on this day Moshe will strike the rock to bring forth water and this act will prevent him from entering the Promised land. Now water always means Torah.
Ta’anith 7a R. Hanina b. Ida said: Why are the words of the Torah likened unto water-as it is written, ‘Ho, everyone that thirsteth, come ye for water’? This is to teach you, just as water flows from a higher level to a lower, so too the words of the Torah endure only with him who is meekminded.
Baba Kama 82a ‘That the law be read [publicly] on Mondays and Thursdays.’ But was this ordained by Ezra? Was this not ordained even before him? For it was taught: ‘And they went three days in the wilderness and found no water, upon which those who expound verses metaphorically said: water means nothing but Torah, as it says: Ho, everyone that thirsteth come ye for water. It thus means that as they went three days without Torah they immediately became exhausted.
Chazal, Our Sages, teach that Amalek came because the Bne Israel were lax in their Torah study. Rashi teaches the following:
Rashi to Devarim 25:18
all the stragglers at your rear Those who lacked strength on account of their transgression. [And because these Jews had sinned,] the cloud [of glory] had expelled them [thereby leaving them vulnerable to Amalek’s further attack].[37]
you were faint and weary faint from thirst, as it is written, “The people thirsted there for water” (Exod. 17:3), and [immediately] afterwards it says, “Amalek came [and fought with Israel]” (verse 17:8).[38]
Targum Pseudo Jonathan for B’midbar (Numbers) 33:14. Rephidim, where, because their hands were (raphin) neglectful of the words of the law, there was no water for the people to drink;
The significance of thirty-nine is that it is associated with purification from an undesireable state and the emergence of a new entity.
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