Parashas Bamidbar: Soul Mazal, Gerim, and Those Rechabites

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Finding Your Mission: Names and Gematria

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Parasha Bamidbar: The Anatomy of [a] “Shem” / [Name]

Rabbi David Katz

In this week’s Torah Portion of “Bamidbar” we receive one of the original sources to the well known principle, “שמא גרים” – “The Name Causes.” The root concept is that everybody has a name and at the same time every name has a meaning; the meaning carries with it the weight of the specific details of the anatomy of the soul along with the exact details of the Soul’s Spiritual Mission that it was sent to do. Just as everybody has a name, (even if you are called “Hey You!” – this would function as your name!) It would fall upon everyone a Divine Mission and purpose of being created. This concept is at the root of the Noahides roots going back to Shem and Noah, for Shem’s Name means: Name! (Ever, as in Shem and Ever would then mean “Hebrew Name”) The source of this concept in the Parsha, which is quoted by the Vilna Gaon in Kol Hator (The Gaon’s work on “Redemption” that outlines the nature of one’s Divine Mission based on one’s Name) is the verse in the Parsha: [Bamidbar 1:2] “Take a census of the entire Assembly of the Children of Israel according to their families, according to their fathers’ household, by “number” of the names…” It will be this “Number” that will serve as the basis of matters that equate into our concept (From Gemara and Zohar) “A Name Causes.”

One key concept to remember is that although the Simple Meaning of the text when stating, “Children of Israel” as the Jewish People that stood at Mt. Sinai, is that at the same time we can allegorically include the Noahides into this address to the people, for “Children of Israel” can figuratively refer to the Noahides and their required spiritual presence at Sinai. When we translate Children of Israel into a form of meaning, one could arrive to a meaning of, ”those of a Higher Spiritual Name”; this is akin to the nature of Jacob (who was pre-Sinai, and thus had a quasi Jewish/Noahide status [Ramban]) who was referred to Israel when in context of a higher Spiritual Calling. The Noahide effectively has the same scenario, that he can express his soul’s belief’s with the clarity of “Israel” – to “Jacob”, the same way that Jacob was involved with his spirituality and ultimately ascended higher with the Name Israel. Such would be any transcending name by a Noahide; for the Noahide has a direct portion of Sinai, particularly in a Spiritual domain, as his root in being commanded in the Seven Laws is conceived only through Sinai. Per force, the Noahide is rooted at Sinai (When he accepts the Seven Laws as was given at Sinai) and even more specifically in his Higher Spiritual Name. Along with this Name comes his “Number” as was spoken of in the Verse in Bamidbar. This number would hint at the “Hidden Wisdom” of one’s Name. Interestingly enough, Noah’s Name (which is comprised of a נ and ח refer to ח''כמת נ''יסתר: The Hidden Wisdom. It should come to no surprise that Noah fittingly named his Firstborn: “Shem” / Name!

One rule of thumb when learning about Names is that there are many ways to arrive to one’s “Spiritual Name.” We can look to Jacob, Ruth, Jethro, Noah, Shem, and Aravnah for examples of how names work, work as a Higher Spiritual Name, and into the concept of a “name causes.”

When we first look at Jacob, he gives us a clear example (that applies to Noahides and Jews alike) of how one has a Higher Spiritual Name. Most should be familiar with Jacob and his birth alongside Esau, upon which Jacob would earn the right of “Israel.” Yet we can contrast this type of Ascension with one such as Ruth. Ruth was named by non-Jews and even non-Noahides. Yet we still find that Ruth’s name was Divinely Inspired to that the point that her name even prophesied King David who would not only come from her but from this name as well! Here we have a great example of “A Name Causes” and this name required absolutely no change. An inspiration can come anywhere and anytime, and not necessarily needs to undergo change. Noah as well comes under this distinction, as he remained all the way through “Noah”; Noah according to the Commentators was at his greatest due to his Natural Name! Again, there was no change necessary. In a contrasting view, Jethro was originally named Jether, and upon returning to God he undertook the opportunity to add a letter to his name making him, “Jethro.” A simple observation is that in Jethro’s Torah Portion the Torah was given, which is a direct hint at the “Number” of his name, for Jethro/יתרו is 616 which is the same as “The Torah” התורה. And of course Shem is the expression of the raw power of a Name as he was simply called “Shem” / “Name.”

In the Torah Portion of Bamidbar we learn somewhat of the secrets in how names work. Many are familiar with the David’s of the World and the Noah’s of the World, along with most of our hero’s from the Tanach. Yet there are other Men and Women of valor that we are not aware of, who have names that we can see their power of soul through the expression of their name. Aravnah the Noahide is one example of a tremendous name that went on to great heights and expresses one of the highest missions there are for either Jews or Noahides, as he was the “Minister of Zion.” His Name “Aravnah” means, “Yearning for Light.” When we look at the meaning of Names, and even apply the Hidden Wisdom with applications of Hebrew and Number, the sublime Higher Spiritual stature emanates through to the point that the soul can fathomed and in detail of its mission, for the Name Causes and all names are inspired from Hashem directly to the Namer. Yet our Torah Portion this week is unique, with a vast array of Names.

This week we deviate from the David’s and the Moses’ and the Jethro’s…and we find Names that easily express their Wisdom. (It should be noted that often in the Torah people may be born with their inspired name, like Ruth, or may achieve the opportunity to relate to their Higher Spiritual Name at a later date, such as Esther who was also called, “Hadassah”, etc…) A few of the Names we encounter are: EliShamah which means: My God Hears, AmiShadai which means: My Nation under “Shakai” (a Name of God), Shlumiel which means: the completeness of God, etc. These names are textbook clear, how a name can be ripe in its Wisdom to express meaning, cater to its Gematria, and reveal the inner dimensions of one’s soul and mission. These Names in Bamidbar, which happen to be found in the Parsha that is the source of Names having meaning, i.e. A Name Causes, encapsulate the perfect scenarios when learning about names, which is based on the premise that every name has these qualities. The only reason one would choose an “Israel” type of name, would be to elevate the apparent Purity of the Name, as was done with Jacob who became Israel. One point to always remember is that this is not always the case, as we see from Ruth and Noah, two people who lived righteous lives and changed the World, from the names that they were blessed with from birth. The distinguishing factor to always remember is that names are inspired by God, and this is a depiction of Merit; Merit is one Wisdom that Hashem Himself has exclusive rights over. Our job is to work with what we were given, and know the extent of which we are Blessed within our Free Will to maneuver about.

In closing, the Noahides are deeply rooted in Names, as was revealed through such luminaries as Ruth, Noah, Jacob, Jethro, etc. The task is to grasp onto the Higher Elements and to relate to “The Children of Israel.” If this is the allegorical, meaning those of Higher Spiritual Names, then one must cling to this Wisdom. It is clear at this point that everyone has a name, some born with more clarity in their name, and some with less. The key ingredient to latching onto one’s Higher Spirituality (particularly if his birth name is what he feels is his calling!) is to relate to the secrets of Noah-Shem-and-Ever: The Hidden Wisdom of One’s Hebrew Name! (This being the connotation of all three names) The Torah Portion of Bamidbar gives over to us these secrets, with plenty examples of richness in names, with Wisdom that is perceivable to the naked eye. But even beyond the sensory, is the plane of existence in the name that relates directly to the Soul. And this is why the Torah says: take a census…according to number, i.e. relate to the people the nature of the soul and its Gematria that befits its Mission. This Wisdom is none other than a reiterating pattern that stems from the root of Salvation, a trait that dates to Noah himself, for with his Hidden Wisdom and Power of his Name, Noah gave over these secrets as can be seen in his firstborn who was simply called, “Shem” – Name. Shem would go on to stand for everything he inherited from Noah, and along with his grandson Ever who also had greatness in his name, particularly when coupled with Shem, the two of them would teach and give over Torah, in a manner that for all of time, Torah and Names would be synonymous, much the way we can relate to the Parsha: Bamidbar.

Shabbat Shalom Shavuous Sameach!!!!

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Israel Gone Chernobyl - And We're Not Talking Chassidish!

The Real Story That Will Be Told The Day After Doomsday:

Asia Times:

Amid the ever-growing diplomatic noise and military buildup in the Persian Gulf, a key issue has received insufficient attention: the dual problem of possible radioactive contamination and civilian casualties resulting from an operation against Iran. Strikes on nuclear facilities carry enormous stigma; those directed at peaceful installations, specifically, are considered a grave violation of international law. 

Although a persuasive legal argument could be made that the Iranian nuclear program is anything but civilian (something that the Islamic Republic denies), many of the moral constraints against attacking installations loaded with thousands of tons of dangerous chemicals would remain. Surprisingly, given how much has been written and said on the topic of the Iranian nuclear

program, there is very little reliable publicly available information on the issue. 

On the one hand, two prominent Western experts contacted by Asia Times Online suggested that it would be possible to conduct an operation against the Iranian nuclear program without releasing much radiation in the environment. Though both stressed the speculative nature of the discussion, their responses might lead one to conclude that the danger of a peacetime nuclear accident in Iran, if the nuclear program is allowed to go on, would be greater. 

Asked whether he thought it would be possible to bomb the Iranian installations without releasing large quantities of uranium hexafluoride gas (the chemical compound of uranium which is used in the enrichment process and which Iran has stockpiled in the thousands of tons) into the atmosphere, and whether he would comment on the possible scale of civilian casualties and the spread of nuclear fallout, Dr Bruno Tertrais, a senior researcher at Fondation pour la Recherche Strategique in Paris, responded:

Any precise answer to these questions would be extraordinarily speculative. A short answer to the first one is "probably yes", but it depends so much on the type, number of munitions used and on the aim points that one can hardly go further. The expression "fallout" is inappropriate: this would neither be a nuclear explosion nor a nuclear accident. Note also the following: Israel deliberately chose to bomb the Iraqi and Syrian reactors before they were operational as to minimize the risk of release of radioactive particles. In any case, the bombing of the main Iranian nuclear facilities would not create radioactive contamination of the atmosphere to a scale that would be dangerous for the populations of the country and of the region.

On the question what he thought about the danger of a peacetime nuclear accident in Iran - something that was highlighted in several rare reports in the Kuwaiti press that addressed the issue of contamination related to the Iranian nuclear program - he wrote:

Bushehr is a a mix of [German and Russian] technologies, and is located on a seismically active region; the risk is non-trivial. Note that Iran is the only country hosting a nuclear power plant that has not signed the Nuclear Safety Convention.

A number of other experts have also criticized the safety at the Bushehr plant - which by most accounts is not directly a part of the military nuclear program - and several incidents occurred there even before it became fully operational last year. 

Mark Fitzpatrick, who directs the Non-Proliferation and Disarmament Program at the International Institute for Strategic Studies in London, elaborated further on the former questions:

Bombing Natanz or Esfahan would release fluorine, which is highly corrosive, nasty stuff. Because Natanz is underground, the atmospheric dispersal would be minimized. The release would probably be worse at Esfahan, which is above ground and has stocks of pure fluorine as well as uranium hexafluoride. If dispersed through bombing, the fluorine would be lethal to workers at the plant. But it is heavy so it wouldn't spread far. 

There do not appear to be residential areas near the plant that would be affected. 

Bombing Bushehr would be worse because the irradiated fuel would release radioactivity into the atmosphere. The effect would be more akin to a dirty bomb rather than a radioactive explosion. Bombing Bushehr would not produce a Chernobyl or Fukushima-like internal meltdown unless in the unlikely circumstance that the bombing replicated nature and knocked out all the redundant cooling power mechanisms. 

In short, the environmental problems aren't the worst of the bad outcomes of bombing.

In a subsequent e-mail, Fitzpatrick clarified that uranium hexafluoride is also a very heavy gas and would not spread far. 

Nevertheless, it is important to note that the uranium conversion facility at Esfahan is just a few kilometers from the city, which is home to over a million and a half Iranians. 

Other experts, moreover, are far less optimistic. Dr Victor Mizin, a senior Russian analyst who is vice president of the Center for Strategic Assessments in Moscow, said in a telephone conversation that while uranium hexafluoride and fluorine were indeed heavy gases, it was impossible to ascertain what other chemicals were stored near the Iranian nuclear facilities; he voiced a concern that chemical and biological weapons stockpiles could also be hit. 

He added that he doubted an attack on the Iranian nuclear facilities would set the program back significantly - barring the use of tactical nuclear weapons - but that some of the strikes, for example those on the yellowcake production facilities, would "predictably" result in radioactive contamination. 

"I understand that even the Israelis never speak about hitting Bushehr," he added. "It would be crazy ... Nobody is going to do that." 

The uncertainty that comes through in all of these conversations forces an important point onto the strategic calculus that has so far been at the center of media attention. 

The broader debate about war in the Persian Gulf is usually framed in terms of the strategic calculations of the main actors. For example, the United States and Europe worry about the Strait of Hormuz and the global economy, Israel worries about a nuclear arms race in the Middle East and cross-border attacks, while the Gulf countries are concerned about Iran's ability to project power by conventional means. The civil war in Iran's closest Arab ally, Syria, also features prominently in these calculations. 

If we narrow the debate down to a more limited air operation against the Iranian nuclear facilities, two main questions are usually raised: can a strike set back the Iranian nuclear program sufficiently, and can the Iranian reaction be contained? Conventional wisdom has it that Israel could damage the Iranian nuclear program, while the US could damage the Iranian nuclear program more, and even hope to neutralize the powerful Iranian counter-attack that is expected. 

Little is said about contamination and civilian casualties - though from some media reports we could infer that such debates are taking place in policy-making circles, away from public scrutiny. Oddly enough, if we trust the well-connected analyst Jeffrey Goldberg, the Israeli leaders might be particularly scrupulous about this. 

In a column published by Bloomberg last Monday, Goldberg shares his impressions from a series of meetings with Israeli officials:

[Israeli Prime Minister Benjamin] Netanyahu, I'm told, believes a successful raid could unclothe the emperor, emboldening Iran's citizens to overthrow the regime (as they tried to do, unsuccessfully, in 2009). 

One conclusion key officials have reached is that a strike on six or eight Iranian facilities will not lead, as is generally assumed, to all-out war. This argument holds that the Iranians might choose to cover up an attack, in the manner of the Syrian government when its nuclear facility was destroyed by the Israeli air force in 2007. An Israeli strike wouldn't focus on densely populated cities, so the Iranian government might be able to control, to some degree, the flow of information about it. [1]

Assuming that Goldberg has guessed the intentions of Netanyahu - admittedly, it is hardly a certainty that the idea of a limited strike fits the goal of regime change; large-scale civilian casualties would most likely have the effect of rallying popular support behind the Iranian regime. 

If such a scheme succeeds, regime change would likely halt the nuclear program, which would accomplish Israel's goals in a fairly bloodless way. Yet, as Goldberg himself admits, such a scenario might be overly naive and optimistic. 

Numerous experts have warned that even a very limited strike could easily spiral into a full-scale war in the Persian Gulf, the consequences of which could be disastrous. 

An interesting though even more difficult to verify point was made in another rare article addressing the issue, published by the Jerusalem Post on March 23, 2007. Attributing the information to "foreign sources" - a frequently used trick by Israeli journalists, usually intended to bypass the military censor on less important topics - Amir Mizroch writes:

According to foreign sources, foreign diplomats believe a possible attack would take place before the end of 2007. By that time, Iran might have enough enriched uranium to cause a humanitarian and environmental catastrophe from radioactive fallout should its nuclear facilities be damaged or destroyed in an attack.[2]

One could speculate further: for example, by pointing out that Netanyahu, who assumed office in 2009, got a late start. This is certainly true with respect to how the Iranians have dispersed and fortified their facilities over the past five years; the Israeli prime minister, who sees the Iranian nuclear program as an existential threat to his people, is clearly in a bind, and in a worst-case scenario might attempt to transfer some of the blame for a disastrous attack on his predecessors' inaction. 

Still, numerous past estimates about the Iranian nuclear program that appeared in the Israeli press have proved wrong, and ultimately our best guesses about the calculations of the people who might unleash a bloody war in the Middle East are founded on very little reliable information. If we pause to think about it, it is far from a comforting thought.

On a positive note, I found this today:

In Kol HaTor- The Gra on Geulah, there is a major aspect of Moshiach ben Yosef called: 

עדות ביהוסף - "Testimony in Yosef" [with a Heh /ה - יהוסף].

 This is the only Verse in Torah that shows Yosef with the additional letter ה [Yehosef], as it expresses his Kiddush Hashem.

The initial letters [Roshei Teivot] of this famous quote is ע''ב - 72 (as in the year '72) and the rest of the letters combine in Gematria to: 571 - Moshiach ben Yehosef [משיח בן יהוסף].

 In the Zohar, it says that in '72 we can expect Moshiach ben Yosef in the Galil!

 - May it be so!

in Star Date 5772!

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