Sarah

Hayei Sarah

״..ארע ארבע מאת שקל כסף ביני ובינך כלה הוא..״ ([Ephron said] “Listen to me, land worth four hundred silver shekel; between me and you – what is it? Bereshit 23:15).

The words “ביני ובינך” appear to be redundant. Our Rabbis of blessed memory told us that Ephron had an evil eye and the reason he requested 400 shekels was because it has the same numerical value of “רע עין” (evil eye; 200+70 = 270 for “רע” and 70+10+50 = 130 for “עין” for a total of 400). Also Ephron, whether he realized it or his guardian angel told him, might have suspected that Avraham Avinu ע״ה might have realized the connection between the 400 and “רע עין” and might then not give him large shekalim (1Ed: afso known as kanterin and which were widely accepted) and use the small ones instead.

He therefore came up with another explanation for the 400 shekel and said that the middle letter (e<£ horded and underfilled here) of the names “אברהם” (Avraham) and “עפרון” (Ephron) is the letter resh ר (gematria 200) for each one. Ephron asked for four hundred shekel because it is the sum of the two letters in order to show that their hearts (Avraham and Ephron), which are inside their bodies (1Ed: just hike the middle fetters of their names), are the same and that they love each other. Thus, the above passuk could be explained “ארץ ארבע מאת שקל כסף”, which is equal to the value of the letters which are “ביני ובינך” to mean between (orm middle of) the letters of our names; and he asked him “מה הואי” (what is it?) (<Ed: and we know that מה is

(ashon מעוט (diminution).

In the next passuk “וישקל אברהם לעפרן, את הכסף” (and Avraham weighed the silver to Ephron), and here, the name Ephron was spelled missing the vav ו and, in explaining this passuk, Midrash Bereshit Rabbah 58:7 referred to a passuk from Mishli 28:22 “נבהל להון איש _רע עין, ולא ידע, כי חסר יביאנו” (he who hastens to [acquire] wealth is a man with an evil eye, and does not know that he will come short [of funds]). The question then becomes how was Ephron to realize how his name was spelled in the Torah and furthermore, why should he care if it was written with or without a vav ו? According to the previous

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explanation, we may suggest that if his name was written as עפרן״” (missing the vav) then the formula of “ביני ובינף” regarding the middle letters would not work since now the middle letters of their names would be פ and ר. In other words, it would appear that Ephron requested the sum of four hundred shekel because of עין״ VI״ and then the passuk from Mishli would be fulfilled. Another explanation is that Avraham would have said that the reason four hundred was requested was because it was the numerical value of his name “עפרן” (missing the vav) (70+80+200+50= 400).

״ואברהם זקן בא בימים, וה׳ ברף את אברהם בכל״ (and Avraham was old, advanced in days, and Hashem had blessed Avraham with everything; Bereshit 24:1).

Sometimes we see a young person who looks old because of all the troubles that he had in his life and at times, we see people, who have lived every day of their life to its fullest, and became naturally old as a result of their age. In the above passuk, “ןאברהם זקן” meant he was really old and did not appear so because of the troubles, but as a result of usual changes since “בא בימים” (he was advanced in days). The passuk added “רה׳ ברך את אברהם בכל” (Hashem blessed Avraham with everything); then how could he have had troubles?

Altamatively, we may suggest the following. Rav Moshe A1 Sheikh zf’l explained that in the beginning of parashat Lech Lecha passuk 12:2 we were told “ואבךכף, ואגדלה שמף” (I will bless you and I will make your name great) to mean that Hashem promised Avraham that He will bless him directly and not through an emissary. Hashem then added the letter heh ה to his name to make it “248 (= 1+2+200+5+40) ״אברהם which has the same numerical value as ‘”ה ברד” (Hashem blessed) (26 for ה׳ ״” and (2+200+20 =) 222 for “ברד” for a total of 248). This meant that Hashem Yitbarakh was the One to bless him just as He promised him when He said ״ואברכף׳׳ and “״ואגדלה <ץמף (I will increase your name) by adding the letter heh ה to make its numerical value 248 and which is

equal to the gematria of ה ברף .

I

 

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״ויאמר: בת כלי את., הגידי נא לי, היש בית אביך מקום לנו ללין״ (and he rthe servant of Avraham] said: “Whose daughter are you? Please tell me, is there place for us for lodging in your father’s house? Bereshit 24:23).

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This passuk could be understood as a remez. “ויאמר” is a remez to the Yetzer tov who asked the neshama “בת מי את” (whose daughter are you?); asking are you not a spiritual part from above, the daughter of Hashem. He then added “ך1גיךי נא לי” and here, the word “הגידי” (tell) is from lashon “המשכה” (continuation or flowing) similar to its use in Daniel 7:10 “נהר די נורלמ־ ודפק” (a river of fire was flowing and emerging before Him) ecf: foo^afso in tfie ‘Kapfitarafi section of tfie previous parasfia [Vayciraj) and means draw me unto you so that I may assist you in doing mitzvot.

Another explanation for “״נא לי is that it has a gematria value of 91 (50+1 = 51 for “נא” and 30+10 = 40 for “לי”) which is equal to the numerical value of the names of Hashem 26) הוי״ה) and 65) אד -ני). The kavanah for this is, through Torah study and prayers, we can unite the two names of Hashem together (as יאהדונה״י) and, as a result, “היש בית אביזי” (is there a place [for us for lodging] in your father’s house). The gematria of “היש” is (5+10+300 =) 315, which is equal to seven times the numerical value of “אךם” (Adam; value 45) as a remez to the 315) שט״ו) sparks that have to be separated and elevated upwards, and then “בית אביך” will become a treasury for Hashem. (1Ed: at the end of parashat Vayishfah, starting

with Bereshit 36:31, we saw tfie mention of tfie seven Icings who ruled, one after tfie otfer, in tfie fand of Edom. Each was called אדם (gematria 43), which is equivafent to the numerical value of היי״ה when written with afef א fiffing

for a vafue of 45 (Tl”12) and seven times Mam is 315 (שט׳׳ו). As a result of this. We will have

מקום לנו ללי(״” (a place to lodge) to mean the third Bet Ha Mikdash, may it be the will of Hashem that it gets built speedily in our times, Amen.

In the next passuk, “ותאמר אליו” (she [the neshama] said to him) “בת בתואל אנכי” (I am the daughter of Bethuel) to mean (Ed: by re-arranging the fetters 0/בתואל) that she knew that she was “בתו א -ל” (the daughter of the L-rd) and that she had to do tikun for all of them. The passuk continued “בן מלכה” (son of Milcah), as a remez to Benei Israel, since we were told by our Rabbis of blessed memory in Masekhet Shabbat 67A that ״כל ישראל בני מלכים הם״ (all Israel are the sons of kings). The word “מלכה” could be read with a patah under the mem as (מלכה) from lashon “מקיכות” (monarchy). “אשר יא־ה לנחור” (whom she bore to Nahor). The gematria of “קינחור” (without the vav ו since it is not pronounced) is (30+50+8+200=) 288 as a remez to the 288) רפ”ח) sparks that need selection. (Ed:

the 288] רפ ח ניצוציו sparhs] feff down during שבירת הכלים (breaking of the utensifs)from ofam J4tzifut to other ofamot. When they reached ofam Jtsiyah, they bro(e up into many fragments and became mixed with the Ifipot and

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need sefcction. According to the Ad zt T the remez to this is from <Bereshit 1:2 ”ורוח אלקים מרחפת על פני המים” where the מךרזפת/־ן0‘.1ז coidd be changed to .(רפ׳יח מת

״ולךבקה אח, ושכלו לבן, 1י-ךץ לבן אל האיש החוצה, אל הלגין״ (Rivka had a brother and his name was Lavan. And Lavan ran outside to the man [servant of Avraham], to the fountain; Bereshit 24:29).

This passuk could also be understood as a remez and “ולרבקה” is the nefesh, which had “ארי ושמו לבן” (brother called Lavan), which is the Yetzer hara, who is “ערמו” (cunning) and his actions are similar to those of Lavan. He was described in Devarim 26:5 “ארמי אבד אבי” (an Aramean wanted to destroy my father) and, when Cain killed Abel we saw in Bereshit 4:7 “לפתח חטאת רבץ” (sin crouches at the entrance); and. thus, in this passuk from the parasha, Lavan was called ”אח” (brother). Also, the Yetzer hara has been called “אח” because in the beginning, it makes himself appear as if it has pity on the person and gives him false suggestions that, at first glance, appear to be sound. The passuk continued “ויךץ לבן אל האיש” (and Lavan rushed to the man) as a remez to the body “החוצה” to mean he made him go outside the boundaries and restrictions imposed by the Rabbis to prevent him from sinning “אל העין” (to the spring) in order to have the person look and realize that his suggestions were good. As was explained by Rav Moshe A1 Sheikh zt”l regarding Bereshit 3:6 (1Ed: about the Tree of Tjiowtedge ) “וכי תאוה הוא לעינים” (it was a delight to the eyes) that the initial desire to sin comes through the eyes. Hence, the Yetzer hara told Adam Ha Rishon “How can you relate what you can see with your eyes to what you cannot see? Eat, drink and enjoy and do not pay attention to what will happen after you die”. Thus, in the above passuk from this parasha “1יךץ לבן אל האיש החוצה, אל העיר meant the Yetzer hara took him outside the boundaries and restrictions which the Rabbis imposed and led him, through his eyesight, in order to look at some items that appeared delightful (to the eyes).

״ויאמר, בוא ברוך ה׳ , למה תעמיד בחו־ך, ואנכי פניתי הבית, וכלקום לגמלים״ (and he [Lavan] said: “Come, you who are the blessed of Hashem, why should you [servant of Avraham] stand outside for I have cleared the house, and made room for the camels; Bereshit 24:31).

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Jfderet 1Eftyahu

 

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The word “ואנכי” appears to be superfluous. It is well known that the usual behavior of people, when they leave a home where they lodged, is to give a gift (as a tip) to the servant of the owner of the house for his trouble to prepare a place for them to stay. Lavan was “צר עין” (a miser) and he knew, when Eliezer leaves, he would give a gift to the maid and he wanted to make sure the gift went to him and he did not need to share it with anybody. Therefore, as soon as Eliezer came to the house, he told him he should not assume the servant of the house went into the trouble of clearing a room for him but that he personally did the work and hence, the passuk stated “אנכי פניתי הבית? (I cleared the house). In other words, Eliezer should give him the gift when he leaves.

Also “אנכי)”, who is the son of the owner of the house, “פניתי הבית” (cleared the house) and also “ומקום לגמלים” (and a place for the camels). Thus, in view of the great honor that he did to welcome the guest, a gift to honor him was expected when he leaves.

Another explanation is the above passuk could be understood as a remez. “בוא” (come) is what Hashem would tell a person who, initially was ברוך, ה’ ״” to mean a tzadik but later on, sinned and distanced himself; He would tell him “Come, and draw near to Me and make teshuva”. He would add “למה תעמד בחוץ” why the person, through his sins, caused himself to stand “בחוץ לארץ” (outside the land of Israel); and had to be exiled from Israel and become distanced from Him. In other words, Hashem was saying “Can’t you see how dear to Me, you are?” and even though we made Him angry, He brought His wrath on the wood and stones (,Ed: of (Bet jfa !Mihefash) and spared Benei Israel from physical destruction. The part of “ואנכי פניתי הבית” is a remez to the Bet Ha Mikdash, from which Hashem removed all the utensils that were used there, and is similar to the situation when a tzadik leaves a place, we were told “פנה הודה, פנה הדרה” (turned away its glory, turned away its splendor). The passuk added “ומקום” as a remez to the land where the Bet Ha Mikdash was located (,Ed: from ®ereshit 22:4וין־א את המקום מרחיק” (and he fovraham] saw the pface from far), and which became “לגמלים” (to camels) to mean that the land now belongs to the other nations of the world, who have built a place for their worship on it. The kavanah of all this is that Hashem brought his wrath upon the stones and wood of Bet Ha Mikdash rather than cause the destruction of Benei Israel and we have to make complete teshuva and return to Him so that He

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Aderet ,ERyafiu

 

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Jfayei Sarah

 

will bring about the third Bet Ha Mikdash, may it be His wish to be speedily in our days. Amen.

Let us examine, from a grammatical point of view, why after Lavan came out of the house to meet Eliezer, the passuk stated “למה תעמד בחוץ” rather than “למה

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“עמךת בחוץ? We have to understand that Lavan was an evil person and a cunning thief and, when he saw the belongings of Eliezer, he wanted to steal some of them before they were brought into the house, because once they entered the house, Lavan would be responsible for any loss. If, however, something was lost before they were brought into the house, Lavan could argue that, when the merchandise was outside, a thief came by and stole some items. This is why he wanted Eliezer to enter the house right away and let the servants bring his belongings into the house, and while Lavan stood watch over them, he would take whatever he wanted. Eliezer knew that Lavan was an evil person and had no fear of Hashem and decided to stay out until the servants brought everything in.

Now, we can understand when Lavan said “למה תעמד בחוץ” he meant until the helpers brought all your belongings into the house “ואנכי פניתי הבית! ומקום לגמלים”, and since Lavan cleared space in the house for him and the camels, then he would surely stand outside the house as a guard until all the belongings were brought in. This way, the phrase “למה עמדת בחוץ” could not have been used.

״וייאמר: עבד אבו־הם, אנכי״ (and he [Eliezer] said: “I am the servant of Avraham”; Bereshit 24:34).

Eliezer wanted to add praise to Avraham Avinu ע׳׳ה to mean, being such a sweet person who is beloved by everybody and in heaven, there would be no reason for his master to spend his money and purchase slaves, since everybody would be willing to become his slave for free. We were told in Masekhet Shabbat 105A the word “אנכי” represents the first letters of the phrase “אנא נפשאי כתבית יהבית” (I give myself to him) and, when Eliezer used it in the above passuk, he meant Avraham does not have to purchase even a good and smart slave like him, since he would be willing to serve him for free, just to be close to him. In addition, we were told in Masekhet Sanhedrin 99B that Timnah, who was the daughter of a king, became the concubine of Eliphaz the son of Esav, and said that she preferred to be a concubine for one of the descendants of Avraham then to be a lady in another nation. If they were willing to go this far for a descendant of

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Avraham, then imagine what they would have been willing to do in order to be with Avraham Avinu ע״ה himself.

״וה׳ ברך את אדני מאד ויגדל..״ (and Hashem has greatly blessed my master

t : • נ ־    “•

[Avraham] and he prospered; Bereshit 24:35).

There are two ways for people to become rich. One way is when the person is very smart and knowledgeable and the people then choose him to become their leader and he becomes rich; hence, his intellect made him ultimately become rich and great. The second way is a person, who was bom rich, and as a result, he became great when his countrymen chose him to be their leader since, it is fitting for a leader to be well off; hence, his wealth made him become great.

We already knew that Avraham Avinu ע׳׳ה was a leader in the land of Canaan as he was described (‘Ed: by tfw sons ofdfetb in tfiis parasba) in Bereshit 23:6 ״נשיא אלקים אתה בתוכנו” (you are a prince of G-d in our midst). Now, Eliezer wanted to add to the praise of Avraham Avinu ע׳׳ה and said that we should not assume that the wealth of Avraham came after he was chosen to be a leader, on the contrary, his wealth made him great. Hence, he said “וה’ ברך את אדני” to mean he was very rich and then “ויגדל” (he became great) to mean his wealth then caused him to be chosen as a leader. In other words, his wealth came exclusively from Hashem and not from the people of the land of Canaan.

״ומ<ין לבן ובתואל ויאמרו, מה׳ יצא הדבר, לא נוכל דבר אליך _רע או טוב: הנה ךבקה לפניך, קח ולך ותהי אשה לבן אדניך כאשר דבר ה׳ ״

(then Lavan and Bethuel answered and said: “This matter has emanated from Hashem and we cannot speak to you either bad or good. Here, Rivka is before you, take her and go and let her be a wife to your master’s son, as Hashem spoke”; Bereshit 24:50 – 51).

There are several questions regarding these pessukim such as, why did it state “רע או טוב”? Since the matter came from Hashem, there could be no question about it and thus, they could not say “רע” but why were they unable to say “טוב”? In addition, why did they say “הנה ךלקה לפניך, קח ולך” as this might imply that they did not want to give her to him, but he would have to physically take her and go? It was surprising why they would want this to happen rather than give her a proper bridal send off with songs and dances, because to be taken by

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Eliezer shows contempt and anger towards the family as well as lack of respecL At the end of the passuk, they said ״ותהי אשה לבן אדניך כאשר דבר ה׳ ״ (let her be a wife to your master’s son, as Hashem spoke) and the question here, is why did they say לאשר דבר ה’ ״” when they already said at the beginning of the passuk “מה’ (צא הדבר” (the matter emanated from Hashem)?

In Yalkut Shimoni 109 the death of Bethuel was discussed and we were told that he was a king in Aram, and every virgin, who was getting married, had to spend the first night with him and then she could return to her husband. The ministers gathered together and said they wanted to see if he would do the same with his own daughter; if he did, then they would accept the ruling but, if he did not, then they would kill him and his daughter. Hence, Bethuel died in order to save Eliezer and Rivka.

Now, we can understand why Rivka’s family did not want to interfere in the matter of her marriage, because if they were to agree, Bethuel would have been bound to do the same with his daughter; otherwise both he and Rivka would have been killed. But if Eliezer was to take her on his own, since the matter was stated by Hashem, then Bethuel would be saved from the people of the city because he could claim that Eliezer took her against his wish.

Therefore, they said to Eliezer “הנה רבקה לפניך, קח ולך” (here is Rivka before you, take her and go) to mean he should do this on his own, as if they had nothing to do with the matter. In addition, they also told him not to make any wedding ceremony there, and after he gets home then “ותהי אשה לבן אדניך” (she should be a wife to your master’s son) meaning they could get married there. This way, the matter would be כאשר דבר ה’ ״” (as Hashem said) and not based on what they said, since they were not agreeing [to the marriage] one way or another. Hence, they told Eliezer “לא נוכל דבר אליך !־ע או טוב” (we are unable to tell you bad or good) to mean, since the matter came from Hashem, then it could not be “רע” (bad) since He does not do bad things; and they also could not say “טוב” (good) because of their fear from the people of the city. This way, they could say that this should not be considered as a marriage since they did not agree to it and Eliezer took her on his own accord. Hashem knew their argument and furthermore, it was not enough to convince the people of the city either and they would have killed Bethuel and Rivka. Hence, Hashem killed Bethuel and this

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way, the people of the city would not be able to say anything when Rivka left with Eliezer since there would be no one there to replace him.

The next passuk (Bereshit 24:52) ״ויהי כאשר שמע עבד אברהם את דבריהם וישתחו ארצה לה׳ ״ (and when the servant of Avraham heard their words, he bowed to Hashem towards the ground) and here, we have to question why the passuk called him ״עבד אברהם״ and did not use his name Eliezer? This was to remind us that he was a slave and therefore, could not sanctify a woman (<e<£ in this case, Rivka) on behalf of Yitzhak. He was concerned her family would make him sanctify her on behalf of Yitzhak before he could take her, and this way, Yitzhak would have been forced to accept her even if he did not like her. Being a slave he could not do that and, when he saw that her family, on their own accord, did not ask him to do that, he gave praise to Hashem as we saw in the part of “ויהי ?אשר שמע עבד אברהם את דבריהם יישתחי ארצה לה׳ ״. in other words, he was afraid the marriage would be delayed, and when he heard what they said, he bowed down and gave praise to Hashem. In addition, we can now also understand why when he first met her family, he introduced himself in Bereshit 24:34 as “עבד 1) אברהם אנכי” am the slave of Avraham) so that they would not ask him to sanctify her on behalf of Yitzhak.

When he saw that Bethuel died, and her family would then have no concern about letting Rivka go with Eliezer, he told them in passuk 54 “ויאמר שלחני לאדני” (and he said: “Send me to my master”). In addition, he was then not concerned that they would ask him to sanctify her, since after her father death, Rivka became responsible for her own actions and he knew that she would not ask him to do this.

The Haphtarah for this parasha is from the beginning of Kings A. ״והמלך דוד

זקן בא בימים, ויכסהו בךגךים ולא יחם לו״ (and King David was old, he came into his old age, and they covered him with clothes and he did not get warn!; Kings A1:1).

This part could be understood as a remez. It is known that King David ע״ה is the Mashiah, may it be His wish to come speedily in our times, and is a remez to the days of the geulah (redemption). The explanation is ״TH והמלך” is a reference to the Mashiah and “זקן” (old) to mean that it has been many years since he was

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bom, and also many years have passed since he was supposed to come, and he did not.

Our Rabbis of blessed memory told us in Masekhet Sanhedrin 97A that the duration of the 01am is six thousand years; two thousand as “תהו” (chaos), two thousand of “תורה” (Torah), and two thousand as “ימות המשיח” (the days of the Mashiah). This means that the Mashiah could come any time during the last two thousand years, which are the fifth and sixth thousand, but it all depends on Israel; if they make complete teshuva (repentance) then he will appear right away. Unfortunately, and as a result of our sins, the fifth thousand year and most of the sixth thousand year have passed and he has not come. The part of “בא בימים” (well on in years), and here, the word “בימים” could be read as “ב’ ימים” (two days) to mean the last two thousand years, since we know that a day for Hashem Yitbarakh is like one thousand years (,Ed: as we were tofdw refuhm 90:4 “כי אלף שנים בעיניך 6) כיום אתמול“ecause a thousandyears in ,Your eyes are [ikeyesterday).

The passuk continued “ויכסהו בבגדים” (they covered him with clothes) to mean that the Mashiah was being hidden in Gan Eden and did not appear, and the word “בבגדים” is from lashon “בגדה יהודה” (Yehuda betrayed); to mean as a result of our sins. Then “לא יחם לו)” (he could not get warm) to mean that Hashem has not shown any fury or jealousy against the other nations of the world (Ed: to he(p ismet) since our sins were delaying the final geulah (redemption).

The next passuk stated “ויאמרו לו עבךיו; יבקשו לאדני המלף” (and his servants said to him: “Let them request for my lord, the king”) and this is a remez to Hashem Yitbarakh, who is the King of the world. They should request “נעלה בתולה” (a young virgin) as a remez to the Shechinah, which is with us in galut (exile) and all our requests should be for its honor, which is being hosted outside its sanctuary. “לה לפני המלך)?)))” (she shall stand before the king) in Haychal (hall) of Hashem and “ותהי לו סכנת” (to be a companion [to warm] to him) as a remez to bring about the union of “קלשא לליל הוא ושכינתיה” the two names of Hashem הוי׳׳ה and אד -ני as יאהדונה׳׳י.

The second passuk continued “ושכבה בהיקף” (lie on your bosom) and here, the word “ושכבה” is from lashon “ירידה ושפיכה” (descent and pouring) similar to its

T :    T :    T    *    :    T    ‘    :

use in Shemot 16:14 “ותעל שכבת הטל” (the layer of dew went up) to mean that

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Jfayei Sarah

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the berakhot and abundance will then come down from heaven {•Ed: <Rgshizt”Cexpfained

tfiat when the dew woufd[ft up, the manna woufdthen he reveafef). The word “״בחילול (bOSOlTt) is 3

remez to Jerusalem and Bet Ha Mikdash, since they are located in the bosom of the world, and the kavanah is that the main part of the “שפע” (abundance) would first come down to Israel and not to the other nations. The second passuk then added “וחם לאדני המלך” (my lord, the king may get heat) as a remez to Hashem, who is the King of the 01am and its meaning is similar to its use in Isaiah 63:5 “ותושע לי זרעי, וחמתי היא סמכתני” (My arms brought salvation, and My fury upheld me) to mean that Hashem should get filled up with anger towards the other nations and redeem us, Amen.

Another explanation for ,‘וחם לאדני המלל” as a remez to draw to the Shechinah two-third of “חסד” (kindness; gematria 8+60+4 = 72); and two-third of that is 48

(מ״ח) fa f: j\rote, the word חם [warm] and 48] מ״ח] have the same fetters). {Ed the concept of dividing items into one third and two thirds stems from the arrangement of the sefirol in the upright mode[. J4s we htimv, the ten sefirot are arranged into three upper ones; T\etcr (or Daat), Jfohhma and (Binaft and are hnovm as 1‘המוחים” and these arc the ones in the upper one third. The fower t wo third has the seven sefirot Tfcsed, gevurah, Tiferct, Jfod, Jfetzafi,

desodandMafhjwut). The Ari zt”l explained Isaiah 54:12 “ושמתי כלכל שמשתיל” (I will make your pinnacles of rubies) and the gematria of “כלכל” (rare stone) is (20+4+20+4 =) 48 (מ׳׳ח). Thus, in the above phrase “חם לאדני המלל)” the word “חם” has the same numerical value of 48) מ״ח) which is two third of “חסד” to לאדני המלל״” meaning to the Shechinah.

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Application Contents of PowerSefer Updates of the 450 Common Books of Hebrew